The Right Way: OR A DIRECTION FOR Obtaining good Succeſſe in a weighty Enterpriſe. Set out in A SERMON PREACHED on the 12th of September, 1648. BEFORE THE LORDS On a day of Humiliation for a Bleſſing on a TREATY between His MAJESTIES and the PARLIAMENTS Commiſſioners.
By W. Gouge.
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Quid eſt Pax? De incertis non judicat: incognita non confirmat, &c.
London, Printed by A. Miller for Ioſhua Kirton at the Signe of the Spread-Eagle in Pauls Church-yard, M. DC. XL VIII.
THE Occaſion of your appointing this Sermon to be preached,The weightineſſe of this work is declared in the Sermon following pag. 32, 34. was a Matter of no ſmall moment. It is thus expreſſed in Your own Order: A day appointed to be obſerved by both Houſes of PARLIAMENT, for publike Humiliation, and to ſeek God earneſtly for a Bleſſing upon the Treaty.
The End of this Treaty, is to cloſe up and heal the breaches of this Land.
A pious End!
So great is the Breach, as it giveth great and just cauſe of deep Humiliation, I may in this caſe apply the Prophets lamentation for Jeruſalem (Lament. 2. 13. ) unto England. What thing ſhall I take to witneſſe for thee? What thing ſhall I liken to thee, O England? For thy Breach is great, like the Sea.
Not without cauſe therefore have You ſet apart this day for publike Humiliation. The grounds of this difficulty are ſet down, p. 34, 35 Virg. AEn. lib. 6.
To make up this Breach is a matter of great difficulty.
Hic labor, hoc opus eſt —
It is beyond the wit and power of man to do it.
Good reaſon therefore there was to appoint the day of Humilation to be a day alſo to ſeek God earneſtly for a bleſſing upon the Treaty.
If the breach be not ſtopped by a Treaty, by what may it be ſtopped?
Can it be hoped that it ſhould be done by ſword? The Law is dumb while the Sword is drawn. Silent leges inter arma. Cic pre Milon.
Will Conquerours yeeld to an Accommodation? Having the ſtaff in their own hands, Will they not ſtand upon their own terms?
By force men may for a time be kept in awe. Malus eſt cuſt•s diuturnitatis, metus. Cic. Offic l. 2.But that AWE is no good keeper of a laſting peace.
Right Honourable, It will be Your Wiſdome and Glory,Hominis gratia Numinis reverentia non eſt violenda. to help on this Treaty, Uſque ad aras: ſo farre as may ſtand with piety and verity: with ſafety and ſecurity of Church and State.
That under GOD, Ye may be happy instruments hereof, two things are requiſite, both on Your own behalfe and alſo on the behalfe of all the People of this Land, whom a good iſsue of the Treaty doth concern.
1. Sound Repentance.
2. Hearty Praier.
Our ſinnes, our ſinnes have made the breach. Our Repentance muſt make to the repairing of the breach. The people repented them for Benjamin, becauſe the LORD had made a breach in the tribes of Iſrael, Judg. 21. 15.
Their Cauſe was juſt,De victoria ſibi non tantum grotulantur, quam de clade tribus Iſraeleticae conqueruntur. yet they repented when they ſaw how great the breach was. They did not ſo much glorie in their victory, as grieve for the deſtruction of a Tribe in Iſrael.
And is not the breach made among us a great breach? Wolph. Serm. 91. in Judg. 21.Surely it is great like the Sea. Who can heal thee, O England?
He,Quiſe opponit irae Dei ſaevienti. Hier. Com. in Eſa. 58. and He only, who may most properly be called, The repairer of the breach. To him therefore let us pray and ſay, O GOD, thou haſt caſt us off: thou haſt ſcattered us:Fruſtra operarius omnia moliretur extrinſecus, niſi Creator intrinſecus latenter operaretur, &c. thou haſt been diſpleaſed: O turn thy ſelf to us again. Thou haſt made the earth to tremble: Thou haſt broken it. Heal the breaches thereof, for it ſhaketh.
All outward endeavours of workmen will be in vain, unleſs the Creatour doe alſo inwardly work. Noveritis vos plus proficere orationibus quam exhortationibus. Aug de Bon. vid. c. 18.Know for certain, that more may be done by praiers to GOD, then by perſwaſions with men.
My Lords, It concerneth You moſt of all to take care of this Matter: for the LORD hath made You, together with the Honourable Houſe of Commons, Pillars to ſupport this State.
Mention is made of two Pillars which Salomon made in the Temple:〈…〉〈 in non-Latin alphabet 〉ſunt propria nomina Alterū derivatur〈…〉〈 in non-Latin alphabet 〉perſecit Inde〈…〉〈 in non-Latin alphabet 〉rectum. The one whereof he called〈…〉〈 in non-Latin alphabet 〉Jachin: and the other〈…〉〈 in non-Latin alphabet 〉Boaz.
Thoſe two words are uſed as proper names. The former importeth, ſtraitnes. The later, ſtrength.
If Pillars whereon Edifices doe rest be not as Jachin and Boaz,Alterum à〈…〉〈 in non-Latin alphabet 〉obfirmavit. Inde〈…〉〈 in non-Latin alphabet 〉robur. ſtreight and ſtrong, they cannot be ſerviceable. If they be not ſtreight, but crooked, the building reſting on them, may ſway aſide. If they be not ſtrong, but weak, and the burden reſting on them, heavy, they may fail, and the building fall.
Integrity and magnanimity will do much for quieting our preſent diſtractions.
The LORD pour upon you the ſpirit of Counſel and Courage.
My Lords, I am
Then I proclaimed a fast there, at the river Ahava, that we might afflict our ſelves before our God, to ſeek of him a right way for us, and for our little ones, and for all our ſubſtance.
THis text is taken out of the firſt of thoſe**Ezra, Nehemiah, Eſther. three Hiſtoricall books, which the holy Ghoſt ſaw meet to be recorded for all ages, concerning the ſtate of the Jewiſh Church, after their return from their ſeventy years captivity under the Babylonians. Three Patriots came from the captivity to Jeruſalem.
They had three famous Patriots, who each of them2 one after another, came to Jeruſalem for ſome ſpeciall good to the Church of God.
1. Zerubbabel, to re-edifie the Temple:Zorobbabel extronit Tenplum. Civitas extruſta eſt ſub Neemia, Hier. l. 13. Comment. in Eſa. which, notwithſtanding the many impediments which he met withall, at length he effected.
2. Ezra, to reform Religion: which notwithſtanding the many corruptions he found there, he brought to paſſe.
3. Nehemiah, to make up the wals of their City, for their better ſafety and ſecurity: which notwithſtanding the many oppoſitions made againſt him, he accompliſhed.
That which is here ſpoken of in my Text, was done by the ſecond of thoſe Patriots: who was a pious Prieſt, and a prudent Governour.
That he came to Jeruſalem,The Context. Eſdras reſtituit legem. Aug. de Mir. S. S. l. 2. c. 33. to reform Religion, and to ſettle the true worſhip of God, and a good government in the Church, is evident by this teſtimony given unto him, Ezra had prepared his heart, to ſeek the law of the Lord, and to doe it, and to teach in Iſrael ſtatutes and judgements, chap. 7. 10. So much is alſo evident by that charge which Artaxerxes King of Perſia in his letters patents thus gave unto him, Thou art ſent to enquire concerning Judah and Jeruſalem, according to the law of thy God which is in thine hand, and to carry the ſilver and gold which the king and his councellers have freely offered unto the God of Iſrael; &c. chap. 7. 14, 15, 23.
The end which he aimed at, being a very weighty and worthy end, he prudently uſeth the beſt means, that he could finde warranted in Gods Word, for good ſucceſſe in his under aking thereabout. That means being here ſet down in my Text, I paſſe by all bie paſſages, and directly come to my Text.
3The Summe of it is,The Summe of the Text. A Direction for obtaining good ſucceſs in a weighty enterpriſe.
I ſuppoſe that this generall Summe, doth ſufficiently demonſtrate how ſeaſonable this Text is for our preſent occaſion: which is to crave a bleſſing of God upon the Treaty to be had betwixt his Majeſties and our Parliaments Commiſſioners.
The firſt particle in my Text,The meaning of the words. tranſlated then, is in the Hebrew a copulative conjunction Vau, and. It knitteth together the care that Ezra had in gathering together ſuch perſons as were needfull for him, and might be uſefull and helpfull unto him (verſe 18, 19, 20.) and the means which by Gods Word was warranted for procuring a bleſſing upon their endeavours. Humane helps and divine bleſſing muſt go together.Thus he joyneth humane helps, and divine aſſiſtance together. He doth this and that. To omit humane warranted helps, is to tempt God; as the devil would have Chriſt done, when he bid him caſt himſelf down from the pinacle of the Temple, there being ordinary means whereby he might ſafely deſcend, Mat. 4. 5, 6. To truſt to humane helps without God is to neglect God, and to preſume: as Aſa did, 2 Chron. 16. 12. In his diſeaſe he ſought not to the Lord, but to the Phyſitians. Thereby he brought Gods wrath upon himſelf.
The intendment of the copulative particle in this place is well expreſſed by this conjunction of time, Then. For he gathered them together that ſhould help him, and then, ſought a bleſſing of God.
When he ſaw it meet that a Faſt ſhould be kept,Governours muſt proclaim Faſts. then he proclaimed it, I proclaimed, ſaith he. Ezra, who did this, was appointed by the King of Perſia, under whoſe juriſdiction all the Jews then were, to be a Governour: For the King appointed him to ſet other Magiſtrates over4 the people. chap. 7. 25. which ſheweth that he had authority over them. At leaſt he was, under the King, the chief Governour of theſe Jews that went along with him. This therefore which here he doth, is an authoritative act. He doth it as a Governour. Governours uſe to make proclamations.
To proclaim implieth two things,
1. To give publike notice and warning of a thing to be done. This uſeth to be done openly by an Herald or publike Crier. The**〈…〉〈 in non-Latin alphabet 〉 hebrew word implieth that it was done by voice,
2. To lay a charge upon thoſe to whom that notice is given to obſerve the ſame.
Thus the ſolemn feaſts of the law at their appointed times were proclaimed, Levit. 23. 4. Thus Jehoſhaphat proclaimed a faſt, 2 Chron. 20.? and the King and people of Nineveh, Jon. 3. 5, 7. Herein wicked Jezabel did impiouſly imitate a pious practice, 1 King. 21. 9.
That which was here proclaimed was a faſt. 〈…〉〈 in non-Latin alphabet 〉A religious faſt is a forbearing of bodily refreſhments to make one fitter for pious duties.
A faſt is here ſynecdochically put for praier alſo. Faſting and praier muſt go together.Thus much is evident, by this phraſe added in this direction, To ſeek of God a right way: and by joyning together theſe two (verſe 23.) We faſted and beſought our God for this. Oft are theſe two faſting and praier joyned together, as Nehem. 1. 4. Daniel 9. 3. Luke 2. 37. Mat. 17. 21. Act. 13. 3. & 14. 23. 1 Cor. 7. 5. This word, faſt is oft uſed ſynecdochically, for praier alſo, as 2 Chron. 20. 3. Jer. 36. 9. Jonah 3. 6. A faſt, ſimply and ſingly conſidered in and by it ſelf, is but ſuch a bodily exerciſe as profiteth little. 1 Tim. 4. 8. For as meat commendeth us not to God (1 Cor. 8. 8. ) ſo nor faſting. But faſting joyned with5 praier is of ſingular uſe (it being rightly and duly uſed:) and that in three eſpeciall reſpects:
1. Faſting a help to praier.It's a means of quickning a dull ſpirit, and rouſing up a drouſie body. In jejuniis, &c. quam plurimum adjuvatur oratio, Aug Probae Ep. 121.Ye know that eating and drinking uſe to ſend vapours into the head which make a man drouſie in body, and heavy in ſpirit. Now faſting preventeth theſe impediments, and thereupon putteth a kinde of life into a man, and maketh him to pour out his ſpirit in praier the more ardently.
2. It enableth a man to continue longer in his devotion. A man after eating and drinking cannot ſo long hold out in duties of piety as he that faſteth. Beſides that time which uſeth to be ſpent in eating, drinking, and other refreſhments and delights, is by faſting gained for praier and other ſacred duties. Well obſerve the moſt ardent and long continued ſupplications in Scripture, and you ſhall finde them ſupported by faſting.
3. Faſting is a viſible teſtification of our ardent praier,Iejunium eſt adjuterium•rationis, &c. Nam oratio illa eſt fortis quae fit in ſpiritu humili, &c. Chryſoſt. Hom 15 in Mat. 6. and of our earneſt deſire to obtain that which we pray for: in that, by our voluntary abſtaining from our bodily food and other delights of the body, we ſhew, that we prefer the thing that we pray for, before them. Yea faſting is not only a teſtification if our humiliation, but it is a means to humble the ſoul the more: for that is the uſe of outward rites, both to teſtifie the inward diſpoſition of the ſoul, and alſo to help it on the more.
The place where this religious duty was performed is firſt indefinitely ſet down,〈…〉〈 in non-Latin alphabet 〉 under this relative, there. It hath reference to ver. 15. where mention is made of Ezras gathering together ſuch as ſhould go with him to Jeruſalem. At that place where they were gathered together, there they kept this faſt.
62. 〈…〉〈 in non-Latin alphabet 〉In particular this place is ſet out by a river which ran along by it: for it is here ſaid to be, at the river Ahava. This name is thrice uſed in this Chapter:The river Ahava. as in this text, in the 15, & 33. verſes. We do not elſewhere reade of this name, either in ſacred Scripture, or in any other Authour. The Septuagint tranſlate it,〈…〉〈 in non-Latin alphabet 〉Some take Ahava to be the name of a Town: and this river to be ſo called, becauſe it did run to Ahava (as verſ. 15.) Many rivers are called by the names of thoſe Towns which they run along by. This may be the ſame that is by other Authours called Adiava. Joſephus in the eleventh book and fifth Chapter of the Antiquities of the Jewes, ſaith, That this faſt was kept by Euphrates. It may be that this river did ſtream out of Euphrates, or into it, as ſundry rivers did in ſundry places.
But not to inſiſt upon the title,A faſt kept by a river ſide. certainly the place which is here deſcribed by the river,Legi•…a Deo nomullos ex•…dit•s in excelſis montium: unde intelligitur m•g•…valere petentis•ffectum, quam petitionis locum. Aug. de unit. Eccl c. 16. was a fair and fit place for the Iſraelites to aſſemble themſelves together in: like that place which was by a rivers ſide near to Philippi, where praier was wont to be made by Chriſtians, Act. 16. 13. There were in the Countrey of Babylon many ſweet rivers, and goodly paſtures, yea and woods too. Hereunto the Pſalmiſt alludeth, Pſal. 137. 1, 2. in theſe words, By the rivers of Babylon there we ſate down, &c. They being many, and the place convenient, there they perform their ſolemn ſacred duties. The affection of him that praieth is more regarded then the place.
In paſſing from the charge to the ends of giving it, we may obſerve a change of number. The charge about ſuch a thing is thus ſet down in the ſingular number, I praclaimed: But the expreſſion of the ends in the plurall, thus, That WEE might afflict OVR ſelves, &c. The former7 act of proclaiming the faſt, belonged only to the chief Governour, which at that time Ezra was to thoſe Jews: but the later acts, of afflicting themſelves, and ſeeking of God a right way, were common duties appertaining to them all; and for the good of them all: In which reſpect the number is juſtly and fitly altered, and theſe plurals uſed, WE, OVR, VS.
That which is here ſet down as one end of their faſting,The extent of a faſt to afflict ones ſelf. 〈…〉〈 in non-Latin alphabet 〉 in this phraſe, That we might afflict ourſelves, ſheweth the extent of a true faſt. It muſt be a faſt that may be felt: and that ſo farre, as they who keep it, may finde and feel a want of that which they have forborn. This may be one branch of a Chriſtians ſelf-deniall, voluntarily to forbear that which nature requires, and not to afford unto it that which it craveth. Afflicting themſelves here meant, extendeth both to mens bodies, and alſo to their ſouls: For a mens ſelf doth not conſiſt of body only. This extent of a faſt is by the law thus expreſſed, Ye ſhall afflict your ſouls,Body and ſoul afflicted. Levit. 16. 29. The body is afflicted, when it is denied neceſſaries, ſo much and ſo long as it is very ſenſible of the want thereof: by a ſympathy the ſoul alſo may therewith be afflicted. But the ſoul is further afflicted, when it is grieved and diſquieted upon the apprehenſion of Gods diſpleaſure and wrath for ſin, yea and for offending his fatherly goodnes: and is thereupon deeply humbled and caſt down. By this kinde of afflicting ones ſelf, the body is kept under and brought into ſubjection,Non dixit, perdo & punio: ſed caſtigo & in ſervitudinem redigo: quod Domini eſt, non hoſtis. &c. Chryſ. Hom. 23. in 1 Cor. 9. I keep under my body and bring it into ſubjection, ſaith the Apoſtle, 1 Cor. 9. 27. Here he uſeth two words which carry much emphaſis,〈…〉〈 in non-Latin alphabet 〉, I keep under, and〈…〉〈 in non-Latin alphabet 〉, I bring into ſubjection. The former word is taken from a Champion or Wreſtler that ſtriveth for the maſtery: for it hath reference to the 25.8 verſe, where mention is made of men that ſtrive for the maſtery. The later word hath reference to Maſters that prudently keep their ſervants under,Caſtigo corpus meum, hoc eſt, adverſ•…carnē pugno. Theopnil. in los. eſpecially when they begin to wax inſolent or wanton. By the body he means the old man, which is called a body of ſin, Rom. 6. 6. and the fleſh which luſteth againſt the ſpirit, Gal. 5. 17.
Queſt. Doth not this ſeem to juſtifie that which the Apoſtle condemneth in this phraſe,〈…〉〈 in non-Latin alphabet 〉, neglecting or nor ſparing the body? Col. 2. 23.
Anſw. Difference betwixt keeping the body under, and neglecting the body.Surely no. There is a great deal of difference betwixt the Apoſtles minde and meaning in the one and in the other place. For
1. In the former place the word body is taken figuratively as was obſerved before. In the later, properly.
2. In the former place, a man is only reſtrained from ſuch things as might pleaſe the body, but be a prejudice to the ſoul. In the later the nature of man is weakned.
3. The beating down, mentioned in the former place better enableth a man to holy duties: but neglecting the body, in the later place, doth oft diſinable him therunto.
4. The former is warranted by Gods Word, and required therein, Epheſ. 4. 22. The later is from mans vain invention.
5. The former is a matter of truth and ſincerity: the later of hypocriſie and ſuperſtition.
In a word, by keeping the body under the corrupt fleſh is tamed: and yet the ſtrength of a mans outward body not impaired: but by neglecting the body, a mans outward body conſiſting of fleſh and bone is weakned, and yet the corrupt fleſh not ſubdued.
9The afflicting of themſelves mentioned in my text is a branch of that holy revenge, which is reckoned up among the fruits of godly ſorrow, 2 Cor. 7. 11. and it is an evidence of a broken ſpirit and contrite heart, which David ſtileth the ſacrifices of God, which he will not deſpiſe, Pſal. 51. 17.
Becauſe hypocrites in an apiſh imitation of the upright,Duties of piety to be done before God. 〈…〉〈 in non-Latin alphabet 〉 plead that they afflict their ſouls, Iſa. 58. 3. it is here required that it be done before God. Now all things are naked and opened unto the eyes of him (Heb. 4. 13.) As a beaſt cut up, is in all the inward parts and intrals opened before the Butcher: or an anatomy before the Chyrurgion: So are all the things of a man without and within,Oraturus ſedet, quod non fit rectè niſi in conſpecta Dei, hoc eſt, in intimo cordis. Aug. ad ſimpl. l. 2. q. 4. known unto God. God diſcerneth our ſecret thoughts and inward diſpoſition, Thou understandeth my thoughts afarre off, ſaith the Pſalmiſt, Pſal. 139. 2. It is proper to God alone to ſearch the heart and try the reins, Jer. 17. 10. That therefore is ſaid to be-done before God, which is done from the heart, inwardly, ſincerely.
This the ſervants of God doe the rather,The Lord in ſpeciall the God of Saints. becauſe God is their God in an eſpeciall manner. Before OVR God, ſaith this holy Prieſt and ſervant of God. Indeed the Lord is a ſupream Sovereign over all. All are his ſervants, Pſal. 119. 91. yet the Iſrael of God, the Church of God is a choſen Generation, a royall Prieſthood, an holy Nation, a peculiar People, 1 Pet. 2. 9. Who now ſhould doe, that which they undertake, before God, if not they, who have a ſpeciall right to ſay of him, OVR God? This right they have by vertue of their union with Chriſt: who thus ſaith, I aſcend unto my Father and your Father, and to my God and your God, Joh. 20. 17.
Beſides by this ſpeciall relation their God,The Lord is not as an Idol. Jehovah, who is the only true God, is diſtinguiſhed from the gods of10 the Heathen, even from idols, Which have mouths but ſpeak not: eyes, but ſee not: ears, but hear not, &c. Pſal. 115. 5, 6, &c.
That which followeth in theſe words,To ſeek of God is to pray〈…〉〈 in non-Latin alphabet 〉 to ſeek of him, ſetteth down the moſt proper end of a Faſt, and of the extent thereof, by afflicting ones ſelf, which is ſubordinate to ſeeking of God. To ſeek of God, is all one as to pray unto God, and call upon him. They are therefore oft joyned together, as ſynonima, words or phraſes of one and the ſame ſignification. Ask, and it ſhall be given you: ſeek, and you ſhall finde, ſaith Chriſt, Mat. 7. 7. I am ſought of them that asked not for me, I am found of them that ſought me not, ſaith the Lord, Iſa. 65. 1. In theſe and many other like places, to ask and ſeek, are put for the ſame duty, namely, to pray. The Metaphor of ſeeking implieth a carefull uſing of means for obtaining that which we deſire. In this reſpect the Church thus ſaith, I will ſeek him whom my ſoul loveth, Cant. 3. 2.
Now becauſe God only could give that which in my text was ſought, they make their addreſſe to God to ſeek of him.
That which they ſeek is here in generall ſaid to be A right way. What a right way is〈…〉〈 in non-Latin alphabet 〉This may be taken literally or metaphorically. According to the letter it implieth a ſafe and proſperous journey: namely, That the Lord would be pleaſed ſo to direct them, as they might not wander out of the way: nor by enemies, or any other means forced to fly this way and that way, but that they might ſafely come to Jeruſalem, which was the end of their journey. In this ſence it is ſaid of God, in relation to his people at another time, He led them forth by the RIGHT WAY, that they might goe to the city of habitation, Pſal. 107. 7. That thus much is here intended, is evident by the reaſon of this Faſt, thus11 ſet down in the next verſe, For I was aſhamed to require of the King a band of ſouldiers, and horſmen, to help us againſt the enemy in the way.
Metaphorically a Way is put for a mans converſation or courſe of life, and this is counted a right way, when it is ordered according to the rule of righteouſneſſe which is Gods Word. To this purpoſe the Pſalmiſt thus praieth, Make me to underſtand the way of thy precepts: And thus promiſeth, I will runne the way of thy commandments, when thou ſhalt enlarge my heart, Pſ. 119. 27, 32. This way is called a good way, Jer. 6. 16. and a perfect way, Pſ. 101. 2, 6.
Though the literall ſence of a proſperous journey be here eſpecially intended: yet it may alſo be extended to the metaphoricall ſence of a good courſe of life. What to be praied for. 1 Our ſelves. 〈…〉〈 in non-Latin alphabet 〉
That which they here ſeek, they ſeek for many.
1. For themſelves. For VS, ſay they; for every one is his own keeper, and hath a charge of himſelf: every one muſt care for himſelf and for his own welfare: and every one is to give an account of himſelf to God, Rom. 14. 12.
2. They ſeek a right way for their little ones. 2 Our children〈…〉〈 in non-Latin alphabet 〉Hereby are meant their children: ſuch as could not ſeek their own good. The Hebrew word〈…〉〈 in non-Latin alphabet 〉taph, is indeed of the ſingular number, and never uſed in the plurall, yet tranſlated in the plurall, little ones: for it is a collective word, and ſignifieth a company of children, and of ſuch as can ſcarce go. Or if they do go, they do it weakly and ſtaggeringly. They waddle, as we ſpeak. The verb that cometh from the ſame root, is applied to the gate of haughty women, and thus tranſlated, Mincing as they go, or tripping nicely, Iſa. 3. 16. The children compriſed under the Hebrew word, were ſuch as they, of whom God thus ſaith, There are more then ſix ſcore12 thouſand perſons, that cannot diſcern betwixt their right hand and their left, Jon. 4. 11. They that were of age and underſtanding, whether male or female, Governours or under government, joyned all together in the Faſt, and are compriſed under this particle VS. But the little ones, who could not joyn with them in that holy duty, are here diſtinguiſhed from them, and are praied for.
3. 3 Our ſubſtance〈…〉〈 in non-Latin alphabet 〉With little ones they joyn all their ſubſtance. That alſo they pray for. Under this phraſe, All our ſubſtance, cattell of all ſorts are compriſed, as bullocks, kine, horſes, camels, aſſes, ſheep, goats, even all kinde of living and unreaſonable creatures, that they carried with them, and were for their uſe: and all manner of houſhold ſtuff, and other goods that they had; even the ſilver and the gold, and veſſels that were given to the uſe of the Temple, whereof mention is made, chap. 7. 15, 16. &c. The hebrew word is〈…〉〈 in non-Latin alphabet 〉recuſh. It uſeth to be diſtinguiſhed from ſouls: namely, from perſons that had reaſonable ſouls: as Gen. 12. 5. where it is ſaid, That Abram took Lot and all their ſubſtance, and the ſouls that they had gotten: and Gen. 14. 21. where the King of Sodom ſaid unto Abram, Give me the perſons (heb. ſouls) and take the goods (heb. ſubſtance) to thy ſelf.
Thus theſe Jews extended their humble and earneſt ſupplication unto God,Te•peralia ſi deſuerint petenda ſunt. Bern. de 4. modis erand. not only for themſelves and their children, but alſo for their outward eſtate: even their temporall and worldly commodities.
This of the meaning of the words. The logicall reſolution of them follows.
The Summe of the text being as you heard,The reſolution of the text. A Direction for obtaining good ſucceſs in a weighty enterpriſe, Two generall points are eſpecially ſet down therein.
131. The Means uſed, which was a Faſt.
2, The Ends why the means were uſed.
About the means there is expreſſed,
1. A Preparation thereunto.
2. The Execution thereof.
The Preparation was by a Proclamation.
The Execution is ſet down, verſ. 23.
The Proclamation is amplified,
1. By the Perſon that cauſed it: I proclaimed it, ſaith the Governour.
2. By the Place where the means was appointed to be uſed, and that
1. In generall, in this relative particle, there.
2. In particular, At the river Ahava.
The Ends were two.
One ſubordinate, That we might afflict our ſelves. Here the particles of the plurall number WEE, OVR, are remarkable.
The other end is the moſt principall, To ſeek of God.
The former is amplified by the Perſon before whom they afflicted themſelves, who is ſtiled their God: Before our God.
The later is amplified by the ſubject matter that they ſought, A right way: and by the Objects for which they ſought it.
The Objects were of two kindes.
1. Perſons. Themſelves, and their little ones.
2. Things. All their ſubſtance.
Theologicall Obſervations hence ariſing are theſe,Theologicall obſervations.
1. From the Perſon that enjoyned all, I obſerve, That Publike duties muſt have their ſanction from publike Governours.
14To ſuch Governours it belongeth to obſerve the paſſages of Gods providence,Rex epiſcoporū Synodum Conſtantinopolim convocavit. Socr. l. 5. c. 8. and to conſider what warrantable publike duties are by the direction of Gods Word called for, at ſuch and ſuch times, and thereupon to enjoyn a publike obſervation of ſuch duties: to give warrant and liberty for performing them: and to ſee them duly done.
2. From the Proclamation I infer, That
Warning is to be given before hand of publike,Obſerv. 2. ſolemn, ſacred duties.
The Proclamation mentioned in the text, was made to give all the people notice and warning of the Faſt. This is the rather to be done, that all of all ſorts whom it concerneth may from their ſeverall habitations aſſemble together: and that they may have ſome convenient time to prepare themſelves thereto.
3. From the Means here enjoyned, which was a Faſt, it is evident, That
Faſting is an eſpeciall help to extraordinary praier. Obſerv. 3.
Their meeting was to pray. Oratio non ſit propter jejuniū, ſed jejunium propter orationem. Chryſ. hom. 15. in Mat. 6.Their faſting to do that duty more powerfully. Praier is not for faſting, but faſting for praier. It is here ſaid, that they faſted to ſeek of God a right way: and the iſſue thereof is thus expreſſed, verſ. 23. So we fasted and beſought our God for this, and he was intreated of us. Moſt of the powerfull and effectuall praiers recorded in Scripture, were poured forth on a day of faſt. Chriſt ſaith of a devil, that by no other means can be caſt out, that it may be caſt out by praier and faſting, Mat. 17. 21.
4. From the Place where this Faſt was kept, which was at the river Ahava: an open and common place, never before ſet apart: It may be inferred, That
15In time of need any convenient place may be taken for duties of piety. Obſerv. 4.
I ſay,Vt nobis mos eſt pro univerſis orare, ſic & ubiquefundimus preces. Theoph. in 1 Tim 2. in time of need, becauſe when there is free liberty for people to meet together in publike places ſet apart for publike duties, it is their duty and it will be their wiſdome to take ſuch opportunities, and to make the beſt uſe of them that they can. But when ſuch places cannot be conveniently reſorted unto, bounden duties are not thereupon to be neglected. This is to make the ſubſtance give place to the circumſtance. Chriſts promiſe of being with his, is thus indefinitely ſet down, Where two or three are gathered together in my name, there am I in the midſt of them, Mat. 18. 20.
5. From the Perſons that obſerved the duty, ſet down in the plurall number, under this particle WE, it may be gathered, That
For obtaining common and publike bleſsings,Obſerv. 5. means are joyntly to be uſed by all whom it concerns. Loquebantur quaſi ex uncore: idcirco orantibus fuit impetrabilis & efficax ſermo. Cyp. ſerm. 6. de orat. Dom.
The Proclamation here made tended, to that end, namely to gather them all together for performing the duty mentioned. A little after this, when another occaſion of performing a publike duty was given, they were not only by Proclamation ſummoned together, but alſo a ſtrict penalty was laid upon ſuch as ſhould not come, Chap. 10. 7, 8. By the aſſembling of many together, men mutually ſtir up the zeal, and inflame the affection of one another: and when many joyn bodies and ſpirits in performing one and the ſame duty of piety together,Ex caetu & congregatione multa eſt ſortitudo. Vbi enim fuerint duo aut tres, &c. Chryſ. hom. 10. in Heb. •0, that duty is the more honourable to God, and the more powerfull and prevalent with him. If God account himſelf honoured by one mans calling upon him, he is the more honoured by many mens joyning together therein. As the gathering together of many waters makes the ſtronger16 ſtream, and the voices of many together, the louder ſound, ſo the joynt praiers of many. This very reaſon is preſſed in his Majeſties Proclamation for a publike generall ſolemn Faſt, July 3. 1625. in theſe words, In humble hope and confidence, that when both Prince and people together throughout the whole Land, ſhall joyn in one common and ſolemn Devotion, of ſending up their faithfull and repenting praiers, to Almighty God at one inſtant of time, the ſame ſhall be more available to obtain that mercy, help and comfort from him, which in the preſent important occaſion, this Church and Common-wealth doe ſtand in need of.
6. From the ſubordinate End, which was to afflict themſelves, I gather, That
A ſolemn Faſt muſt be ſuch an one as may be felt. Obſerv. 6.
For this end of old they faſted long. Esther required, That they ſhould not eat, nor drink three daies night or day, Eſth. 4. 16. In thoſe hot countries, they could longer forbear food, then we in theſe cold countries can; and therefore did forbear till they were afflicted. For this end in Nineveh they reſtrained even their beaſts from fodder and water, Jon. 3. 7. They did alſo put on ſackcloth with aſhes, and lay in ſack cloth and aſhes, Eſth. 4. 1, 3. All this was to afflict themſelves the more, and to bring under their bodies. Iejunium ſi diſcretione regatur, omnem carnis rebellionem edo•at, &c. extra ordinarios motus in cippo claudit & arctat Cypr. Ser. de Ieju•.If a Faſt be diſcreetly ordered, it will tame the rebellion of the fleſh, it will binde and keep in compaſſe inordinate, and exorbitant motions, and ſubdue immoderate appetites. It will ſo reſtrain ſuch things as might hinder praier, as the ſoul will be much more free to flie up aloft.
7. From the Perſon before whom they faſted, namely, Before God, I obſerve, That
Duties of piety are to be performed as in Gods preſence. Obſerv. 7.
17We ought to doe nothing, but as in Gods preſence: ſo, as ſetting God before us. The word〈…〉〈 in non-Latin alphabet 〉hithhalec, whereby Enochs walking before God is ſet out, Gen. 5. 24. and which is required of Abram, Gen. 17. 1. implieth a conſtant, continuall ſetting of God before their eies. It is of the ſeventh hebrew conjugation, which importeth a frequent and conſtant performing of a thing. Learned and judicious Tremellius and Junius tranſlate that word indeſinenter ambulare, continually to walk. If we muſt in every place, and in every duty that we take in hand, do it before God, much more muſt we ſo perform duties of piety,Deus omnium mentes voluntateſquein ipſis adhuc clauſi pectoris latebris intuetur. Cypr. Serm. 5. de lapſis which have a kinde of immediate reſpect unto God, and wherein we have immediately to do with him. Theſe are moſt ſincerely to be done, becauſe God beholds the very diſpoſition of men, and their purpoſes while they are in their hearts.
8. From this ſpeciall note of relation OVR, here applied to God, thus, Before our GOD, it appeareth, That
The Lord is in ſpeciall manner the God of his Church. Obſerv. 8.
Namely, of thoſe that profeſſe his name and believe on him. Therefore ſuch do not only apply it to themſelves, but alſo others give it unto them: as Nebuchadnezzar an Heathen Monarch ſtiled the Lord, the God of Shadrach, Meſhech, and Abednego, Dan. 3. 28. and Darius another Heathen Monarch, ſaid to Daniel, Thy God whom thou ſerveſt, &c. Dan. 6. 20. This is a ground of ſtrong confidence to believers.
9. From the principall End of the Faſt, which was, To ſeek of God, or to pray to God, it is moſt manifeſt, That
Praier is the most principall means of obtaining bleſsing bleſsing from God. Obſerv. 9.
18This means God himſelf hath preſcribed and enjoyned for that end:Quod Deus per ſuam promiſit clementiam per ſanctorum implet preces. Hier. Com. in Dan. 9. There unto hath he made many precious promiſes. Here upon Saints in all ages have uſed this means, and found it to be effectuall. That which through his grace he promiſeth, upon the praiers of his Saints, he performeth.
10. From the ſubject matter that is deſired, which is a right way, it appears, That
A proſperous journey may be ſought of God. Obſerv. 10.
Men in their journies are ſubject to many dangers. The divine Providence can keep them fare from all their dangers: Yea, he can ſo order it, that by miſtaking of a way, they may avoid ſome dangerous plots of enemies againſt them Auſtine relates a ſtory much tending to that purpoſe;Nobi•- ipſis accidit, ut in quodam bivio falleremur, & non iremus per eum locum, ubi operiens tranſitum noſtrum Doxatiſtarum•…s armata ſubſederat: atqueita factum eſt, ut eoquo tendeba mus, per devium circuitum veniremus: cognitiſqueinfidiis illorum, nos gratularemur erraſſe, atqueinde gratias ageremus Leo. Aug. Enchid ad Lau. cap. 17. That in his journey he came to a two want way, or to a place which went two waies. In that which led moſt directly to his journies end, an armed troop of the Donatiſts lay, to ſeize upon him; but he ignorantly fell into the other way, whereby he eſcaped that troop, and going the wrong way, though fartheſt about, came ſafely to his journies end, and praiſed God for that miſtake of his way. God giveth to ſuch as ſeek it of him, Angels to keep them in all their waies, Pſal. 91. 11. The Heathen ſuppoſed that there were certain gods who directed ſuch as called upon them in their right way, and gave them a proſperous journey. Theſe they called〈…〉〈 in non-Latin alphabet 〉But indeed it is Jehovah only that is properly the director of our waies, In all thy waies acknowledge him, and he ſhall direct thy paths, Prov. 3. 6. This may alſo be applied to the methaphoricall interpretation of this phraſe, A right way.
11. From the firſt ſort of Perſons for whom they pray, which were themſelves, I collect, That
19Men muſt eſpecially ſeek bleſsing for themſelves. Obſerv. 11.
Every man is neareſt to himſelf: and a mans ſelf is the rule of the love of his neighbour: for thus ſaith the Law, Thou ſhalt love thy neighbour as thy ſelf, Mat. 22. 39. I may make from hence ſuch an inference as the Apoſtle doth from a Biſhops ruling his own houſe, If a man know not how to rule his own houſe, how ſhall he take care of the Church of God? 1 Tim. 3. 5. In like manner if a man know not how to ſeek his own good, how ſhall he take care for the good of others?
12. From the ſecond ſort of Perſons, which were their littl ones, I further obſerve, That
Bleſsing is to be ſought for our young children. Obſerv. 12.
Even for ſuch as cannot ſeek it for themſelves. Their welfare is a means of continuing not the world only, but the Church alſo in the world. We are mortall, and ſhall not alwaies abide here to ſerve the Lord. As our fathers, who ſerved God in their generations, are gone, ſo ſhall we after a ſhort time: God knows how ſoon. But by procuring Gods bleſſing on our little ones, they may grow up, they may know God and ſerve him in their generation, after we are taken from them. Thus may the eternall God be everlaſtingly ſerved by mortall men: one generation ſerving him after another. To ſharpen our praiers, and ſtrengthen our faith in craving a bleſſing for our little ones, we may plead before God that which God himſelf ſais of the children of the Iſraelites, that they were born to him, and were his children, Ezek. 16. 20, 21. On this ground, though our unworthineſſe make us fear that God may curſe them rather then bleſſe them, becauſe they are ours, yet we may herewith uphold our ſpirits, that they are Gods children, born to him: and thereupon pray that God for his own ſake would bleſſe them.
2013. From the Things for which God was ſought, which are here called, All their ſubſtance, it appears, That
Bleſsing may be ſought of God for our temporall estate. Obſerv. 13.
The fourth Petition of the Lords praier (Give us this day our daily bread,Omnia iſta bona ſunt, & Dei munera ſunt. Ne putetis quod aliquis illa poterit dare niſi unus Deus. Aug. Enar in Pſ. 35. Mat. 6. 11. ) giveth evidence to the truth hereof. Though, through mans ordinary abuſe of the goods of this world, Chriſt ſtileth them, Mammon of unrighteouſneſſe, yet he adviſeth us to make to our ſelves friends thereof, Luk. 16. 9. They are neceſſary for the very being of our bodies. Life, health, ſtrength, are preſerved by them. They may be a means of continuing the Miniſtery of Gods Word and Ordinances among us: and we by them may be many waies helped, even about the ſervice of God.
Theſe are the diſtinct Inſtructions which this text affordeth. They are many and weighty. It cannot be expected that I ſhould handle them all at this time in any large manner. I will therefore collect one generall obſervation, wherein the main ſcope and drift of the text ſhall be ſet forth: and which ſhall compriſe under it, moſt, if not all, of the points before noted. It is this,
In a matter extraordinary,The generall Doctrine. extraordinary means muſt be uſed.
To ſhew that this doctrine is the main intendment of my text, two things are to be demonſtrated.
1. The Caſe, that it was extraordinary.
2. The Means, that they were extraordinary.
Each of theſe may be made manifeſt in ſeven particular branches a piece.
1. Theſe Jews were in a ſtrange land. The extraordinary caſe of the Jews.So is the land of their captivity ſtiled, Pſ. 137. 4. where thus they ſay, How ſhall we ſing the Lords ſong in a ſtrange land.
212. They were at this time captives: for notwithſtanding this and a former return from the place of their captivity, they were, even after this, counted and called, children of the captivity, Chap. 10. 7, 16.
3. The name of a Jew, was odious among the Heathen. Many envied them for their religion and profeſſions ſake. When Zerubbabel went to Jeruſalem he found adverſaries, Ezra 4. 1. when afterward Nehemiah went, he found thoſe who much envied that there was a man come to ſeek the welfare of the children of Iſrael, Neh. 2. 10. Haman could ſuggeſt to the King of Perſia, That the laws of the Jews were divers from all people, and that it was not for the Kings profit to ſuffer them, Eſth. 3. 8. Yea many laid wait for Ezra and his company in the way, verſ. 31.
4. They had no outward guard of horſe or foot, for Ezra was aſhamed to require of the King a band of ſouldiers and horſmen to help them againſt the enemy in the way, becauſe they had ſpoken unto the King, ſaying, The hand of our God is upon all them for good, that ſeek him, verſ. 22. Thus they engaged Gods honour in this caſe, which maketh it the more extraordinary.
5. Of themſelves they could not go the right way. Their ſeeking this of God implies as much.
6. They had the care of many little ones lying upon them. This made their caſe the more difficult.
7. They had a great charge with them: as their own cattel and goods: and a great ſumme of ſilver and gold, which the King and his Councellours had freely offered unto the God of Iſrael: and ſtore of veſſels for the ſervice of God, v. 33. Chap. 7. 15.
Do not all theſe particular circumſtances make their preſent caſe to be more then an ordinary caſe?
22Anſwerably the means which they uſed were extraordinary: as is evident by a like number of particular inſtances.
1. A publike Proclamation was made to call them all together,The extraordinary means which the Jevvs uſed. and to give them warning before hand that they might come prepared. Proclamations uſe not to be made but in weighty matters.
2. A Faſt was enjoyned. Faſting hath been before noted to be an extraordinary act of piety.
3. For want of a Synagogue, or a Temple, they continue their faſt in the open air by a river ſide. This was more then uſuall.
4. They extend their faſt to afflict themſelves, that they might ſenſibly feel it.
5. They do it not in appearance only, but really, in truth before God.
6. They do not only wiſh for what they needed, but they earneſtly ſeek it of God.
7. They plead a ſpeciall relation betwixt God and themſelves, in this phraſe, OVR God.
Lay together the particulars of their Caſe, and of the Means that they uſed, and you ſhall finde the one and the other to be extraordinary: yea you may alſo obſerve all the particulars of the text couched within this doctrine, In a matter extraordinary, extraordinary means muſt be uſed.
This courſe hath Gods Church taken throughout all ages,Extraordinary caſes. 1. Obtaining or regaining bleſſings. in all manner of extraordinary caſes: and that
1. For obtaining good things.
2. For removing evils: and both theſe about ſpirituall and temporall, publike and private matters.
For good things, extraordinary praier hath been made, when Saints and ſervants of God have ſeen them23 needfull then to be granted; or when they have been withheld: or when they have been withdrawn and taken away.
This may be exemplified in ſundry particulars.
Moſes earneſtly praied for a good Governour to ſucceed him,Speciall bleſſings extraordinarily praied for. Numb. 27. 16. Chriſt ſpent a whole night in praier immediately before his chuſing of Apoſtles, Luk. 6. 12, 13. The Apoſtles ordained Elders in every Church with praier and faſting, Act. 14. 23. The Church faſted and praied when Barnabas and Saul were ſeparated to the work, whereunto God called them, Act. 13. 3. The like courſe ſhould be taken by us in ordaining Miniſters, and ſetting Officers in their ſeverall places: yea and in enterpriſing weighty affairs of more then ordinary concernment.
Much more ought this courſe to be taken when deſired and expected bleſſings are withheld. This was Hannahs caſe, which mov'd her to weap and faſt, and pour out her ſoul before the Lord, 1 Sam. 1. 7, 15.
Moſt of all is this to be done, when bleſſings are withdrawn and taken away: eſpecially if they be ſpirituall bleſſings. The ſenſible preſence, powerfull aſſiſtance, and ſweet comfort of the Spirit, being withdrawn from David, upon the great ſins which he committed in the caſe of Bathſheba and her husband, he penned the one and fiftieth Pſalme, which manifeſteth an extraordinary wreſtling with the Lord, to have thoſe bleſſings reſtored to him again. His wreſtling in this caſe was like Jacobs, who would not let the Lord go unleſſe he bleſſed him,2. Preventing or removing evils. Gen. 32. 26. Hoc eſt totum quod dicitur malum, i.e. peccatum, & poe•a peccati Aug. de ver relig. c. 11
Evils againſt which extraordinary praier is to be made, are ſins or judgements.
Againſt-ſins, ſuch praiers are to be made, to prevent24 them, or redreſſe them. For preventing ſinne, Chriſt commandeth his Diſciples to watch and pray, that they enter not into temptation, Mat. 24. 41. By temptations men are drawn to ſin. By being freed from the temptation or aſſiſted and ſupported in the temptation, ſin may be prevented, Gen. 20. 6. & 39. 7, 8, &c.
For redreſſing ſin after we are fallen into it, two things are to be praied for:
One that God would be pleaſed to pardon it. It was an earneſt praier in this caſe that he poured out, who thus praied, For thy names ſake, O Lord, pardon mine iniquitie: for it is great, Pſal. 25. 11. And again thus, According to the multitude of thy tender mercies, blot out my tranſgreſsions, Pſal. 51. 1.
The other is, that God would work in us repentance, as he who thus praied, Turn thou me, and I ſhall be turned: for thou art the Lord my God, Jer. 31. 18. The more dangerous the temptations unto ſin, whereunto we are ſubject, are, and the more hainous the ſins are whereinto we have fallen, the more earneſt ought our praiers, in this caſe to be.
Judgements,How judgements to be praied againſt. againſt which extraordinary praier is to be made, are ſuch as are threatned, and in that reſpect to be feared; or executed, and in that reſpect felt. Againſt the former,Ipſe Dominus frequenter ſuam mutat ſententiam. Nam propoſuerat percutere morte & perdere populū, ſed poſtea rogatus à Moyſe, reconciliatus eſt populo ſuo Ambr Offic. l 3. c. 12. the King and people of Nineveh faſted and cried mightily unto God, Jon. 3. 7, 8. Thus was that doom reverſed and judgment prevented. The like may be done in a preparation to a judgment before it be put into execution. Haman had prepared a terrible maſſacre to deſtroy all the Jews: but before his cruell plot began to be put in execution, Mordecai, Eſther, and all the Jews, Faſted three daies together (Eſth. 4. 16, 17.) Thus the execution of that judgement, ſo prepared, was prevented.
25Execution of judgement may be conſidered either in the beginning, or in the full accompliſhment of it. A judgement was begun when the Philiſtims were gathered together to Mizpeh: but Samuel cried unto the Lord, and the Lord deſtroied them before Iſrael, 1 Sam. 7. 7, 10. On Manaſseh the judgement was executed to the full, in that he was taken by his enemy, bound with fetters, and carried to Babylon: but when he was in affliction he beſought the Lord his God, and humbled himſelf greatly, and ſo was freed from that judgement: For he was brought again into his kingdome, 2 Chron. 33. 12, 13. As extraordinary praier, in theſe and other like caſes, is to be made on our own behalf, ſo alſo on the behalf of others. Moſes his mighty praiers (by one of which God was moved to ſay, Let me alone: and in another Moſes himſelf was moved thus to ſay, If thou wilt not forgive their ſin, blot me, I pray thee, out of thy book, &c.) were made in the behalf of others, Exod. 32. 10, 32.
Weighty grounds there are to preſſe this point of extraordinary praier in extraordinary caſes. Reaſons for extraordinary praier.
1. 1 Thereby is ſhewed how we are affected with Gods dealing with usWe ſhew thereby that we take notice of Gods foot-ſteps, that is, of his carriage towards us, and of his dealing with us.
2. We give evidence that we are anſwerably affected: In that according to the need wherein we ſtand of his favour, we doe the more earneſtly ſeek it: and the more heavily we feel his hand lying upon us, the more deeply we are humbled, and doe the more earneſtly deſire that it may be removed from us. Surely ſuch a diſpoſition cannot be but very acceptable unto God. God much approves thoſe who prize his favour and bleſſing above all other things, and who are much grieved upon the apprehenſion of his diſpleaſure againſt them. Now extraordinary26 praier, for obtaining his favour and bleſſing, or for removing his wrath and judgements, gives proof of ſuch a diſpoſition. Nonne oratio ſic tepida eſt, vel potius frigida, & pene nulla, ut nequehoc in nobis cum dolore advertamus? Aug ad Simplic l. 1. quaeſt. 2.There are many who (like millhorſes ſtill going round in their uſuall tract) content themſelves with an ordinary manner of praying: and never take the occaſions which by the divine providence are offered for extraordinary praier. So cold are their praiers and liveleſſe, as they are never troubled at the fruitleſneſſe of them, but think all is well in that they are not ſuch Atheiſts as never call upon God. Theſe plainly diſcover that ſmall, or no notice at all, that they take of Gods dealing with them. Yea they doe further diſcover a ſenſleſſe and wretched diſpoſition, in that they care not to uſe the means that are ſanctified for obtaining the good things whereof they ſtand in need, or removing the evils, which lie heavy upon them. Thus it comes to paſſe that they want many bleſſings, which otherwiſe they might have: and lie long under many judgements, which might have been removed, if the fore-ſaid means had been duly uſed.
2. Another ground to preſſe extraordinary praier in an extraordinary caſe,2 Extraordinary praier is extraordinary powerfull. is Gods uſual dealing with men according to their dealing with him:Ora fortiter, & dic Deo, In neceſſitatibus erue me. Tunc finiuntur iſtae neceſſitates. Aug. Nedib. ep. 71. even according to the manner and meaſure of ſeeking this or that of him. Praier more then ordinary is more then ordinarily powerfull. Inſtance this in my Text: for thus it is ſaid, ver. 23. We faſted and beſought our God for this, and he was intreated of us. Many and admirable have been the effects of praier and faſting recorded in Gods Word: and thoſe ſometimes for preventing or removing great judgements: and ſometimes for obtaining or regaining ſingular bleſſings. Proofs hereof you heard before. This in generall I dare boldly affirm, That praier and faſting, being rightly uſed,27 was never uſed in vain: but ſome ſpeciall and extraordinary effect followed thereupon.
Though that particular for which David praied and faſted, and lay all night upon the earth, namely, the life of his ſick childe, were not granted (2 Sam. 12. 16, 18.) yet was not that extraordinary means, which he uſed, in vain: For
1. That humiliation, ſupplication and afflicting of himſelf, was a ſervice warranted by Gods Word, and acceptable unto God.
2. Though God reſtored not to the childe his naturall life: yet he beſtowed upon it eternall life: which may be inferred out of theſe words which David uſed to comfort himſelf, I ſhall goe to him, 2 Samuel 12. 23.
3. God gave him another ſon, and that of the ſame mother, a Salomon, a Jedediah (2 Sam. 12. 24, 25.) A Prince of peace, beloved of the Lord, who, by Gods appointment ſucceeded David on the Throne. It is obſervable how the Lord had reſpect to Ahabs humbling himſelf before God: for thereby he was moved to put off the judgement denounced, all his daies, 1 King. 21. 29.
True it is, that hypocrites have thus expoſtulated this caſe with God, Wherefore have we faſted, and thou ſeest not? Wherefore have we afflicted our ſouls, and thou takeſt no knowledge? But the fault is there laid upon themſelves,Iſa. 58. 3. That they faſted for ſtrife and debate, &c. Their faſt was not ſuch an one as the Lord had choſen: So as the Lords hand was not ſhortned, that it could not ſave: nor his ear heavy, that it could not hear: but their iniquities had ſeparated between them and their God, and their ſins had hid his face from them, that he would not hear, Iſa. 59. 1, 2.
28Let us therefore that do what is warrantable, do it uprightly and fervently: ſo may we do it in faith, and be be ſure to have it accepted. All things are poſsible to him that beleeveth, Mark 9. 23. Surely we fail of much benefit that we might receive from our praiers, for want of faith.
3. I might here adde,3 By extraordinary praier extraordinary honour is done to God. that by faſting and praier, which is an extraordinary humbling of our ſelves before God, and an extraordinary manner of craving bleſſing of him, extraordinary honour is done unto him: for the more we humble our ſelves for his diſpleaſure, and ſtoop under his ſtrokes, the greater teſtimony we give, not only to the greatneſſe of his wrath and indignation: but alſo to the juſtice and equity of his judgements: and the more earneſtly we call on him for favour and bleſſing, the greater evidence we give of our high eſteem of them. Now by how much the more God is acknowledged and juſtified in his judgements, and by how much the more Gods favour and bleſſings are priſed, by ſo much the more is the Lord glorified. For Gods honour is much ſet forth in and by mans acknowledgement of his juſtice and mercy. Nihil magis agendum eſt Chriſtian•, quam ut in omni opere ejus Dei gloria praedicetur. Hier. Com. in 1 Cor. 10.And who would not doe to his uttermoſt what he can to ſet forth the Lords honour? This third ground of the fore-ſaid duty is the weightieſt of all the reſt.
If theſe motives be not of force to enforce this duty of extraordinary ſupplication, in an extraordinary caſe, I know not what motives may be of force to enforce a duty.
Come we now therefore to the Application of the Point.
1. Too great cauſe of juſt complaint may here be taken up,Lamentation for mens ſleighting faſts by reaſon of mens ſlight and careleſſe obſerving29 thoſe means which are warranted and preſcribed by Gods Word, for pacifying his wrath, and procuring his favour. The Lord may juſtly upbraid to us our faſts, as he did to the Iſraelites before mentioned, Iſa. 58. 3, &c.
This complaint may juſtly be taken up, not only againſt the prophaner ſort of people, but alſo againſt many that look Sion-ward. There be of them that on our monethly daies of faſt, not only forbear to joyn with the aſſembly of Gods people in thoſe ſolemn ſacred duties: but alſo follow their ſecular affairs: yea their pleaſures and paſtimes, in a kinde of diſlike, if not a deteſtation of theſe duties. I will not lay to their charge their diſavowing of theſe duties, as if ſo be they thought faſting and praier unlawfull: but their diſeſteem of our monethly daies enjoyned by publike authority. The ground of our monthly faſts.The authority was firſt his Majeſties Proclamation, ſtraitly charging and commanding, That a Generall, Publike and Solemn Faſt be kept and held on the laſt Wedneſday of every month, during the troubles in the Kingdome of Ireland. This Proclamation was given the eight day of January in the ſeventeenth of his Majeſties reign. It hath been alſo ratified by ſundry Orders and Ordinances of Parliament, for a due obſerving thereof; and it hath continued now almoſt ſeven whole years, and that upon juſt and weighty cauſes: for the very ground of that Proclamation ſtill remaineth, namely, The lamentable and diſtreſſed eſtate of Ireland. Now why this monethly faſt ſhould not be duly obſerved, I ſee no good reaſon. It may be, that it is diſeſteemed by many, becauſe it is enjoyned by authority. But that ſeems to me a ſtrange reaſon, that that which is a ground warranted by Gods Word (as out of this text we have formerly ſhewed) ſhould be a30 reaſon to ſlight it. I know not how it comes to paſſe, but ſo it is, that mens mindes are averſe from ſuch things as are enjoyned by authority, though they be things lawfull and agreeable to Gods Word. Never were Orders and Ordinances of Parliament more ſlighted then now, and that in things that concern their own good. O tempora! O mores! To what times are we reſerved? What are the mindes and manners of men?
But it may be,Faſts may be continued while the occaſion remains that another thing ſcruples their conſciences, namely, the ſet times of faſt, that it is ſuch a day in every moneth.
I grant that if there were not a continued occaſion of this conſtant courſe, there might be ſome ground of ſcruple: but that particular ground of enjoyning this monethly faſt, ſtill remaining, and other weighty grounds alſo more nearly concerning us, namely, the troubles of our own Kingdome, why ſhould we not perſevere in uſing the means for averting Gods wrath, and the fearfull effects thereof from us? That which is recorded of the Jews annuall faſting, in certain ſet moneths, ſeventy years together (becauſe the judgements, which moved them firſt to take up thoſe faſts, continued ſo long) may be a warrant for our continued monethly faſts. For they are ſo mentioned by the Prophet (Zech. 7.Publike faſts in former times rare, Quid mirum ſi Chriſtianis temporibus iſte mundus tanquam ſervus jam ſciens voluntatem Domini ſui & faciens digna plagis vapulat multis Aug. vict. ep. 122. 5. & 8. 19. ) as they are rather ratified then diſavowed.
No marvel that Gods judgements have ſo long lien upon us, and our neighbouring Nations; ſeeing the means of removing them are by moſt either deſpiſed, or too much ſlighted.
The great complaint of pious Chriſtians in former times was, that publike faſts were not enjoyned by publike authority. Sometimes a dozen, ſometimes more years paſſed in this Land and Kingdome without any31 publike faſts, and yet ſundry Parliaments called in thoſe years: ſundry Armies ſent forth, and ſundry judgements inflicted. I can remember a ſolemn faſt proclaimed, and moſt ſolemnly kept in the year 1588. upon the approach of that Spaniſh Armado, that carried the ſtile of Invincible. Admirable was the bleſſing that followed upon that faſt: for ſoon after, that proud Armado was ſtrangely diſſipated. I doe not well remember another publike faſt betwixt that and the firſt year of King James, wherein was ſuch a raging Plague, as we have not heard of the like before in this Land. Thereupon a weekly faſt was enjoyned by publike authority, till it pleaſed God to remove that plague.
Very few publike faſts were betwixt that and another greater plague, in the year, 1625. when there was alſo a weekly faſt enjoyned by publike authority: at which time God gave a very gracious return to the praiers of his people: for the plague decreaſed much faſter then it increaſed, and in ſhort time from the number of five thouſand two hundred and five that died in one week, it came ſo utterly to ceaſe, as not one at all to die of that ſickneſſe.
If it be ſaid, that in thoſe times wherein there were ſo few or no faſts, God exceedingly bleſſed this Kingdom, I anſwer:
1. That God might put off his diſpleaſure for neglect of thoſe duties, till after and worſer times, and that he may in theſe our daies, remember that neglect. Such an anſwer doth Jeremy give to the men of Judah that made ſuch an objection, Jer. 44. 17, &c.
2. Though there were not ſuch extraordinary means publikely uſed:Frequent faſts of old in private. yet they were by pious and devout Chriſtians privately, and that frequently and fervently uſed. 32Never was a Parliament called, never was an Army ſent forth, never was there any publike weighty occaſion, but that ſuch Chriſtians as are before mentioned, aſſembled together, by praier and faſting, to ſeek a bleſſing of God. I well remember, that at that very time when the Gun-powder treaſon was diſcovered (a Parliament being ſummoned) there were many aſſemblies that by praier and faſting, earneſtly ſought of God a bleſſing upon that Parliament. Have we not cauſe to judge, that God had a gracious reſpect to the praiers of his children, who almoſt miraculouſly diſcovered ſuch a dangerous, deviliſh and matchleſſe treaſon, as the Gun-powder treaſon was.
Thorow the good providence of God, we have had more faſts by publike authority enjoyned, in the reign of our preſent Sovereign, eſpecially ſince the beginning of this Parliament, then before time from the beginning of the Reformation of Religion. But they have been ſo ſleightly and careleſly performed, as we have cauſe to fear, that this among other ſins, hath been one that hath cauſed Gods heavy wrath ſo long to lie upon us. This is a lamentation, and ſhall be for a lamentation.
But to leave complaints,The weighty occaſion of this daies faſt. the Doctrine which you have heard largely handled, doth juſtifie that courſe which the great Councel of this Land hath taken about this daies faſt. The means that we uſe, hath been ſhewed to be extraordinary. He that ſees not that the caſe wherein we now are, and the occaſion of this daies ſolemnity is extraordinary, is blinde, and cannot ſee far off.
I will not now ſtand to aggravate this civil war (the ſevereſt of Gods judgements) nor bring to your minde the houſes,The calamities of theſe times. Towns, and Cities that have been burnt or plundered, or ſpoiled: nor the diſtreſſed eſtates of many33 who in a night of a rich Job have bin made a poor Iob: nor the abundance of bloud that hath been ſhed: nor the alienation of affections, and bitter contentions that have been betwixt ſuch as have been near in bloud and alliance, in neighbourhood and friendſhip, yea alſo and betwixt ſuch as profeſſe in truth and ſincerity to ſeek the right and perfect way of the LORD: neither will I here inſiſt upon the errours, hereſies, and blaſphemies that in theſe daies are publiſhed: nor the great rent that is made in this Church by ſchiſme. Theſe and other like occaſions of humbling our ſelves deeply before the LORD, and of crying mightily unto him, I now let paſſe.
The particular occaſion of faſting and praying on this day is to obtain a bleſſing from heaven upon the Treaty betwixt his Majeſty and our Parliament, that is now thorow Gods bleſſing agreed upon.
Surely this is a very extraordinary caſe, and that in regard of the Neceſsity, Excellency, and Difficulty of the matter undertaken.
1. Such have been the evils of this civil war (whereof a taſte was given before) and many of them do ſo continue to increaſe more and more,The neceſſity of a Treaty. as there is a kinde of neceſſity of a good accommodation for compoſing our differences: and for ſetling a ſafe and well-grounded Peace: which cannot better be effected then by a Treaty. Such diviſions, ſuch contentions, ſuch confuſions there are in this Kingdome, as it is in danger to be utterly ruined, if ſome ſpeedy courſe be not taken to repair, cloſe up and heal the breaches thereof. It was in the caſe of a civill warre, that the chief Commander on the one ſide, ſaid to the other, Shall the ſword devour for ever? Knoweſt thou not that it will be bitterneſſe in the later34 end, 2 Sam. 2. 26. Bitterneſſe there muſt needs be in ſuch a kinde of warre, becauſe on which ſide ſoever the victory falleth, Iſraelites, members of the Church, Profeſſours of the faith are deſtroied. Though the conquered did preſſe that bitterneſſe, yet the Conquerour gave over thereupon. O that they who thorow the divine providence have been kept from the extremity of this warre, would lay to heart the condition of them that have felt it: not of them only who have been on the other ſide: but of many alſo who have been on our own ſide! They would then ſee a neceſſity of a fair compoſing our differences, and of yeelding to an accommodation, uſquead aras, ſo far as may ſtand with the truth and purity of Religion.
2. The main and principall matter of this Treaty,Weighty matters to be treated on. ſhews the excellency, weight and worth of it. It concerns King,I might hereunto have added the benefits of peace. But theſe have bin diſtinctly and largely ſet down in my Treatiſe of the Churches conqueſt, on Exo. 17. 16. §. 96. Parliament and Kingdome. The prerogatives of the one, priviledges of the other, and liberties of the third. It concerns the Church and Common-wealth, and the good government of both. It concerns the ſetling of a diſtracted Kingdome in peace and quietneſſe: and the eſtabliſhing of Religion in truth, purity and power. It concerns the reconciling of adverſe parties, even ſuch as have been in open hoſtility one againſt another; and thereby to put and end to a long, unnaturall, bloudy, civil war. What more weighty matters can be treated about.
3. The difficulty of bringing this Treaty to a good iſſue appears in theſe and other like particulars:The great obſtacles that lie in the vvay. That principles, of old learned, muſt be unlearned: That long reſolved judgements in ſundry caſes, muſt be upon better information, unreſolved: That jus divinum held in oppoſite caſes muſt be cleared and demonſtrated to which caſe35 it belongeth: That inbred ſcruples of conſcience muſt be rooted out: That imbittered and alienated affections muſt be altered: That incenſed and exaſperated ſpirits muſt be calmed: That hoſtile friends muſt be reconciled: That vaſt debts muſt be diſcharged: That the arrears of numberleſſe ſouldiers muſt be ſatisfied: That reſtitution of ſhips, goods, lands, heriditaments, livings, offices, and other intereſts muſt be made: That indemnity for manifold outrages muſt be given, and a generall oblivion of wrongs muſt be granted; and burthen of the Kingdome taken off.
Now who can hope that theſe and ſundry other difficulties can be removed for ſetling a good laſting peace. God can overcome all difficulties.Yet ſurely they muſt be removed, or a ſound peace will hardly be ſetled. God to whom all things are poſſible can do it. He can exalt every valley, and make low every mountain and hill:Iſa 40. 4. He can make ſtraight that which is crooked, and the rough places plain. He can cauſe the Wolf to dwell with the Lamb, and the Leopard to lie down with the Kid:11. 6, 7. and the Calf, and the young Lion, and the fatling together, and a little Childe to lead them: and the Cow and the Bare to feed: their young ones to lie down together: and the lion to eat ſtraw like the Oxe.
The God that hath promiſed to work ſuch ſtrange works can remove the afore-ſaid difficulties,God more then ordinarily to be ſought unto and greater then them. But he is to be ſought unto, and the more difficult the caſe is, the more earneſt and fervent muſt our praiers be. When Herod had apprehended Peter, and put him in priſon, and delivered him to four quaternians of ſouldiers, intending to bring him forth to the people, and to ſlay him: praier was made without ceaſing, or inſtant and earneſt praier was made of the Church unto God for him, and God ſo heard their praier as he delivered Peter, Act. 12. 4, &c.
36Who would have thought that the miſchievous device of Haman,Heſter cum ha beret neceſſitatē interveniendi pro populo ſuo, quem Rex ubicunquein regn ejus eſſet, juſſerat trucidari, oravit ad Dominum: cogebat enim eam magna neceſſitas, &c Aug. de Gra & lib. arb. •. 21. ſhould have turned to ſuch an advantage unto the Church as it did? But that was from the Lord, and obtained by faſting and praier, Eſth. 4. 17.
O let us make earneſt and inſtant praier without ceaſing to our God, that he would ſend down his Spirit to be a Commiſſioner among other Commiſſioners that are to treat about peace: yea that his Spirit would be in every of the Commiſſioners, and in our King and Parliament alſo, to bring their ſpirits to yeeld to that which may make to a good peace: So as mercie and truth may meet together, and righteouſnes and peace kiſſe each other, Pſal. 85. 10. The Kings heart is in the hand of the Lord as rivers of vvater: he turneth it vvhither ſoever he vvill, Prov. 21.
This phraſe, Rivers of water, may be here uſed metaphorically or litterally. If metaphorically, the metaphor may be taken from Gardiners, or marſh-keepers, who uſe to let in ſtreams of water into their gardens, orchards, or medows, when and where they think good: and to let them out when they will. If litterally, the phraſe may have reference to former acts of Gods turning waters from their naturall courſe, as it pleaſed him. For the Lord cauſed the ſea to go back, and thereby ſaved the Iſraelites, but deſtroied the Egyptians, Exod. 14. 21, &c He made alſo the waters of Jordan to ſtay their courſe, till all Iſrael paſſed over into Canaan, Joſh. 3. 16. To theſe evidences of Gods power over the water hath the Pſalmiſt reference, Pſal. 114. 3, 5. where he thus ſaith, The ſea ſaw it and fled: Jordan was driven back. What ailed thee, O thou ſea, that thou fleddeſt? and thou Iordan, that thou waſt driven back? The Lord alſo opened a rock, and the waters guſhed out: they ran in the dry places like a river, Pſal. 105. 41. The Apoſtle, in reference hereunto, ſaith, That the Rock followed37 them, 1 Cor. 10. 4. by the rock metonymically he meaneth the waters that flowed out of the rock; and they, by Gods ordering providence ran along in thoſe places whither the Iſraelites removed their ſeverall ſtations, and ſo followed them. The Lord alſo upon Elijah's ſmiting the waters of Iordan, divided them hither and thither. So did he again, when Eliſha went over Iordan, 2 King 2. 8, 14. It is alſo noted, that when the armies of Iudah, Iſrael and Edom were in a dry place where was no water, unexpectedly there came water, and the country was filled with water, 2 King. 3. 20. This was done by the Lord. It is expreſly ſaid, Pſal. 107. 33. that the Lord turneth rivers into a wilderneſse, and the water ſprings into dry ground. And again, verſ. 35. He turns the wilderneſse into a ſtanding water, and dry grounds into water-ſprings. All theſe and other like inſtances evidently demonſtrate, that the Lord hath ſuch power over rivers of water, as he can turn and order them, as it pleaſes him. Now waters running in rivers have a violent courſe. He therefore that can turn them, can much more turn the hearts of Kings. Agit omnipotens in cordibus huminum etiam motum voluntatis eorum ut per•os a•at quod per eos agere ipſe voluerit. A•…de gra & lib. Arb c. •1.Kings are men: and the Almighty acteth in the hearts of men, even he motions of their will, that he may do by them, what he will doe by them. To inſtance this in Kings, God turned the heart of Pharaoh to Abram (Gen. 12. 19, 20.) of Abimelech to Iſaac (Gen. 26. 11. ) of another Pharaoh to Ioſeph (Gen. 41. 39.) Of Achiſh to David (1 Sam. 17. 6.) Of Ahaziah to Elijah (2 King. 1. 15.) Of Iehoram to Eliſha (2 King. 6. 32, 33.) Of Nebuchadnezzar to Ieremiah (Ier. 39. 11, 12.) to Daniel and his three companions (Dan. 2. 48, 49.) Of Evilmerodach to Iehojachin (2 King 25. 27.) Of Cyrus to the Jews (Ezra 1. 1.) Of Darius alſo to them (Ezra 6. 7, &c.) Of Artaxerxes to Ezra (Ezra 7. 6. ) and to Nehemiah (Nehem. 2. 8.) Of Abaſuerus to Esther and Mordecai (Eſt. 2. 17. and38 6. 10.) Of Agrippa to Paul (Act. 26. 28, 32.) and of many others. If thus the Lord have the Kings heart in his hand, much more the hearts of others. Kings, by reaſon of their ſupreme power, and the dependence of many on them, uſe to be moſt reſolute and inflexible in their purpoſes. He then that can turn their heart, whoſe heart can he not turn? Omnium voluntates ita ſu•t•n Dei poteſtate, ut eas quo voluerit, quando voluerii faciat iaclinari Aug. de Gra & lib. Arb c. 20.God ſo hath the wils of all in his own power, as he can make them inclinable whither he will, and when he will: yea though they be many conſulting and conſenting together about the ſame thing. For multitudes are but as many waters (Rev. 17. 1, 15.) He that can turn the one, can turn the other. Though moſt of the Tribes had held with the houſe of Saul againſt David, yet God ſo wrought upon their hearts, as all the Tribes of Iſrael came to David, and ſaid, Behold we are thy bone and thy fleſh, 2 Sa. 5. 1. And when they had revolted from David to Abſolom, a while after all the people were at ſtrife to bring king David to his throne again. Yea the men of Iudah having alſo revolted from David, it is noted, that the heart of all the men of Iudah was bowed even as the heart of one man unto the King, 2 Sam. 19. 9, 14. There was a Councell of malicious enemies gathered together againſt the Apoſtles: but upon the advice of Gamaliel, they all agreed to let the Apoſtles go, Act. 5. 40. Thus we ſee how God can make Councels and multitudes to yeeld to good advice, though it be againſt their former principles.
Were our hearts well diſpoſed to the duty of praier which we have in hand, and did we perform it in faith and with fervency, it might be ſaid of our performance, as it was ſaid of that performance which the Iews did in my text, So we faſted and beſought our God for this, and he was intreated of us, v. 23.
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