A Song of Deborah and Barak, saith the Title of the Chapter, and out of a Song to chuse you a Text for a day of Humiliation, may seeme an o­ver hasty providing for your joy, rather then a seasonable enforcement of your sorrow; Debo­rah and Barak are in their triumph, and well they might, God had delivered them, and restored their Peace: We are under the pressure, and if their joy suit not with our present conditi­on, it will with our desires, with that expectation wee have of an happy Issue, in order to which we afflict our soules now, and hang downe our heads this day, that God in his good time may lift them up.

They that are truely thankefull and glad upon a deliverance, do looke backe to dangers they have past, and can at once re­count in what straits they were, and by whose default or trea­chery brought into them, and by whose ayd they have escaped them. All this here. Divisions, and upon them great thoughts of heart, and again Divisions, and upon them great searchings of heart: a matter it was of dangerous consequence; Reuben and Dan and Asser are noted for them. It would have gone ill with Israel, had other Tribes forborn too, had not the Lord moved the hearts of some to come in to the help, and by them given the Victory.

There were Divisions, & upon them great thoughts of heart; so they, in the joyfull remembrance of what was past; There are Divisions among us, and upon them great heart-burnings, [Page 2]high swelling thoughts; so have wee cause to complaine in the sense of our present Condition; and cause also to entertain other kind of Thoughts, such as make for Peace: Thoughts, and sear­chings of heart, why is it thus with us? what shall we doe for the closing up of these Divisions? That wee also may come to the joy and triumph of this Song, in a gratefull remembrance of what was, and what might have hapned upon our Divisions. For the Divisions of Reuben there were great thoughts, great searchings of heart.

The Text is short and quick, as usually the words of Con­querors are, and generally all the expressions of this song. It admits therfore severall readings; the Chaldee Paraphrase ren­ders the meaning of it thus, In seminibus Reuben multi insidia­tores cordis, In the lines or families of Reuben there were many double hea ted, devling perfidiously. It is a truth indeed, that in hard and dangerous times (such as these were) there are alwaies some by whose treachery and perfidious dealing Divisions are caused and fomented: some notorious above others, that deserve to have a mark set upon them, and to be Chronicled for it, as Reuben here; Hierome reads it thus, Diviso in se Reuben, mag­nanimorum reperta est contentio, which gives us this sence, When a people fals into Divisions, there are always some great and hot spirits that enflame the contention, and make it not ea­sily to be appeased. Other Interpreters read it otherwise. But least I seem to shew you the Division of Interpreters rather then of Reuben, I find the most and best of them render it according to the Originall, as our Translation hath it, in, or, for the divi­sions of Reuben there were Magnae imaginationes, sculpturae or, decreta cordis; in the Hebrew, Chikkee; Thoughts of heart, in our Text; or Impressions, as in the margine. Then to insinuate the dangerous consequence of this, and how much they were to blame that were guilty of it, it's repeated again in the next verse with the change but of one letter for the greater elegancy of the song, Magnae investigationes, Chikree, saith the Hebrew, great searchings of heart, as it is in ours. The Reubenites were divi­ded from their Brethren in the time of distresse, and therefore great exceptions and resolutions were taken against them for it; For the divisions of Reuben, there were great thoughts, great searchings of heart.

We wil consider this first in the History, then as concerning us and our condition.

Thrice I find Reuben chalenged upon this point of division, and thereupon great thoughts, jealousies, and exceptions.

First, in the matter of their lot and inheritance. In that they were divided from their Brethren, the River Iordan was be­tween them; & when they first desired it, Num. 32. v. 5. Let this land be given us for a possession, and bring us not over this Ior­dan, great thoughts there were, and searchings of heart upon it, Moses is very hot with them upon a mistake of their intenti­ons, as if they meant to separate from their Brethren, and not beare the common burden of the war with them: shall your bre­thren (saith he) go up to war, and ye sit here? vers. 6. wherefore discourage ye the hearts of the Children of Israel? vers 7. Thus did thoughts and Jealousies arise, till their harmlesse intentions were known; upon the clearing of which, Moses is satisfied, & upon the performance of them. Ioshua sends the Reubenites a­way with a blessing. Iosh. 22.6.

They are no sonner quit of this, but they give a second occa­sion of Offence in the matter of Religion. In their returne they build an Altar upon the bankes of Iordan, as if they meant to be divided in worship from their Brethren. So it is taken, and thereupon great thoughts and searchings of heart, Josh. 22. They are charged with Idolatry, is the iniquity of Peor too li­tle? ver. 17. and are threatned with warre for it, the whole Congregation gathered themselves together; to get up to warre against them, vers. 12.

Very nice and tender we find them in the point of worship, the raising of an Altar (and good reason for it) yet ready to receive satisfaction; their zeale is forward, yet not so heady as to run streight into Action, and use those Armes they had taken, before they fully understood what their Brethren meant; lest peradventure it might be their owne misgrounded jealousie, which they revenged upon their Brethren, and not any just of­fence given by them. Therefore Phineas the Priest, and ten Prin­ces, from every Tribe one, are sent unto them to chalenge them for it, and receive their answer, which is this: that the Altar is not raised for a Sacrifice, but for a witnesse and remembrance [Page]to what God and People the Renbenites belonged; and so wa­not so much an argument of their dividing from, as a monu­ment of their Communion with their Brethren in the same Re­ligion and worship. All parts are pleased and God is blessed, vers. 33. Had the zeale of these daies been of such a temper, so capable of satisfaction, the businesse had not come to Armes, but we had still agreed as Brethren, and had still cause to blesse God for the continuance of our Peace and happinesse.

Lastly, we find Reuben with other Tribes charged here in this place, for dividing from their Brethren in a Time of di­stresse, of which they cannot cleare themselves, but must stand registred and noted to Posterity as guilty of great unfaithfulnes, and not without cause. The danger was great, the distresse ur­gent, it required all the power and strength their Brethren could make, For the high waies were unoccupied, Travellers walked through by-waies, vers. 6. The Inhabitants of the Villages cea­sed. ver. 7. Warre was in the gates, and yet scarce a shield or speare to be found among forty thousand, vers. 8. An hard case when the Enemy is in the Field, and Princes with the People adhering to them, are in such a condition, so unprovided.

For this, Deborah calls Barak to blow the Trumpet, set up the Standard, to invite all, as they were bound, to come in with helpe. She blesses some for comming; My heart is towards the Governours of Israel, that offered themselves willingly, vers. 9. she notes others for not comming, curses others for more wilfull forbearance. Reuben, Dan and Asser are noted for not com­ming; Reuben liked the bleatings of the flock better then the noise of the Battell, vers. 16. Dan got himselfe into ships to flye from that Army he should have appeared against, and As­ser stayed in his owne ruinous breaches to defend what he had at home, vers. 17. All these were farther of, and had their pri­vate reasons of absence, yet ought they to have performed their duty to the publique, though with their owne losse and ha­zard; and because they did not, great thoughts and searchings of heart, great displeasure conceived against them.

But Meroz is cursed, vers. 23. and that not out of stomack and a distempered desire of revenge, as we commonly vent our anger against those that answer not our expectation, but dicit [Page 5]Angelus Domini, the Lord will have them cursed, because be­ing neare at hand, within hearing of the Battell, they came not out to helpe, could have no pretence but plaine disaffection. Though she leaves not Reuben under a Curse, yet under a black note set upon him and others for so great unfaithfulnesse, by reason of which, if the Lord had not stirred up other Tribes to offer themselves willingly, it might have gone ill with Israel. And therefore, For the divisions of Reuben there were great thoughts, great searchings of heart.

Thus in the History. Now read we the Text in our selves & consider what we have to doe, if we desire the happy issue, that Deborah & Barak had notwithstanding these Divisions. Look we therefore upon our Divisions how they stand; and then ex­amine wee our Thoughts, how we are affected upon these our Divisions.

Thoughts and Divisions are the two hinges upon which this Text and all our distractions doe turne. Thoughts beget Divi­sions, and these againe produce greater Thoughts. Men are first divided in Opinion by mistakes and errour, then in Affection, by Jealousies and displeasure; and being so parted, goe farther asunder by greater misconceits, censurings and heart-burnings; and so it will be, so long as we consult with flesh and blood: for whence come Wars and fightings amongst you? (saith St Iam. 4.1.) come they not hence? even of your lusts that war in your Members? And while corruption breaths out our thoughts and Resolutions, divisions will not cease; there must be new search­ings of the heart, for new thoughts and resolutions; not such as corrupt nature suggests upon divisions and discords, but such as better instruction, and a due sence of our sad condition may prompt us with.

First, of our divisions, and of them not so much to tel you the miseries come upon Civill discord and division: what neede I tell you what you feel? you know them too well by suffering; but of them so far forth, as may better conduce to the direction of our Thoughts, that every heart may know what it is guilty of, what it may seare, what it should seek for redresse.

If we look into State or Church, we may see in what condi­tion we are. Moe Tribes stand divided from their Soveraign & [Page 6]their duty, then are here noted by Deborah; nay the Reubenites themselves, the first born of the People, as I may call them, the heads of the Tribes are, have been long divided among them­selves. Scarce any private Family, but it is rent, and torne, not any bond of duty and relation, which nature, or friendship, or policy, or religion has knit but it's broken by these Divisions: in a word, the whole Kingdome divided by Faction, and the Church by Schisme, and every heart thereupon is full of thought and feare.

Who they are that stand guilty of the dividing of a King­dome, Deborah here gives us to understand, by that duty shee expects from all the people to come in at her call, and by that charge she layes upon them for not performing; And if they, that came not in to the help when Barak at her command blew the Trumpet, stand guilty of the Divisions, how much more they that without Authority blow a Trumpet (as Sheba did) to draw the people after them? By this we may see that there are two sorts of Subjects found guilty of our divisions, they that are contrivers and authors of the divisions themselves, and they that stand off, come not in to help at the command of the Sove­raigne in these times of distresse.

It is not a time this to accuse others so much as our selves, nor are we met this day to search other mens hearts, but our owne; yet sometimes this may be done the better, if that be done in some sort, and we may better know what to take to our selves as our own, when we see what belongs to others. For this wee need not search other other mens hearts but actions, and that briefly and only according to the passages of this story, the Reu­benites Lot, the Reubenites Altar, the Reubenites standing divi­ded from their Brethren in times of distresse.

There was, as you heard, offence taken, that the Reubenites should have the first lot and inheritance, who seemed to refuse to bear the common burden of the war with their brethren; and you know who they were, that to give beginning to these divi­sions tooke offence, that the lot should first fall upon such, such should chiefly be respected in offices and preferments, that would not, could not (as they thought) beare the burden, but would intend their private interests, not the publique: and you [Page 7]see what they have now done themselves, they have brought up their brethren armed against us, as if we were Canaanites to to be rooted out, and have designed them Lot and inheritance on this side the River, for bearing the burden of the warre with them, if you think they have made no good application of this stroy, see if they make a better of the next.

There was offence taken, as you heard, at Reubens Altar, as if it had bin raised for a new worship, & arms taken to revenge the suspected idolatry; you know who they are that upon the like offence and suspition, have put the people into arms, and do maintain the fact by that designe against Reuben, as if their Jealousies and suspitions were good cause for armes, or they had the like authority and supream power as Ioshuah had, who sent Phineas the Priest with other Princes, to call the Reube­nites to account, and denounce war against them.

Let me here by the way say thus much for the Established Ceremonies of our Church, as the Reubenites did for their Al­tar, they are not for worship, they are for remembrance, for te­stification, and outward expression of inward and invisible ac­knowledgments. And for the words Altar and Table, who knows not the indifferent use of them in the ancient Church? & how that Schismes and divisions (the guilt of these men) were usually expressed by that phrase of raising Altar against Altar? 'Tis true indeed that latter Times have attempted to place a proper Sacrifice there, a just cause of offence but let the Church of Rome answer for that. I find that our first Reformers having cast out that Doctaine, retained the word Altar in our Litur­gy according to the ancient indifferent use: but I do not find it there now; happily it was taken out, to take away all shadow of offence. And I could wish, that in these times especially when every heart is so full of thoughts and Jealousies, all causes of offence and exception were taken away: but I could wish also; that they who have abused this story to abuse the People into a rebelion, would sadly consider what they have done themselves, how they have raised Altar against Altar, brought in Sect upon Sect, every one of them to have their severall interests in our divisions every one to have a finger in the sore, to keep it from closing; and what hope is left us, if Gods hand were not above all.

Lastly, if we should goe on to search into other mens wayes, wee should finde many accessory to our Div sions, if not for raising yet for the continuance of them; Such as deserv [...] to be noted with the [...]e [...]ben [...]tes here, for standing d [...]vided from their brethren, not conmming in at the summons of Soveraigne Authority, but denying the help which the Church and King­ [...]ome 1. quire of them in these times of distresle. Had there not been such a generall failing in so necessary a duty, these Divisi­ons had not gathered such strength, nor we had cause to com­plaine, as they here, That the high wayes are unoccupied, Tra­vellars passe through by ways; the [...]nhabitants of the Villages do cease; Our Towns dispeopled, our Country wasted, our houses spoiled, Psal. 74 21. our Churches prophaned; Rapine and bloodshed in e­very place, and as the Psalmist, The whole Land is ful of dark­nesse and cruell habitations. Such is our condition; I need not tell you what you feele, you are sensible of what you suffer by reason of these Divisions. Let us now examine, How wee are affected, what our Thoughts thereupon, which is my second Generall. The Thoughts and Impressions of heart, which are in us upon these our Divisions. For the Divisions of Reuben, there were great thoughts, great searchings of heart.

What Thoughts and Impressions and searchings of heart are? what should be in us upon these our Divisions? that's now our present consideration, and indeed it's the chiefe worke of the Preacher this day, not to raise some slight flitting Thoughts in your minds, as when you heare a quaint and nimble discourse: I have not now to do with the Phansie but the Heart, and to have impressions made upon that, you must endure the rougher touch of a heavier hand. There is no heart sutely so hard, but if it selfe has had some remorse, some impressions from the con­sideration of our present condition; but because they are accor­ding to it's own temper, it is like they be not such as should be, not such as will any way help to mend the businesse; therefore Searchings of the heart there must be, that we may know what thoughts and impressions there are in our hearts, what there should be, upon the due sense of our present condition.

Are they such as Esau had against his brother Iacob? The dayes of mourning will come, then wil I kil my brother: thoughts [Page 9]of revenge against those, that have supplanted, robbed, spoiled you? nor such Thoughts: or such as those stately ones had; Esa [...] 9.10. The bricks are fallen down, but we will build with hew [...]n stores; the Sycamores are cut down, but we wil ch [...]nge them into Ced [...]rs: Thoughts of Pride, of repairing more sumptuonsly what you have been spoyled of? Not such Thoughts neither: or are they such as those luxurious ones had, Esay 22.12, 13. of eating and drinking and making mirth, when the Lord called for mourning? Thoughts of pleasure, to ease your restraint, and drive away the remembrance of what you have lost? No, nor such Thoughts: or such as the Disciples had when they disputed who should be the greatest in the expected Kingdome of their Master: Thoughts of Ambition, how you may attaine to greatnesse, when the Kingdome is restored? No, not such Thoughts; or lastly, have you Thoughts of purchasing your Peace at any rate, that may cost you least, how ever deare to others? Do you thinke of laying all the meanes of the Church in the gap to make it up? No, it's the way to make it wider; not any such Thoughts as these: not any Thought, whereby we seeke ourselves in p [...]ide, or profit, or pleasure, or revenge in these times of distresse; we must look at some higher hand then that which spoiled us, and be sensible of something else then our own losses.

We remember now in the day of our affliction, as Ierusalem did in hers, our pleasant things which we had in the dayes of old, Lam. 1.7. and know whom to blame for it, that we have them not now, the Adversary that hath spread out his hand upon all our pleasant things, v. 10. These thoughts much possesse our hearts, but do we ever think of blaming our selves for it? Are wee sensible of these pressures, or look we at our losses, in relation to Gods wrath upon the Land, and our sins provoking it? That's a Thought, may be is not in every heart, yet either such a thought as that, or no hope of redre [...]se.

Thoughts and resolutions there must be, not such such as corrupt Nature usually breathes out, but such as a due consideration of our sad condition may suggest; Thoughts towards God, and Thoughts towards Man; all such as make for Peace, for a clos [...]ing up of these Divisions.

First, towards God, as provoked to wrath, thoughts for humili­ation; and again, towards God, as to be appeased, as able also to re­store [Page 10]our Peace, and re-unite dis-affected hearts; thoughts for re­conciliation. The poor penitent son, Lu. 15.17. as soone as hee came to himselfe, and was able to thinke in what condition he was, sits down and communes with his owne heart, I perish here with hunger, I will arise and goe, &c. there he is thinking and resolving what to do, what to say, what to desire for the easing of his misery.

There must be then, 1. Thoughts upon these Divisions and Mise­ries as Evidences of Gods wrath towards this Land; that through the Divisions which do sunder us one from another, we may discern another breach by which we are divided from God, and in the wrath of implacable men that contend with us, we may discover a­nother wrath toward us, the wrath of a displeased God. It is with us as with Iudah and Israel, Esay 9. v. 21. Manasseh against E­phraim, and Ephraim against Manasseh, and both together against Iudah. Great divisions then, all in combustion; but see what Thoughts the Prophet prompts them with in the words following, Yet for all this his anger is not turned away, but his hand is stret­ched out still, the wrath which they spent one upon another was his anger, and the wounds they gave one another were the stroaks of his stretched out hand. And that we may see Civil dissention is a greater judgement than forraigne invasion, and so an evidence of greater wrath, it is put here in the last place, as that which would bring them to utter Desolation, if means were not used to have that anger turned away, and that stretched out hand pulled in. They are first devoured by Syrian and Philistim, ver. 12. and the same words subjoyned, For all this his anger is not turned away, but his hand is stretched out still: to shew they should be sensible of his anger in the fury of forreigne enemies and feel his hand in their stroake; but because they did not, be laies an heavier judgement upon them, cause them to be devoured one by another, the most ap­parent signe of h s greatest displeasure.

Many among us, I suppose, have carefully looked upon the be­ginning and progresse of these divisions, how they were raised and fomented, by whom, and by what means, but all, perchance, in a prudentiall way onely; and have observed with as watchfull an eye (as Elia'hs servant did) this cloud that hangs over our heads, how encreased from small beginnings; but not considered, perchance, what influence Heaven has had upon the raising and enlarging of [Page 11]it, till it has now covered the whole Land with darknesse. Get we then up to Mount Carmel, (as Eliah's servant there) by thoughts se­questred a while from things below, and looke seven times, consider again and again, how by degrees it has made black the Heavens, & hangs over us as a fearfull signe of Gods displeasure, often breaking down upon us in showers of blood; and then thinke we have cause to make haste, as Eliah adviseth Ahab, lest the raine, the inundati­on of Gods judgments stop us, lest his wrath through our neglect come to that height, there be no appeasing it.

For heare what is threatned by the Prophet Ieremy, c. 30. v [...]ult. The fierce anger of the Lord shall not returne till he hath perfor­med the intents (or as above, til he has executed the thoughts) of his heart; in the latter dayes ye shall consider it: He hath his in­tents and thoughts of heart in all this, such as concerne the execu­tion of his wrath: and our thoughts of heart should be according­ly, that all this which is upon us, is the execution of his wrath. In the latter dayes (saith he) yee will consider so much; Oh how much better were it for us to consider it at first, than in the latter dayes; when the Lord begins to execute his wrath, then when hee has made an end, when indeed it is too late? It's the first thought we should have of these our Divisions and Miseries, as of signes and Evidences of God's wrath, which he has begun to execute up­on this Land.

2 Thoughts of Wrath provoked by our sin. Wrath for sin! Who knowes not that? I doe not undertake to tell you upon this Text what you know not, but what, perchance, you thinke not on so sadly as you should, Thoughts therefore of this Wrath for our sins; Ours, I say, who thinke (it may be) we have nothing to an­swer for in these Divisions: but can lay all the blame upon those we found guilty of raising or continuing them. They have indeed their speciall parts in them, and the more to answer for, and well it is that we are not to answer with them for the like guilt, as they are: but we, as we are punished by these Divisions, so have we de­served it, it is not without provocation on our parts.

We see a grievous pestilence sent upon the People, 2 Sam. ult. and find the immediate cause to be David's numbring of them; he takes it to himselfe, What have these sheep done? vers. 17. but these sheep as innocent as they were of the offence of [...]bring be­ing [Page 12]onely passive in it, as we are this day in these Divisions, yet had they their Sins, which gave beginning to all this. David's num­bring moved God to send the Pestilence, but what moved God to move, or (as the Margine notes it out of the Chronicles) suffer Sa [...]an to move David to number the People, but the number of the Peoples Sins? The anger of the Lord was kindled against Israel, vers. 1. They mov'd God to anger, and he thereupon suffers Sa­than to move David to number the People, that they may be lesse­ned, and both David and People made to know themselves.

So now we see the sword drawne, and as many thousands fal­len by it, as by that Pestilence; we know what hand first unshea­thed that Sword: but we must also consider that all of us had an hand in moving that wrath that is executed by this Sword, in mo­ving God to mingle a perverse spirit in the midst of the Land, Is. 9.14. to suffer Satan to move a company of unquiet minds, and put such thoughts into their hearts as made for Division and disturbance; and thereupon think we, unhappy men are they that ever they should be such instruments of their Countries misery: nay, un­happy we (should we think) that we have beene such causes of provoking Gods wrath against this Land.

It is true that those unquiet Spirits stand charged with our divi­sions and Woes, and you know what they are guilty of at the barre of mans Justice, could they be brought thither: and that they must answer for it at Gods Tribunall: but we must also consider, that every man there stands guilty of provoking this wrath, which is pow [...]ed out upon the Land through these divisions. Even with the whole Land has the Lord a Controversie, as he had against his People. Hos 4.1. Every one to be called to the Barre, and doth it not then concerne us to be thinking what we have done, and what we shall say? Think it not enough to plead, I have been on­ly Passive, a sufferer in these divisions, no instrument of them: but hast thou not been active enough in sin? I have been Loyall to my Soveraigne: but hast thou not been rebellious against thy God? I hope I have a good Cause in hand: but dost thou think how thy sinfull prophanenesse and thy neglect of Gods Service, as it did its part before in provoking, so still in continuing of this wrath, still fighting against that good Cause thou pretendest to defend.

Searchings of heart there must be for this, not such as usu­ally upon discord and contention, Searchings of other mens hearts, judgings, censurings; but of our owne hearts. Not to say, what meane these men to doe thus to embrue a Land in blood? thus to cast off all obedience? thus to breake all the bonds and tyes, of friendship, kindred? but to search and say, what meant we by our former disobediences and Rebel­lions against God, to provoke his fierce wrath against this Land? what meant we to breake and cast from us all the Cords and obligations he had upon us, stronger then any bond of relation or duty twixt us and those, that are nearest and dearest to us? nay what meane we still by crying sinnes to call downe more Judgements?

See, what the Lords thought and purpose is when he deales with a Nation in his displeasure, that we may know what our Thoughts should be; I hearkned (saith he) and heard, but they spake not aright, no man repenteth him of his wickednesse, saying, what have I done? Ier. 8.6. God when he sends a Judgement to plead his controversie with a Peo­ple, withdraws himselfe, stands as it were behind the Curtaine, the thick darknesse, to hearken and heare how they will dispute it with his Rod; that is, what Thoughts and purposes we have upon these Divisions, whether there be any that searcheth the heart to say, what have I done?

The better to prompt us to such thoughts, the Lord doth usually so proportion out the punishment, that it beares some markes and remembrances of the sinnes that caused it: See then how in mercy he has dealt with us these many yeares, and how he now deales with us accordingly in pun­ishment.

He had long since made up those Divisiont, which rent this Kingdom through the competition of two Houses stri­ving for the Crowne; and after that he united the two King­domes which divided this I sland; which double Union toge­ther with the Sea, as a wall of brasse, surrounding it, made it so entire in it selfe, Florus. that (as the Historian speakes of a People enclosed with Mountaines) non videretur hostibus patere [Page 14]aditus, nisi è Caelo, aut ab inferis, venientibus: there seemed no way for Enemies to enter, unlesse they dropt out of the Clouds, or sprang up from Hell. How then is our Peace broken, our Kingdomes dis-joyned, Micha 6. our Church divided! Heare the Rod, (saith the Prophet) the Rod that now scourges us has a Voyce, and tels us, we have not kept close to God, and therefore are distracted among our selves; we have not suffi­ciently prized those many deliverances through which he has brought us to this time, and therefore he now leaves us to our selves to be devoured one by another; we have not thankfully acknowledged, how he has planted us in this good Land, encreased us, given us safety from Forraigne Enemies these many yeares and ages, theresore now he makes us to know what intestine Division is; what thoughts else can we have, but that so we have deserved to be so punished?

More particularly we may remember, when God had blessed both Church and State with great meanes of a flou­rishing prosperity, how we were wantonly and needlesly then divided among our selves, about the day of worship whether it should be divided, and part of it given to sports? about the place of worship, whether thus or thus to be odor­ned? about some gestures and Ceremony of Worship, whe­ther thus or thus to be performed? and that to the engaging of Authority, and with such eagernesse and heat, that the Divi­sion came to great thoughts of heart, great exasperations of mind. How is it now with us! The people fall off from the very established worship it selfe, and reproach it to the scorn of all Authority. What thoughts can we have upon this, but that it hath pleased the Lord to punish our Divisions with Devisions?

It is not long since we saw it in our great City as Saint Chrysostome complains it was at Antioch, when he preached there, the Theater was set against the Church, the applause in that lowder then the Psalmes in this, and the confluence of the People to the Play more Solemne, then the frequen­cy of his Auditory. So have we seen our People divided between the Church and the Play-house, between a Sermon [Page 15]too and a Masse; at the same time as great a multitude re­turning from the one as from the other. And can we marvell to see our People now divided in Armes, and this Land made a Theater or Stage to act our present Tragedies on, as other Countries about us have been, for the neglect of Gods honour in the countenancing of Vertue & Religion?

Againe, our punishment is Warre, Civill warre or dis­cord; Warre is the breaking of our Peace and plenty, Ci­vill Warre the breach of all bonds of kindred, friendship, justice. What now speakes the Rod? what thoughts doth it prompt us with? that our quiet is disturbed, our Peace ta­ken away, because we improved not the advantage of it to his glory and Service; our plenty broken, because mis-spent; out property gone, because wee used what was his as our owne, as he complaines of his People, Hos. 2.8. that they tooke the Wine and Corne and Oyle which he gave them, and prepared them for Baal, in providing offerings thereof for that Idoll; so we the plenty he gave us, and prepared it, to make provision for our lusts, therefore now are we spoiled of our property in what we had, by them that had no right unto it. What else can we thinke?

Yea, but may some say, or thinke at least, I am free from those notorious Sinnes of Excesse, upon which the blessings of Peace and Plenty have been mis-spent, Drunkennesse and riot, superfluity and vanity of apparrell, chambering and wanton­nesse; It is well if thou beest: yet so did the Pharisee justifie himselfe, I am no extortioner, no adulterer, no prophane person as this Publican; but what art thou man? Art thou as carefull of performing the duty, as of abstaining from the vice? Or doest thou not divide the two Tables, and out of a conceit of keeping the second in thine honesty to man, cast off the first in a failing of thy service to God? or having some care of the Negative part of the Commandement, doest thou not neglect the Affirmative? Let a man search his heart by this double point of the Precept (the prohibition of the sin, and the command of the duty) and he shall quickly know the plague, of his owne heart, as it is 1 Kings 8. [...]8. [Page 16]and as every man is bound to doe especially in these times of distresse and humiliation; and he shall finde, that if upon the first search he can say, he is free from the notorious crying sinnes of this Age; upon better searching of heart he will have cause to say; he is not free from having part in the pro­vocation of this Wrath, which is powred out upon this Land through these wasting Divisions.

For did the best of us examine how we divide our time between his service and our owne occasions, nay pleasures and vain delights; how partially and unequally we deale with him; how much of that time which should be applied to the performance of holy Duties private and publique, we take and imploy as we list: we should not thinke it any marvell that we lose by these Divisions, when hee loses so much by out dividing with him: or that we are false among our selves, when we are not true to him; we have not hearkened to his call, who would not be charmed by his Word, therfore has he sent serpents and cockatrices among us, that will not be charmed, (as [...]e threatned, Ier. 8.17.) implacable men, that will not heare of Peace. And as at first when Man divided from his God, he presently felt a Division and Rebellion within himselfe, the inferiour or sensuall denying obedience to the upper part of the soule; so because we have so much fallen off from God and divided with him, because from the highest to the lowest of us, there has been such a failing in our duty to our God, therefore doe we now see a Division and Re­bellion in the bowels of the Land: Men risen up that know no Duty, nor acknowledge obedience. What else can we thinke, but that so we have sinned, and so we are punished? Such Thoughts, such searchings of heart there must be; Thoughts of Wrath; of Wrath for our sinnes, Ours, that thinke perchance we have nothing to answer for in these Di­visiont; and our sinnes, such sinnes especially, as you have heard; For our Divisions, let there be such thoughts of heart, Thoughts that make for humiliation.

In the second place, Thoughts towards God for the di­verting and appeasing of his Wrath; for making up of the [Page 17]breach, through which that Wrath has passed upon us, that the Divisions also among our selves may be closed up; there is indeed [...], a great distance that our sinnes have set us at from God, a great gulfe which they have fixed be­tween him and us: yet is there inter-course still to be had with Heaven, a passage still for our prayers if sent up with earnest desires, of which this dayes humiliation is the en­forcement. He tels us for our comfort, Esay 55.8. That his thoughts are not as our thoughts, they are not upon our offences against him, implacable Thoughts, as ours are which we have against one another upon our Discords and Divi­sions.

Then must our Thoughes be of a reunion with God, from whom we have been divided; a closing with him, that only can close up our Divisions; a making our Peace with him, that only can make Peace in our borders, and make them to be of one mind, that have now such disaffected hearts. It is not a joyning with a Forraign Power that can set us streight, not a Covenanting with Brethren of Cruelty, not a League with invading Svots, which they have dared to call, A renewing of Covenant with God; when as indeed it is no better than a bloody Sacrament, such as Simeon and Levi, Instruments of Cruelty, forced upon the Sechemites; Gen. 34. or a sacrifice mingled with blood, so much worse than that which Pilate marred, Luke 13. because they doe it themselves, and with the blood of their Brethren and Fellow Subjects. No way of Peace that: No, it must be a re-union with God a renewing of Covenant with him by new Thoughts and resolutions for obedience and amendment, of which this dayes humiliation is the publike profession.

That this may be done, there must be a dividing of the heart from that it cleaves to, when it divides from God; it cannot else be re-united to him. This is the rending of the heart, Ioal 2. requited by the Prophet Ioel in our humiliation and returne to God, it must be rent and divided in it selfe, that's by contrition, which breakes the heart in pieces by sorrow, for what is past; rent also and divided from the [Page 18]creature it cleaves to, that's done by selfe-deniall, which takes off the affections from the inordinate love of things below.

There must be a breaking of the heart for what is past, for it's aversion and dividing from God; Heart-burning Thoughts there are upon our Divisions among our selves, and Heart-breaking Thoughts there must be upon our dividing from God. The heart so broken in pieces by Contrition, may the better every part of it be drawn off from the creature, and by a perfect selfe-dentall divided from what it did inor­dinately cleave to, and so re-united wholly to God: such a Thought there must be upon our Divisions and Distractions, a Thought of re-union with God.

But not a Thought only it must be with full resolution, vowes and purposes; that's the way to fasten the [...]oule in it's re-union with God, that it may not so easily fall off and divide with him againe. It is the engaging of the heart to approach unto the Lord, as Ier. 30.21. It's the fixing of the heart in the Psalmists lan­guage, My heart is fixed, O God my heart is fixed Psal. 57.8.

To bring us to this, it is Gods thought and purpose in the disturbing our quiet and peace by there Divisions, that upon the consideration of the uncertaine condition of all things, upon a sense of this moriens saeculum, as Cyprian calls it, This dying age, these declining times, our heart may think it can fully and finally rest no where but in him. Thus was David in the 39 Psalme, ver. 6.7. by the sense of his owne frailty and vanity, and of the fading condition of all things else, beaten off from the creature, that he might fasten upon God, as he doth in the next verse, And now Lord, where is my hope? truely my hope is even in thee. While our heart is divided from God in the pursuit of these outward things, we doe in vaine follow after that which we know not whether we shall enjoy, seeking rest and satisfaction in that which cannot afford it: He therefore now divides us from all our pleasant things, puts a stampe of vanity upon them, shewes us how easily they may be taken from us, or we from them, that being beaten off from them by a sense of ours, and their fading uncertaine condition, we may every [Page 19]one of us returne and say with the Psalmist, Lord, where is my hope? truly my hope is even in thee: and, as elsewhere, My heart is fixed, O God, my heart is fixed.

And as it is his Thought and purpose by these Divisions and Disturbances to bring us unto this, so is it what we our selves professe by this dayes Humiliation, if we did but sadly consi­der what we desire, what we undertake now at this meeting.

We desire the Lord would wholly remove his judgements from us and come home to us in mercy; should he divide with us in his judgements, yea though he gave us the choice, as he did David, whether a Famine, or Sword, or Pesti­lence, We should thinke our selves in a great strait: Let our Desires then teach us our Duty, and tell us we must not divide with Him by our sinfull pleasures, but wholly remove them, and come home to Him.

And as our Desires may put us upon such Thoughts and resolutions, so would our professions this day, if we did but consider what we undertake by our present Humiliation.

By your fasting your testifie against your soules, that you are displeased with your selves for dividing from God, and starting so often from Him to the pleasures of sinne: and therefore you abstaine now and divide your selves even from a lawfull use of every thing that may give you ease and plea­sure, or refection to Nature; acknowledging thereby your selves unworthy of the comfort of any of Gods creatures, which you have often abused, and unto which your soule has so much cleaved.

By your presenting your selves before the Lord in this po­sture of Humiliation, you professe you have entertained bet­ter purposes and resolutions towards God for the future. You have all of you, I suppose, in your trouble had vowes and purposes of heart for holding closer unto God; I will not examine what fitting Thoughts those have beene, how yet unperformed: onely now consider you come to speake them with your mouth, and to professe them openly before the Lord: O let there be Searchings of hearts now, that they be answerable to your outward professions [Page 20]this day, that they be engaged to make good what you have now undertaken before the Lord.

What shall we then say to those we finde desperately in­gaged in courses and wayes plainly contrary to the duties which these times, this day requires? Whose hearts are filled with no other Thoughts, but those of pleasure, case, pride, and wantonnesse; What will you say, if you see a spot­ted, painted face upon the day of Humiliation? What can you say, but there's a heart that never thinkes of the spots of the soule, a heart so farre from melting, that it may not shed a teare, for feare of spoyling a counterfeit face? If you heare of jollity and musick rioting and excesse, when Gods judgements and publike calamities call for fasting and mour­ning; when Joseph is grieved and the cries of the oppressed found in every mans care. What can you say, but Desperate and hard-hearted men, that have no sense of Gods heavy Wrath, but dare thus provoke the Lord to anger continually to his face? as he complaines, Esay 65.3.

Should we looke into Taverns and other places of publique receipt, we should finde. I feare, our People often divided between them and the Church, and their meeting there to make these Assemblies the lesse. Should we look after many that come up this morne to this place, and observe what they doe when gone from hence, I doubt we should finde they end the Fast with the Sermon; one going to his daily im­ployments, and another to his pleasure: What have ye not houses to eat and drinke in upon other dayes, that yee never need to runne to the Taverne for the Wine of excesse? And have yee not Chambers and Closets to retire into this day, when yee are gone from hence, there to commune with your hearts, to search them for new thoughts and re­solutions? We professe to observe a Fast, and to seek the face of the Lord: but we seek him, as if we cared not whether we found him; a seeking this of his face? no, its a provoking of him to his face. 1 Sam. 14.

When I consider what followed on Jonathans tasting a little hony within the time appointed for a Fast; although [Page 21]that Fast was unseasonably enjoyned, and that honey taken by hands that had wrought great deliverance that very day, and tasted by him that was ignorant of the injunction; yet would not the Lord answer because of that trespasse: I trem­ble to thinke how the Lord might answer us in judgement, when as upon the day of Fasting appoynted by like Autho­rity, and upon better grounds, not onely hands employed to work deliverance, the Souldiers hands are reached out to the honey, the comfort of refection the sweetnesse of sins pleasure this day, but those that scarce lay hand to labor any day, whose usuall employment is case, pleasure, sports and gaming, can­not abstaine themselves for this time of restraint.

It is with us as it was with Moah, Jer. 48.11. Wee have beene at ease from our youth, for many yeares, for a whole age at Peace and undisturbed; but it is worse with us then it was with Moab for the ill consequences of our ease and Peace; for therefore did Moab settle upon his Lees and hold his taste, because he was not emptied from vessell to vessell, never disquicted; but the Lord has shaken and disquieted us, has emptied us from vessell to vessell, removed us from Ci­tie to Citie, from Country to Country, from our owne hou­ses to strange habitations; and wheresoever he places us, we settle on our Lees, fall upon our wonted pleasures, we will not be divided from them, we hold our corrup taste still; what remaines, but that the Liquor should be powred out and the vessell broken?

It is true, that the Lord hath wrought for us many deli­verances, and that hand of his, which is stretched out for the execution of wrath, hath often reached out unto us the Vi­ctorie; then for the most part, when we had least meanes to at chieve it. Which he has done to witnesse the justnesse of this Cause, and by so many invitations to draw us to a re­turne, and a more constant cleaving to him; but to convince our ingratitude and disobedience, he has againe checked out hopes, and given strength againe to the broken Enemie for the continuance of out Divisions; and continue they will, [Page 22]so long as we stand so divided from him.

I am no Prophet, to fore-tell what is determined against this Land, but onely tell you what my thoughts are upon our present Condition. When I see on the one side such wil­full obstinacie in a seduced People to defend a Cause so ap­parently unjust: and on the other, that is on our part, such senslessenesse of Gods wrath provoked against this Land, such carelesnesse of using meanes to appease it. I cannot but thinke I see the visible signes of a Nation appointed to destru­ction, and must say, it will come to that, if not timely preven­ted, Make the heart of this People fat (saith the Lord, Es. 6.) and their eares heavy, & their eyes shut; (such is our condition,) Then said I, Lord, how long? and he answered me, Till the Ci­ties be wasted and the Land desolate. To that it will come, if our Eyes be not in time opened to see, and our hearts mol­lified to receive new impressions and thoughts; Impressions of another stamp, Thoughts of another kind, then most men, as it appeares have entertained: Such Thoughts and resoluti­ons as are fit to have, upon a due consideration of these our Divisions.

But persons of publique place must have Thoughts and re­solutions for the publique, for reformation of others, as well as themselves. The Heires of restraint, (as they are called Jud. 18, 7.) not onely to abstaine themselves from what is wicked and prophane, but to represse others also; not onely to be ashamed of doing such things themselves, but to make others ashamed for doing so; It is my place and duty to speake it, yours to endeavour it more effectually: You, that have the honour to be called to consult of things making for Peace, and the closing up our Divisions, so to move in your severall Spheares, as may be most for the generall benefit. I know not what compasse of Authority you take to move in, but sure I am, you may have a powerfull influence for cor­recting many distempers amongst us; that there may be a restraint put upon those mouths, that are so often opened in Oathes and Curses: upon those expensive meetings held for [Page 23]chambering and wantonnesse, excesse and riot in these times of publique wants: upon those many neglects and contempts of this dayes Humiliation, a Duty so necessary for our present Condition. If you take not upon you to command a remedie for all this, yet you can move for it; and then it will appeare (and not till then) that there is a due sense of Gods wrath, when we see Authority effectually engaging it self for redresse of such wicknesse, as doth provoke it.

And as against prophanenesse of life, so for Religion some­thing must be done; the Vindication of it was commended to you, when first you were called together, and that not in a Paper, but, as Joseph said to his Brethren, ye saw whose mouth it was, that spoke it to you; and I speake it againe unto you, not as if Popery were come to a publike Exercise among us, as they falsly report abroad, or as if you should lay violent hands upon our Religion, as they have done: but that something be done to represse the seducing Priest, that is so busie to divide our People from us on the one side, and to stop the Calumnies of those seducing Spirits, that carry away the deceived People as madly on the other side.

Your Thoughts and consultations have beene much em­ployed about the immediate meanes of our safetie: we find the good effect of them, and acknowledge it to your praise; I make no question, but your hearts have beene full also of good Thoughts and firme resolutions for the established Re­ligion, and with a little seeking wee may finde them ex­pressed in your Declarations: but the businesse deserves something be done on purpose for it, that your Resolu­tions may be sufficiently declared, and Authoritie effectu­ally engaged against prophanenesse and superstition, for the advancement of Vertue and Religion. 1 Sam. 13. Let the Hebrewes heare, said Saul, when hee blew the Trumpet; and let the People abroad heare, say I, what you have done in this particular; and now that the Trumpet is blowne to gather them to Warre, they will come in more readily, and God will sooner give the blessing. You in your place, and everie [Page 24]man else for his owne part, to entertaine such thoughts and Resolutions upon the Consideration of our Divisions and pre­sent Condition, as may most make for appeasing Gods wrath, and our returne to Him, from whom we have so many wayes divided. For the Divisions of Reuben let there be such Thoughts of heart: such Thoughts toward God.

If the breach, which sinne hath made 'twixt God and us, and through which his wrath is powred upon us, were made up, that breach by which we are divided among our selves, and through which we spend our furie one upon another, would not long stand open; But he that has learn't to make his Peace with God (oh that we were come to such a Thought and Resolution) must also be carefull how he be­haves himselfe towards Men, even those that are Enemies of his Peace; which is the other generall Consideration: Our Thoughts towards Man, towards those from whom wee are divided, they must be Thoughts of Peace, and yet Resolution for a necessary Warre.

First, Thoughts of Peace, even towards them that make ready for Warre; and this is not to weaken your hands, but to set straight your hearts; for that man cannot goe to Warre with a right heart, that has not first the thought of Peace settled in it. The Samaritan is propounded to us as an example of spending our Oyle and Wine, and money for the closing up of wounds; A Samaritan, one that seem­ed least concerned to doe it, and to doe it upon a Jew, that hated the Samaritans, and would have no commerce with them. Had there not beene a Condescention, Heaven and Earth had never met in the Union of reconciliation, nor out Peace with God ever beene made, had not the party offen­ded sought it.

While I exhort to this, Psal. 34. I speake to your prayse, who have used all faire and honest wayes to seeke Peace and to pursue it. And shall I speake what I thinke of the Refufers? It had pleased God by some former successe to heighten them into a contempt of Peace, to thinke all your offers farre below [Page 25]them, that he might take them (as the Psalmist) in their pride, and make their fiercenesse speake to his prayse. There wants nothing to the doing of it, but our care to make our Peace with him; and how should our longing after this out­ward Peace sharpen our desire of that with God and quicken us in the pursuit of it?

But secondly, If no Peace can be had with the Refufers of Peace but upon unjust tearmes, then must I commend to you other Thoughts, to wit, Resolutions for a necessarie Warre, and this not to cast out your thoughts of Peace, but in order to them; as the Sword must sometimes make the way for Peace, and the readiest meanes to stay blood, is to strike a veine for the letting of it out.

If you cannot have Peace but upon Nahash his Condi­tions, to put out your right eyes, 1 Sam. 11. and come in blind-fold to them, against your knowledge, against your allegiance: if you cannot yeeld up your selves to their mercie, but you must also yeeld up and sacrifice the Truth to their in­justice, then learne Resolution in a good Cause from them, that can be so zealous in a bad. They, to joyne Peace and Truth together, can divide a Kingdome, a Church, (i. e.) They will have no Peace, except their Truthes be recei­ved; that you should not thinke of parting with Truth indeed, the ancient received Truth, the established Truth of this Church, to satisfie their unjust demands; but to put on a Resolution at least equall to their boldnesse; I know not how else you will answer the betraying of a just Cause.

I should not have spoken thus much, though not much, to this point; but that it is too notorious how many, many abroad, many among us have their hearts di­vided betweene both, and their purses divided to uphold both, that they may be safe, as they thinke, which side soever prevaile; such as deserve to be noted as Reuben was of great unfaithfulnesse, for holding off in times of distresse.

It will in the next age stand upon record, who they were that offered themselves willingly, as they did, vers. 9. that jeoparded their Irves, as Zebulum and Nephtali did, vers. 18. So likewise, who they were that stood divided, that came not in to the helpe, and so were indeed causes of the conti­nuance of our Divisions.

To conclude, thoughts and resolutions there must be, such as a necessarie Warre requires: and this not to heigh­ten you into high-swelling thoughts of revenge against them you are now divided from: no, those are thoughts which corrupt nature suggests upon our Divisions; but onely to quicken you in the pursuit of that way, which is left you for recovering of your Peace. When once the Sword of Warre (by Gods mercie) shall be sheathed, let no man have a thought of using his owne for private revenge, that no blood be then shed, but what the Sword of Justice shall draw for good example to after Ages. Wee are now though in the posture of Warre, yet in the condition of Suiters, begging for mercie at Gods hands, and can we doe it with reserved thoughts of revenge in our hearts? Wee aske for­givenesse of Talents, Mat. 18. can wee thinke in the meane time of taking our fellow-servants by the throat, when they are in our power, for a few pence? There is a satisfaction which the Law may afford, but in case that come not, there is a God to whom Vengeance belongs, and who can make the latter end of every patient Job better then the be­ginning.

Let your moderation be knowne (sayth the Apostle) [...], Phil. 4.5. your equitie, your peaceable disposition: Had that beene in mens hearts, they had not beene so divided at this day; And when these Divisions shall cease, then also let your moderation be knowne, even towards them that have beene Enemies of your Peace, and that because (as the A­postle saith) the Lord is at hand: the Lord, that came to dye for Enemies, and is comming againe, to take account of your hamelesse behaviour, and shall at that last Division se­parate [Page 27]the Goats from the Sheepe; The Goats, Mat. 25. the Violent ones of this world, how-ever striving here for rule and pre­heminence, shall there be put to the left hand; and the Sheepe, the just and peaceable ones, shall follow the Lambe: So hee was called for his innocencie, when hee came to make himselfe a Peace-offering, and so still called through the Booke of the Revelations, for the peaceablenesse of his Kingdome: They shall, I say, ever follow the Lambe, never to be divided from God and their owne happinesse. Unto that blessed Estate, as our Thoughts have beene hitherto directed, in the seeking of a Peace with God and man, so thither let our desires now be raysed in the begging of that Mercie, which onely can close up the breach that our sinnes have made, &c.

LAUS DEO.