ISRAELS peace with GOD BENIAMINES Overthrow.

A SERMON PREACHED Before the Honourable House of COMMONS, at their late solemne Fast, August 31. 1642.

By William Carter.

Published by Order from that House.

NEHEM. 8. 10.
The joy of the Lord is your strength.

LONDON, Printed for Giles Calvert, and are to be sold by Christopher Meredith at the Signe of the Crane in Pauls Church­yard. M. DC. XLII.

Die Mercurij, ultimo Augusti, 1642.

IT is this day Ordered by the COMMONS House of PARLI­AMENT, That M. Sollicitour and M. Salloway, doe returne thanks unto M. Carter for the great pains he took at the intreaty of the House, be­fore the Members thereof at S [...]. Margarets Westminster this day of the publike Fast, and that they doe intreat him from this House to Print his Sermon: And it is also Ordered and required that no man shall presume to print this Booke or Sermon but he whom M. Carter shall assigne under his hand.

H. Elsynge, Cler. Parl. D. Com.

I Appoint Giles Calvert to Print the afore-said Sermon.

WILL. CARTER.

TO THE HONOVRABLE HOVSE OF COMMONS now Assembled in PARLIAMENT.

YOur commands have hardened me, against the conscience of my poore abilities, to offer to you my two mites, one from the Pulpit, this other from the Presse.

The wise God is pleased to trust the treasure of his Gospell, in ear­then 2 Cor. 4. 7. vessells. Such glorious and sweet discoveries of himselfe the Lord hath given us in it, that the weakest 2 Cor. 10. 4. may by it be helpfull instruments unto the strongest. The weapons of our warfare are mighty, not from our selves, but through God, who glorifieth strength in 2 Cor. 12. 9. weakenesse.

This truth of his, concerning reconciliation with him, is one of the principall; by it the soules of men are over­come to doe for God ('its called justification of life, Tit 2. 11, 12. (Rom. 5. 8.) because the putting forth of spirituall life in us begins in that,) and God himselfe is overcome to doe for men.

I studied how to speake a word in season: as for a day of Fast, it is the businesse of that day, to make attonement; As for your selves, of all the preparations you can make, for that great work you have in hand, it is the chiefe. This ingageth heaven for your assistance, fits you for the worke, rayseth your affections to it, continually gives a Ps. 23. 3. new and fresh increase of strength; it restores the soule, which otherwise growes weake in all it's acts, by decayes of nature in the body, and the guilt of sinne upon the con­science; when sinne is pardoned our youth returnes, and Ps. 103. 5 is renewed like the Eagles: It will knit you all together in a mutuall and an heavenly love. The Thebans in their [...]. Athen. l. 3 Armies had a band of men they called sacra cohors, which consisted of such only, who were joyn'd together in the bonds of love; these they esteem'd the prime of all their strength in battell: This is the priviledge of those who are at peace with God; they are an holy band, all knit together by that heavenly bond.

Now the God of peace that brought againe from the dead our Lord Jesus, the great shepheard of the sheep, through the blood of the everlasting covenant, make you perfect in every good worke to doe his will, working in you that which is well plea­sing in his sight, through Jesus Christ. This is the prayer of

Your daily Oratour and humble servant in Christ WILL. CARTER.

ISRAELS Peace with GOD, Benjamines overthrow.

JUDGES 20. 26, 27, 28.

VERS. 26. Then all the children of Israel, and all the people went up, and came unto the house of God, and wept, and sate there before the Lord, and fasled that day untill even, and offered burnt-offerings, and peace offerings before the Lord.

27. And the children of Israel inquired of the Lord, (for the Arke of the covenant of God was there in those dayes.

28. And Phinehas the son of Eleazar, the son of Aaron, stood before it in those dayes) saying, shall I yet againe goe out to battaile against the children of Benjamine my brother, or shall I cease? And the Lord said, goe up, for to morrow will I deliver them into thine hand.

IN this Chapter we have the History of the Warre of Israel against his brother Benjamine; The occasion of the Warre we have in the former Chapter, the sinne about the Levites Concubine; A fact so foule, as all the Congregation of God, the [Page 2] men of Israel, held themselves obliged to see it puni­shed. The like ingagement was acknowledged by the people, upon supposall of a sinne committed by the two Tribes and halfe, at the bankes of Iordan: Had they built that Altar, with intention to have used it in the worship, the people had been bound to warre against them; as we see in that they make the case to be the same, with that of Achan, and of Peor, Josh, 22. 17, 20.

The cause here, for which the people tooke up armes, was just, and their call was good, it was from God; besides, what they had, for it, of the mind of God, either by precept or example, the Lord did countenance the action by an Oracle from Heaven, vers. 18. & [...]3. Shall I goe up to battell against the chil­dren of Benjamine my brother? The Lord said, goe up against them. Yet the successe was ill. Twice was Israel smitten by the rebells, to the losse, well nigh, of forty thousand men. Good successe in warre de­pends much upon the goodnesse of the cause, but not only upon that; nor is alwayes the justice of a cause a warrant for a man to take up Armes, there must also be a lawfull call; both these are not enough to bring an happy issue; That we shall see in the Text, in which we have two things,

1 First, the practice of the people upon their being beat, and put to flight the second time.

Secondly, the successe of that their practice.

Their practice is laid downe,

1 First in generall, they goe to God. Then all the chil­dren of Israel, and all the people went up, and came unto the house of God, and sate there before the Lord; When Eccles. 12. 7. Gods people leave this world they goe to God, and [Page 3] when the world leaves them, that is, when crosses come, and the comforts of this life forsake them, they doe the like, they goe to him; Afflictions drive the wicked farther off from God, but bring his people nearer to him; Come, say they, let us returne unto the Hos. 6. 1. Lord our God, for he hath torne, and he will heale us, he hath smitten, and he will bind us up.

2 Secondly in particular, in two things.

1 First, they labour the making of their peace with God, which all this while they had neglected; which neglect was the cause why God did not assist them. A man that would doe any thing for God, and prosper in his worke, besides that both his cause and his call must be good, himselfe must also be at peace with him. The Israelites were right in what they did, they were not right themselves that went about it, they had their Idolls, and false worships, still a­mong them, unrepented of; therefore God went not forth with their Armies. At last they set upon the making of their peace, and that they doe in three things.

1 First, They humble themselves with fasting and weeping. No peace with God to an unbroken heart. God resisteth the proud, he giveth grace to the humble. If James 4. 6. my people humble themselves (saith God) and pray &c. I will forgive their sinne and heale their land, 2 Chron. 7. 14.

2 Secondly, They goe to God for pardon, that was the designe of their burnt offerings: for this sacrifice was a type of Christ, offering up himselfe, through the eternall Spirit, unto God, that by his blood we might be purged from dead works, so the Apostle hath explained it, Heb. 9. 14.

Thirdly, They give up themselves in covenant with God; [...]hat was the intent of their peace-offerings, the word [...] signifies as well a pay-offering, or thank offering, as a peace-offering: the nature of this sacrifice we have explained, Lev. 7. where we find it, either for thanksgiving unto God for mercies recei­ved, v. 11. or in case of a vow, or voluntary offering, v. 16. Prov. 7. 14. I have peace offerings with me, this day have I paid my vowes, these two sacrifices, burnt-offerings and peace-offerings, still went together, in c [...]se the Lord was sought to in some great distresse, Iudg▪ 21 4. this people was in di [...]tresse for Benjamine, after they had killed so many of that Tribe, v. 2. they lif [...] up their voice and wept fore; and v. 4. they built an Altar, and offered burnt-offerings and peace-offerings, Againe, 1 Chron. 21. 25: David was in distresse because of the plague, hee offers burnt-offerings and peace-offerings, and called upon the Lord: and how often doe we find, how in their di­stresse, they made vowes to God, what they would doe if he would help them! The Apostle therefore sayes if we would seek to God intime of trouble, this our peace-offering must not be omitted; Phil. 4. 6. Be carefull for nothing, but in every thing, by prayer and supplication with thanksgiving, make your request known to God. Would we know the reason why a sacrifice of thanksgiving, or of a vow to God, should be called a peace-offering, we have it in the next words of the Apostle, namely, because the fruit of it is peace; doe this, sayes he, and the peace of God, which passeth all un­derstanding, shall keep your hearts and minds, through Christ Iesus. Well, what were the thanks this people gave to God? not only some good words, they gave [Page 5] themselvs a living sacrifice; besides that which hath Rom. 12. 1, bin said, the nature of the duty now in hand implies as much; as we see in the like case of prayer and fa­sting, Nehem. 9. 1, 7▪ 38. We are in great distresse and because of this, we make a sure covenant, and write it, and our Princes, Levites, and Priests, seale unto it. Thus I say they indeavour the making of their peace with God.

2 Secondly, They sue for his advice and counsell, Shall I yet againe goe out to battell against the children of Benjamine my brother, or shall I cease? Now to have desisted, when they were advanc't so farre, and that at Gods command, were very hard; But such is the temper of a broken heart, to be content with what appeares to be the mind of God, though an occasion of an heavy crosse.

This suite of the people is set forth by circumstan­ces.

  • 1. Of place where the Arke was.
  • 2. Of the Person by whom, Phinehas the son of Eleazar.

These circumstances are brought in, I suppose, chiefely to shew the time when this warre fell out; it was before the Arke was taken captive by the Phi­listins, for (says the Text) the Arke of the covenant of God was there (that is, at the house of God, or at the Tabernacle of the Congregation) in those dayes, and it was in the time that Phinehas stood before it; so as however this History be here placed, at the end of this Booke of Iudges, yet was it of more antiquity. But this I shall not need to stand upon. Thus wee have the first thing in the Text, the practice of the people.

2 The second is the successe of this practice, an an­swer from God, in two things.

1 First a command, goe up, that is, to battell against Benjamine. From whence we may observe, How ever warre be a bloody work, a civill warre especially, yet in some cases it is Gods command.

2 Secondly a promise, in which

1 First the thing promised, victory, I will give them into thine hand Good cause the people had to make their peace with God, he is the Lord of hoasts who ordereth at his pleasure, what event shall be in any en­terprize. There are (saith Solomon) many devices in the Prov. 19. 21. heart of man, but the counsell of the Lord, that shall stand.

2 Secondly the time, to morrow. God makes hast to help his people now their peace was made: he was at hand before, and ready to have done it, they were not ready for the mercy; the Lord is a God of judge­ment, therefore will he waite that he may be gracious to his people. Isa. 30. 18.

Thus have we the words unfolded, and you see, we find them full of heavenly matter, each of these particulars affording something to us, by way of ob­servation. I shall insist only upon that, which riseth from the whole of this history, and it is this,

Doct. That the worke of God doth prosper best in such mens hands, whose sinnes are pardoned, and whose peace is made with him.

It was not the number of the forces, thir­teene to one and more could carry it; t'was Israels repentance, his teares and fasting, his burnt-offerings and peace-offerings, that was the ruine of those wic­ked men. When Israel by teares and supplications first had conquer'd Heaven, the conquest of the Ben­jamites [Page 7] was easy, which before they found so much beyond their strength; 'tis true, God serves himselfe sometimes upon his enemies, and they shall doe his work, but still his businesse prospers best with such who are his friends. Therefore doe we find that when the Lord did po [...]nt forth to his Prophet in a vision, Iosuah the high Priest as the instrument, whereby he Zach. 3 1. 3, 4, 5. would doe great things for his people, he sets him out as one whose sinnes were pardoned; That is the scope of that phrase in the vision, Iosua stood before the Angell of the Lord in filthy garments, and God commands them to be taken from him; so is the phrase interpreted by God himselfe, v 4. he said to them that stood by, take away the filthy garments from him, and un­to him he said, I have caus [...]d thine iniquities to passe from thee, and I will clothe thee wich change of rayment. Thus also was it with the Prophet Isaiah, what complaints Isa. 6. 5. to 8. he makes of his unfitnesse for the office, and imploy­ment of a Prophet! Woe is me (saith he) I am un­done, because I am a man of uncleane lips; God doth but assure him that his sinnes were pardoned, and how ready is he, and forward to the worke? v. 6. one of the Seraphims touched his lips with a coale from the Altar, that is, he was toucht by that Spirit of grace and life Rom. 8. 1. Heb. 1 [...]. 1 [...]. which is in Christ, our Altar, whereby (as the Apo­stle sayes) we are made free from the Law of sinne and death, and sayes unto him, thy iniquity is taken away, and thy sinne purged, then when God cryes, whom shall I send? and who will goe for us? here am I (sayes the Prophet) send me. See what a pardon does, to fit us for the work of God; not that now he began to be a Prophet, or that now his sinnes were first pardoned, but this fresh evidence of pardon, gave to him a new [Page 8] strength, and courage to the work. Another instance we have of this in Saul, and David. Saul was a man of the goodliest person, and for gifts of nature, was the likeliest of all the men of Israel to make a King, and such a King, as should deliver Israel from oppression by his enemies; he was higher than any of the people from the shoulders upward, 1 Sam 10. 23. the testimony that Samuell gave of him was this, see him whom the Lord hath chosen, that there is none like him among all the people, v. 24. He was a man of such hopes, and Samuel himselfe had such expectations, what God would doe for Israel by his hand, as we see how he mourns for Saul when God had cast him off. But this mans sinnes were never pardoned, he never made his peace with God in all his life, and how ill the work of God succeeded in his hands! he does his work to halves. God sends him to destroy Amalek, (against whom he had an ancient quarrell,) Saul spares Agag, Exod. 17. 16. and the fattest of the cattell. Israel, in the time of his reigne, was brought to such a bondage to the Phi­listines, as that there was not found a Smith in Israel, and 1 Sam. 12. 6. 19. the people hid themselves in caves, in thickets, and in rocks, and high places; it is true, at the beginning of his reigne, something he did, but yet, if Saul slew his thousands, David his ten thousands; and what was David? a man but of a slight appearance in compa­rison, but a man after Gods own heart, one that had 1 Sam 13. 14. Ps. 63 1. his sinnes pardoned, and could say, O God thou art my God, and of Gods favour, that it was better than life to his soule; he slayes Goliah with a sling and a stone, 1 Sam. 17. when Saul stands trembling in his tent: and how did he prosper against the enemies of God throughout his reigne! Well, this David breakes his peace with God, [Page 9] and then how feeble and how weake he growes! that sinne in the matter of Vriah, he confesses broke his bones, Ps. 51. 8. Againe at ver. 12. see what he saies, Restore to me the joy of thy Salvation, and establish me with thy free Spirit, then will I teach transgressours thy wayes and sinners shall be converted to thee. David was a Prophet, but he could not teach the wayes of God, untill the joy of Gods Salvation was restor'd him; The joy of the Lord is our strength, Nehem. 8. 10.

Now in handling this Point, however that in my Text, from whence it riseth, be an instance onely of a warre, that Israel under-tooke for God, yet I shall not there confine my selfe, but insist upon it in the generall, as it is a truth in any case whatever; nor shall I so desert my Text, not onely, because the truth is universall, and holds paralell in all cases, wherein we appeare for God, but also, because as the Nation of the Iewes, was a type of the Churches of the Gos­pell, so such like passages of providence and dea­lings with that people, have in them much of the mind of God, about the most spirituall affaires of the Churches of the New Testament, as we see the Apo­stle Paul applies that great Deliverance of the people out of Aegypt, at the red-Sea, and in the Wildernesse, to the Church of Corinth, 1 Cor. 10. 1. Therefore (I say) I shall handle it, as that which holds true in any worke we undertake for God, it prospers b [...]st with those whose peace is made with him.

For the further clearing of it, take first, one demon­stration, that it is a truth; then I shall give the Rea­sons, whence it comes to passe. That it is a truth appeares in this, because a man not reconciled to God, [Page 10] ere long, growes weary of his worke; The house upon the Sand, our Saviour saies, will fall; and the stonie Mat. 7. 26 Mat. 13. 20. ground, that is, an heart wherein there is no through worke of grace, will bring forth fruit but for a season. Sooner or later, at least in some degree of Apostasy, a man unsound falls off from God; The ways of the Lord are right, and the Righteous walke in them, but Hos. 14. 9. the Transgressours shall fall therein; which is an evi­dence, his worke did never kindly prosper in his hands; that is one cause of all Aposta­syes, when men will doe for God, and what they doe comes off with losse and disadvantage: For instance, when a man will pray, but looses of the tendernesse of his heart by prayer; or heares the word, and, for a season, heares with joy, yet is the worse for hearing, or ventures himselfe for God, in stan­ding for his cause, and every time with lesse content and comfort in his venture; in every duty driving still the Christians trade to losse; what followes upon this? At last he is discourag'd quite, and saith in his heart, that he shall not doe good upon the way, turns Apostate and fals away from God. Looke into mens Apostasyes, you'l find this still hath been one cause thereof; Despaire is ever an ingredient in that sinne, and that arises partly from such like experiments. What is said of God in that he does for man, in his conversion and salvation, is true of us, in that we doe for God, Heb. 10. 38. If any man draw backe, sayes Heb. 10. 38. God, my soule shall have no pleasure in him. Hee speakes it of such persons, who come forward kindly in conversion, unto such a pitch, and then fall off. Now (saies the Apostle) thus it is with Christ in this particular; A man that is, as it were, betwixt [Page 11] his hands, in fashioning and moulding to salvation, so long as he comes kindly on, in his conversion, Christ takes pleasure in him, and rejoyces over the worke of his owne hands upon his soule; but if he prove a knotty peece, that comes not forward in the worke, resisting still the Holy Ghost, He takes no pleasure in that Act. 7, 51. Gen. 6. 3. soule, and throwes him by; His Spirit shall not alwaies strive with man; therefore the Apostle saies, it is a drawing backe to perdition, Heb. 10. 39. And thus it is with us in that we doe for God, what prospers in our hands, and comes on well and kindly, 'tis a plea­sure to a man to be imploy'd about it, but if it runs crosse, and thrive not with us (as, sooner or later, is the case of every man, not reconcil'd to God, that labours in his worke) we take no pleasure in it, and cast it by. This therefore being found to be the case of such in labouring for God, that they'l runne well a while, and afterwards draw back, it is a demonstra­tion that the worke of God succeeds not well in such mens hands.

Now if the Question be, what is the Reason why this is so?

I answer, an account thereof wee have 2. wayes, partly from the nature of the worke, partly from the enemies that will oppose it.

From the nature of the worke, because 'tis such as must have for it a man, 1. Of Courage. 2. Of Wise­dome. 3. That aimes at God in what he does and not him­selfe.

1 1. The work of God requires courage in a man, much more oft times is lost for want of fortitude than of strength. The enemies of Christ are base and cow­ardly, their cause is such as makes their hearts to faile; [Page 12] a guilty conscience fills them with amazement and confusion, if any opposition comes. We know what Iohn did once by Herod, though he vvas a King, he Mar. 6. 20. feared Iohn, as poore and despicable as he was: such is the Majesty of Truth, it sets the Patrons of it, farre above the greatest in the world. Looke upon the most notorious miscarriages upon record you'l finde that this was still the cause that men would not ap­peare; when Christ was crucified, did not all forsake him? Had but a few of that unconstant multitude, which but a while before had cry'd Hosanna, stucke Mat. 26 31. close to Christ, in likelihood, they had deliver'd him; Pilat was willing to release him, but not a man or woman would appeare for him. Therefore is it, that the Lord is so exceeding earnest with his people to be valiant, Deut. 20. 1. When thou goest out to bat­tell against thine enemies, and seest Horses and Chari­ots, and a people more then thou, be not afraid of them, for the Lord thy God is with thee. And vvhat pro­vision doth he make, ver. 8. that all the fearefull might be sent away. When God would choose a Company for Gideon, many qualifications did he looke at in his Judg. 7. 3. choyce, but in the first place, all the fearefull must be gone. Christ sayes, he will not owne that man, that is a coward in his cause. Whosoever shall deny me, sayes Christ▪ before men, him will I deny before my Mar 8. 38. Mat. 10 33. Father which is in Heaven. And of those vvhom Christ will cast into the burning lake, vvhen he shall be avenged of his enemies, ( Revel. 21. 8) the fearfull are in the first place mentioned, even before the Sor­cerers, Murtherers and Whoremongers. The Reason of all this is, because of that opposition the worke of God vvill alwayes meet vvith in this vvorld; [Page 13] God loves this vvay to try his people; he knowes vvhat is in their hearts, therefore hee furnishe [...]h his peoples enemies vvith strength, that others may know it too, namely that how ever men that have no more but nature in them vvill goe farre, and doe much in a good cause, yet there is a principle in his peoples hearts, that will goe farther, such as no pre­ferments in the world can bribe, nor any feare dis­hearten, such as is the same in [...]oule vveather as in faire, that goes through good report and ill re­port, that baulkes no duty to be done for God, what ere it cost: This God loves to make appeare to be in his, therefore doth he exercise them with such oppositions in his vvorke. Thus vvee see the man imploy'd for him hath need of courage.

Well, let us see vvhat pardon of our sins and peace vvith God does for a man in this. What sayes Solomon? Pro 28. 1. The wicked flees when none pur­sues him, but the righteous is bold as a Lyon; a guil­ty conscience alwayes makes a coward. Esa. 33. 14. The sinners in Syon are afraid, fearefulnesse hath surprized the Hypocrites. As for the Righteous, be­hold their priviledge at such a time, in that speech of our Saviour, (Luk. 21. 25.) There shall be distresse of Nations with perplexity, mens hearts failing them for feare, and for looking after those things, which are comming on the Earth, then lift up your heads, saith Christ, for your redemption draweth nigh. The rea­son is, because a guilty man hath two mischiefes at once to gr [...]pple with, oppositions from vvithout, and vvithin the vvrath of God upon his soule: both vvhich put together is a burthen that vvill vvound and sinke his spirit, The spirit of a man will [Page 14] beare his infirmities, but a wounded spirit who can beare? Prov. 18. 4. Therefore is it that the Wise-man also sayes: A just man falleth seven times and riseth again; vvhatever opposition be without, yet his heart is vvhole, his courage is unbroken; but, sayes he, a Prov 24. 16. wicked man falls into mischiefe; that is, being not at peace vvith God, he hath not vvherewithall to stay his soule, but vvhen he sinkes he falls into despaire, and cannot raise his spirit up againe. The Heathen man could say, a man of an ill conscience, feares himselfe, he cannot give an account to his owne soule, how can he looke death in the face, the Mes­senger of God, the righteous Iudge? Inprimis re­verere teipsum, vvas Pythagoras his rule. Wee reade how Charles the ninth of France, after his bloudy Massacre of the Protestants, vvas more terrible to himselfe, then ever he had beene before to others. Thus you see this is one Reason, vvhy the vvorke of God doth prosper best in such mens hands vvhose sins are pardoned; because that peace vvith God will make a man couragious in his cause.

2 2. The vvorke of God is such, as must have men of Heb 3. 13 vvisdome in it. The enemies of God are crafty. Sin is a deceitfull thing, and Satan very subtill, be­sides it is no easie matter to understand his vvorke; 1 Cor. 2. 14. The naturall man receives not the things of God, for they are foolishnesse unto him. Moreover, he that la­bours in his vvorke shall ever and anon be at a plunge, Zach. 4. 7. Mountaines will rise-up before Zerubbabel; in all these cases there must be vvisdome. The vvorke of God in this vvorld is like a Ship that sayls in a tempestuous Sea, that needes much skill to guide it right, and keepe it on! especially is vvisdome requisite in those [Page 15] vvho vvill be Saviours to a people, if that be the vvorke God vvould have done; our Saviour Christ is the vvisdome of the Father, that makes him so a­ble for his undertakings. In a degree it holds also true in you (Honourable and Worthy Senatours) vvhom God hath called to be Saviours of this King­dome; the Reason's cleare, you must doe it for many that vvill ill requite you, ingreatefull and unworthy persons, such as consider not your faithfulnesse nor travell, nay, even for such as vvill revile you, and reproach your actions, for base minded men that will doe nothing for themselves; thus doth Christ, and thus must you. Now vvhat vvisedome is here requi­site, vvhereby in the face of such discouragements in patience to possesse your soules? Looking beyond these things, and so discerning how the time vvill be that those very mouthes vvhich now are opened a­gainst you, vvill speake of your renown and praise, 2 Cor. 4. 17. how the child unborne shall blesse God for you, And how these afflictions, which are but for a moment, worke for you a farre more exceeding and eternall waite of glory: In the meane time carrying matters so as not to give offence to God, nor so to lose vvith man, as to lose the cause; here I say is wisdome thus to pos­sesse your selves vvith patience; therefore the Apo­stle having made his exhortation, to let patience have Jam. 1 4, 5 a perfect worke, addes in the next words, If any of you want wisdome, let him aske of God. Wisdom alwayes is the mother of such a daughter. Now doe but consider vvhat advantage is in point of vvisdome in a pardon and in peace with God; and this second Rea­son of the point vvill also be exceeding cleare. You see here Israel having made his peace with him found out [Page 16] a stratagem against the Benjamites, vvhich before, ei­ther for vvant of courage or of prudence, or rather both, they did not use: the taking of the City by an ambush, as they did. Solomons wise-man, so often mention'd in his Proverbes, is the holy man, and the wicked man is the foole, not onely in point of spiritu­all, but even of morall vvisdome. Guilt upon the conscience, brings confusion into the soul, that brings darknesse upon the understanding. A vvise man al­wayes knoweth his end and scope in any businesse; a vvicked man is not able to judge of his owne ends 1 Joh. 2. or aymes, he walkes in darknesse, sayes the Apostle, and knoweth not whither he goes, that is, he is not able to trace the vvayes of his owne heart, therefore vvic­ked men are said to be given over to an unjudicious mind, the vvord vvhich is translated a reprobate [...] Rom. 1. 28 mind, signifies a mind void of Iudgement. And in­deed this followeth upon the former, a spirit of feare is never sever'd from an unsound mind, 2 Tim. 1. 7. God hath not given us the spirit of feare, but of pow­er, of love and of a sound minde. Prov 2. 7, 8. The Lord layeth up sound wisdome for the Righteous; layes it up for him, that is, vvhen he is in straits, vvhen as a man of a guilty conscience is confounded, at his vvits end, as vve say, then hath the righteous man such quietnesse of spirit, soundnesse and presence of mind, as hee shall have the use of solid reason for his guide; Thus God layes up sound wisdome for the righ­teous.

3 3. The vvorke of God requires a man that chiefly aimes at God, and at his glory in vvhat he does, it cannot prosper vvith selfe-seeking men, their ovvne ends vvill either byas them, and turne them [Page 17] quite out of the way, or take them off. And such are those who are not reconciled to God and pardoned; we Luk. 15. see it clearly in the Prodigall, he was no sooner out with his Father, but he became his own slave, and served his own base lusts, those were the swine he kept, whereby to keep himself alive. And in this Parable we have the state of every man not reconciled to God, the reason why this is his case, is this, because man, being but a creature, must be servant unto some­thing, he is not able to subsist alone, or to set up of his own stock, 'tis Gods prerogative alone to be independent, and not to serve; the happinesse of creatures lyes in service, the Angells themselves would be undone without it, therefore I say every man is a servant unto something; and being out with God he serves himself; self is the next in reason that will challenge it when God's deni'd it. Now this self-love, I say, will spoile the work, that such a man shall undertake for God, Israel is an empty vine, sayes God, Hos. 10. 1. he brings forth fruit unto himself; the reason is, because Gods ends and his will seldom or never stand together, they runne counter, and one de­stroyes the other. This now is a third reason of the point, The work of God will prosper best with such whose peace is made with him, because they on­ly are the men, that make the glory of the Lord their scope in what they doe; the reason is, because God is the portion of that man whose sins are pardoned; he can say, that God whom I serve is my God, my Father, my hope and joy, my glory, my salvation; he can say, that God is so his own as that his best be­ing is in God, so as that which he does for himself, without relation unto him, he loses quite, and what [Page 18] he doth for God, or gives to him is his own still, as our Saviour sayes, He that saves his life shall lose it, and Mat. 16. 25. he that loseth his life for my sake the same shall find it. Therfore does he aime at God in all his ways, and therfore doth his work thrive best with him.

Thus have we an account of the Reason of this point from the nature of the work.

2 Secondly, We shall see as much from the enemies that will oppose it, and they are principally two.

  • 1. Satan.
  • 2. The sin of a mans own heart.

1 Who ever is imploy'd for God, must wrastle not only against flesh and blood, but against principalities and Ephes. 6. 12. powers, against the rulers of the darknesse of this world, against spirituall wickednesses in high places, that is, he shall have all the power of all the Divells in Hell a­gainst him. When Iosua was poynted to, as an instru­ment for God, Satan was said to stand at his right hand to resist him, Zach. 3. 1. we had come to you even once 1 Thes. 2. 18. and again (sayes the Apostle) but Satan hindred us. We may say the like, such and such things had been done for God by us, such and such a blessing h [...]d we enjoyd, even once and again, but Satan hin­dred us. It is his nature to be doing mischief against God, and against his work, in the hands of his peo­ple; therfore when he is cast out of mens hearts, and so cut short in that regard, he is said to be thrown down like lightning from Heaven, the hearts of men is Luk. 10. 18. that heaven from whence he is expel'd, and because it is against the nature of lightning to go downward, is he in his fall compar'd to that: therfore also when he Mat, 8. 29 Mat. 12. 43. was cast out, he said himself he was tormented; and our Saviour saith, that being dispossest he walks in dry places, [Page 19] seeking rest and finding none, not but that the dry and wet are both alike to him, but it is a phrase fitted to our apprehensions, signifying that discontent, and rest­lesse state wherein he is at such a time; so the same is used, Ier. 17. 5. Cursed be he that maketh flesh his arme, he shall inherit the parched places of the wildernesse; that is, he shall have no content or satisfaction: thus it is with Satan, therfore it followeth, seeking rest and fin­ding none. Therfore I say, if any man be set on work for God, all the power and subtilty of Satan and his wicked instruments are set against him.

2 Secondly, He that is employed for God shall have the sin of his own heart against him: sin hath reason for it, because the works of God are 'its destruction; where his work prospers, woe to sin, it fades and dyes. The work of God is the advancement of Jesus Christ in the world, and is not he the bane of sinne. Christ is the light of the world, sin is the darknesse of it; the flesh therfore fights and strives for life against him, because as he prevailes that is [...]stroy'd. Therfore is it said, that when he comes into his Temple, men will not abide his comming, Mal. 3. 2. no, even those that seek it and delight in Christ, so farre as sinfull flesh prevailes, will not abide it, v. 1. The Lord whom yee seek, shall come to his Temple, that is, to his Church, and to the souls of men in his Gospell, for they are his Temples also, even the messenger of the covenant whom ye delight in, but who can abide the day of his comming? be it his comming into a Kingdom, or into a Congregation, or into our own souls, we Rom. 7. 22. must say as the Apostle sayes in a like case, I delight in the law of God after the inward man, but I see ano­ther law in my members warring against the law of my [Page 20] mind; so wee delight in Christ after the in­ward man, the spirit indeed is willing, the spirit Rev. 22. 17. and the bride say come, yea, come Lord Iesus, come quickly; but the flesh, or that sinfull nature, the re­mainders whereof are in the best, will not indure the thing. Even those that seek for reformation, will be shie of entertaining Christ, afraid of being reformed too farre; thence are those pretences that are made against it: that carriage of the Church to Christ, Cant. 5. 2. seems to be ours at this day. He knocks at the dore, and cryes, open to me my sister, my love, my dove, my undefiled, for my head is filled with dew, &c. No, she had put off her coat and how should she put it on? she had washed her feet and how should she defile them? so say we, how shall we doe this? and how shall we doe that? and what distractions will this reformation cause? &c. Now whence is this? is it indeed a truth, that reformation of Religion will endamage common wealths? was it ever known that strictnesse in Go [...]s service, the most powerfull preaching of the word, the truth and purity of wor­ship ever hurt a nation? what saith Christ? By me Kings raigne, and Princes degree justice: No, no be­loved, Pro. 8. 15. these are but excuses, arising from the sin of the hearts of men; what ever you would doe for God, ye shall be sure to have all the strength of the sin of your own hearts against you in it.

You will say, suppose all this be true, that sin and Satan will oppose, yet how is this a reason of the point in hand? I answer yes, because in both these cases, such persons only who are pardoned and reconciled to God, are able to withstand this oppo­sition.

First for Satan, 'tis not every man can deale with him; ther's no resisting him without an holy heart, there is no getting that without a pardon; the selfe same faith that justifies the person, purifies the heart, Act. 15. 9. and makes it holy; therfore the grace of Christ, is said to reigne through righteousnesse unto life, Rom. 5. 21. Where there is no righteousnesse, that is, no pardon, the grace of Christ beares no sway in that soule; and then that man who still is in the gall of bitternesse Act. 8. 23. and in the bond of iniquity, however for the pre­sent he may in a manner, be ingag'd for God, what ever is that way pretended, hee will be found at last to be of Satans party; and though he goe exceeding farre in a good cause, he'l not be through in the work, and when it comes up to the main and principall, he'l faile, and that's as much as Satan wishes or desires; therfore is he said to stand at Io­suahs right hand to resist him, though no doubt he wrought with both hands, because his opposition principally lyes against the main and principall of the work, he passes not if you heare Sermons, so you come not neare to God in hearing, which is the main thing in the duty; or if ye pray, and draw not near to God in prayer; or if the Kingdome be refor­med, so Religion may be still corrupt, he passes not so much; now I say, when once ye come unto the main in any kind, that man will faile you there. The Prince of this world commeth (says Christ) and he hath no­thing in me, Joh. 14. 30. If a man be unregenerate, and hath no hold upon the covenant of grace, Satan then hath something in him, nay all that's in him, is his own, and what ever the mans design is now, Satan knows the man is his, and that in time it will be [Page 22] seen, yea that such a man shall doe him better service than another can, and so much the more, by how much he seemed at the first, to be against him. We see what use the Divell makes of mens apostasies, whereby men sin away their consciences, the ten­dernesse of their hearts, the goodnesse of their na­tures, blemishing themselvs in the eyes of God and men, till they grow desperate in sin and all perfi­diousnesse, losing that very ingenuity which once they had. And besides all this, through their ex­perience of the wayes of God, becomming skil­full to doe mischiefe more than any, as we reade of Iulian the apostate, how he did more hurt to the Church of God, then all the persecuting Em­perours that were before him. And there is no way for a preventing this, but by building upon the Mat 7. 24. rock; the house built upon the sand will surely fall, and the fall thereof is great. Let a man get into Christ, get pardon, get peace with God, and as for Satan, he shall have him, in some measure, at a distance, as our Saviour had, when hee said that hee had no­thing in him, or otherwise he'l get into his heart, and so insinuate himself, and sway him by his lusts insenfibly, untill he overthrows him quite, and he re­pent of what he did for God.

2 Secondly, As for sin, ther's no way to destroy 1 Cor. 15. 5, 6. it but by a pardon, the strength of sin is the law, that is, so long as the guilt of sin, and so the curse of the law, hath hold upon the soul, the soul is weak, and sin is strong. Therfore the Apostle sayes, Heb. 9. 14. that the blood of Christ doth purge us from dead works, to serve the living God So long as God is look't upon as one not reconciled, what heart can any [Page 23] man have to his service? what man will suffer, or will venture any thing for one, whom he accounts his enemy? the secret despaire of his acceptance, or of ever doing good upon't, will lay him naked to the power of the sin of his own heart, to keep him off, and to ingage h [...]m quite the other way: It is a pardon that destroys our sins, Titus 2. 12. The grace of God which bringeth salvation appearing, tea­cheth us to deny ungodlinesse and worldly lusts, and to live soberly, righteously and godly in this present world.

Vse 1 Thus have I finished the Reasons of the Point, and so the clearing of it: now what remaines but that by way of Application, you be exhorted to the thing? The cause wherein you are ingaged is just, your call to this engagement is as cleare, take heed the third thing be not wanting, pardon of your sinnes and peace with God. Thinke upon the point that hath beene opened. God hath put into your hands, a worke of his, the greatest that hath been on foot for God in these Islands, for many hundred yeares, the safety, peace and welfare of the Kingdome, I may say the three Kingdomes, nay in a great degree of all the Kingdomes of the world, wherein the true Religion is profest, and that not onely in respect of temporall things, but even of such as have an influence into eternity, the true Religion, the Go­spell of our Salvation, God himselfe; take away Reli­gion and the Gospell, and our God is gone, 2 Chron. 15. 3. Israel was without the true God, when he was without a teaching Priest, and without the Law God hath call'd you to the purging of the Land of those Locusts and Caterpillars, I meane the Romish fact­ours [Page 24] now amongst us, that would not have left so Joel 1. 9. much as a meat-offering for our God; I may call them Locusts, the Scripture puts that name upon them; In the booke of Ioel there is a Prophesie Joel 2. 11, 20. of a Northerne Army, that should cause a Day of darkenesse and gloominesse, of clouds and of thicke Joel 2. 2, 3 darknesse, and that the Land which was as Eden before should be as the wildernesse behind it; This Army we see was a multitude of Locusts, and such like things, Joel 2. 25. I will restore to you the yeares that the Locust hath eaten, the Canker-worme, the Caterpillar and the Palmer worme, my great Army which I sent among you: This was verified in the Letter to the Iewes, the fruits of their Land were for a season spoyl'd by such an Army, but under the type of Joel 1. 6. & 2. 2, 3, 4 5, 6, 8. Locusts, it is a Prophesie of the mischiefe done to the whole world, especially to Europe, by Po­pish vermine, as wee see, Revel. 9. where wee Rev. 9. 2, 7 8, 9, 10. Occidenta les Locustae sunt mona­chi, monia les frater culi, nume­rosa c [...]hors religioso­rum, Car­dinales cum tota Hierarchia pontifi [...]ia, Brigh. Fox. Pisc. &c. Rev. 9. 10. Joel 1. 4. have the selfe same Locusts with the same descrip­tions as they are set forth in Ioel, compare the pla­ces and you'l say they are the same, which by In­terpreters are applyed to the Saracens in the East, and to the Monkes and Fryars, and whole Popish Hierarchy, in these Western Kingdoms: it is true, the time of thejr chiefest power is past, as it is said, Their power should continue for such a time; yet multitudes we have amongst us still, and the designe is that they may againe prevaile, untill there be not left so much as a meat-offering for God, 'tis not long since we had experience how they grew upon us, so as what the Palmer-worme left, the Locust eat, and what the Locust left, the Canker­worme eat, and what the Canker-worme left, the [Page 25] Caterpiller eate; And how slender was the meate­offering left for God, when as so many burning and shining lights were quite put out, such a famine of the word in most places of the Kingdom, and such bondage layd upon mens souls? This work I say the Lord hath call'd you to, the cleansing of the land from these, and blessed be his Name, who rayseth up your hearts to undertake it; The blessing of the GOD of Heaven rest on you, your Families and Children unto all Posteritie. Well, would you pro­sper in this work? then say not, it's enough that both your cause and call is good, and thus and thus you are in strength; faile not to make your peace with God this day; take heed of Israels case against the Benjamites. Me thinks I heare this sad example of Gods dealing with his people, speaking to you as the voice of Ioel 2. 12. God in Ioel, Turne ye, even to me, with all your hearts; with fasting, with weeping and with mourning, and rend your hearts and not your garments, and turne unto the Lord your God, for he is gracious, and mercifull, slow to anger, and of great kindnesse, and repenteth of the evill; Who knowes if he will returne and repent, and leave a blessing behind him, even a meate-offering and a drink-offering to the Lord your God? I may say the same to you, if you but doe the worke indeed that now you come about, who knowes what God may doe? What blessing hee may give to your pro­ceedings? what ruine he may bring upon your ene­mies? Ps. 56. 8. he'l put all your teares into his bottle, and they shall doe more against the rebells, then so m [...]ny thousand bullets from the Cannon. Or otherwise, who knows what God may doe against you? if you neglect the making of your peace with him this day, [Page 26] alas it may soon cost many thousand men their lives, and for a season, it may lose the cause; doth it not make your hearts to bleed, the very thought of this? what will those Egyptians say? what blasphemies will they belch forth? and what shall the Lord our God doe for his great Name? much cost and care and Iosh. 7. 9. travell hath been spent in making up of strength, and it is well there hath, God will reward you for it a thousand fold; should your indeavours prove ab­ortive, God lookes upon them as an acceptable service to him; as wee find it, Cant. 5. 2, 5, 6. when Christ had knockt, and cry'd unto his spouse, to open and to let him in, and shee neglected, afterwards when shee arose and opened the dore, shee could not find him, Christ had withdrawn himselfe, (v. 6.) yet those indea­vours of the spouse were very pleasing unto Christ, and full of comfort to her selfe; I rose up (saith she) to open to my beloved, and my hands dropped with myrrhe, and my fingers with sweete smelling myrrhe, upon the handles of the locke: If God should thus withdraw himselfe from us, and for a season dash our hopes, it would be just, for our delayes; but your indea­vours, with such zeale and forwardnesse, to let in Christ amongst us, will be very sweet to Christ, and sweet to you; your hands drop myrrhe, Isa. 49. 4. and your fingers sweet smelling myrrhe upon the handles of the locke; Though England be not saved, yet shall you be glorious in the eyes of the Lord; your judge­ment is with the Lord, and your reward with your God. Therefore I say, this is well, this should be done, but leave not the maine undone, the making of your peace with God; Oh take some care and paines about that worke this day; that left undone by you, may [Page 27] possibly undoe us all; thinke upon the Israelites con­dition; God is resolv'd upon it, hee will have the Locusts purg'd the land, I meane, so as they shall not hurt his people; as he resolved here, how Ben­jamine should smart for what he did; now what was Israels case? had they made their peace with God at first, hee might have trusted them in doing of that work, without delayes; and out of love and zeale to God, they had done that which afterwards, from passion and desire of revenge, in some respect they over did: which peace when they neglected, God was put upon it, to let Israel be beaten, that so the people being thus incensed, might doe full exe­cution upon Benjamine their brother. Thus if you make your peace with God this day, hee then may trust you in this worke, so as you may prevaile at first, without the spilling of much blood; if not, then least it should be done to halves, God will be put upon some such device, whereby to make you thorow in his worke, and how sad and heavy that may prove who knows? Moreover, doe ye not con­sider how God deales with people many times, according as their carriage is upon such dayes as these? see what hee said to Israel once upon a like occasion, Exodus 33. 5. put off thine orna­ments (sayes God,) that is, humble your selves by fasting and prayer, that I may know what to doe to thee; he speakes it after the manner of man, as if the Lord were at a stand in point of executing judgement, till he saw their carriage in that duty; and who knowes but God may be at such a stand with us, and that his sentence shall goe forth against, or for us, as your carriage is this very day, in turning [Page 28] from your evill wayes, and making of your peace?

Now if it be demanded, what is to be done? the Israelites example is before us let that be your pat­terne.

  • 1. They humble themselves.
  • 2. They flee to Christ for pardon.
  • 3. They give up themselves in covenant with God.

1 The first thing therefore is humiliation, and you must be active in your own abasements; If my people humble themselves, &c. (sayes God) I will forgive their sinne and heale their Land; Now be per­swaded 2 Chron 7. 14. therefore, and set all your strength on worke, to lay your selves low before the Lord this day; be not satisfied with out-sides, with shadowes or with ceremonies of repentance; Israel did not only fast, but weepe, and so must you; Turne to mee (saith God) with fasting and with weeping and with m [...]urning; and for this p [...]rpose, call up to remem­brance all your sins, make them to appeare before you both in their number and their greatnesse, and make swords and spears of them, to wound your hearts; call to mind your sins of youth, of elder years, of all sorts, and take to your selvs such words, in your confessions, such thoughts and meditations, as may cause your soules, now in the presence of your God, to melt and bleed; I will not name particulars, it would be too long, I need not; I will only name some few con­siderations in the generall, which if the Lord shall throughly set home, and cause to take impression; though they are but two or three, like Ionathan and his Armour-bearer midst an army of corruptions and sinnes, yet many more things of the like importance, [Page 29] towards this humbling of our selves will come in also, and doe their part upon our soules.

Consider therefore sinne,

  • 1. In the Root.
  • 2. In the Fruit.
  • 3. In the Cure.
  • 4. In the Object against whom it is committed.

1 1. Consider it in the Root, and so we find it is our nature; we brought it with us when we came into the world, Borne in sinne, conceived in iniquity, Ps. 51. If any thing will breake our hearts the thought of this will doe it, this originall corruption of our na­tures; Ps. 51. David when he set himselfe to humble his soule, in that his penitentiall Psalme, hee brings in many things whereby to doe it, as that his sinne was against his God, Against thee, sayes hee, have I sinned, against his knowledge, even that hidden wisdome, which the Lord had given him, but in a speciall manner doth hee mention his Origi­nall corruption, that he brings in with an Ecce, Behold (sayes he) I was shapen in iniquity, and in sinne did my mother conceive me. And the Apostle Paul what bitter moane he makes for this! hee suffered great afflictions in his time. In stripes above measure, in prisons frequent, in deaths oft: much more hee sayes, but never doth hee so com­plaine 2 Cor 11. 23, 24, 25. as at the mention of Originall sinne, Rom. 7. 24. having first discoursed how hee found a Law, that when he would doe well evill was present with him, and a law in his members warring against the Law of his mind▪ and bringing him into captivity to the law of sinne, See how he cryes out, O wretched man that I am, who shall deliver mee from the bodie of this death?

And there is reason for it, why the thought of this should wound so deepe, a three-fold mischief comes upon it, that our natures are thus sinnefull and cor­rupt.

1. It makes our persons odious and loathsome un­to God; that is it which makes a Toade a loath­some thing, because poyson is the nature of a Toade; poyson in a Dogge makes him an object of our pitty, because 'tis his disease; so also sinne in Gods people is their disease, therefore God pitties them the more, because of sinne, Psal. 103 13. As a Father pittieth his children, so the Lord pittieth them that feare him; but where sinne is nature to a man (which is the case of all men unregenerate) there is no Toad or Serpent so odious in the eye of man as such a man is in the eyes of God; and this is eve­ry mans condition, as he comes into the world (as the Prophet saies) no eye pitties us, but wee are throwne out into the open field, to the loathing of our Ezek. [...]6. 5 persons in the day that we are borne: We are not ob­jects of compassion, but of detestation, thinke upon it well, and let it humble us; is this a small thing in our eyes, that we by nature are a lumpe of filthi­nesse, and that the God of Heaven and Earth, the righ­teous Iudge, abhorrs our persons?

Secondly, sinne being nature to us, this also fol­lowes that it works exceeding powerfully in us, so as, we are the slaves of sinne, it leades us captive; what workes by nature, workes with power; therefore is it said that we are captivated to the Law of sinne, that Rom. 7. 1. v. 23. is, to the naturall working of it in us, and that we find a Law, that when we would doe well, evill is present with us, that is vve find an irresistible course of nature in [Page 31] us that way tending. The courses of nature, in Scripture are call'd a Law; the naturall motions of the heavenly bodies, are called Ordinances of Heaven, Ier. 31. 36. The nature of every creature is the Law of it's creati­on, therefore the new nature is expressed by that phrase, The Law of God vvritten upon the heart, Ier. 31. 33. and it is called, the Law of the Spirit of life vvhich is in Christ, Rom. 8. 2. So as this is our mi­sery, by nature we can as well forbeare to eate and and drinke, or any duty that we owe to nature, as forbeare to sinne; shall not the thought of this abase and humble us? What more unworthy of a man than slavery? No slavery to that of sinne; it sets us to the basest drudgery in the vvorld; it keepes us alwayes at it, and it gives us nothing for our paines; What fruit had you in those things whereof yee are Rom. 6. 21 now ashamed? It puts us to an endlesse toyle, about a base imployment, and the wages that it gives is shame and death.

Thirdly, since it is our nature, allbeit the misery be such it brings upon us, farre beyond vvhat we are a­ble to expresse, yet we by nature are secure and feel no burthen; nature is no burthen: Wee may stand amaz'd to see how men indued with admirable gifts of reason, able for to judge of matters in the world, when they have heard how sinne vvill utterly destroy them, soules and bodies, how it vvill be bitternesse at last, and sinke them into hell, yet can goe on in vvickednes vvithout remorse or trouble, nay can give up themselves to such notorious vvayes of sinne, as they can see apparantly vvill ruine bodies and e­states, without an a king conscience, I say vve may be well amaz'd at this, but here is the reason, sinne [Page 32] is our nature, and vvhat ever nature gives us is no bur­then to us; of all mischiefes, is not this one of the greatest to be most miserable and not to feele it? this keepes a man in that his misery, all the meanes of grace are fruitlesse by it to his soule, and that which made our Saviour bleed upon the Crosse, and brought him to his agony and sweat of blood, cannot obtaine a teare from us, but is despis'd and sleighted in our hearts; and thus it's vvith us all, so farre as vvee are unregenerate and sinne prevailes. O let the thought of this, at least in this our day of Fast, doe something towards the humbling of our selves before the Lord!

2 2. Consider sinne in it's effects and Fruits, it threw the Angels out of Heaven, Angels of light they were, Iob [...]8. 7. Iude v. 7. sinne entring once upon them made them heapes of e­verlasting darkenesse and confusion, as for man it cast him out of Paradise, stript him of his beauty, bereav'd him of the right use of his reason, and fills his heart Eccl 9. 3. with madnesse whilst he lives; the wisdome of God is foolishnesse unto him: it destroyes the tendernesse of 1 Cor. 2 7, 14 Heb. 3. 12 Ro. 1. 31 Ioh. 3. 36. his heart, and by degrees extinguisheth his naturall affection, and eats out all good nature in him; it layes him for ever naked to the wrath and curse of God, and sinkes him downe to hell; that which is worst of all, it makes a man despise a pardon and to trample under foot the sonne of God, how oft would I have gathered you (saith Christ) as an hen ga­thereth her chickens under her wings and ye would not. Who would nourish such a viper in his bosome? this do we; but shall it not afflict our soules, whilst we consider how 'tis with us, and what miseries we have brought upon our selves thereby? if all this will not [Page 33] make our hearts relent, let us a little turne our thoughts upon the temporall afflictions that it brings, there we have an object of affinity with sense, which is a great advantage unto teares; Looke upon the mi­series of Ireland, the blood which there is spilt, by cruell, blood-thirsty and deceitfull men; the dole­full miseries we feare in this our Land, from warre; me thinks I heare the little children, the infants now unborne, to call for teares this day from parents, trying if possibly the Lord will be intreated by us, and such woe and misery may be prevented; but what ever is already, or hereafter comes upon us in that kind, should it be (which God forbid) the ruine of our Cities, destruction of the people, corruption of Religion, losse of all that's dearest to us, and the overthrow of Kingdomes, all is the fruit of sinne. Looke upon it therefore in the miseries and desola­tions it has caus'd in all the world, and let it so pro­voke your soules to mourne before the Lord this day.

3 3. Let sinne also be considered in the cure, The pretious blood of Christ, that surely will make our hearts to yeeld: the blood of Abel cry'd against the wicked Cain, much more the blood of Christ against our sinnes; such is the vilenesse of it, as no other sa­crifice but Christ could pacifie the wrath of God; all the creatures in the world, Angells and men, could not make up the price of mans redemption, Psal. 49. 7, 8. None of them can by any meanes redeeme Rom. 5. 9, 10. Gal. 3. 13, his brother, nor give unto God a ransome for him, for the redemption of the soule is precious, but, was not the holy life of Christ enough? No, he must dye, and it must be a cursed death, nor will his body's [Page 34] death suffice, his soule must dye, Isa. 53. 10. His soule Mat. 26, 38. was made an offering for sinne, and v, 12. He powred out his soule to death; nor had all this been sufficient, had not the blood of Christ been the blood of God, Act. 20. 28. God purchased his Church by his 1 Joh. 3. 16. own blood. Well, have our sinnes cost Christ his blood, and shall they not cost us some teares? think upon him how he bled upon the crosse, and how he hung while all was finished, and for shame let it doe some­thing towards the breaking of our hearts. It will wound the deeper, if

4. In the last place, we consider who it is we have Act. 17. 28 Mich. 7. 15 Ezech. 33. 11. Ezech. 18. 31. Jer. 13. 17. Luk. 15. 10. Luk. 19. 41. offended, even this Christ who thus hath shed his blood upon the crosse for sinners, that God in whom we live and move, that makes our lives so sweet by many mercies, that pardoneth iniquity, and reteineth not his anger for ever, because he delights in mercy, that calls upon you with such tender bowells of affection, why will ye dye? and will ye not be made cleane? when shall it once be? that when you are converted unto life rejoy­ceth, when you stand it out by unbeleefe, weeps over you: (To you who are his people I may say,) that God who hath ingag'd himselfe to love you, and to be your portion, husband, friend and father. Well, shall not all this love of his make us relent, and mourne for sinne, whereby we have abus'd him? shall he weep for us, and we not for our selves? his Spirit grieveth when his people sinne, what hearts have we that are so little moov'd for what we doe against him! Thus have we dispatcht the first thing in the making of our peace, this humbling of our selves. I have stood the longer upon this, because it is a principall and main part of the duty of this day, and that indeed, [Page 35] on which the rest will much depend. You heard in opening of the Text, there is no peace to an unbro­ken heart; therfore we find it in the first place called Lev. 23 27 2 Chro. 7. 14. for by God in dayes of Fast, and the first thing put in practice here by Israel his people.

The second is, our fleeing unto Christ for pardon, let Jer. 31. 32, 33. Ps. 89. 33, 34. Ps. 16. 5. Eph. 5. 32. Joh. 15. 15. Isa. 9. 6. Act. 8. 36. this also be a part of this dayes worke. Are we sen­sible in any measure of the misery of sinne, and weight of Gods eternall wrath? let us then stirre up our selves to take hold of his mercy which he freely offers; let every one of us thus reason with himselfe, as once the Eunuch said to Philip, loe here is water, what hinders me to be baptized? so let us say, see, here is a Christ, a Saviour, a pardon offered, why should not I beleeve? a fountaine for sinne and for uncleannesse, Zach. 13. 1 2 King. 5. 13. what hinders me from stepping in? had he comman­ded me some great thing to be done, for life eternall, should I not have done it? how much rather when hee saith, wash and be cleane, believe and be saved? and why should I deferre a work of such importance, that may now be done more easily than ever, should I live a thousand yeares, since every day without repentance addes something to the hardnesse of my heart; and why doe I neglect eternity, and dote up­on these transitory things below? when Jesus Christ hath shed his blood for pardon, why doe I refuse to sue it out? thus let us plead, and overcome our selves, and runne to Christ for mercy and forgivenesse: nor doe I speake this only unto such who are yet strangers to the life of God, but even to all. The Num. 28. 3. burnt-offering was the daily sacrifice, morning and evening it was renew'd; and it is the businesse of our morning and evening prayer, to renew our [Page 36] peace from time to time with God; repentance is the constant work of every believer, especially it must be done upon a day of fast.

3 Thirdly, give up your selves in Covenant with God, that is the peace offering or thank offering he expects this day, even your selves given up to him a living Rom. 12 1 Rom. 6. 13. sacrifice, your members as instruments of righteousnesse to God, to be possessed by his Spirit, to be govern'd by his will; give up your hearts into his hands, and let him worke his will upon them, let him bring what light he please into your understandings, let him kindle what affections he desires in your hearts, let godly sorrow have a perfect worke, and let him bring into your soules, the strongest cosolations of his Spirit, doe not put them by, however heretofore you have neglected this salvation, yet now betake your selves to Christ, and venture life and soule, and all upon his mercy, say, if we perish we perish, Jesus Christ shall be our stay, his service our employment, there we will set up our rest for ever, we will be his servants, he shall be our God. Thus in these three things, we see what must be done in making of our peace, oh that the Lord would now perswade your hearts to doe it! You especially that never tasted of the sweetnesse of a pardon; God is about to doe great things for the Kingdom, yea for the whole world; it is a time of bounty with him, put you in for mercy for your soules. And why should any heart refuse? what is the cause? doe we doubt his willingnesse to pardon? he is more ready to embrace than we to come. Have you not consider'd what complaints he made about his casting off an unrepen­ting, apostatizing people? Hos. 11. 8. How shall I give [Page 37] thee up O Ephraim (sayes God?) how shall I make thee as Admah? how shall I set thee as Zeboim? that is, as the Cities which the Lord destroy'd with So­dom and Gomorrha: My heart is turn'd within me, my repentings are kindled together, he sayes as much of you that stand demurring, and pretending, yeelding to the secret desperate misgivings of an unbeleeving heart; whilst you cry out, O how shall God accept of us? he cryes as fast, how shall I cast off such a peo­ple, such a soule? doth he not intreat you to be reconcil'd? what can you desire more? 2 Cor. 5. 20. We are Ambassadours for Christ, as though God did beseech you by us; we pray you in Christs stead, be ye re­conciled to God. Doe ye thinke ther's no content­ment in the wayes of God, and you must live a sad uncomfortable life? like those in Malachy, that say, It is in vaine to serve the Lord, and what profit is it? Is Mal. 3. 14. this the matter? then what think you of all those glo­rious things the Scripture speakes of, joy unspeakeable 1 Pet 1. 8. 1 Cor 2. 9, 10. and full of glory; that which neither eye hath seene, nor eare heard, nor hath entered into mans heart to conceive, what God hath prepared for them that love him, and re­veales unto his people by his Spirit? what thinke you of Christ? did he dye to delude his people with Joh. 6. 55. a phansy? no, they know his flesh is meate indeed, and his blood drinke indeed. Aske among the Saints, if ever any of his servants yet, repented him of his con­dition or employment; they'l tell you, that the comforts which they have in Christ, are more worth than a world of sensuall delights. 'Tis true some prove Apostates, They went out from us, but they were 1 Joh. 2. 19. not of us (sayes the Apostle Iohn,) if they had bin of us, they had no doubt continued with us. Doe but try once [Page 38] if it be not thus, tast and see, as the Psalmist sayes, that the Lord is good: You are like to Solomons buy­er, Ps. [...]4. 8. Prov. 20, [...]4. it is naught, it is naught, saith the buyer, but when he is gone his way he boasteth; so let what can be said in praise of Christ, he is but low in your esteeme, till you have made your covenant with Christ, and then you boast and say, you could not have thought that Christ had been so good, and his wayes so sweet as now you find them; then you'l say that all his wayes are pleasant, and his commandements sweeter then the Pro. 3. 17. Ps. 19. 10. hony and the hony comb. Be perswaded therfore be­loved, and set upon this work this day, 'tis true, the heart will hold off, no other is to be expected, else we need not so to strive to enter in at the straight gate; the Apostle Paul sayes of himselfe, that when he would doe well, evill was present with him; it is the case of all the Rom. 7. 21. Saints of God; you heard before, the sinne of our own hearts will certainly oppose, in any thing we doe for God: Set therfore to the work, and drive along the heart with violence; say not, you shall ne're doe good upon't, because you find your selves so listlesse and so backward, make once your peace with God, this work shall also prosper in your hands, even the destruction of your sinnes, and cleansing of your hearts from wickednesse; God shall disarme that wicked and malignant party in your soules; the strong holds of sinne shall fall before the weapons of our 2 Cor. 10. 4. Rom. 8. 26. Ps. 57. 2, Rom. 8. 2. warfare, they shall be mighty through him, to overthrow all carnall reasonings, and to bring into captivity every thought, to the obedience of Christ, he'l help your infir­mities, he'l teach you how to pray, and what to pray for, he'l performe all things for you, he'l dwell in your hearts, and the spirit of life which is in Christ, shall make [Page 39] you free from the law of sinne and death. Oh that you did Luk. [...]9. 42. but know, even you, who are the greatest strangers unto God, that live without him in the world, at least in this your day, though you have despis'd his mercies many yeares, and would not be reformed, the things which belong unto your peace, how ready Christ is to receive you, how sweet his embraces are, how helpfull to you in his service. And me thinks in case you should forget your own soule, your love unto your country, your desire of a good suc­cesse of that great work you have in hand, should even ingage you not to rest untill ye find your sinnes are pardoned, and Christ is yours; this gives increase of fortitude and wisdome, it makes you to be imploid for God, fit to encounter Satan and histroopes, and to resist the sinne of your own hearts; that will be­tray you, and the cause, if it be suffer'd; but whenas together with so great a blessing, the salvation of your soule, and life eternall is compris'd, what heart would not be gain'd by such an argument? and who knows but some of you the Lord hath thus ingaged in his worke, that so by being thus, as it were, constrain'd to seeke him, you may be brought to his acquaintance, and an happy closing with him to eternall blisse and glory; otherwise, suppose you have the day, yet, if what hath bin said will not prevaile, and you neglect your peace with God, alas, when you shall stand before the righteous Judge of all, how sadly will the soule complaine? woe is me will that cry out, such pains and care was taken for my country, my estate, my family, but none at all for me, such hazzards did I runne, such noble acts I did, such honour and re­nown I got, but now I see I perish, and must for [Page 40] ever lye in hell. O what pitty is it, such as doe such things for God should not be saved! what shall it profit a man if he gaines the whole world and lose his own Mar. 8. 36. foule?

And let me adde yet one thing more, either make your peace with God this day, or else this worke which here you are about, will no way prosper with you; this your comming here together, will not be for the better but the worse; by such fasting and pray­ing, 1 Cor. 11. you shall lose much of the tendernesse of your hearts, and set your selves at greater distance from repentance: You heard before what God sayes by his Prophet; The wayes of the Lord are right, and the Hos. 14. 9. righteous shall walke in them, that is, they shall goe on and prosper, they shall not be the worse for prayer, nor hearing of the word, nor any duty, but the trnsgres­sours shall fall therein. The good Lord deliver us from such a doome: I will stay no longer in this exhorta­tion, the Lord perswade your hearts to listen to it!

Vse 2 Is it so, that the work of God doth prosper best in those mens hands, whose peace is made with him? then having made your peace, take heed that in your doing of his worke it be not broken. It is true, that ordinarily what care you take in seeking to be reconcil'd, you'l take to keep it being gotten, because there­by your strength and resolution will increase, the having of a pardon, teacheth us to prize it; therfore I said before, that such the Lord may trust in doing of his worke; but yet because of hu­mane frailty, since there is flesh as well as spirit in the best, there is also place for this advise, beware that what ye doe for God, ye doe it so as you offend him not in doing of it.

Three wayes especially that may be done,

1 1. It will offend him much, if you (especially in matters of Religion) take up things on trust from men, and shall not search into the truth your selves, and labour by your own light to discern the mind of God. Call no man your Father upon earth (saith Christ,) Mat. 23. 9. not but that our parents must be honoured; our Saviour meanes not them, it's meant in matters of faith, that no man should impose upon us by his own, or any mans authority; therefore it follows, neither be ye called Master, that is, expect it not from others, that they should take up things on trust from you: our Saviour addes the reason, v. 9. for, sayes he, ye have one Master even Christ, that is, his word must be the bottome of your faith, and all [...]. Id est, [...] ye are brethren, that is, in point of being Masters over one an others faith and conscience, ye are all equall and alike. Three words our Saviour there useth in this matter, 1 Rabbi, that is, Master, Joh. 1. 38. 2 Father, Doctor or Leader, in which he compriseth all such personall respects whcih might carry it with men, and he forbids them all; not that these titles are unlaw­full, but not lawfull in this way, namely, by any per­sonall respects what ever, either of learning in the first, or of antiquity in the second, or of example in the third, to put things upon men in doctrine or in pra­ctice; our Saviour determines that question, how far the doctrine of the Pharisees should be regarded, you see he is upon't, v. 1. & he gives them that wch is their due, as sitting in Moses chaire; that is, that the people should observe what they taught from Moses; here he takes order they should not have too much authority, they might be helpers to, not masters of their faith. Not that we are to make no difference of men lear­ned [Page 42] and unlearned, far be that from us; give due re­spect unto the learned and the ancient, doe not soon reject what such shall say; if they goe crosse to our opinions, let it be a strong inducement to exa­mine, and to search into the matter further: too apt wee are to dote upon our owne con­ceptions; but make them not the ground or bottom of your faith; No, if many learned mē agree upō a thing, Rom. 14. 5, 23. yet receive it neither to your practice nor beliefe, because they say 'tis so, untill your selves are able to discerne it; use councells as Counsellers and as helps, use them not as Law-givers to your faith: or o­therwise, if that were the way that God would have us take, to pin our faith upon our teachers, then he that is Mat. 15. 24. misled must be excused, no (sayes our Saviour) if the blind leade the blind, both shall fall into the ditch. Nay it would follow that the Lord hath given to us in vaine, our reason and abilities to judge; the Apostle sayes, the spirituall man judgeth all things, 1 Cor. 2. 15. againe you have an unction from the holy one and ye know all things, 1 Joh. 2. 20, 27. Though we (saith the Apostle, Gal. 1. 8.) that is, the Apostles of Christ or an Angell from Heaven preach any other Gospell unto you▪ then that which we have preached unto you, let him be accursed: how should they know what is preach't, or whether it's another Gospell, if they try it not? and if they ought to try it, ought they not to judge it also? Yea, the Apostle sayes, the Preacher shall be judg'd accursed: nor doth it belong to Ministers alone, the Apostle speakes it to the Churches of Galatia, and to all beleevers; as also that Gal. [...]. 2. command is universall, 1 Ioh. 4. 1. Beleeve not every spirit, but try the spirits whether they are of God. And 2 Thes. 5. 8 Prove all things, hold fast that which is good.

God hath cause to be offended with you, if you [Page 43] faile in this, this very thing hath done to him a world of injury already; it is the pillar upon which the Po­pish religion stands; take away that which they call the authority of their Church, let men allow themselves Jud 16. 29. the use of reason, and not be compel'd to see with o­ther mens eyes, and not their own, it will be like to Sampsons removall of the pillar, which brought down the house upon the Philistins; the whole structure of that Romish Babel will fall at once. Besides, when things are taken upon trust from man, suppose you hit upon the right, yet you appeare not for it as the truth of God, but as the opinion of such and such a man, for that is all that you can say, that you know such learned men doe say 'tis his, but whether it be so or no, you cannot (of your own knowledge) say. In case you suffer for the truth, thus taken upon trust, it is not, for­mally, for God or for his glory, that you give your test­imony, 'tis only for the credit and the honour of those men, on whose authority and credit your faith is pinn'd, therfore be exhorted, as you would keep in with God in doing of his work, take heed of this; we condemn it in the Papists, let us not fall into't our selves. I have bin something large in this, because it is of such impor­tance, the other two I shall but name and so conclude.

2. Take heed how you abate him any thing, to save your selv [...]; saving is loosing in this case, you loose what you think to save and loose him too: when God shall bring you to an hower wherein by your estates, or by your persons, you may stand him insome stead, say not so much, father spare me from this hower, spare me in this crosse, dispence with me in that, and let me step Ioh 12 [...] 27, 28. it over, i'le take up the next, say as our Saviour did, for this cause came I to this hower, to these abilities, to such a fitnesse, to this opportunity, that I might be his instrument to doe his worke, to advance his Gos­pell, [Page 44] the [...] Christ, the glory of his Name; say, Father, glorifie thy Name, thy Power in suppor­ting, Joh. 12. 27, 28. thy Mercy in forgiving, thy Wisdome in contriving all things for the best, and let that suffice, that such a God he is whom you serve, so good, so wise, so powerfull, so faithfull to his people.

3. Doe no [...] the work of God negligently, or to halves; it will provoke and grieve the Lord excee­dingly; and little comfort shall you have in what ye doe, or have already done. Cursed is he that doth the work of God negligently, Jer. 48. 10. I speake not this to accuse, but to warne you of a rock where many have, and we are very apt to split and suffer shipwrack of that peace and comfort we desire; for let me tell you, God will have his work done; as Mordecai once said to Hester, so I may say, should you be backward, deli­verance Hest. 4. 14. will arise some other way, and that may cost you deare: You know what once was said of Caleb, Num. 14. 24. My servant Caleb (sayes God) because he had an other spirit with him, and hath followed me fully, him will I bring into the land, and his seed shall possesse it; accor­dingly we find, he had a double portion given him, Iosh. 14. This had he, whenas the people that negle­cted God and followed him to halves, were all cut short and came not into Canaan; would you have a Calebs portion▪ in the comforts and the blessings which we hope for? then do as Caleb did; follow the Lord your God fully. God hath not in the least neglected you, how oft, how many wayes hath he delivered you, what great things hath he done for you, and for the Kingdome? I conclude all with that exhortation of the Apostle, 1 Cor. 15. 8. Be ye stedfast, unmoveable, alwayes abounding in the work of the Lord, for as much as you know that your labour shall not be in vaine in the Lord.

FINIS.

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