The Right Way: OR A DIRECTION FOR Obtaining good Success 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 MAJESTY'S and the PARLIAMENTS Commissioners. By W. Gouge. JER. 4. 21. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Gal. 5. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Greg. Naz. Orat. 14. § 6. Quid est Pax? De incertis non judicat: incognita non confirmat, etc. Aug. Enar. in Psal. 147. London, Printed by A. Miller for joshua Kirton at the Sign of the Spread-Eagle in Paul's Churchyard, M. DC. XL VIII. TO THE RIGHT HONOURABLE HOUSE OF PEERS Assembled in PARLIAMENT. Right Honourable, THE Occasion of your appointing this Sermon to be preached, The weightiness 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 public 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 Prophet's lamentation for Jerusalem (Lament. 2. 13.) unto England. What thing shall I take to witness 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 public 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 labour, 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 Humiliation 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 Conquerors yield 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. office l. 2. But that AWE is no good keeper of a lasting peace. Right Honourable, It will be Your Wisdom and Glory, Hominis gratia Numinis reverentia non est violenda. to help on this Treaty, Usque ad arras: so fare 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 behalf and also on the behalf of all the People of this Land, whom a good issue of the Treaty doth concern. 1. Sound Repentance. 2. Hearty Prayer. Our sins, our sins have made the breach. Our Repentance must make to the repairing of the breach. The people repent 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 repent when they saw how great the breach was. They did not so much glory 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, etc. thou hast been displeased: O turn thyself 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 Creator do 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 prayers to GOD, then by persuasions 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 Solomon made in the Temple: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sunt propria nomina Alterū derivatur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 persecit Ind 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rectum. The one whereof he called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jachin: and the other 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Boaz. Those two words are used as proper names. The former importeth, straitness. The later, strength. If Pillars whereon Edifices do rest be not as Jachin and Boaz, Alterum à 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 obfirmavit. Ind 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 robur. straight and strong, they cannot be serviceable. If they be not straight, 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 Your humble Servant and hearty Orator William Gouge. Blackfriers London 19 Sept. 1648. The Right Way: OR A DIRECTION FOR Obtaining good Success in a weighty Enterprise. EZRA 8. 21. Then I proclaimed a fast there, at the river Ahava, that we might afflict ourselves 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 Historical 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 them one after another, came to Jerusalem for some special good to the Church of God. 1. Zerubbabel, to re-edify the Temple: Zorobbabel extronit Tenplum. Civitas extrusta est sub Neemia, Hier. l. 13. Comment. in Esa. which, notwithstanding the many impediments which he met withal, at length he effected. 2. Ezra, to reform Religion: which notwithstanding the many corruptions he found there, he brought to pass. 3. Nehemiah, to make up the walls 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 Governor. 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 do 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 inquire 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 councillors have freely offered unto the God of Israel; etc. 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 find warranted in God's Word, for good success in his under aching thereabout. That means being here set down in my Text, I pass by all buy passages, and directly come to my Text. The Sum of it is, The Sum of the Text. A Direction for obtaining good success in a weighty enterprise. I suppose that this general Sum, 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 Vaughan, and. It knitteth together the care that Ezra had in gathering together such persons as were needful for him, and might be useful and helpful unto him (verse 18, 19, 20.) and the means which by God's Word was warranted for procuring a blessing upon their endeavours. Humane helps and divine blessing must go together. Thus he joineth 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 pinnacle 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 Physicians. Thereby he brought God's 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, Governors' must proclaim Fasts. than he proclaimed it, I proclaimed, saith he. Ezra, who did this, was appointed by the King of Persia, under whose jurisdiction all the Jews than were, to be a Governor: For the King appointed him to set other Magistrates over the people. chap. 7. 25. which showeth that he had authority over them. At least he was, under the King, the chief Governor of these Jews that went along with him. This therefore which here he doth, is an authoritative act. He doth it as a Governor. Governors use to make proclamations. To proclaim implieth two things, 1. To give public notice and warning of a thing to be done. This useth to be done openly by an Herald or public Crier. The * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A religious fast is a forbearing of bodily refreshments to make one fit for pious duties. A fast is here synecdochically put for prayer also. Fasting and prayer must go together. Thus much is evident, by this phrase added in this direction, To seek of God a right way: and by joining together these two (verse 23.) We fasted and besought our God for this. Oft are these two fasting and prayer joined 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 prayer also, as 2 Chron. 20. 3. Jer. 36. 9 Jonah 3. 6. A fast, simply and singly considered in and by itself, 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 joined with prayer is of singular use (it being rightly and duly used:) and that in three especial respects: 1. Fasting a help to prayer. It's a means of quickening a dull spirit, and rousing up a drowsy body. In jejuniis, etc. 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 drowsy in body, and heavy in spirit. Now fasting preventeth these impediments, and thereupon putteth a kind of life into a man, and maketh him to pour out his spirit in prayer 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 prayer and other sacred duties. Well observe the most ardent and long continued supplications in Scripture, and you shall find them supported by fasting. 3. Fasting is a visible testification of our ardent prayer, jejunium est adjuterium ●rationis, etc. Nam oratio illa est fortis quae fit in spiritu humili, etc. 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 show, 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 testify 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, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 read of this name, either in sacred Scripture, or in any other Author. The Septuagint translate it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 Authors called Adiava. Josephus in the eleventh book and fifth Chapter of the Antiquities of the Jews, 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 river's side near to Philippi, where prayer was wont to be made by Christians, Act. 16. 13. There were in the Country 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 sat down, etc. They being many, and the place convenient, there they perform their solemn sacred duties. The affection of him that prayeth is more regarded than 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 plural, thus, That WE might afflict OUR selves, etc. The former act of proclaiming the fast, belonged only to the chief Governor, 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, OUR, US. That which is here set down as one end of their fasting, The extent of a fast to afflict one's self. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this phrase, That we might afflict ourselves, showeth the extent of a true fast. It must be a fast that may be felt: and that so fare, as they who keep it, may find and feel a want of that which they have forborn. This may be one branch of a Christians self-denial, voluntarily to forbear that which nature requires, and not to afford unto it that which it craveth. Afflicting themselves here meant, extendeth both to men's bodies, and also to their souls: For a men's 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 God's displeasure and wrath for sin, yea and for offending his fatherly goodness: and is thereupon deeply humbled and cast down. By this kind of afflicting one's self, the body is kept under and brought into subjection, Non dixit, perdo & punio: sed castigo & in servitudinem redigo: quod Domini est, non hostis. etc. 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, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, I keep under, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 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. 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●… carnem 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 justify that which the Apostle condemneth in this phrase, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 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 mind 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 weakened. 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 thereunto. 4. The former is warranted by God's Word, and required therein, Ephes. 4. 22. The later is from man's vain invention. 5. The former is a matter of truth and sincerity: the later of hypocrisy and superstition. In a word, by keeping the body under the corrupt flesh is tamed: and yet the strength of a man's outward body not impaired: but by neglecting the body, a man's outward body consisting of flesh and bone is weakened, and yet the corrupt flesh not subdued. The 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 styleth 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. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 entrails opened before the Butcher: or an anatomy before the Chirurgeon: 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. add simple. l. 2. q. 4. known unto God. God discerneth our secret thoughts and inward disposition, Thou understandeth my thoughts afar 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 bedone before God, which is done from the heart, inwardly, sincerely. This the servants of God do the rather, The Lord in special the God of Saints. because God is their God in an especial manner. Before OUR God, saith this holy Priest and servant of God. Indeed the Lord is a supreme Sovereign over all. All are his servants, Psal. 119. 91. yet the Israel of God, the Church of God is a chosen Generation, a royal Priesthood, an holy Nation, a peculiar People, 1 Pet. 2. 9 Who now should do, that which they undertake, before God, if not they, who have a special right to say of him, OUR God? This right they have by virtue 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 special relation their God, The Lord is not as an Idol. Jehovah, who is the only true God, is distinguished from the gods of the Heathen, even from idols, Which have mouths but speak not: eyes, but see not: ears, but hear not, etc. Psal. 115. 5, 6, etc. That which followeth in these words, To seek of God is to pray 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to seek of him, setteth down the most proper end of a Fast, and of the extent thereof, by afflicting one's 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 joined together, as synonimas, words or phrases of one and the same signification. Ask, and it shall be given you: seek, and you shall find, 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 careful 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 address to God to seek of him. That which they seek is here in general said to be A right way. What a right way is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 sense it is said of God, in relation to his people at another time, He led them forth by the RIGHT WAY, that they might go to the city of habitation, Psal. 107. 7. That thus much is here intended, is evident by the reason of this Fast, thus set down in the next verse, For I was ashamed to require of the King a band of soldiers, and horsemen, to help us against the enemy in the way. Metaphorically a Way is put for a man's conversation or course of life, and this is counted a right way, when it is ordered according to the rule of righteousness which is God's Word. To this purpose the Psalmist thus prayeth, Make me to understand the way of thy precepts: And thus promiseth, I will run 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 literal sense of a prosperous journey be here especially intended: yet it may also be extended to the metaphorical sense of a good course of life. What to be prayed for. 1 Ourselves. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That which they here seek, they seek for many. 1. For themselves. For US, 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hereby are meant their children: such as could not seek their own good. The Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 taph, is indeed of the singular number, and never used in the plural, yet translated in the plural, 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 than six score 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, Governors or under government, joined all together in the Fast, and are comprised under this particle US. But the little ones, who could not join with them in that holy duty, are here distinguished from them, and are prayed for. 3. 3 Our substance 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 With little ones they join all their substance. That also they pray for. Under this phrase, All our substance, cattles of all sorts are comprised, as bullocks, kine, horses, camels, asses, sheep, goats, even all kind of living and unreasonable creatures, that they carried with them, and were for their use: and all manner of household 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. etc. The hebrew word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 thyself. Thus these Jews extended their humble and earnest supplication unto God, Te●peralia si desuerint petenda sunt. Bern. de 4. modis errand. not only for themselves and their children, but also for their outward estate: even their temporal and worldly commodities. This of the meaning of the words. The logical resolution of them follows. The Sum of the text being as you heard, The resolution of the text. A Direction for obtaining good success in a weighty enterprise, Two general points are especially set down therein. 1. 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 Governor. 2. By the Place where the means was appointed to be used, and that 1. In general, in this relative particle, there. 2. In particular, At the river Ahava. The Ends were two. One subordinate, That we might afflict ourselves. Here the particles of the plural number WE, OUR, are remarkable. The other end is the most principal, To seek of God. The former is amplified by the Person before whom they afflicted themselves, who is styled 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 kinds. 1. Persons. Themselves, and their little ones. 2. Things. All their substance. Theological Observations hence arising are these, Theological observations. 1. From the Person that enjoined all, I observe, That Public duties must have their sanction from public Governors. To such Governors it belongeth to observe the passages of God's providence, Rex episcoporum Synodum Constantinopolim convocavit. Socr. l. 5. c. 8. and to consider what warrantable public duties are by the direction of God's Word called for, at such and such times, and thereupon to enjoin a public 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 public, Observe. 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 several habitations assemble together: and that they may have some convenient time to prepare themselves thereto. 3. From the Means here enjoined, which was a Fast, it is evident, That Fasting is an especial help to extraordinary prayer. Observe. 3. Their meeting was to pray. Oratio non sit propter jejunium, sed jejunium propter orationem. Chrys. hom. 15. in Mat. 6. Their fasting to do that duty more powerfully. Prayer is not for fasting, but fasting for prayer. 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 entreated of us. Most of the powerful and effectual prayers 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 prayer 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 In time of need any convenient place may be taken for duties of piety. Observe. 4. I say, nobis mos est pro universis orare, sic & ubique fundimus preces. Theoph. in 1 Tim 2. in time of need, because when there is free liberty for people to meet together in public places set apart for public duties, it is their duty and it will be their wisdom 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. Christ's 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 plural number, under this particle WE, it may be gathered, That For obtaining common and public blessings, Observe. 5. means are jointly 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 public 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 join 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, etc. Chrys. hom. 10. in Heb. ●0, that duty is the more honourable to God, and the more powerful and prevalent with him. If God account himself honoured by one man's calling upon him, he is the more honoured by many men's joining together therein. As the gathering together of many waters makes the stronger stream, and the voices of many together, the louder sound, so the joint prayers of many. This very reason is pressed in his Majesty's Proclamation for a public general 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 join in one common and solemn Devotion, of sending up their faithful and repenting prayers, 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 Commonwealth do 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. Observe. 6. For this end of old they fasted long. Esther required, That they should not eat, nor drink three day's night or day, Esth. 4. 16. In those hot countries, they could longer forbear food, than 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. jejunium si discretione regatur, omnem carnis rebellionem edo●at, etc. 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 bind and keep in compass inordinate, and exorbitant motions, and subdue immoderate appetites. It will so restrain such things as might hinder prayer, as the soul will be much more free to fly 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 God's presence. Observe. 7. We ought to do nothing, but as in God's presence: so, as setting God before us. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hithhalec, whereby enoch's walking before God is set out, Gen. 5. 24. and which is required of Abram, Gen. 17. 1. implieth a constant, continual setting of God before their eyes. 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 voluntatesque in ipsis adhuc clausi pectoris latebris intuetur. Cypr. Serm. 5. de lapsis which have a kind 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 special note of relation OUR, here applied to God, thus, Before our GOD, it appeareth, That The Lord is in special manner the God of his Church. Observe. 8. Namely, of those that profess his name and believe on him. Therefore such do not only apply it to themselves, but also others give it unto them: as Nabuchadnezzar an Heathen Monarch styled 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, etc. Dan. 6. 20. This is a ground of strong confidence to believers. 9 From the principal End of the Fast, which was, To seek of God, or to pray to God, it is most manifest, That Prayer is the most principal means of obtaining blessing blessing from God. Observe. 9 This means God himself hath prescribed and enjoined 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 effectual. That which through his grace he promiseth, upon the prayers 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. Observe. 10. Men in their journeys are subject to many dangers. The divine Providence can keep them far 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 Austin 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: atque ita factum est, ut eoquo tendeba mus, per devium circuitum veniremus: cognitisque infidiis illorum, nos gratularemur errasse, atque inde 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 ways. In that which led most directly to his journey's 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 journey's 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 ways, 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But indeed it is Jehovah only that is properly the director of our ways, In all thy ways 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 Men must especially seek blessing for themselves. Observe. 11. Every man is nearest to himself: and a man's self is the rule of the love of his neighbour: for thus saith the Law, Thou shalt love thy neighbour as thyself, 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. Observe. 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 mortal, and shall not always 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 God's 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 eternal God be everlastingly served by mortal men: one generation serving him after another. To sharpen our prayers, and strengthen our faith in craving a blessing for our little ones, we may plead before God that which God himself says 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 unworthiness make us fear that God may curse them rather than bless 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 bless them. 13. 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 temporal estate. Observe. 13. The fourth Petition of the Lords prayer (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 man's ordinary abuse of the goods of this world, Christ styleth them, Mammon of unrighteousness, yet he adviseth us to make to ourselves 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 Ministry of God's Word and Ordinances among us: and we by them may be many ways 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 general 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 general Doctrine. extraordinary means must be used. To show 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 styled, Ps. 137. 4. where thus they say, How shall we sing the Lords song in a strange land. 2. 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 King's 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 soldiers and horsemen 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 God's 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 and goods: and a great sum of silver and gold, which the King and his Counsellors 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 than an ordinary case? Answerably the means which they used were extraordinary: as is evident by a like number of particular instances. 1. A public Proclamation was made to call them all together, The extraordinary means which the Jews 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 enjoined. 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 than usual. 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 special relation betwixt God and themselves, in this phrase, OUR God. Lay together the particulars of their Case, and of the Means that they used, and you shall find 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 God's 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 spiritual and temporal, public and private matters. For good things, extraordinary prayer hath been made, when Saints and servants of God have seen them needful 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 prayed for a good Governor to succeed him, Special blessings extraordinarily prayed for. Numb. 27. 16. Christ spent a whole night in prayer immediately before his choosing of Apostles, Luk. 6. 12, 13. The Apostles ordained Elders in every Church with prayer and fasting, Act. 14. 23. The Church fasted and prayed 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 several places: yea and in enterprising weighty affairs of more than ordinary concernment. Much more ought this course to be taken when desired and expected blessings are withheld. This was hannah's case, which moved 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 spiritual blessings. The sensible presence, powerful 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 Psalm, which manifesteth an extraordinary wrestling with the Lord, to have those blessings restored to him again. His wrestling in this case was like jacob's, who would not let the Lord go unless 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 prayer is to be made, are sins or judgements. Against-sins, such prayers are to be made, to prevent them, or redress them. For preventing sin, 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, etc. For redressing sin after we are fallen into it, two things are to be prayed for: One that God would be pleased to pardon it. It was an earnest prayer in this case that he poured out, who thus prayed, For thy name's sake, O Lord, pardon mine iniquity: 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 prayed, 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 heinous the sins are whereinto we have fallen, the more earnest aught our prayers, in this case to be. Judgements, How judgements to be prayed against. against which extraordinary prayer is to be made, are such as are threatened, 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 populum, 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 judgement prevented. The like may be done in a preparation to a judgement before it be put into execution. Haman had prepared a terrible massacre to destroy all the Jews: but before his cruel plot began to be put in execution, Mordecai, Esther, and all the Jews, Fasted three days together (Esth. 4. 16, 17.) Thus the execution of that judgement, so prepared, was prevented. Execution 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 destroyed 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 kingdom, 2 Chron. 33. 12, 13. As extraordinary prayer, in these and other like cases, is to be made on our own behalf, so also on the behalf of others. Moses his mighty prayers (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, etc.) were made in the behalf of others, Exod. 32. 10, 32. Weighty grounds there are to press this point of extraordinary prayer in extraordinary cases. Reasons for extraordinary prayer. 1. 1 Thereby is showed how we are affected with Gods dealing with us We show thereby that we take notice of God's footsteps, 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 do the more earnestly seek it: and the more heavily we feel his hand lying upon us, the more deeply we are humbled, and do 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 prise his favour and blessing above all other things, and who are much grieved upon the apprehension of his displeasure against them. Now extraordinary prayer, for obtaining his favour and blessing, or for removing his wrath and judgements, gives proof of such a disposition. Nun oratio sic tepida est, vel potius frigida, & pene nulla, ut neque hoc in nobis cum dolore advertamus? Aug ad Simplic l. 1. quaest. 2. There are many who (like mill-horses still going round in their usual tract) content themselves with an ordinary manner of praying: and never take the occasions which by the divine providence are offered for extraordinary prayer. So cold are their prayers and liveless, as they are never troubled at the fruitlessness 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 do further discover a senseless 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 pass that they want many blessings, which otherwise they might have: and lie long under many judgements, which might have been removed, if the foresaid means had been duly used. 2. Another ground to press extraordinary prayer in an extraordinary case, 2 Extraordinary prayer is extraordinary powerful. is God's 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. Prayer more than ordinary is more than ordinarily powerful. Instance this in my Text: for thus it is said, ver. 23. We fasted and besought our God for this, and he was entreated of us. Many and admirable have been the effects of prayer and fasting recorded in God's 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 general I dare boldly affirm, That prayer and fasting, being rightly used, was never used in vain: but some special and extraordinary effect followed thereupon. Though that particular for which David prayed and fasted, and lay all night upon the earth, namely, the life of his sick child, 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 God's Word, and acceptable unto God. 2. Though God restored not to the child his natural life: yet he bestowed upon it eternal life: which may be inferred out of these words which David used to comfort himself, I shall go to him, 2 Samuel 12. 23. 3. God gave him another son, and that of the same mother, a Solomon, a Jedediah (2 Sam. 12. 24, 25.) A Prince of peace, beloved of the Lord, who, by God's 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 days, 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, etc. Their fast was not such an one as the Lord had chosen: So as the Lords hand was not shortened, 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. Let 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 believeth, Mark 9 23. Surely we fail of much benefit that we might receive from our prayers, for want of faith. 3. I might here add, 3 By extraordinary prayer extraordinary honour is done to God. that by fasting and prayer, which is an extraordinary humbling of ourselves before God, and an extraordinary manner of craving blessing of him, extraordinary honour is done unto him: for the more we humble ourselves for his displeasure, and stoop under his strokes, the greater testimony we give, not only to the greatness 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 God's favour and blessings are prised, by so much the more is the Lord glorified. For God's honour is much set forth in and by man's 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 do to his uttermost what he can to set forth the Lords honour? This third ground of the foresaid 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 men's slighting fasts by reason of men's slight and careless observing those means which are warranted and prescribed by God's 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, etc. 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 monthly days of fast, not only forbear to join with the assembly of God's people in those solemn sacred duties: but also follow their secular affairs: yea their pleasures and pastimes, in a kind 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 prayer unlawful: but their disesteem of our monthly days enjoined by public authority. The ground of our monthly fasts. The authority was first his Majesty's Proclamation, straight charging and commanding, That a General, Public and Solemn Fast be kept and held on the last Wednesday of every month, during the troubles in the Kingdom of Ireland. This Proclamation was given the eight day of January in the seventeenth of his Majesty's 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 monthly fast should not be duly observed, I see no good reason. It may be, that it is disesteemed by many, because it is enjoined by authority. But that seems to me a strange reason, that that which is a ground warranted by God's Word (as out of this text we have formerly showed) should be a reason to slight it. I know not how it comes to pass, but so it is, that men's minds are averse from such things as are enjoined by authority, though they be things lawful and agreeable to God's 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 minds 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 month. 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 enjoining this monthly fast, still remaining, and other weighty grounds also more nearly concerning us, namely, the troubles of our own Kingdom, why should we not persevere in using the means for averting God's wrath, and the fearful effects thereof from us? That which is recorded of the Jews annual fasting, in certain set months, 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 monthly fasts. For they are so mentioned by the Prophet (Zech. 7. Public 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 God's judgements have so long lain 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 public fasts were not enjoined by public authority. Sometimes a dozen, sometimes more years passed in this Land and Kingdom without any public 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 do not well remember another public 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 enjoined by public authority, till it pleased God to remove that plague. Very few public fasts were betwixt that and another greater plague, in the year, 1625. when there was also a weekly fast enjoined by public authority: at which time God gave a very gracious return to the prayers of his people: for the plague decreased much faster than 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 sickness. 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 worse times, and that he may in these our days, remember that neglect. Such an answer doth Jeremy give to the men of Judah that made such an objection, Jer. 44. 17, etc. 2. Though there were not such extraordinary means publicly used: Frequent fasts of old in private. yet they were by pious and devout Christians privately, and that frequently and fervently used. Never was a Parliament called, never was an Army sent forth, never was there any public weighty occasion, but that such Christians as are before mentioned, assembled together, by prayer and fasting, to seek a blessing of God. I well remember, that at that very time when the Gunpowder treason was discovered (a Parliament being summoned) there were many assemblies that by prayer 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 prayers of his children, who almost miraculously discovered such a dangerous, devilish and matchless treason, as the Gunpowder treason was. Thorough the good providence of God, we have had more fasts by public authority enjoined, 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 slightly and carelessly 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 days fast. the Doctrine which you have heard largely handled, doth justify that course which the great Council of this Land hath taken about this days fast. The means that we use, hath been showed to be extraordinary. He that sees not that the case wherein we now are, and the occasion of this day's solemnity is extraordinary, is blind, and cannot see far off. I will not now stand to aggravate this civil war (the severest of God's judgements) nor bring to your mind the houses, The calamities of these times. Towns, and Cities that have been burnt or plundered, or spoiled: nor the distressed estates of many who in a night of a rich Job have been made a poor job: nor the abundance of blood that hath been shed: nor the alienation of affections, and bitter contentions that have been betwixt such as have been near in blood and alliance, in neighbourhood and friendship, yea also and betwixt such as profess in truth and sincerity to seek the right and perfect way of the LORD: neither will I here insist upon the errors, heresies, and blasphemies that in these days are published: nor the great rent that is made in this Church by schism. These and other like occasions of humbling ourselves deeply before the LORD, and of crying mightily unto him, I now let pass. 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 thorough God's 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 kind of necessity of a good accommodation for composing our differences: and for settling 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 Kingdom, 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 civil war, 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 bitterness in the later end, 2 Sam. 2. 26. Bitterness there must needs be in such a kind of war, because on which side soever the victory falleth, Israelites, members of the Church, Professors of the faith are destroyed. Though the conquered did press that bitterness, yet the Conqueror gave over thereupon. O that they who thorough the divine providence have been kept from the extremity of this war, 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 yielding to an accommodation, usque ad arras, so far as may stand with the truth and purity of Religion. 2. The main and principal matter of this Treaty, Weighty matters to be treated on. shows the excellency, weight and worth of it. It concerns King, I might hereunto have added the benefits of peace. But these have been distinctly and largely set down in my Treatise of the Church's conquest, on Exo. 17. 16. §. 96. Parliament and Kingdom. The prerogatives of the one, privileges of the other, and liberties of the third. It concerns the Church and Commonwealth, and the good government of both. It concerns the settling of a distracted Kingdom in peace and quietness: 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, unnatural, bloody, 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 way. 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 case it belongeth: That inbred scruples of conscience must be rooted out: That embittered 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 numberless soldiers must be satisfied: That restitution of ships, goods, lands, heriditaments, live, offices, and other interests must be made: That indemnity for manifold outrages must be given, and a general oblivion of wrongs must be granted; and burden of the Kingdom taken off. Now who can hope that these and sundry other difficulties can be removed for settling a good lasting peace. God can overcome all difficulties. Yet surely they must be removed, or a sound peace will hardly be settled. 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 strait 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 Child 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 Ox. The God that hath promised to work such strange works can remove the aforesaid difficulties, God more than ordinarily to be sought unto and greater than them. But he is to be sought unto, and the more difficult the case is, the more earnest and fervent must our prayers be. When Herod had apprehended Peter, and put him in prison, and delivered him to four quaternians of soldiers, intending to bring him forth to the people, and to slay him: prayer was made without ceasing, or instant and earnest prayer was made of the Church unto God for him, and God so heard their prayer as he delivered Peter, Act. 12. 4, etc. Who would have thought that the mischievous device of Haman, Hester cum ha beret necessitatem interveniendi pro populo suo, quem Rex ubicunque in regn ejus esset, jusserat trucidari, oravit ad Dominum: cogebat enim eam magna necessitas, &c Aug. de Graccho & 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 prayer, Esth. 4. 17. O let us make earnest and instant prayer 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 yield to that which may make to a good peace: So as mercy and truth may meet together, and righteousness and peace kiss each other, Psal. 85. 10. The King's heart is in the hand of the Lord as rivers of water: he turneth it whither soever he will, Prov. 21. This phrase, Rivers of water, may be here used metaphorically or literally. If metaphorically, the metaphor may be taken from gardiner's, or marsh-keepers, who use to let in streams of water into their gardens, orchards, or meadows, when and where they think good: and to let them out when they will. If literally, the phrase may have reference to former acts of Gods turning waters from their natural course, as it pleased him. For the Lord caused the sea to go back, and thereby saved the Israelites, but destroyed 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 God's 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 jordan, 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 followed 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 several stations, and so followed them. The Lord also upon Elijah's smiting the waters of jordan, divided them hither and thither. So did he again, when Elisha went over jordan, 2 King 2. 8, 14. It is also noted, that when the armies of judah, 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 expressly said, Psal. 107. 33. that the Lord turneth rivers into a wilderness, and the water springs into dry ground. And again, vers. 35. He turns the wilderness 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. King's 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 do 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 joseph (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 Nabuchadnezzar to jeremiah (jer. 39 11, 12.) to Daniel and his three companions (Dan. 2. 48, 49.) Of Evilmerodach to jehojachin (2 King 25. 27.) Of Cyrus to the Jews (Ezra 1. 1.) Of Darius also to them (Ezra 6. 7, etc.) Of Artaxerxes to Ezra (Ezra 7. 6.) and to Nehemiah (Nehem. 2. 8.) Of Abasuerus to Esther and Mordecai (Est. 2. 17. and 6. 10.) Of Agrippa to Paul (Act. 26. 28, 32.) and of many others. If thus the Lord have the King's 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 than 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 Graccho & lib. Arb c. 20. God so hath the wills 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 judah having also revolted from David, it is noted, that the heart of all the men of judah was bowed even as the heart of one man unto the King, 2 Sam. 19 9, 14. There was a Council 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 Counsels and multitudes to yield to good advice, though it be against their former principles. Were our hearts well disposed to the duty of prayer 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 jews did in my text, So we fasted and besought our God for this, and he was entreated of us, v. 23. FINIS.