ISRAEL'S peace with GOD BENIAMINES Overthrow. A SERMON PREACHED Before the Honourable House of COMMONS, at their late solemn Fast, August 31. 1642. By William Carter. Published by Order from that House. NEHEM. 8. 10. The joy of the Lord is your strength. LONDON, Printed for Giles Calvert, and are to be sold by Christopher Meredith at the Sign of the Crane in Paul's Churchyard. M. DC. XLII. Die Mercurij, ultimo Augusti, 1642. IT is this day Ordered by the COMMONS House of PARLIAMENT, That M. Solicitor and M. Salloway, do return thanks unto M. Carter for the great pains he took at the entreaty of the House, before the Members thereof at S●. Margaret's Westminster this day of the public Fast, and that they do entreat him from this House to Print his Sermon: And it is also Ordered and required that no man shall presume to print this Book or Sermon but he whom M. Carter shall assign under his hand. H. Elsing, Cler. Parl. D. Com. I Appoint Giles Calvert to Print the aforesaid Sermon. WILL. CARTER. TO THE HONOURABLE HOUSE OF COMMONS now Assembled in PARLIAMENT. YOur commands have hardened me, against the conscience of my poor abilities, to offer to you my two mites, one from the Pulpit, this other from the Press. The wise God is pleased to trust the treasure of his Gospel, in earthen 2 Cor. 4. 7. vessels. Such glorious and sweet discoveries of himself the Lord hath given us in it, that the weakest 2 Cor. 10. 4. may by it be helpful instruments unto the strongest. The weapons of our warfare are mighty, not from ourselves, but through God, who glorifieth strength in 2 Cor. 12. 9 weakness. This truth of his, concerning reconciliation with him, is one of the principal; by it the souls of men are overcome to do for God (' its called justification of life, 'tis 2. 11, 12. (Rom. 5. 8.) because the putting forth of spiritual life in us gins in that,) and God himself is overcome to do for men. I studied how to speak a word in season: as for a day of Fast, it is the business of that day, to make atonement; As for yourselves, of all the preparations you can make, for that great work you have in hand, it is the chief. This engageth heaven for your assistance, fits you for the work, raiseth your affections to it, continually gives a Ps. 23. 3. new and fresh increase of strength; it restores the soul, which otherwise grows weak in all its acts, by decays of nature in the body, and the guilt of sin upon the conscience; when sin is pardoned our youth returns, and Ps. 103. 5 is renewed like the Eagles: It will knit you all together in a mutual and an heavenly love. The Thebans in their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Athen. l. 3 Armies had a band of men they called sacra cohors, which consisted of such only, who were joined together in the bonds of love; these they esteemed the prime of all their strength in battle: This is the privilege of those who are at peace with God; they are an holy band, all knit together by that heavenly bond. Now the God of peace that brought again from the dead our Lord Jesus, the great shepherd of the sheep, through the blood of the everlasting covenant, make you perfect in every good work to do his will, working in you that which is well pleasing in his sight, through Jesus Christ. This is the prayer of Your daily Orator and humble servant in Christ WILL. CARTER. ISRAEL'S 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 sat there before the Lord, and fasled that day until even, and offered burnt-offerings, and peace offerings before the Lord. 27. And the children of Israel inquired of the Lord, (for the Ark of the covenant of God was there in those days. 28. And Phinehas the son of Eleazar, the son of Aaron, stood before it in those days) saying, shall I yet again go out to battle against the children of Benjamine my brother, or shall I cease? And the Lord said, go up, for to morrow will I deliver them into thine hand. IN this Chapter we have the History of the War of Israel against his brother Benjamine; The occasion of the War we have in the former Chapter, the sin about the Levites Concubine; A fact so foul, as all the Congregation of God, the men of Israel, held themselves obliged to see it punished. The like engagement was acknowledged by the people, upon supposal of a sin committed by the two Tribes and half, at the banks of jordan: Had they built that Altar, with intention to have used it in the worship, the people had been bound to war 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 took up arms, 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 go up to battle against the children of Benjamine my brother? The Lord said, go up against them. Yet the success was ill. Twice was Israel smitten by the rebels, to the loss, well nigh, of forty thousand men. Good success in war depends much upon the goodness of the cause, but not only upon that; nor is always the justice of a cause a warrant for a man to take up Arms, there must also be a lawful 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 success of that their practice. Their practice is laid down, First in general, they go to God. Then all the children of Israel, and all the people went up, and came unto the house of God, and sat there before the Lord; When Eccles. 12. 7. God's people leave this world they go to God, and when the world leaves them, that is, when crosses come, and the comforts of this life forsake them, they do the like, they go to him; Afflictions drive the wicked farther off from God, but bring his people nearer to him; Come, say they, let us return unto the Hos. 6. 1. Lord our God, for he hath torn, and he will heal 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 do any thing for God, and prosper in his work, besides that both his cause and his call must be good, himself 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 Idols, 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 do 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. If James 4. 6. my people humble themselves (saith God) and pray etc. I will forgive their sin and heal their land, 2 Chron. 7. 14. Secondly, They go to God for pardon, that was the design of their offerings: for this sacrifice was a type of Christ, offering up himself, through the eternal Spirit, unto God, that by his blood we might be purged from dead works, so the Apostle hath explained it, Heb. 9 14. Thirdly, They give up themselves in covenant with God; ●hat was the intent of their peace-offerings, the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies as well a pay-offering, or thank offering, as a peace-offering: the nature of this sacrifice we have explained, Leu. 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 vows, these two sacrifices, burnt-offerings and peace-offerings, still went together, in c●se the Lord was sought to in some great distress, judge▪ 21 4. this people was in distress 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, Again, 1 Chron. 21. 25: David was in distress because of the plague, he offers burnt-offerings and peace-offerings, and called upon the Lord: and how often do we find, how in their distress, they made vows to God, what they would do if he would help them! The Apostle therefore says if we would seek to God intime of trouble, this our peace-offering must not be omitted; Phil. 4. 6. Be careful 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; do this, says he, and the peace of God, which passeth all understanding, shall keep your hearts and minds, through Christ jesus. Well, what were the thanks this people gave to God? not only some good words, they gave themselves a living sacrifice; besides that which hath Rom. 12. 1, been 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 distress and because of this, we make a sure covenant, and write it, and our Princes, Levites, and Priests, seal unto it. Thus I say they endeavour the making of their peace with God. Secondly, They sue for his advice and counsel, Shall I yet again go out to battle against the children of Benjamine my brother, or shall I cease? Now to have desisted, when they were advanced so fare, and that at God's command, were very hard; But such is the temper of a broken heart, to be content with what appears to be the mind of God, though an occasion of an heavy cross. This suit of the people is set forth by circumstances. 1. Of place where the Ark was. 2. Of the Person by whom, Phinehas the son of Eleazar. These circumstances are brought in, I suppose, chiefly to show the time when this war fell out; it was before the Ark was taken captive by the Philistines, for (says the Text) the Ark of the covenant of God was there (that is, at the house of God, or at the Tabernacle of the Congregation) in those days, and it was in the time that Phinehas stood before it; so as however this History be here placed, at the end of this Book of judges, yet was it of more antiquity. But this I shall not need to stand upon. Thus we have the first thing in the Text, the practice of the people. The second is the success of this practice, an answer from God, in two things. First a command, go up, that is, to battle against Benjamine. From whence we may observe, How ever war be a bloody work, a civil war especially, yet in some cases it is God's 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 hosts who ordereth at his pleasure, what event shall be in any enterprise. There are (saith Solomon) many devices in the Prov. 19 21. heart of man, but the counsel of the Lord, that shall stand. Secondly the time, to morrow. God makes haste 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 wait 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 work of God doth prosper best in such men's hands, whose sins are pardoned, and whose peace is made with him. It was not the number of the forces, thirteen to one and more could carry it; 'twas Israel's repentance, his tears and fasting, his burnt-offerings and peace-offerings, that was the ruin of those wicked men. When Israel by tears and supplications first had conquered Heaven, the conquest of the Benjamites was easy, which before they found so much beyond their strength; 'tis true, God serves himself sometimes upon his enemies, and they shall do his work, but still his business prospers best with such who are his friends. Therefore do we find that when the Lord did po●nt forth to his Prophet in a vision, josuah the high Priest as the instrument, whereby he Zach. 3 1. 3, 4, 5. would do great things for his people, he sets him out as one whose sins were pardoned; That is the scope of that phrase in the vision, josua stood before the Angel of the Lord in filthy garments, and God commands them to be taken from him; so is the phrase interpreted by God himself, v 4. he said to them that stood by, take away the filthy garments from him, and unto him he said, I have caused thine iniquities to pass from thee, and I will cloth thee which change of raiment. Thus also was it with the Prophet Isaiah, what complaints Isa. 6. 5. to 8. he makes of his unfitness for the office, and employment of a Prophet! Woe is me (saith he) I am undone, because I am a man of unclean lips; God doth but assure him that his sins were pardoned, and how ready is he, and forward to the work? v. 6. one of the Seraphims touched his lips with a coal from the Altar, that is, he was touched by that Spirit of grace and life Rom. 8. 1. Heb. 1●. 1●. which is in Christ, our Altar, whereby (as the Apostle says) we are made free from the Law of sin and death, and says unto him, thy iniquity is taken away, and thy sin purged, then when God cries, whom shall I send? and who will go for us? here am I (says 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 sins 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 Samuel 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 himself had such expectations, what God would do for Israel by his hand, as we see how he mourns for Saul when God had cast him off. But this man's sins 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 quarrel,) Saul spares Agag, Exod. 17. 16. and the fattest of the cattles. Israel, in the time of his reign, 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 hide themselves in caves, in thickets, and in rocks, and high places; it is true, at the beginning of his reign, something he did, but yet, if Saul slew his thousands, David his ten thousands; and what was David? a man but of a slight appearance in comparison, but a man after Gods own heart, one that had 1 Sam 13. 14. Ps. 63 1. his sins pardoned, and could say, O God thou art my God, and of God's favour, that it was better than life to his soul; he slays Goliath 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 reign! Well, this David breaks his peace with God, and then how feeble and how weak he grows! that sin in the matter of Vriah, he confesses broke his bones, Ps. 51. 8. Again at ver. 12. see what he says, Restore to me the joy of thy Salvation, and establish me with thy free Spirit, then will I teach transgressors thy ways and sinners shall be converted to thee. David was a Prophet, but he could not teach the ways of God, until the joy of God's Salvation was restored 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 only of a war, that Israel undertook for God, yet I shall not there confine myself, but insist upon it in the general, as it is a truth in any case whatever; nor shall I so desert my Text, not only, because the truth is universal, and holds parallel in all cases, wherein we appear for God, but also, because as the Nation of the jews, was a type of the Churches of the Gospel, so such like passages of providence and deal with that people, have in them much of the mind of God, about the most spiritual affairs of the Churches of the New Testament, as we see the Apostle Paul applies that great Deliverance of the people out of Egypt, at the red-Sea, and in the Wilderness, to the Church of Corinth, 1 Cor. 10. 1. Therefore (I say) I shall handle it, as that which holds true in any work 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 pass. That it is a truth appears in this, because a man not reconciled to God, ere long, grows weary of his work; The house upon the Sand, our Saviour says, will fall; and the stony Mat. 7. 26 Mat. 13. 20. ground, that is, an heart wherein there is no through work 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 walk in them, but Hos. 14. 9 the Transgressors shall fall therein; which is an evidence, his work did never kindly prosper in his hands; that is one cause of all Apostasyes', when men will do for God, and what they do comes off with loss and disadvantage: For instance, when a man will pray, but loses of the tenderness of his heart by prayer; or hears the word, and, for a season, hears with joy, yet is the worse for hearing, or ventures himself for God, in standing for his cause, and every time with less content and comfort in his venture; in every duty driving still the Christians trade to loss; what follows upon this? At last he is discouraged quite, and saith in his heart, that he shall not do good upon the way, turns Apostate and falls away from God. Look into men's Apostasyes', you'll find this still hath been one cause thereof; Despair is ever an ingredient in that sin, 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 do for God, Heb. 10. 38. If any man draw bacl, says Heb. 10. 38. God, my soul shall have no pleasure in him. He speaks it of such persons, who come forward kindly in conversion, unto such a pitch, and then fall off. Now (says 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 rejoices over the work of his own hands upon his soul; but if he prove a knotty piece, that comes not forward in the work, resisting still the Holy Ghost, He takes no pleasure in that Act. 7, 51. Gen. 6. 3. soul, and throws him by; His Spirit shall not always strive with man; therefore the Apostle says, it is a drawing bacl to perdition, Heb. 10. 39 And thus it is with us in that we do for God, what prospers in our hands, and comes on well and kindly, 'tis a pleasure to a man to be employed about it, but if it runs cross, and thrive not with us (as, sooner or later, is the case of every man, not reconciled to God, that labours in his work) 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'll run well a while, and afterwards draw back, it is a demonstration that the work of God succeeds not well in such men's hands. Now if the Question be, what is the Reason why this is so? I answer, an account thereof we have 2. ways, partly from the nature of the work, partly from the enemies that will oppose it. From the nature of the work, because 'tis such as must have for it a man, 1. Of Courage. 2. Of Wisdom. 3. That aims at God in what he does and not himself. 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 fail; a guilty conscience fills them with amazement and confusion, if any opposition comes. We know what john did once by Herod, though he was a King, he Mar. 6. 20. feared john, as poor and despicable as he was: such is the Majesty of Truth, it sets the Patrons of it, fare above the greatest in the world. Look upon the most notorious miscarriages upon record you'll find that this was still the cause that men would not appear; when Christ was crucified, did not all forsake him? Had but a few of that unconstant multitude, which but a while before had cried Hosanna, stuck Mat. 26 31. close to Christ, in likelihood, they had delivered him; Pilat was willing to release him, but not a man or woman would appear 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 battle against thine enemies, and seest Horses and Chariots, and a people more than thou, be not afraid of them, for the Lord thy God is with thee. And what provision doth he make, ver. 8. that all the fearful might be sent away. When God would choose a Company for Gideon, many qualifications did he look at in his Judg. 7. 3. choice, but in the first place, all the fearful must be gone. Christ says, he will not own that man, that is a coward in his cause. Whosoever shall deny me, says Christ▪ before men, him will I deny before my Mar 8. 38. Mat. 10 33. Father which is in Heaven. And of those whom Christ will cast into the burning lake, when he shall be avenged of his enemies, (Revel. 21. 8) the fearful are in the first place mentioned, even before the Sorcerers, Murderers and Whoremongers. The Reason of all this is, because of that opposition the work of God will always meet with in this world; God loves this way to try his people; he knows what is in their hearts, therefore he furnishe●h his people's enemies with strength, that others may know it too, namely that how ever men that have no more but nature in them will go fare, and do much in a good cause, yet there is a principle in his people's hearts, that will go farther, such as no preferments in the world can bribe, nor any fear dishearten, such as is the same in ●oule weather as in fair, that goes through good report and ill report, that balks no duty to be done for God, what ere it cost: This God loves to make appear to be in his, therefore doth he exercise them with such oppositions in his work. Thus we see the man employed for him hath need of courage. Well, let us see what pardon of our sins and peace with God does for a man in this. What says Solomon? Pro 28. 1. The wicked flees when none pursues him, but the righteous is bold as a Lion; a guilty conscience always makes a coward. Esa. 33. 14. The sinners in Zion are afraid, fearfulness hath surprised the Hypocrites. As for the Righteous, behold their privilege at such a time, in that speech of our Saviour, (Luk. 21. 25.) There shall be distress of Nations with perplexity, men's hearts failing them for fear, and for looking after those things, which are coming on the Earth, then lift up your heads, saith Christ, for your redemption draweth nigh. The reason is, because a guilty man hath two mischiefs at once to gr●pple with, oppositions from without, and within the wrath of God upon his soul: both which put together is a burden that will wound and sink his spirit, The spirit of a man will bear his infirmities, but a wounded spirit who can bear? Prov. 18. 4. Therefore is it that the Wiseman also says: A just man falleth seven times and riseth again; whatever opposition be without, yet his heart is whole, his courage is unbroken; but, says he, a Prov 24. 16. wicked man falls into mischief; that is, being not at peace with God, he hath not wherewithal to stay his soul, but when he sinks he falls into despair, and cannot raise his spirit up again. The Heathen man could say, a man of an ill conscience, fears himself, he cannot give an account to his own soul, how can he look death in the face, the Messenger of God, the righteous judge? Inprimis reverere teipsum, was Pythagoras his rule. We read how Charles the ninth of France, after his bloody Massacre of the Protestants, was more terrible to himself, than ever he had been before to others. Thus you see this is one Reason, why the work of God doth prosper best in such men's hands whose sins are pardoned; because that peace with God will make a man courageous in his cause. 2. The work of God is such, as must have men of Heb 3. 13 wisdom in it. The enemies of God are crafty. Sin is a deceitful thing, and Satan very subtle, besides it is no easy matter to understand his work; 1 Cor. 2. 14. The natural man receives not the things of God, for they are foolishness unto him. Moreover, he that labours in his work shall ever and anon be at a plunge, Zach. 4. 7. Mountains will rise-up before Zerubbabel; in all these cases there must be wisdom. The work of God in this world is like a Ship that sails in a tempestuous Sea, that needs much skill to guide it right, and keep it on! especially is wisdom requisite in those who will be Saviour's to a people, if that be the work God would have done; our Saviour Christ is the wisdom of the Father, that makes him so able for his undertake. In a degree it holds also true in you (Honourable and Worthy Senators) whom God hath called to be Saviour's of this Kingdom; the Reason's clear, you must do it for many that will ill requite you, ingreatefull and unworthy persons, such as consider not your faithfulness nor travel, nay, even for such as will revile you, and reproach your actions, for base minded men that will do nothing for themselves; thus doth Christ, and thus must you. Now what wisdom is here requisite, whereby in the face of such discouragements in patience to possess your souls? Looking beyond these things, and so discerning how the time will be that those very mouths which now are opened against you, will speak of your renown and praise, 2 Cor. 4. 17. how the child unborn shall bless God for you, And how these afflictions, which are but for a moment, work for you a fare more exceeding and eternal wait of glory: In the mean time carrying matters so as not to give offence to God, nor so to lose with man, as to lose the cause; here I say is wisdom thus to possess yourselves with patience; therefore the Apostle having made his exhortation, to let patience have Jam. 1 4, 5 a perfect work, adds in the next words, If any of you want wisdom, let him ask of God. Wisdom always is the mother of such a daughter. Now do but consider what advantage is in point of wisdom in a pardon and in peace with God; and this second Reason of the point will also be exceeding clear. You see here Israel having made his peace with him found out a stratagem against the Benjamites, which before, either for want of courage or of prudence, or rather both, they did not use: the taking of the City by an ambush, as they did. Solomon's wiseman, so often mentioned in his Proverbes, is the holy man, and the wicked man is the fool, not only in point of spiritual, but even of moral wisdom. Gild upon the conscience, brings confusion into the soul, that brings darkness upon the understanding. A wise man always knoweth his end and scope in any business; a wicked man is not able to judge of his own ends 1 Joh. 2. or aims, he walks in darkness, says the Apostle, and knoweth not whither he goes, that is, he is not able to trace the ways of his own heart, therefore wicked men are said to be given over to an unjudicious mind, the word which is translated a reprobate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 1. 28 mind, signifies a mind void of judgement. And indeed this followeth upon the former, a spirit of fear is never severed from an unsound mind, 2 Tim. 1. 7. God hath not given us the spirit of fear, but of power, of love and of a sound mind. Prov 2. 7, 8. The Lord layeth up sound wisdom for the Righteous; lays it up for him, that is, when he is in straits, when as a man of a guilty conscience is confounded, at his wits end, as we say, then hath the righteous man such quietness of spirit, soundness and presence of mind, as he shall have the use of solid reason for his guide; Thus God lays up sound wisdom for the righteous. 3. The work of God requires a man that chief aims at God, and at his glory in what he does, it cannot prosper with self-seeking men, their own ends will either bias them, and turn them quite out of the way, or take them off. And such are those who are not reconciled to God and pardoned; we Luk. 15. see it clearly in the Prodigal, 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 God's prerogative alone to be independent, and not to serve; the happiness of creatures lies in service, the Angels 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 denied it. Now this self-love, I say, will spoil the work, that such a man shall undertake for God, Israel is an empty vine, says God, Hos. 10. 1. he brings forth fruit unto himself; the reason is, because God's ends and his will seldom or never stand together, they run counter, and one destroys 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 do; 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 says, 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. Therefore does he aim at God in all his ways, and therefore 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 man's own heart. Who ever is employed for God, must wrestle not only against flesh and blood, but against principalities and Ephes. 6. 12. powers, against the rulers of the darkness of this world, against spiritual wickednesses in high places, that is, he shall have all the power of all the Devils in Hell against him. When josua was pointed 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 (says the Apostle) but Satan hindered 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 enjoyed, even once and again, but Satan hindered us. It is his nature to be doing mischief against God, and against his work, in the hands of his people; therefore when he is cast out of men's hearts, and so cut short in that regard, he is said to be thrown down like lightning from Heaven, the hearts of men is Luk. 10. 18. that heaven from whence he is expelled, and because it is against the nature of lightning to go downward, is he in his fall compared to that: therefore also when he Mat, 8. 29 Mat. 12. 43. was cast out, he said himself he was tormented; and our Saviour saith, that being dispossessed 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 restless state wherein he is at such a time; so the same is used, jer. 17. 5. Cursed be he that maketh flesh his arm, he shall inherit the parched places of the wilderness; that is, he shall have no content or satisfaction: thus it is with Satan, therefore it followeth, seeking rest and finding none. Therefore I say, if any man be set on work for God, all the power and subtlety 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 dies. The work of God is the advancement of Jesus Christ in the world, and is not he the bane of sin. Christ is the light of the world, sin is the darkness of it; the flesh therefore fights and strives for life against him, because as he prevails that is ●●stroy'd. Therefore is it said, that when he comes into his Temple, men will not abide his coming, Mal. 3. 2. no, even those that seek it and delight in Christ, so fare as sinful flesh prevails, will not abide it, v. 1. The Lord whom ye seek, shall come to his Temple, that is, to his Church, and to the souls of men in his Gospel, for they are his Temples also, even the messenger of the covenant whom ye delight in, but who can abide the day of his coming? be it his coming into a Kingdom, or into a Congregation, or into our own souls, we Rom. 7. 22. must say as the Apostle says 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 we 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 jesus, come quickly; but the flesh, or that sinful nature, the remainders whereof are in the best, will not endure the thing. Even those that seek for reformation, will be of entertaining Christ, afraid of being reform too fare; 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 door, and cries, open to me my sister, my love, my dove, my undefiled, for my head is filled with dew, etc. 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 do this? and how shall we do that? and what distractions will this reformation cause? etc. Now whence is this? is it indeed a truth, that reformation of Religion will endamage common wealths? was it ever known that strictness in Go●s service, the most powerful preaching of the word, the truth and purity of worship ever hurt a nation? what saith Christ? By me King's reign, and Prince's 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 do 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 deal with him; there's no resisting him without an holy heart, there is no getting that without a pardon; the self same faith that justifies the person, purifies the heart, Act. 15. 9 and makes it holy; therefore the grace of Christ, is said to reign through righteousness unto life, Rom. 5. 21. Where there is no righteousness, that is, no pardon, the grace of Christ bears no sway in that soul; and then that man who still is in the gall of bitterness Act. 8. 23. and in the bond of iniquity, however for the present he may in a manner, be engaged for God, what ever is that way pretended, he will be found at last to be of Satan's party; and though he go exceeding fare in a good cause, he'll not be through in the work, and when it comes up to the main and principal, he'll fail, and that's as much as Satan wishes or desires; therefore is he said to stand at josuahs' right hand to resist him, though no doubt he wrought with both hands, because his opposition principally lies against the main and principal of the work, he passes not if you hear Sermons, so you come not near 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 Kingdom be reform, 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 fail you there. The Prince of this world cometh (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 man's design is now, Satan knows the man is his, and that in time it will be seen, yea that such a man shall do 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 Devil makes of men's apostasies, whereby men sin away their consciences, the tenderness of their hearts, the goodness of their natures, blemishing themselves in the eyes of God and men, till they grow desperate in sin and all perfidiousness, losing that very ingenuity which once they had. And besides all this, through their experience of the ways of God, becoming skilful to do mischief more than any, as we read of julian the apostate, how he did more hurt to the Church of God, than all the persecuting Emperors 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 he said that he had nothing in him, or otherwise he'll get into his heart, and so insinuate himself, and sway him by his lusts insenfibly, until he overthrows him quite, and he repent of what he did for God. Secondly, As for sin, there's no way to destroy 1 Cor. 15. 5, 6. it but by a pardon, the strength of sin is the law, that is, so long as the guilt of sin, and so the curse of the law, hath hold upon the soul, the soul is weak, and sin is strong. Therefore the Apostle says, Heb. 9 14. that the blood of Christ doth purge us from dead works, to serve the living God So long as God is looked 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 despair 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 engage 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 ungodliness and worldly lusts, and to live soberly, righteously and godly in this present world. Use 1 Thus have I finished the Reasons of the Point, and so the clearing of it: now what remains but that by way of Application, you be exhorted to the thing? The cause wherein you are engaged is just, your call to this engagement is as clear, take heed the third thing be not wanting, pardon of your sins and peace with God. Think upon the point that hath been opened. God hath put into your hands, a work of his, the greatest that hath been on foot for God in these Islands, for many hundred years, the safety, peace and welfare of the Kingdom, I may say the three Kingdoms, nay in a great degree of all the Kingdoms of the world, wherein the true Religion is professed, and that not only in respect of temporal things, but even of such as have an influence into eternity, the true Religion, the Gospel of our Salvation, God himself; take away Religion and the Gospel, 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 called you to the purging of the Land of those Locusts and Caterpillars, I mean the Romish factours now amongst us, that would not have left so Joel 1. 9 much as a meat-offering for our God; I may call them Locusts, the Scripture puts that name upon them; In the book of joel there is a Prophecy Joel 2. 11, 20. of a Northern Army, that should cause a Day of darkness and gloominess, of clouds and of thick Joel 2. 2, 3 darkness, and that the Land which was as Eden before should be as the wilderness behind it; This Army we see was a multitude of Locusts, and such like things, Joel 2. 25. I will restore to you the years that the Locust hath eaten, the Cankerworm, the Caterpillar and the Palmer worm, my great Army which I sent among you: This was verified in the Letter to the jews, the fruits of their Land were for a season spoiled by such an Army, but under the type of Joel 1. 6. & 2. 2, 3, 4 5, 6, 8. Locusts, it is a Prophecy of the mischief done to the whole world, especially to Europe, by Popish vermin, as we see, Revel. 9 where we Rev. 9 2, 7 8, 9, 10. Occidenta les Locustae sunt monachi, monia les frater culi, numerosa c●hors religiosorum, Cardinals cum tota Hierarchia pontifi●ia, Brigh. Fox. Pisc. etc. Rev. 9 10. Joel 1. 4. have the self same Locusts with the same descriptions as they are set forth in joel, compare the places and you'll say they are the same, which by Interpreters are applied to the Saracens in the East, and to the Monks and Friars, 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 design is that they may again prevail, until 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 Palmerworm left, the Locust eat, and what the Locust left, the Cankerworm eat, and what the Cankerworm left, the Caterpillar eat; And how slender was the meate-offering 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 laid upon men's souls? This work I say the Lord hath called you to, the cleansing of the land from these, and blessed be his Name, who raiseth up your hearts to undertake it; The blessing of the GOD of Heaven rest on you, your Families and Children unto all Posterity. 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; fail not to make your peace with God this day; take heed of Israel's case against the Benjamites. Me thinks I hear this sad example of Gods dealing with his people, speaking to you as the voice of joel 2. 12. God in joel, Turn ye, even to me, with all your hearts; with fasting, with weeping and with mourning, and rend your hearts and not your garments, and turn unto the Lord your God, for he is gracious, and merciful, slow to anger, and of great kindness, and repenteth of the evil; Who knows if he will return 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 do the work indeed that now you come about, who knows what God may do? What blessing he may give to your proceed? what ruin he may bring upon your enemies? Ps. 56. 8. he'll put all your tears into his bottle, and they shall do more against the rebels, than so m●ny thousand bullets from the Cannon. Or otherwise, who knows what God may do 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 do for his great Name? much cost and care and Iosh. 7. 9 travel 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 endeavours prove abortive, God looks upon them as an acceptable service to him; as we find it, Cant. 5. 2, 5, 6. when Christ had knocked, and cried unto his spouse, to open and to let him in, and she neglected, afterwards when she arose and opened the door, she could not find him, Christ had withdrawn himself, (v. 6.) yet those endeavours of the spouse were very pleasing unto Christ, and full of comfort to herself; I risen up (saith she) to open to my beloved, and my hands dropped with myrrh, and my fingers with sweet smelling myrrh, upon the handles of the lock: If God should thus withdraw himself from us, and for a season dash our hopes, it would be just, for our delays; but your endeavours, with such zeal and forwardness, to let in Christ amongst us, will be very sweet to Christ, and sweet to you; your hands drop myrrh, Isa. 49. 4. and your fingers sweet smelling myrrh upon the handles of the lock; 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 main undone, the making of your peace with God; Oh take some care and pains about that work this day; that left undone by you, may possibly undo us all; think upon the Israelites condition; God is resolved upon it, he will have the Locusts purged the land, I mean, so as they shall not hurt his people; as he resolved here, how Benjamine should smart for what he did; now what was Israel's case? had they made their peace with God at first, he might have trusted them in doing of that work, without delays; and out of love and zeal 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 do full execution upon Benjamine their brother. Thus if you make your peace with God this day, he then may trust you in this work, so as you may prevail at first, without the spilling of much blood; if not, then lest it should be done to halves, God will be put upon some such device, whereby to make you thorough in his work, and how sad and heavy that may prove who knows? Moreover, do ye not consider how God deals with people many times, according as their carriage is upon such days as these? see what he said to Israel once upon a like occasion, Exodus 33. 5. put off thine ornaments (says God,) that is, humble yourselves by fasting and prayer, that I may know what to do to thee; he speaks 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 knows but God may be at such a stand with us, and that his sentence shall go forth against, or for us, as your carriage is this very day, in turning from your evil ways, 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 pattern. 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, etc. (says God) I will forgive their sin and heal their Land; Now be persuaded 2 Chron 7. 14. therefore, and set all your strength on work, to lay yourselves low before the Lord this day; be not satisfied with outsides, with shadows or with ceremonies of repentance; Israel did not only fast, but weep, and so must you; Turn to me (saith God) with fasting and with weeping and with mourning; and for this purpose, call up to remembrance all your sins, make them to appear before you both in their number and their greatness, 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 selves such words, in your confessions, such thoughts and meditations, as may cause your souls, 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 general, which if the Lord shall throughly set home, and cause to take impression; though they are but two or three, like jonathan and his Armour-bearer midst an army of corruptions and sins, yet many more things of the like importance, towards this humbling of ourselves will come in also, and do their part upon our souls. Consider therefore sin, 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 sin, conceived in iniquity, Ps. 51. If any thing will break our hearts the thought of this will do it, this original corruption of our natures; Ps. 51. David when he set himself to humble his soul, in that his penitential Psalm, he brings in many things whereby to do it, as that his sin was against his God, Against thee, says he, have I sinned, against his knowledge, even that hidden wisdom, which the Lord had given him, but in a special manner doth he mention his Original corruption, that he brings in with an Ecce, Behold (says he) I was shapen in iniquity, and in sin did my mother conceive me. And the Apostle Paul what bitter moan he makes for this! he suffered great afflictions in his time. In stripes above measure, in prisons frequent, in deaths oft: much more he says, but never doth he so complain 2 Cor 11. 23, 24, 25. as at the mention of Original sin, Rom. 7. 24. having first discoursed how he found a Law, that when he would do well evil 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 sin, See how he cries out, O wretched man that I am, who shall deliver me from the body of this death? And there is reason for it, why the thought of this should wound so deep, a threefold mischief comes upon it, that our natures are thus sinful and corrupt. 1. It makes our persons odious and loathsome unto God; that is it which makes a Toad a loathsome thing, because poison is the nature of a Toad; poison in a Dog makes him an object of our pity, because 'tis his disease; so also sin in God's people is their disease, therefore God pities them the more, because of sin, Psal. 103 13. As a Father pitieth his children, so the Lord pitieth them that fear him; but where sin 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 man's condition, as he comes into the world (as the Prophet says) no eye pities us, but we are thrown 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, think upon it well, and let it humble us; is this a small thing in our eyes, that we by nature are a lump of filthiness, and that the God of Heaven and Earth, the righteous judge, abhors our persons? Secondly, sin being nature to us, this also follows that it works exceeding powerfully in us, so as, we are the slaves of sin, it leads us captive; what works by nature, works with power; therefore is it said that we are captivated to the Law of sin, that Rom. 7. 1. v. 23. is, to the natural working of it in us, and that we find a Law, that when we would do well, evil is present with us, that is we find an irresistible course of nature in us that way tending. The courses of nature, in Scripture are called a Law; the natural motions of the heavenly bodies, are called Ordinances of Heaven, jer. 31. 36. The nature of every creature is the Law of its creation, therefore the new nature is expressed by that phrase, The Law of God written upon the heart, jer. 31. 33. and it is called, the Law of the Spirit of life which is in Christ, Rom. 8. 2. So as this is our misery, by nature we can as well forbear to eat and and drink, or any duty that we own to nature, as forbear to sin; shall not the thought of this abase and humble us? What more unworthy of a man than slavery? No slavery to that of sin; it sets us to the basest drudgery in the world; it keeps us always at it, and it gives us nothing for our pains; What fruit had you in those things whereof ye are Rom. 6. 21 now ashamed? It puts us to an endless toil, about a base employment, and the wages that it gives is shame and death. Thirdly, since it is our nature, albeit the misery be such it brings upon us, fare beyond what we are able to express, yet we by nature are secure and feel no burden; nature is no burden: We may stand amazed to see how men endued with admirable gifts of reason, able for to judge of matters in the world, when they have heard how sin will utterly destroy them, souls and bodies, how it will be bitterness at last, and sink them into hell, yet can go on in wickedness without remorse or trouble, nay can give up themselves to such notorious ways of sin, as they can see apparently will ruin bodies and estates, without an a king conscience, I say we may be well amazed at this, but here is the reason, sin is our nature, and what ever nature gives us is no burden to us; of all mischiefs, is not this one of the greatest to be most miserable and not to feel it? this keeps a man in that his misery, all the means of grace are fruitless by it to his soul, and that which made our Saviour bleed upon the Cross, and brought him to his agony and sweat of blood, cannot obtain a tear from us, but is despised and slighted in our hearts; and thus it's with us all, so fare as we are unregenerate and sin prevails. O let the thought of this, at least in this our day of Fast, do something towards the humbling of ourselves before the Lord! 2. Consider sin in its effects and Fruits, it threw the Angels out of Heaven, Angels of light they were, job ●8. 7. jude v. 7. sin entering once upon them made them heaps of everlasting darkness and confusion, as for man it cast him out of Paradise, stripped him of his beauty, bereaved him of the right use of his reason, and fills his heart Eccls 9 3. with madness whilst he lives; the wisdom of God is foolishness unto him: it destroys the tenderness of 1 Cor. 2 7, 14 Heb. 3. 12 Ro. 1. 31 joh. 3. 36. his heart, and by degrees extinguisheth his natural affection, and eats out all good nature in him; it lays him for ever naked to the wrath and curse of God, and sinks him down to hell; that which is worst of all, it makes a man despise a pardon and to trample under foot the son 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 bosom? this do we; but shall it not afflict our souls, whilst we consider how 'tis with us, and what miseries we have brought upon ourselves thereby? if all this will not make our hearts relent, let us a little turn our thoughts upon the temporal afflictions that it brings, there we have an object of affinity with sense, which is a great advantage unto tears; Look upon the miseries of Ireland, the blood which there is spilt, by cruel, bloodthirsty and deceitful men; the doleful miseries we fear in this our Land, from war; me thinks I hear the little children, the infants now unborn, to call for tears this day from parents, trying if possibly the Lord will be entreated 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 forbidden) the ruin of our Cities, destruction of the people, corruption of Religion, loss of all that's dearest to us, and the overthrow of Kingdoms, all is the fruit of sin. Look upon it therefore in the miseries and desolations it has caused in all the world, and let it so provoke your souls to mourn before the Lord this day. 3. Let sin also be considered in the cure, The precious blood of Christ, that surely will make our hearts to yield: the blood of Abel cried against the wicked Cain, much more the blood of Christ against our sins; such is the vileness of it, as no other sacrifice but Christ could pacify the wrath of God; all the creatures in the world, Angels and men, could not make up the price of man's redemption, Psal. 49. 7, 8. None of them can by any means redeem Rom. 5. 9, 10. Gal. 3. 13, his brother, nor give unto God a ransom for him, for the redemption of the soul is precious, but, was not the holy life of Christ enough? No, he must die, and it must be a cursed death, nor will his body's death suffice, his soul must die, Isa. 53. 10. His soul Mat. 26, 38. was made an offering for sin, and v, 12. He poured out his soul 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 sin's cost Christ his blood, and shall they not cost us some tears? think upon him how he bled upon the cross, and how he hung while all was finished, and for shame let it do 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 cross for sinners, that God in whom we live and move, that makes our lives so sweet by many mercies, that pardoneth iniquity, and retaineth not his anger for ever, because he delights in mercy, that calls upon you with such tender bowels of affection, why will ye die? and will ye not be made clean? when shall it once be? that when you are converted unto life rejoiceth, when you stand it out by unbelief, weeps over you: (To you who are his people I may say,) that God who hath engaged himself to love you, and to be your portion, husband, friend and father. Well, shall not all this love of his make us relent, and mourn for sin, whereby we have abused him? shall he weep for us, and we not for ourselves? his Spirit grieveth when his people sin, what hearts have we that are so little moved for what we do against him! Thus have we dispatched the first thing in the making of our peace, this humbling of ourselves. I have stood the longer upon this, because it is a principal 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; therefore we find it in the first place called Leu. 23 27 2 Chro. 7. 14. for by God in days of Fast, and the first thing put in practice here by Israel his people. The second is, our fleeing unto Christ for pardon, let Jer. 31. 32, 33. Ps. 89. 33, 34. Ps. 16. 5. Eph. 5. 32. Joh. 15. 15. Isa. 9 6. Act. 8. 36. this also be a part of this day's work. Are we sensible in any measure of the misery of sin, and weight of God's eternal wrath? let us then stir up ourselves to take hold of his mercy which he freely offers; let every one of us thus reason with himself, as once the Eunuch said to Philip, lo here is water, what hinders me to be baptised? so let us say, see, here is a Christ, a Saviour, a pardon offered, why should not I believe? a fountain for sin and for uncleanness, 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 eternal, should I not have done it? how much rather when he saith, wash and be clean, believe and be saved? and why should I defer a work of such importance, that may now be done more easily than ever, should I live a thousand years, since every day without repentance adds something to the hardness of my heart; and why do I neglect eternity, and dote upon these transitory things below? when Jesus Christ hath shed his blood for pardon, why do I refuse to sue it out? thus let us plead, and overcome ourselves, and run to Christ for mercy and forgiveness: nor do I speak 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 renewed; and it is the business 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 yourselves in Covenant with God, that is the peace offering or thank offering he expects this day, even yourselves given up to him a living Rom. 12 1 Rom. 6. 13. sacrifice, your members as instruments of righteousness to God, to be possessed by his Spirit, to be governed by his will; give up your hearts into his hands, and let him work 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 work, and let him bring into your souls, the strongest cosolations of his Spirit, do not put them by, however heretofore you have neglected this salvation, yet now betake yourselves to Christ, and venture life and soul, 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 persuade your hearts to do it! You especially that never tasted of the sweetness of a pardon; God is about to do 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 souls. And why should any heart refuse? what is the cause? do we doubt his willingness to pardon? he is more ready to embrace than we to come. Have you not considered what complaints he made about his casting off an unrepenting, apostatising people? Hos. 11. 8. How shall I give thee up O Ephraim (says God?) how shall I make thee as Admah? how shall I set thee as Zeboim? that is, as the Cities which the Lord destroyed with Sodom and Gomorrha: My heart is turned within me, my repentings are kindled together, he says as much of you that stand demurring, and pretending, yielding to the secret desperate misgivings of an unbelieving heart; whilst you cry out, O how shall God accept of us? he cries as fast, how shall I cast off such a people, such a soul? doth he not entreat you to be reconciled? what can you desire more? 2 Cor. 5. 20. We are Ambassadors for Christ, as though God did beseech you by us; we pray you in Christ's stead, be ye reconciled to God. Do ye think there's no contentment in the ways of God, and you must live a sad uncomfortable life? like those in Malachy, that say, It is in vain to serve the Lord, and what profit is it? Is Mal. 3. 14. this the matter? then what think you of all those glorious things the Scripture speaks of, joy unspeakable 1 Pet 1. 8. 1 Cor 2. 9, 10. and full of glory; that which neither eye hath seen, nor ear heard, nor hath entered into man's heart to conceive, what God hath prepared for them that love him, and reveals unto his people by his Spirit? what think you of Christ? did he die to delude his people with Joh. 6. 55. a fancy? no, they know his flesh is meat indeed, and his blood drink indeed. Ask among the Saints, if ever any of his servants yet, repent him of his condition or employment; they'll tell you, that the comforts which they have in Christ, are more worth than a world of sensual delights. 'Tis true some prove Apostates, They went out from us, but they were 1 Joh. 2. 19 not of us (says the Apostle john,) if they had been of us, they had no doubt continued with us. Do but try once if it be not thus, taste and see, as the Psalmist says, that the Lord is good: You are like to Solomon's 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 esteem, 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 ways so sweet as now you find them; then you'll say that all his ways are pleasant, and his commandments sweeter than the Pro. 3. 17. Ps. 19 10. honey and the honey comb. Be persuaded therefore 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 strait gate; the Apostle Paul says of himself, that when he would do well, evil was present with him; it is the case of all the Rom. 7. 21. Saints of God; you heard before, the sin of our own hearts will certainly oppose, in any thing we do for God: Set therefore to the work, and drive along the heart with violence; say not, you shall ne'er do good upon't, because you find yourselves so listlesse and so backward, make once your peace with God, this work shall also prosper in your hands, even the destruction of your sins, and cleansing of your hearts from wickedness; God shall disarm that wicked and malignant party in your souls; the strong holds of sin 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 carnal reasonings, and to bring into captivity every thought, to the obedience of Christ, he'll help your infirmities, he'll teach you how to pray, and what to pray for, he'll perform all things for you, he'll dwell in your hearts, and the spirit of life which is in Christ, shall make you free from the law of sin 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 despised his mercies many years, and would not be reform, the things which belong unto your peace, how ready Christ is to receive you, how sweet his embraces are, how helpful to you in his service. And me thinks in case you should forget your own soul, your love unto your country, your desire of a good success of that great work you have in hand, should even engage you not to rest until ye find your sins are pardoned, and Christ is yours; this gives increase of fortitude and wisdom, it makes you to be employed for God, fit to encounter Satan and histroopes, and to resist the sin of your own hearts; that will betray you, and the cause, if it be suffered; but whenas together with so great a blessing, the salvation of your soul, and life eternal is comprised, what heart would not be gained by such an argument? and who knows but some of you the Lord hath thus engaged in his work, that so by being thus, as it were, constrained to seek him, you may be brought to his acquaintance, and an happy closing with him to eternal bliss and glory; otherwise, suppose you have the day, yet, if what hath been said will not prevail, and you neglect your peace with God, alas, when you shall stand before the righteous Judge of all, how sadly will the soul complain? 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 hazards did I run, such noble acts I did, such honour and renown I got, but now I see I perish, and must for ever lie in hell. O what pity is it, such as do such things for God should not be saved! what shall it profit a man if he gains the whole world and lose his own Mar. 8. 36. foul? And let me add yet one thing more, either make your peace with God this day, or else this work which here you are about, will no way prosper with you; this your coming 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 tenderness of your hearts, and set yourselves at greater distance from repentance: You heard before what God says by his Prophet; The ways of the Lord are right, and the Hos. 14. 9 righteous shall walk in them, that is, they shall go 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 doom: I will stay no longer in this exhortation, the Lord persuade your hearts to listen to it! Use 2 Is it so, that the work of God doth prosper best in those men's hands, whose peace is made with him? then having made your peace, take heed that in your doing of his work it be not broken. It is true, that ordinarily what care you take in seeking to be reconciled, you'll take to keep it being gotten, because thereby your strength and resolution will increase, the having of a pardon, teacheth us to prise it; therefore I said before, that such the Lord may trust in doing of his work; but yet because of humane frailty, since there is flesh as well as spirit in the best, there is also place for this advice, beware that what ye do for God, ye do it so as you offend him not in doing of it. Three ways 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 yourselves, 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 means not them, it's meant in matters of faith, that no man should impose upon us by his own, or any man's 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 adds the reason, v. 9 for, says he, ye have one Master even Christ, that is, his word must be the bottom of your faith, and all 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Id est, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ye are brethren, that is, in point of being Masters over one an others faith and conscience, ye are all equal 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 personal respects which might carry it with men, and he forbids them all; not that these titles are unlawful, but not lawful in this way, namely, by any personal 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 which is their due, as sitting in Moses chair; 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, do not soon reject what such shall say; if they go cross to our opinions, let it be a strong inducement to examine, and to search into the matter further: too apt we are to dote upon our own conceptions; but make them not the ground or bottom of your faith; No, if many learned men agree upon a thing, Rom. 14. 5, 23. yet receive it neither to your practice nor belief, because they say 'tis so, until yourselves are able to discern it; use counsels as Counsellors and as helps, use them not as Lawgivers to your faith: or otherwise, if that were the way that God would have us take, to pin our faith upon our teachers, than he that is Mat. 15. 24. misled must be excused, no (says our Saviour) if the blind lead the blind, both shall fall into the ditch. Nay it would follow that the Lord hath given to us in vain, our reason and abilities to judge; the Apostle says, the spiritual man judgeth all things, 1 Cor. 2. 15. again 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 Angel from Heaven preach any other Gospel unto you▪ then that which we have preached unto you, let him be accursed: how should they know what is preached, or whether it's another Gospel, if they try it not? and if they ought to try it, ought they not to judge it also? Yea, the Apostle says, the Preacher shall be judged accursed: nor doth it belong to Ministers alone, the Apostle speaks it to the Churches of Galatia, and to all believers; as also that Gal. ●. 2. command is universal, 1 joh. 4. 1. Believe 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 fail in this, this very thing hath done to him a world of injury already; it is the pillar upon which the Popish religion stands; take away that which they call the authority of their Church, let men allow themselves Jud 16. 29. the use of reason, and not be compelled to see with other men's eyes, and not their own, it will be like to Sampsons' removal of the pillar, which brought down the house upon the Philistines; 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 appear 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 do 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 pinned, therefore 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 ourselves. I have been 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 selves; saving is losing in this case, you lose what you think to save and lose him too: when God shall bring you to an hour wherein by your estates, or by your persons, you may stand him insome stead, say not so much, father spare me from this hour, spare me in this cross, dispense with me in that, and let me step joh 12● 27, 28. it over, i'll take up the next, say as our Saviour did, for this cause came I to this hour, to these abilities, to such a fitness, to this opportunity, that I might be his instrument to do his work, to advance his Gospel, the 〈◊〉 Christ, the glory of his Name; say, Father, glorify thy Name, thy Power in supporting, Joh. 12. 27, 28. thy Mercy in forgiving, thy Wisdom 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 powerful, so faithful to his people. 3. Do 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 do, or have already done. Cursed is he that doth the work of God negligently, Jer. 48. 10. I speak not this to accuse, but to warn you of a rock where many have, and we are very apt to split and suffer shipwreck 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 dear: You know what once was said of Caleb, Num. 14. 24. My servant Caleb (says 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 possess 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 ways hath he delivered you, what great things hath he done for you, and for the Kingdom? I conclude all with that exhortation of the Apostle, 1 Cor. 15. 8. Be ye steadfast, unmoveable, always abounding in the work of the Lord, for as much as you know that your labour shall not be in vain in the Lord. FINIS.