A SERMON Preached before the COMMISSIONERS of both KINGDOMES, The ſame day they delivered THE PROPOSITIONS TO The Kings Maieſty, FOR A Safe and well-grounded PEACE.
By SAMUEL KEM, Batchelour in Divinity.
LONDON, Printed for R. Auſtin. 1646.
I Speake my experience, that if a Souldier ſucceed well upon his firſt Charge, he is not to be withheld from a ſecond Adventure: You favoured this Sermon ſo much, when Preached; that I am confident you will not reject it Printed; nor this my Dedicatory, although I begin not after the common ſtamp of Dedication, with ſome hoary or gray-headed Apophthegme, or ſome ſtrained ſentence out of Tully; I profeſſe my ſelfe a Souldier, during this Cauſe, as well as a Schollar, and therefore muſt crave leave, to ſpeake in ſuch language as affectionate duty can beſt expreſſe it ſelf by the tongue. I confeſſe, when I meditate the height of your noble Spirits, and withall the flatneſſe of my poore abilities, as I preſent this in love, ſo with much fear, leſt my endeavours convert into a vapour ere they can reach the height of your merit: ſtoop but ſo low as to cheriſh them, and it ſhall ever add to your Honour. The ancient and moderne cuſtome of Dedication of Bookes to the hands of Eminency, was, and is, either to have them powerfully protected, or in affection, as devoted; or to appeare gratefull for benefits received; all theſe moved me to hover under your wings; being confident, that you that under God protected me out of the jawes of the Lyons, and Beares, will alſo protect me from the greateſt Philiſtims: And therefore have I preſumed to prefix your names, it being none of the ſmalleſt hazards I have run, to oppoſe this Sermon to the worlds view, whereby I expect to be charged againe and againe; and it would conclude me guilty of Poultraniſme, to feare the Sciopii and Pacientii here, when not the Zolimi at Oxford: I well know carping curioſity will have its laſh to me too. Aelian reports, when Diogenes ſaw certaine Rod an Gallants gorgeouſly attyred, he laughed, ſaying, Hic nihil eſt praeter Faſtum: And after, ſeeing certaine Laconians in ſordid apparell, Et hic alius Faſtus eſt, ſaid he. Theſe poore-clad lines (I feare) will not paſſe without envy, and without the cenſure of pride and ambition; how ever, whilſt you keep the Front, I fear no charge, neither Oxfords ſword, nor any other two-edged ſword of the tongue; and the leſſe, becauſe (I perceive) opinions and cenſures are as various as the Arguments on which they diſcourſe: Calumny and ſquint-ey'd detraction violently charging againſt Chriſtian charity and judgement in theſe times. And to ſave them a labour,•eare not to let them know, although that many a ſtorm and tempeſt hath beat againſt me, yet God hath not ſuffered me to be caſt down; and whatever they ſhall ſay, (with Apollonius) I reſolve, they may trouble themſelves, but I will not be troubled at whatſoever the one ſhall ſay, or the other do. I have long before this time Dedicated my life in this Cauſe to God, in the Parliaments Service; any thing leſſe then the loſſe of it I can eaſily endure: It muſt be a long feaſt to find a diſh for every appetite, and many in theſe times will find faults, that will not mend one: I never indeed intended the publiſhing this Sermon before the preaching of it, nor could ever gain time to refine it ſince; only importunity of ſome friends, and the miſ-report that I heard it had to his Majeſty, made me preſume (with your Favour) to ſhow the world the Truth, and implore your Honours to be Judges of it.
My firſt thoughts, when I meditated this ſubject, were onely to breath into your unfurled ſayles, ſuch a blaſt as might give you the advantage to make a ſaving voyage to your ſelves, if not, a more proſperous voyage for the whole Church of God; importunate prayer, being the faireſt wind, can blow in the heavens to carry the Church of God to her ſafe P•rt. And as David, reſcuing his wives, and recovering his goods from the Enemy, was never a whit the leſſe honour to him, becauſe a young man made way for the diſcovery; ſo it being your happineſſe to be imploy'd in this ſervice ſo becoming nobility, or any of the ſonnes of men, to ſeek peace for the Church of God, in which Gods bleſsing Mat. 5. attends you, is it any diminution to your honour, that I, the meaneſt of my brethren, pointed you the way to proſper: It being the conſtant prayer of my ſoule daily, that you may reape the fruits of thoſe ſo brave and gallantly mannaged labours: yea I hourely expect and look out for a return of thoſe adventures from heaven; even when God ſhall ſpeake by His Majeſty (to his three Kingdomes) Peace, which is the hearty prayer, (as alſo for all your honours, that you may ſtill do worthily in Ephrata, and be famous in Bethlehem) of him who is
Go, gather together all the Jews that are preſent in Shuſhan, and faſt ye for me, and neither eat nor drink three dayes, night or day: I alſo and my maidens will faſt likewiſe, and ſo I will go in unto the King, which it not according to the Law; and if I periſh, I periſh.
OUr new Practiſes againſt the Church proceed from old Principles, and what an Ocean of Saints blood hath ſtreamed out from the fountain of Cains malice; as it there were a〈◊〉project to deluge that with blood, which God preſerved from water, (his righteous family) the Scriptures plentifully demonſtrate: but with this obſervable hint of refreſhing, That2 the Red Sea, hath in the end ever devoured the devourers; and (although by diviſion) ſhrunck up it ſelf into ſtraits, to ſpare a paſſage to the Church of God, for its deliverance: So that the Church of God is not now to learn to be content to be let blood; it may in probability prove good for it to be ſo afflicted; this is not the firſt plot intended againſt it for utter extirpation; nor you the firſt meſſengers called forth by Providence to ſpeak unto Majeſty for its preſervation; cheriſh then, and augment that courage that I ſeem to be ſeated in your aſpects, moſt noble Patriots, although invironed with Enemies, invellopt with difficulties, to ſenſe no probability to eſcape revilings; nor poſſibility to return prevailing. You have a ſufficient call, you have a good and all ſufficient God, a juſt Cauſe, unjuſt Enemies; many potent prayers, all impotent curſes, a promiſe of a bleſſing, a preſident of good ſucceſſe in this Book: put on reſolution, and uſe importunate prayer as a preparation, ſo go in to the King, if ye periſh, ye periſh.
May it pleaſe you now, as an Introduction to my Text, to premiſe with me theſe particulars.
1 The utter extirpation of the Church of God plotted; and, if you obſerve it, this plot hath its riſe from ſelf ends, Eſther 3.5, 6. When Haman ſaw Mordecai bowed not, nor did him reverence, then was he full of wrath, he thought ſcorn to lay hands on Mordecai, wherefore Haman ſought to deſtroy all the Jews that were throughout the whole Kingdome.
2. The Kings humour obſerved, a decree for the execution demanded, and an advance of monies promiſed, Verſe 8, & 9. And Human ſaid to the King, There is a certain people ſcatered abroad and diſperſed among the people in all the provinces of thy Kingdome, and their Laws are divers from all people, neither keep they the Kings Law; therefore it is not for the3 Kings profit to ſuffer them: if it pleaſe the King let it be written that they be deſtroyed: and I will pay ten thouſand tal•nts of ſilver to the hands of thoſe that have the charge of the buſineſſe, to bring it into the Kings Treaſuries.
3. The requeſt obtained, Regina pecunia quid non? and the manageing of the buſineſſe ſolely to Haman committed Verſ. 11, 12, 13. And the King ſaid to Haman, the ſilver is given to thee, and the people alſo, to do with them as ſeemeth good to thee, &c. Then were all the kings Scribes called, and there was written according to all that Haman had commanded unto the Kings Lievtenants, and to the Governours that were over every Province, and to the Rulers of every People, of every Province, according to the writing thereof; and to every people after their language in the name of the King was it written, and ſealed with the Kings Ring: and the letters were ſent by Poſts into all the Kings Provinces, to deſtroy, and to kill, and to cauſe to periſh all the Iews, both young and old, little children and women in one day.
4 The activity of the Churches Enemies, for the ſpeedy execution of this plot obſerved, Verſ. 15. The Poſt went out, being haſtned by the Kings commandement.
5. A double effect of this plot de•te•d the Court and Enemies of the Church are merry, and their ſpirits elevated They ſit down to drink: The Church of God is perplexed, Verſ. •6. The City Shuſhan was perplexed.
6. Mordecai's Perſonall ſenſe of this miſery, he is more eminently affected, Chap. 4. Verſ. 1. Perceiving what was done, he rent his cloathes, and put on ſackcloath and aſhes, and went out into the City, and cryed with a loud and bitter cry, &c.
7 The Nationall ſenſe of this calamity, Verſ. 3. And in every Province where the decree came, there was great mourning, and faſting, and weeping, and wailing, and many lay in ſackcloath and aſhes.
48. The plot to Esther, diſcovered by her maids, Verſ. 4. and by Mordicai confirmed, Verſ. 7.
9 Some difficulties by ſenſe propoſed, Verſ. 10, & 12. and by Mordecai anſwered. Verſ. 13, & 14. and by her faith maſtered; ſhe puts on an heroick reſolution, and returns Mordecai my Text for a concluding anſwer: Go, gather together all the Jews in Shuſhan, and faſt ye for me, &c.
In the words you have, The Meſſengers order for preparation, Nationall and Perſonall; for her good ſucceſſe in undertaking that great action: Go, gather together. In which preparation you have two particulars.
1 The ſuitableneſſe of the duty to the Churches difficulty, or her preſcribing them ſuitable duty to ſo great a difficulty. The Church is in a great ſtrait, decreed to death; a decree alſo that none ſhall dare to aproach the Kings preſence uncalled; much leſſe to be a petitioner for life, to reverſe a decree, Verſ. 11.
2 Proportionable duty: Faſt, pray: nay faſt all; pray one and all: nay do this exactly, ſtrictly, neither eat nor drink; nay do it importunately, ply the work, ply it night and day.
The Action, theſe two particulars.
1 The Meſſengers ſenſibleneſſe of the Churches miſery, and her own difficulty, I alſo and my maidens will faſt likewiſe. She doth not put upon others what ſhe will not practiſe her ſelfe; nor truſt to others duties alone, as a meanes for her ſecurity; no, I alſo: if the Church be in miſery, ſhe will as a member put her ſelf on exact duty.
2 The Meſſengers ſubſequent independing heroick ſelf-denying reſolution: So will I go in to the King, If I periſh, I periſh.
The words are without difficulty; onely thus farre permit5 me, that I may condeſcend to every mans capacity.
1. The Jews were then the people of Gods love, his heritage, his dear friends; againſt theſe is the decree ſealed for death; for theſe the pit is digged, the net ſpread, the ſword ſharpened: theſe thus deſigned for death, muſt faſt and pray heartily for the Meſſengers acceptance, as the onely probable means for their deliverance.
2. In Shuſhan, that was indeed the winter-Palace of the Kings of Perſia; but to it was adjoyned a City, which was denominated ſo from it: Why, the Jews at the Court may think to eſcape (as Mordecai intimates Verſe 11.) by the Kings favour; they in the City to be ſecure, as within Lines of Communication: No, all muſt to the work for the Churches deliverance.
3. Faſt ye for me. Some read it, Orate prome: The Originall hath it, Jejunate ſupra me: Arm me with your prayers and Faſting, againſt the ſtrength of malice, and power of a decree: Jejunium pro ſuffragio apud ſummum Deum petit.
4 So will I go in to the King: Magna fiducia Reginae in jejunio monſtratur, magnaque charitas in vitam populi.
5 If I periſh, I periſh: She ſubmits to God, imbracing her own death, rather then daring to neglect the uſe of the means for the Churches ſafety; as undervaluing, trampling on, and contemning that life, that may out-live the proſperity of the Church of God.
There are ſtreaming from theſe fountaines many eminent truths: time and your weighty occaſions prohibit me to adventure upon all: I ſhall therefore at this preſent onely ſummon ſome of them to appear, and paſſe them by with obſervation: one I ſhall inſiſt on for your preſent preparation unto the great work of this day.
6Firſt, from the firſt branch of the order, Go gather together all the Jews, you may obſerve,
That unity in duty is a ſweet preparation to obtain mercy for the Church of God in difficulty. Indeed it is the ſtrength of duty, and that which adaps us for mercy, Pſal. 134. Verſe 1, 2, 3. Behold how good for brethren to dwell together ſo to faſt, to pray together: I, there the Lord commands his bleſſing, even life for evermore: Act. 2.1. They were all with one accord in one place: and in the fourth Verſe, Then they were all filled with the holy Ghost: Indeed there is nothing doth ſo unfit us for mercy, as our diviſions; it is the Baſis of the Churches ruines, that we cannot be got to go together unto the throne of grace for mercy in this our time of need. Unity it is the Portall at which prayer enters every ſupplicated mercy: When the Church is thus together, their deſires (like Peter, Act, 12.12. ) waite, and knock to enter, break through all barres, ſhackles, bolts, difficulties; to ſpeak to them the prevalency of ſuch Saint-like performances. It is obſervable, whilſt there was diviſion betwixt Abraham and Lot, God never appeared, Gen. 13.14. &c. Truely, it is in this caſe with duty, as with the child in the womb, untill all the parts are rightly framed and compoſed, the ſoul quickens not: nor will any mercy cordially ſmile on us, untill we are knit together in love: indeed our Saviour prohibits our ſervice to God; untill we are at peace with one another; nothing like this hinders the proſperity of Gods family, or blocks up the paſſage for the Churches deliverance: and I am confident, nothing ſo much as this ſinks your ſpirits, in the expectation of preſent ſucceſſe in this dayes imployment: O what an inexpreſſible evill is it, that all the Church of God cannot be got together for your good ſucceſſe in this buſineſſe for peace, whilſt we are all now gathered7 together (I hope all of one minde) with an importunity to implore it, and God to ſoften the Kings heart to incline to it. I wiſh heartily there be not ſome in this Kingdome, profeſſing the ſame faith, baptized with the ſame Baptiſme, praying God to harden the Kings heart againſt it, or for ſelf-ends perſwading him might and main to refuſe the Propoſitions conducing to it: But however, let us that are together, with one accord pray, and I hope the prayers of the Saints are at this time active for a bleſſing upon your atchievements this day. And ſo I ſhall hold out to your view a ſecond truth wrapt up in the Text:
Obſervation•. Repreſentative Perſons interpoſing for the Church in a ſtrait, requires repreſentative prayes. They are nationall men, and will need nationall aſſiſtance. A Kingdomes ſtrength is neceſſary for thoſe that ſtand for a Kingdomes wealth. If Eſther perſonate the Jews to the King for ſalvation, the Jews muſt preſent Eſthers condition to the King of Kings for preſervation. All the Churches Worthies are worthy of the Churches beſt duties; if Paul be labouring for the Church, and adventuring for it, he had need have a ſtock of prayers going in all the Churches for himſelf.
The 3. Obſervation (And neither eat or drink three dayes or nights together) is this;
That in caſes of great difficulty there is a preſſing neceſſity for the ſpeedy and exact performance of importunate duty: A bleeding Church expects a ſpeedy and ſpeeding Prayer: Marriners in great ſtormes are very yare and take double pains: Souldiers neer a quartering enemy are upon ſerious and conſtant duty: then night and day at it: life is on it, as we proverbially expreſſe it. Souldiers grutch not limbs or lives for victory, nor muſt we think much of8 praying and faſting; againe and againe, for a Nationall mercy: Indeed wee muſt never give over till wee ſpeed; Finis operationis eſt opus: the end of the worke is the work it ſelfe. Truly it will be to little purpoſe for you to goe to the King, if you go not firſt to God, to move the Kings heart. For, it is the maſter-peece of his own hand to worke the heart of Princes that way as ſhall make moſt for his glory, and the accompliſhing his fore-thought deſignes touching his Churches good, and the Kingdomes of the heart; and when hell hath plotted a deſigne, and found out fit inſtruments to ſuggeſt it to Princes; nay when corruption hath over-power'd convicting light, and be midnighted the ſoule, that it conſenteth to be guided, and followes every ignis fatuus, or other fading meteor, nay ſomtime forſaking the more eminent lights of heaven, doating on very glow-wormes, but indeed compoſures of corruption, and to follow what is ſuggeſted to it, and is in it ſelf reſolved to act what plotted; yet then, even then, God can alter: And what God can do for any peoples good, importunate prayer, exactly performed, may prevaile with him to do for us his people, and his Churches good. Truly, ſuch Prayer, with Faſting; hath been of old former Meſſengers Preparation upon the undertaking any great and weighty action: S. Iames adviſeth us before we put forth our reſolves to ſay, if God will, I will do this or that, Iames 4.15. It is good upon every undertaking to aske Gods leave, and to conſult him, to carrie him, or ſomthing of him with us, to effect that which we cannot promiſe our ſelves; in the 24 of Gen. 12. Abraham diſpatcheth his ſervant upon a meſſage of concernment; and it was concerning the winning, and perſwading of a heart, as appeareth Ver. 51. It may be the woman will not be willing to follow me, &c. ſaith his Meſſenger;9 ſo that it was dubious, whether her heart might, or might not incline to his Meſſage: Well, what courſe doth he take? Verſ. 12. by way of Preparation, knowing it was in Gods power, to incline it, he ſeeks God. And he ſaid, O Lord God, of my Maſter Abraham, I pray thee ſend me good ſpeed this day: And the ſucceſſe you may read in the ſucceeding Verſes.
To come a little nearer to our purpoſe: Eſau had an old grudge againſt his brother Jacob, the meſſe of Pottage was not yet digeſted, but boyled the ſecond time in his ſtomack, and the gaining his Fathers bleſſing was laid to heart, and what he ſecretly thought in his heart before, when the dayes of his Fathers mourning were come he begins to act now; and arrayes foure hundred men to go againſt his brother upon the receit of this intelligence, Jacob feareth greatly, Gen. 22.7. Nay, the Text ſaith, He was distreſſed. Well, he cannot avoid a meeting; nor can he expect leſſe then ruine, there is no probability to ſhun his Army, or to ſenſe, poſſibility to eſcape his fury: Well, what courſe takes he? Truly, he goes to God in Prayer: to change his heart, he knew that it was in the Lords power, and although ſenſible of his unworthineſſe and inſufficiency, he chooſeth rather firſt to wraſtle with a good God indeed, whom he might overcome and prevaile with to change his brothers heart, then meerly to truſt to his own policies or complements; or any other way to win upon him. This is the ſtrength of all other means he uſeth to pacifie his brother: and verſ. 28. you ſee the excellent conſequence of his Prayer. As a Prince haſt thou power with God and men, and haſt prevailed. And I pray obſerve this for a truth.
That powerfull men with God, are ever prevailing men with Man? If we can but get ſtrengh enough to wraſtle with God, let us truſt God to wraſtle with the hearts of men, 1 Kings 18.37. yea the greateſt Princes: Oh had not this10 Nation laboured under the malignant diſtempers of ſinne; nay, did not the Covenant-Servants of God, ſuch as paſſe for his own children, lie dangerouſly weak under ſad diviſions; yea ſo that the whole body is out of joynt, and then what ſtrength? we might have prevailed for the Kings heart it being in Gods hand, before this day. For why might not we (if rightly quallified) obtaine a heart out of our hands, and in the Lords hand, for the good of a Nation? nay, three bleeding Nations? as well as he, for himſelf and his family: Gen. 33.4. you have an incouraging preſident; where killing is come to kiſſing, ſhedding of blood, to ſheddig of tears: They both wept: The charging each other is the imbracing each other; It will be an argument againſt us of Nationall weakneſſe, and wickedneſſe; that one ſhall doe more then ſo many with God: And if this be Truth, we have none, more to cry out of, then our ſelves, for the continuance of our ſorrow; may not the Lord ſay as ſometimes to Iſrael, Perditio tua exte, we may thank our ſelves; his hand is not ſhortned that it cannot ſave, nor his eare heavie that he cannot hear; but our prayers are weak, becauſe our hearts are wicked; that cannot hold out a wreſtle with God.
Indeed, we act duty, but not proportionable for the Churches neceſſity; or as cordially ſenſible of its miſery and ſpeedy calamity, not as if we ſee no way but one for it, or beheld it ſentenced to death under a Decree; no, we look moſt of us, as Eliahs ſervant, upon the firſt command, 1 King. 18.4. when miſery was on Germany, Ireland, and Scotland, being often perſwaded by the Eliahs of thoſe times to look out what we could ſee, the return of our hearts was, that we ſaw nothing: Indeed we laid it not to heart, as any thing. Nay, when at this day commanded to look out, thoſe within Lines of Communication and fenced Garriſons, can ſee but a11 little cloud out of the Sea like a mans hand; we eſteeme all the Proteſtant blood; nay, the Saints blood that hath been ſhed as nothing; do all the cruelties, Murders, Woundings, Impriſonings, Fireings, Plunderings, Deformings, Reproachings, of the Saints, as yet appear as nothing? How many ſighing, groaning, lamentable complaining, ſad-hearted good Chriſtians may you ſee in many parts of this diſtracted Kingdome, ſeeking for bread and glad to part with (their former) pleaſant things to relieve their families preſſing neceſſities? How doth many a gallant family ſit ſolitary? How many beautifull houſes forlorne? Yea, how many are aggravating their miſery, by viewing over the records of their former injoyments? How in many places doth the Enemy magnifie himſelf againſt God and his people, having poſſeſſed, and diſpoſſeſſed our Congregations, and deſtroyed the place of the Aſſembly? How doth the blood of the Church ſpring forth as wine out of the wine-preſſe, and lies ſpilt on the ground: abroad the Sword conſuming, at home lofty and ſad diviſions, even the wills of men, like wild horſes, renting limb from limb the poore Church of God, the Enemy hearing of this trouble, and being glad? Nay, in a word, The cauſe of God in three Kingdomes, crying with them in the 1 Lament. verſe 12. Is it nothing to you, O all ye that paſſe by? Is there any ſorrow like to my ſorrow? and yet who, with Mordeca, although it be paſt beyond a Decree, and come to the Haman-like action of cruelty againſt the Church, before your faces, even at the doores and gates of your Cities, in heart yet ſaith, Is it any thing? Nay, let me adde ſomething more; Although God be ſo angry, as to licence his enemies to pull out his own eyes, (for his Church is as dear to him as the apple of his eye:) and he muſt be incenſed highly, when he will permit this: yet who laies this to heart as any thing? 12Nay even now, although God hearken, and hear who ſpeaketh aright at all, or if, but for a day, and then every man with the day caſts off the duty, and returneth with the dog to his vomit, and with the wrinſed ſow to wallow in the mire. Had Mordecai lookt thus a ſquint on the condition of the Jewes, he had never laid it to heart; and if never laid to heart, it had not been communicated to every one that in probability might conveigh it to Eſthers eares; and had ſhe ſlightly entertained it as newes onely, it had never come to the hazzarding of her life in the Churches cauſe, or preſcribing an order for ſo ſerious preparation for the Churches preſervation. Will you licenſe me to adviſe you? I know you will: you called me to that purpoſe to this duty this day: Why then, as the Prophet, 1 King. 10. Prepare your Chariots: ſo you, and (I wiſh) the whole Church of God their hearts, and improve you all your intereſts, (noble Patriots of the Cauſe of God) and let them improve theirs, by proportionable and importunate duty, for ſucceſſe this day ſuitable to the Churches neceſſity and miſery. Eſa. 22.4. you have the ſtory of the invading the Land of Jewrie by the Perſians, by reaſon whereof the Church of God, and the Kingdome were like to be brought into a ſad condition; it was like to be a day of trouble, and treading downe, and of perplexity by the Lord; breaking downe walls, and breaches ſeen in the City of David mark in the 4. Verſ. what the Prophet puts immediately in practice to divert it. Therefore ſaid I, look away from me; mind me not of any thing elſe, I have nothing elſe comparatively to look after, this is the buſineſſe of the time: what? I will weep bitterly: or, as the Originall hath it, I will be bitter in weeping: Labour not to comfort me, becauſe of the ſpoyling of the daughter of my people: Jer. 8, 21, 22. For the hurt of the daughter of my people am I hurt: I am black; aſtoniſhment hath taken hold on me, &c.13 i. grief to an extaſie hath ſeized on me, that I am not my ſelf: the hurt of the Church is his hurt: I, then he ſeeks proportionably a remedy. Moſes, when God is angry with the people, he fals ſenſibly to the work: and being to wraſtle out reconciliation, and a diverſion of Gods expreſſe reſolution againſt them, he is at it 40. dayes and nights together. So againe upon another provocation, Numb. 14.11. How long will this people provoke me? Ver. 12. I will ſmite them with the Peſtilence, and diſinherit them: and now God (if Moſes had any ſelf-ends or aimes) propoſeth ſomething to take him off, and ſtop his mouth, for he promiſeth to make him a multiplying Nation: (Indeed ſelf-aiming men, that ſhall look to their own ends; will never ſtand the Church in a ſtrait in any ſtead;) No, he ſaw the people threatned to ruine: See how Moſes argues, and wraſtles with God, Verſ. 3.14 15, 16. and then cloſeth, and gaines upon God by Prayer, giving as it were the other hug in this wraſtle, in the 17, 18, 89. Verſes Pardon I beſeech thee the iniquity of the people: See Verſ. 20. And the Lord ſaid, I have pardoned according to thy word, See 1 Nehemiah 2, 3, 4. I have loved you, ſaith the Lord, &c. Acts 27. Paul perceiving the voyage would be exceeding dangerous to thoſe in the Ship, Verſ. 21. the Text ſaith, he uſed long abſtinence: you have our Saviour Chriſt alſo for an example; when he beheld the contraction of his Fathers brow, wrinkled up with full pleats of diſpleaſure, and pure wrath againſt our ſouls, and a Decree againſt us, to ſuffer hell and damnation; and none could or durſt enter, to endeavour a reverſe, when he beheld the plot againſt us, and our precious immortall ſouls undone for ever, and liable to Satans fury; he immediately diſrobes himſelf of glory, and immantles himſelf with the rags and badges of poverty, and enters into the veile of fleſh, and then and there plies it night and day, conteſting14 with men and Devils; nay wraſtles with God, with the deep groans of his ſpirit; ſweats at this work water and bloud, and never quit his free undertaking untill he ſweetly breathed it out to us; that the great buſineſſe of his Church was done, and that they were delivered from all their enemies with an It is finiſhed.
Precious and high-prized mercies muſt coſt us ſome labor; we muſt not look to carry home that which all the treaſure in the Land cannot purchaſe, for nothing: your words, or the Propoſitions you preſent, may not take with the Kings heart; but your ſuitable performances (by way of preparation to the Churches preſent miſery) to God, may take with God; and God can take his heart, and diſpoſe of it as pleaſeth him, Ezra. 1.1. The Lord ſtirred up the ſpirit of Cyrus to build his houſe.
There are many Arguments, and perſwading Reaſons, as ſinewes to ſtrengthen the Truth proved by fore-mentioned Scriptures, and Examples.
Firſt, Why exact and proportionable duty to the Churches miſery is required of al thoſe that are intereſted in ſeeking its delivery.
1. Argument. That we may make it appear, we are cordially ſenſible of its condition; that we beleeve indeed it is as miſerable as it ſhowes for; and that God is as angry as he ſeems to be with the Kingdome, that it complaines not without a cauſe; we can never yerne in our bowels with compaſſion to thoſe (though never ſo neerly related to us) who we beleeve not be in paſſion and affliction. The ſenſe of the Churches mourning in miſery muſt precede in our hearts our groaning for mercy; the tender hearted mother then and not before, then makes it her work (all things ſet apart) to ſend for a Phyſitian, and to Phyſick and tend her ſick child, when ſhee hath laid to heart the ſimptomes of its diſeaſe,15 and conſidered the conſequences of it. When we imagine ſlight hurts, we afford them ſlight healings, like thoſe 8. Jer. 11. but when laid to heart, then, Oh! Is there no Balm in Gilead, no Phyſitian there? Jer. 9.1. Oh! that my head were waters, and mine eyes fountains of tears, that I may weep day and night for the ſlain of the daughter of my people, &c. It was an old fault which the Prophet complained of, that no man laies to heart the miſeries of the Church.
2. Argument. That we may make it appear, that we ſet a high eſtimate on the Churches ſafety, that we intend to gaine it whatever it coſt; that we think not much, nor repine, no not any layings out for it: truly we have bid little of nothing, nationally, or perſonally, for this great mercy as yet.
Object. Why have we not freely offered our ſuperfluous riches; have we not caſhiered our vain pleaſures? have not many hazzarded the diſpleaſures of their eminent friends, procured to themſelves many enemies, ventured their lives; nay have we not made many prayers? obſerved many Faſts and is this nothing?
Sol. Truly, as the caſe may ſtand, it may be worſe then doing nothings and God may ſay to us as to thoſe that profeſſed to be his people, Eſa. 1.11. To what purpoſe is the multitude of your ſacrifices: here you hear of many ſacrifices, much coſt (God knowes) to little purpoſe of no purpoſe: we bid very much, I confeſſe, for mercy; but we would have God take our publike faith for it; we would ſtill have God take our promiſes for it, when he expects performances for it; he is ſo well acquainted with our backſlidings, that he is unwilling to truſt us any more: It's true, we come often to cheapen mercy, it may be once or twice a moneth, publikely or privately, for the Church in miſery, and for a day hold down our hearts like a bull-ruſh, as if we16 were undone if we had it not; but when the price is ſet at a word, and God fallen as low as he can to ſave by it, to his glory, and the honour of his juſtice. For the moſt part the moſt men are apt to flink away, or to promiſe to come again, or the like. What is it to bid, and bid for a rich jewell again and again, yea a thouſand times over; if we under-bid for it; ſurely it argues a ſlighting of the jewel, & muſt needs be a great provocation to the Merchant: God had as live you bid nothing, as all you have bidden or abidden, if you come not up to his price; wht's that? why it is expreſſed and ſet downe, Eſa. 1.16, 17. Waſh ye, make you cleane, put away the evill of your doings &c. alſo Iſa. 58.3. The Jewes queſtion God; why though they bid faire for mercy, they cannot have it: Wherefore have we faſted, and thou ſeeſt not? &c. God gives them accompt in the laſt words of the third and fourth Verſes; Behold in the day of your faſt ye find pleaſure, ye faſt for ſtrife and debate, &c. wherefore he cannot part with it at that rate, & ſets down what he reſolves to have, Verſ. 6, 7, 8. Is not this the faſt that I have choſen, to looſe the bands of wickedneſſe, to deale thy bread to the hungry. &c. you muſt bid as the Nenevites did, Ionah 3.7, 8. Let neither man nor beaſt, herd or flock taſt any thing, let them not feed nor drink water, but let them cry mightily unto God, let them turne everyone from his evill way, &c. Or as the people in Joel 1.13, 14. God will not part with deliverance and mercy for his Church till we depart from our ſin: Hoſea 14.3. Take away all iniquity and receive us graciouſly. The ſacraficing our deareſt ſinnes, will inſtantly bring in the greateſt mercies for the Church: We may truly ſay of the Land as David of himſelf, Pſalm 28.3. There is no reſt in my bones becauſe of ſinne: Lay a man upon never ſo many ſoft Down beds, if the diſeaſe be in the bones the paines continue; the way to make him reſt, is to take17 the cauſe of the paine out of his bones. You may lay the Church at this day, and the Kingdomes on the ſoft downe-bed of Gods promiſes; on the downe-bed of Councells, Armies, Propoſitions for Peace, Faſtings, Prayings; The way to give the Land reſt, is to render and make ſuch Propoſitions to God as may get ſin out of the heart, and pardoned, and God reconciled. To conclude this Reaſon, I may truly ſay, we trouble our ſelves, and bid much, but this one thing is neceſſary.
3. Argument. Becauſe the Lord takes no notice of eaſie performances or lazie prayers. He expects if the Church be in neceſſity, and well ſenſible of it, that we ſhould uſe importunity; It becoms His Majeſty to be ſo ſought unto for ſuch like mercies, Ezek. 36. Verſ. 37. I will yet for this he inquired after ſaith the Lord, &c. A man that will have his Vineyard to thrive and be fruitfull, muſt labour and worke in it; and a man that will have his prayer thrive, muſt labour in prayer, it muſt be his daily Trade, 2 Cor. 1.11. You alſo labouring for us in prayers: God will never anſwer a lazie begging Chriſtian, we muſt not be reporters of the Churches neceſſities, but petitioners: Yea, petitioners with a kind of holy impudency, not to be put off with privitive ſilence, or poſitive deniall. Nay, although God ſeem to affront us for the preſent, yet muſt we give God no reſt, no not hold our peace untill he make his Church the praiſe of the whole earth. Our labouring in prayers will ſooneſt bring the Church to reſt from calamities.
You never found any rich mercy obtained by lazie duty; eaſie & ſeldom performances produce ſlow remedies; a ſtraitned Church cals for an active and inlarged heart. And mark it, even when the Church prayes with moſt eaſe, it reaps the leaſt profit, or comfort: when prayer is a pennance or irkſome exerciſe to us, as in 1. Malachy, many ſay, what a18 wearineſſe it is, and ſnuffe at it, it is never an acceptable ſervice for us. But he that is laborious and active in duty, cannot long be paſſive under miſery: labouring in prayer is that which puts God upon expedition: he cannot long delay us, or deny us, if we induſtriouſly ply the worke of Prayer. And as a remedie to cure this malady in prayer, (by the way) take this Recipe: wouldſt thou amend thy eaſie praying, repent of thy active ſinning? You ſhall never ſhew me a man that is active and laborious in ſinning, but I will ſhow you the man that is, and muſt of neceſſity be eaſie and lazie-hearted in praying.
4. Argument. Becauſe proportionable duty hath Gods promiſe intailed upon it, James 5.16. The prayer of the righteous availeth much, if it be fervent; ever marke this, the more fervency, the more prevalency; Dauid in Pſal. 14.1•deſireth that his prayer may come up before the Lord as incenſe, and you know, incenſe never went up without fire. Prayers of words are to our and the Churches neceſſities, and againſt our Enemy, as Powder without Ball, which may make a great noiſe, and terrifie for a time, but hurts them not, nor helps us. Of all the Elements the Naturalliſts obſerve, fire gets neereſt to heaven; and of all means, a zealous fervent prayer gets neereſt to the God of heaven: Our earthie cold-hearted prayers are like a Bell, which whilſt it lyeth on the ground, can make no muſick; but when ſteepled, then it ſounds loud: cold or luke-warme water can never fetch out the blood, or rawneſſe of fleſh, it muſt have fire put to it to make it fit for nouriſhment: cold prayers can never fetch out the corruption and ſcum of our filthy hearts: no, a heavenly fire muſt prepare our prayers for Gods digeſtion.
5. Argument. In regard of the Churches mercies and deliverances, that we ſtand in need of; mercy appeareth19 beſt when by a proportionable duty we blazon out our miſerie: it is a diſparagement to Nationall mercy, to come at the ſummons of halfe-duty, or duty performed by halves: raggs and torne pieces of duty are unbecoming mercy, deſcending from majeſty: Every good and perfect gift, ſaith S. James, comes from the Father of lights: and if upon eaſie requeſts, we would ſoon ſlight them: if we could get mercy eaſily, we would forget it as eaſily: who prodigall away their eſtates ſooner then they that never ſweat to gaine a penny of it? that penny that is got with moſt labour and trudging for, is not ſo uſually rioted away in exceſſe, but hoarded up: That Samuel that Hanna can with difficulty wraſtle out of Gods hand, ſhall be dedicated to his ſervice, all the daies of his life: the things that coſt us deare, we ever prize moſt; thoſe Colours we take with hazard of life are charily laid up as Trophies of honour: truly it much advanceth friendſhip, when it appeares in neceſſity: and it doeth as much heighten mercy, when we gaine it in our faintings for it: when in the Mount God is ſeen, hee can rarely be forgot.
6. Argument. Becauſe the heart of the King is in the Lords hand, and he is able to turne it which way ſoever pleaſeth him; every way of a man is right in his own eyes, but the Lord ordereth the heart: Prov. 21.1, 2. yea more for your encouragemen•, to performe exactly Proportionable duty: the anſwer of the tongue is from the Lord, Prov. 16.19, 21. There are many devices in mans heart, nevertheleſſe the counſell of the Lord that ſhall ſtand. Job 33.12. God is greater then man, and ordereth him at pleaſure; Pſal. 33.10. The Lord bringeth the counſell of Princes to nought, he maketh the devices of the people, of none effect. Iſaiah 46.11. My counſell ſhall ſtand and I will performe all my pleaſure, &c. Ver. 12. Hearken unto me you ſtout-hearted that are far from righteouſneſſe.
20I hold out all theſe Scriptures to you as lights, to ſhow where the Kings heart is, and who hath the ordering of it, it is out of his owne hands; a decree ſealed by the King is nothing to oblige Ahaſhueroſh, if God wil have it reverſed concerning his people. Nay, (although it appeare ſo) it is not in Hamans hand to diſpoſe on; nay, with comfort I dare ſpeake it, the Kings heart is not in Digbys or Hydes, or any other ſuch Haman-like hands in the world; no, it is in the Lords hands. God altered the heart of Abimelech, Gen. 20 Laban thought his heart to be in his owne hand, to act againſt Iacob, & he purſued after him ſeven dayes, Gen. 31.23. but read the 24. Verſ. God commands him to ſpeake to Iacob nothing but good, and to enter into Covenant, and to bleſſe them: Balak thought it in the power of his heart to curſe the people, Numb. 22. ult. ſends to Balaam a Sorcerer, to this purpoſe, Balaams heart is now in his owne power: In the 8. Verſe, Lodge here, and I will bring you word againe as the Lord ſhall ſpeake unto me: Firſt, read what followes Verſe 12. and Verſe 24. Numb. 13. There is no ſorcery againſt Iacob, See Eſay 8. Verſe 9, 10, 11. It is not to be held counſells, Saul had ſpent much time in the purſuit of David, and his heart was ſet for evill againſt him, and yet God upon their meeting diſpoſeth of his heart and tongue to bleſſe him: read 1 Sam. 26.25. Princes hearts have been, nay, they ſtill are there you ſee; it is but improving of proportionable, Nationall, and Perſonall intereſts, and ſtrength, with our God in duty; and without all queſtion we may gaine this eminent mercy, and have his heart with us before his perſon; who thinks on, or grudgeth his hazardous voyage to the Indies, when he conſidereth a probability of getting gold, pearles, and diamonds; we never think of the hardſhips of warfare, and the difficultie of duties, when we are bent upon honour: and were we reſolved for Nationall21 mercy, and ſuch a bleſſing, as the Kings heart to ſubſcribe to the juſt deſires of all his Kingdomes, we ſhould not ſtick at any duty: if we were but a little love-ſick of mercy, it would break a little more out of our lips.
And thus, having given you reaſons for this truth, I ſhall ſupplicate you for a little patience, whiles I apply it.
Uſe 1. For information of us; how much they are to blame that do not at this day ſupply the lamentable imploring neceſſities of the Church of God in both Kingdomes, but are extreme ſhort in duty, if they conſider the length, heighth, depth, and bredth of their miſery: little water will not quench or decreaſe a great fire, no rather increaſe the flame: the taking away a little bloud will not cure the Calenture; the body muſt in ſuch a caſe be brought low; the leaving of a few groſſe ſins will not cure the Churches evill: nor the ſimple performance of monethly duties: no, the Church of God is brought low, but our hearts are not brought low: no, they muſt (if ever we will do good on it) be brought much lower yet.
2 Such as conſider not at all, or take no notice, or looke a ſquint on the Churches miſery: Amos 6.1. Woe to thoſe that are at eaſe in Zion, and truſt in the mountains of Samaria, that put farre from them the evill of the Nation, and lie upon beds of ivory, and ſtretch themſelves on couches, and eat the lambs out of the flock, and calves out of the ſtall: And ſo Ver. 5, 6. That chant to the ſound of the Viole, and invent to themſelves inſtruments of muſick, That drink wine in bowles, and annoint themſelves with the chiefe oyntment; but they are not grieved for the affliction of Ioſeph. How many in the Kingdome, keeping the Churches faſting dayes as feaſting days; inſtead of neither eating nor drinking day nor night, drink (if not eat) day and night.
3. Such as delay the anſwering the Churches neceſſity in,22 miſery, by performance of proportionable dutie, like Solomons ſluggard: A little more ſleep, a little more ſlumber, and a little more folding of the hands: and ſo miſery eats in like a gangrene: it is an old ſaying, Quod cito fit, bis fit: An opp•rtune remedy is a double curteſie: he that helps at a pinch helps to purpoſe: he that cryeth ſpare the child when the ſtripes are given, gives little caſe, gets little thanks. O that we would know what belongs to the Churches peace (Luk. 19.41. ) in this our day, before theſe recovering mercies are hid from our eyes: he ſpeaks too late to the Judge for a reprieve, when the ladder is turned: It may be God will now heare and grant, to morrow he will not. In Cant. 2. the Church that drowſily neglected her ſafety, after, in the third Chapter ſeeks it night and day, but found it not: It is good ſtepping into the poole upon the motion of the waters: if you miſſe your wind, you may loſe your voyage: the ſeaſon hath pantings and ſwounding fits already; take heed it go not away in one of theſe fits.
Fourthly, they alſo are much to blame, who proportion their duties to the meaſure of their own preſſing neceſſities, and ſo are injurious to the cauſe of the Church of God: Jeremy was not hurt for the hurt of himſelf, but the daughter of his people: Many are praying and faſting for their owne intereſts; no, Eſther thinkes not of her ſelf, but her people: ſo it muſt not be thy life, or my life, or thine, or my goods, eſtate, children, &c. or thy perſonall ſuffering that muſt affect thee, and afflict thee, but the ſufferings of all the members of Jeſus Chriſt: In all their afflictions thou muſt be afflicted, and for them all thou haſt muſt be hazarded.
And now right honourable, and well-beloved, ſuffer me to come to you in a word of Exhortation with ſome few Motives, and I ſhall conclude all with ſupplications for God to guide your hearts to ſuch perſonall preparations,23 that you may this day find favour in the ſight of God and the King, and return (at leaſt) with hopes of Peace, or ſome ſmall branch, to ſhow the waters are abated, and that God in due time will cauſe the Arke, which is the Church of God, to reſt ſafe upon the mountaines of hope.
2. Uſe of Exhortation: That by way of preparation for your addreſſe to His Majeſtie, for the Churches preſervation, you, and the Church of God, would learn and practice that leſſon, that you may be prayerfull, and powerfull. You ſee Eſthers practice for her diſtreſſed people: Nay, you ſee the three Kingdomes, like that man that fell among theeves, wounded and bleeding to death: Oh be not like the hard-hearted Prieſts and Levites, that minded more the market then their neighbours miſerie! But put on the good Samaritans compaſſion, and go and do likewiſe; let your bowels yerne towards the poore, wounded, lacerated, halfe-dead Kingdomes; looke out for oyle betimes to poure into the deepe wounds of it; O apply ſuch plaiſters, as may cat out the putrifying cores; and if yet you cannot heale, yet keep open and ſweat the wounds of the Church of God. I know you are men of skill, and know how to doe it; you indeed, with thoſe Honourable Houſes that ſent you, under God, are the Phyſitians muſt doe it: It is you that muſt heale up the wounds, make up the breaches that muſt bring backe God to his people, and fetch the Kings heart to his God, and your ſelves, and his people. And I heartily pray there may be found no Mountebanks amongſt you, who are more affected w••h the goods of the Nation, than the good of the Nation; ſuch who mount the Stage, to vent old drugs by faire bumbaſted expreſſions for wholeſome and new Phyſick. The Lord give skill alſo to diſcover all ſuch (if any before they too much retard the Churches cure. The Lord make you all men of affections and bowels, to lay to24 heart and pitty the Kingdoms wounds. Nay, thirdly, men of diligence, neglecting no opportunity, the loſſe of time may be the loſſe of life.
Now if ever, pray for good ſucceſſe; Indeed, the condition of the three Kingdomes doth not onely require it, but the diſtreſſed of the Land expect that you croud thorough all difficulties and carnall reaſonings, and by any means repreſent their condition to the Lord in the way of extraordinary duty; I could wiſh we would at laſt leave mocking and deluding the poore Church of God, and deale open-heartedly with them, we promiſe, and profeſſe we will doe any thing for their eaſe; and yet, more then ſhow, nothing is done to this day, we are like an idle ſervant, alwayes going of an arrant, but never goe and do it: For ſhame, now at laſt let us leſſen & weaken our ſins that we may ſtrengthen our prayers; the life of three Kingdoms is at ſtake: nay, of the Church of God, for ought you know: pardon my importunity if I ſollicite you to be active by a few Motives, it being upon life and death of three famous Kingdoms.
1. Motive. Yours, and everie one of our Relations to it, it is the Church of God of which you are fellow-members, it is the ſhip of which you are partowners, in which your lives, nay, the lives of your precious Soules, and all the proviſions for your poſterities are imbarked. Since the ſtorme began, I confeſſe, you have rowſed up many a lazie and ſhorting Jonah, nay, you have caſt moſt of the unneceſſary lumber, that was more burthenſome then ſerviceable to the ſhips uſe, into the Sea; ſhall I ſay? nay, ſom•part out of their ſeas: and yet all is not well, the poor ſhip drawes much blood yet, ſwims very deepe in the Red Sea: I beſeech you rumedgy the ſhip once more, and if you find any ſeeds men of Diviſion, S. Paul in the 16. of the Romans 17. intreats you to take notice of them as monſters; and I25 have read, it is prodigiouſly ominous to a ſhip to be haunted with monſters. Rayſing parties in a family, ſhip or army is a thing of very ſad conſequence; thirefore the Apoſtle dares give it under his hand, that God is not the author of confuſion, but of peace, as in all the Churches of the Saints. 1 Cor. 14.33. Truly it is a ſad thing, to ſee the members of Jeſus Chriſt out of joynt, for Chriſt falls not off from his members, why ſhould the members fall off from one another? There can be no ſuch reaſon given, why we ſhould ſeperate one from another, as there can be why Chriſt might ſeperate from us: It is the glory of Chriſts body, when every member is ſerviceable to〈…〉•…ole in its right place. Theſe are alſo weighty luggedge; and the Apoſtle adviſeth, ſuch after admonition to be caſt out, for theſe extreamly prevent the exact performance of proportionable duty.
Laſtly, let every one ſearch his owne Cabine, whether he have not ſecretly brought no unwarrantable goods aboard for his own ends, that may make the ſhip liable to forfeiture; If ſo, over with them; what a ſhame is it to any man to forfeit a ſhip for his owne advantage, or the Church ſhould periſh for concealed abhominations, unpardoned ſinners are dead men, and dead men are prejudiciall to a ſhip, and therefore to be caſt over; elſe God will ſay ere long as to Abimelech,〈◊〉20.3. Behold, thou art but a dead man, for the woman thou haſt taken, ſo for the ſin you have committed, and are taken in. Why ſhould we joy in any thing, whilſt the Chruch may take hurt; the Saints of God have ever been as tender of it as their ſelves, and preferred its good before all injoyments; If I forget Jeruſalem, let my right hand forget its cunning. It was ſo deare, and went ſo neere to old Ely (the news of its loſſe) when the Ark was taken, that it is diſputed whether his heart or neck brake firſt. Wherefore I beſeech you, let your relation to it make you now in its miſery, to put26 forth and hazzard your ſelves to the utmoſt for relieving Mercy. Mordecais Motive to Eſther was, it was her Nation, its mine to you, they are your Nations, it is your Church, your Families, your Houſes, your Eſtates, your Children, Wives, Selves, Souls, your Goſpell, Ordinances, are aimed at; O pray, pray, Faſt and pray, cry mightily, all's at ſtake.
2. Motive. Becauſe ſuch duty, if the Church be fick or Sentenced unto death under a decree: Nay, although with Ezekiah it hath received a meſſage, That it ſhall dye and not live, yet it is of power to procure God to viſit it, and one of his viſites is halfe the recovering of it,〈◊〉•8.14. It is ſome comfort to men, that are labouring under hard undertakings, that they labour not in vain; be of good courage, and of good comfort, Your labour is not in vaine with the Lord, for his decreed Church to ruine.
3. Motive. It is your laſt refuge; it is that beſides which you have hardly any thing left you. If men have nothing left, or have ſpent all but their fingers ends, to maintaine them and their families, they had need ply them diligently, and cheriſh them carefully. If a houſe ſtand but on one pillar, it had need oft to be viewed for repaires, and to ſee that be ſafe and well founded; prayer is as it were the only Pillar of the Church, it is as the fingers ends, we had need imploy our fingers ends, for our ſelves, and our fellow-members in miſery, if we intend a livelihood.
4. Motive. You are all ſentenced, and by your Enemies appoynted to dye; I hope no true member of the Church but will ſpeake a word for himſelfe. (I confeſſe our owne guilt might ſow up our lips, and we might bee left wordleſſe:) but yet if God offer thee an opportunity, ply him for thy life and the Churches ſafety with importunity, for if thou ſpeed not this way, thou art undone for ever. Your27 life is on it, there is no trifling with life; doe you not know what condemned men do in point of life for pardon? Improve all their friends, all their time, all their skill, all for a pardon, ſo do you and proſper.
5. Motive. Becauſe by this kinde of duty, if you cannot prevaile with God (and that for cauſes beſt known to himſelfe) for complete redemption out of miſery. Yet you ſhall for a mitigation of it, and for a ſanctified uſe of it, and for ſtrength of grace to undergo it, and there is a great deale of difference in mens ſufferings and deaths, all men die, but ſome men are kil'd by death. It was the ſaying of a godly man, he did aegrotare vitaliter, ſo the godly doe mori vitaliter, for nothing can arme death to hurt us but ſin, otherwiſe thou art hard, ſting-free; we never feare the noiſe of a Fly, as the humming of a Bee, becauſe it hath no ſting. So that this kind of duty, though it cannot keep thee and me from dying by the Sword, it will keep us from dropping into hell; and it is a ſweet mercy, for the members of the Church, with Stephen, at their death, to ſee heaven opened, and to die with the ſenſe of Gods love, though of mans cruell malice.
6. Motive. Your paines in duty for the Church of God in miſery, what ever it be, ſhall be rewarded to you and yours, unto many generations, this will intitle you to the moſt ſure inheritance, and laſting legacie you can leave behinde you: The Lord never forgets a cup of cold water given to quench the Saints thirſt in their neceſſity: how much ſooner will it be ingraven upon his heart, the providing of cordiall precious portions for his languiſhing people: yea God will provide a compenſation for you and yours in all your afflictions.
Nay, you ſhall treaſure up praiſes for your ſelves, and prayers for your ſurviving families, in the ages that are to28 come; and know this alſo, that God hath riches enough in his Cabinet to make you amends, for all you can do or ſuffer in this way: Indeed I have beheld you with ſuch alacrity & noble courage expediting your motion, & endeavouring by all meanes night and day to find out him whom your ſouls love and long after, for the Churches good; that the quaere of the Church in the third of the Canticles, and the third, was (to any whom it might concerne) your firſt ſalute, Can you tell us of His Majeſty? Yea I have ſeen ſo much of your unalterable and prepared patience, digeſting the vulgar curſes and affronts; as your diet and content with any thing, that you might do the Church ſervice, that I ſhall ever bleſſe God, that he yet accommodates the Church with ſuch Friends, and the King and Kingdoms with ſuch Worthies, who will venture through an hoſt of enemies (if poſſible) to fetch water to refreſh the Church of God; therfore I will ſpare my ſelf the labour, by any more Motives to put you in mind to go on, who are ready to run, for the Churches and Kingdomes peace.
All therefore that now remaines, is but to hold out to your view ſome other Obſervations that I had thought to have handled to complete your preparation for this dayes great Action; but in regard you have Summons for the action, and but a ſmall parcell of time before you attend His Majeſty: that I may no way be prejudiciall to your private practice of this preparation, or any other, becoming ſo great a work; I will briefly ſhew you the jewels, they are ready; command me to place them in your ears at your pleaſure, and my obedience ſhall eccho to your order. You have heard,
1 That Nationall and Perſonall preparation is neceſſary for the undertaking any great action for the Church: Gather all the Jewes in Shuſhan, I alſo, &c.
2. That Repreſentative perſons interpoſing for the Church in29 a ſtrait, deſerve repreſentative prayer. Faſt, pray, forme.
3 Extraordinary and great duty is neceſſary for the Church in great miſery. Faſt, pray, night and day, eat nor drink, &c.
The fourth you would have heard, and I handled, is this:
4 That Meſſengers of ſuch prayers are ever Meſſengers of praiſe: they are thriving, proſpering Meſſengers.
5 That all ſelf muſt he denied, that the Church may be ſaved: We muſt not thinke of our ſelves and the Church at one time; if we do, we ſhall never go thorough ſtitch with the worke, If I periſh, I periſh: let me aſſure you this, if you ſave the Church, you cannot loſe your ſelves: and if the Church periſh, juggle and Hocus Pocus it as nearely as you can, your ſleights will be found out, and you cannot ſave your ſelves: It is no time to feather our neſts, and build to lay our young, when ſo many ſtroakes have been given at the root of the tree: ſeek we great things for our ſelves? for ſhame no more of it: what do we painting our cabines, when ſo many leakes in the ſhip: firſt ſtop the leakes, get out the water, there is a time to trim this cabine afterward.
Laſtly, The means muſt be uſed, although our ends are not obtained; If we periſh, we periſh. For, although God can deliver his Church without us, yet his uſuall method hath been to make choice of ſome Moſes, ſome Ioſhuahs, Gideons, Davids, &c. for the preſervation of his Church, nay of Jeſus Chriſt for the ſalvation of it. And now give me leave to wind up all with the practice of that duty for you, which I have in this Sermon commended to you: Go, and the Lord be with you; yea the God of heaven bleſſe you; and cauſe the Kings face to ſhine upon you, and make you glad, that he ſpeak nothing but good unto you this day: the Lord avert all whiſpering flattering D•egs, this day; and return you with a Meſſage, of hope, at leaſt, if not of preſent help, for theſe three bleeding Kingdomes: yea the Lord make30 your interpoſing for the Church, as proſperous as Abigails, and let the Kings anſwer be as Davids, 1 Sam. 25.31, 33, 34. Bleſſed be the Lord God of Iſrael, which ſent you this day to meet me: and bleſſed be your advice, and bleſſed be ye which have kept me this day from going on to ſhed any more of my Subjects innocent blood, and from avenging my ſelfe with my own hand: and that he may receive at your hands what you have brought him, and ſay unto you, Go up in peace to both my Houſes of Parliament, ſee, I have hearkned to your voyces, and accepted your perſons; & give me but favour to add one word in prayer after the Apoſtles directory, 2 Theſ. 3.16. Now the Lord of peace himſelfe give you peace alwaies; by all means, yea now peace, and let it be the Lords peace; and the Lords free gift of peace, let it be peace with him; peace with our conſciences, peace one with another: ſuch a peace as all things may proſper with you, yea that publike tranquillity and quiet in the Church may follow, that it be not troubled with Schiſmes and Hereſies within, or without by perſecuting Tyrants, ruinating all by ſlaughters and cruell bloody warres, (O let every good heart pray for this peace, for our Hieruſalem,) that there may be tranquillity in the State, and free from forraign, and civill uncivill warres, that in the peace thereof we may have peace: that theſe diſtracted Kingdomes may be in ſecurity, and void of dangers, free from the noiſe of terrifying alarums, and other dangers. Yea the Lord give us ſuch a peace, that there may be an everlaſting Covenant betwixt God and the King, betwixt God, the King, and the people; and let us and the whole Church of God, heartily cry, Amen, Amen, So be it. And ſo the Lord be with you all, to bleſſe you in the great worke of this day, and all other your great imployments, for his glory and the Churches good: To whom with all our hearts be rendred and aſcribed, all Honour, Glory, Power, and Praiſe, now and evermore. Amen.
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