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.

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 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,

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,

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; WhenEccleſ. 12. 7. Gods people leave this world they goe to God, and 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.

Secondly in particular, in two things.

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.

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. IfJames 4. 6. my people humble themſelves (ſaith God) and pray &c. I will forgive their ſinne and heale their land, 2 Chron. 7. 14.

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 〈 in non-Latin alphabet 〉 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 themſelvs a living ſacrifice; beſides that which hathRom. 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.

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.

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

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.

Secondly a promiſe, in which

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.

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 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 heZach. 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 complaintsIſa. 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 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 had1 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, 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, 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, ſayesHeb. 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 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. 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; 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, ſtuckeMat. 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 hisJudg. 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; 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 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. The vvorke of God is ſuch, as muſt have men ofHeb 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 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 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 ends1 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 〈 in non-Latin alphabet 〉 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. 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 quite out of the way, or take them off. And ſuch are thoſe who are not reconciled to God and pardoned; weLuk. 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 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.

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.

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 isLuk. 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 heMat, 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, 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.

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, weRom. 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 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 bitterneſſeAct. 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 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.

Secondly, As for ſin, ther's no way to deſtroy1 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 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 now amongſt us, that would not have left ſoJoel 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 PropheſieJoel 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 ofJoel 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 weeRev. 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 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 ofIoel 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, 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 andIoſh. 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 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 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.

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 perſwaded2 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, 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. 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 complaine2 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, thatRom. 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 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 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. 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 of1 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 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. 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 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, 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 calledLev. 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, letJer. 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 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.

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 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? IsMal. 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 withJoh. 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 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 theRom. 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 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 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. 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 〈 in non-Latin alphabet 〉 . Id eſt, 〈 in non-Latin alphabet 〉 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 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 isMat. 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 thatGal. • . 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 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 themſelvesJud 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 ſtepIoh 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, 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.