Light in Darkness: DISCOVERED In a Sermon preached before the Honourable House of COMMONS, November 24. 1647. being the day of their public Fast. By WILLIAM CARTER, Minister of the Gospel. Published by Order from that House. PSAL. 97. 2. Clouds and Darkness are round about him. JOHN 1. 5. The Light shineth in Darkness. LONDON, Printed By M. Simmons, for Giles Calvert, and are to be sold at the Black Spread-Eagle at the West end of Paul's. 1648. To the Honourable HOUSE of COMMONS In Parliament assembled. IN this discourse, you have the method of the Lords proceed in making his people happy; A Theme deserving a far better skill than mine to handle, and your most earnest thoughts and study; the rather since his case therein is also yours. The things belonging to our peace are seldom rightly known, either as they come from him or you; therefore we oft repine and murmur, where we should return our thanks & praises; what he calls Light and Life, we often say is Death and Darkness: Thus also things of peace & safety by you provided for us, apt we are to call by other names. The Lord himself is therefore your example, and what you expect from others he requires of you; a candid interpretation and acceptance of his actions, though whilst he answereth your prayers in righteousness, his answers for the present be displeasing to you. He doth not afflict willingly, nor grieve the children of men, yet if he answer any thing conducing to our peace, it must be somewhat of that kind, because his thoughts are not as ours, nor his ways as our ways; the light therefore is his, the darkness ours. In these our days, if ever, still hath been a time for faith this way to work; And you shall honour Christ as much by trusting him in darkness, as by working for him while 'tis day. To strengthen your hands in both, hath in this Sermon (which now also from the Press, at your command, is humbly offered to you) been the care and study of Your humble and affectionate servant in the Gospel, W. CARTER. Light in Darkness PSAL. 65. 5. By terrible things in righteousness wilt thou answer us, O God of our salvation, who art the confidence of all the ends of the earth, and of them that are afar off upon the Sea. IN the words before my Text, we have the blessedness of the Saints, enjoyed by them as dwellers in God's House, Blessed is the man whom thou choosest, and causest to approach unto thee, that he may dwell in thy Courts: we shall be satisfied with the goodness of thy House, even of thy holy Temple. The blessings from God whereby his Saints are satisfied, are therefore called the goodness of his House, because they are obtained by seeking God, which is the work and service of it. Mark 11. 17. Is it not written (saith Christ) my House shall be called of all Nations, the House of Prayer? His people are his House, Heb. 3. 6. therefore a praying people. The Psalmist therefore also in relation unto what he had to say of the goodness of his House, speaks to God under that title, vers. 2. O thou that hearest prayer, to thee shall all flesh come. In my text we have the manner, how the Lord is pleased to answer the desires of his people: and that in two things. 1. In respect of the things obtained. God will answer them, 1 By terrible things, 2 In righteousness, how terrible soever the things are; that is, 1 They shall not be without desert, Psal. 99 8. Thou answeredst them, O Lord our God, thou wast a God that forgavest them, though thou tookest vengeance of their inventions. 2 His people shall not lose but gain thereby, for all is done in answer unto their petitions. 2. In respect of the giver of them. 1 As a God of their salvation will he do it, By terrible things in righteousness wilt thou answer us, o God of our salvation. They shall be as the morning cloud (saith God of his people Israel, Hos. 13. 3.) and as the early dew that passeth away, as the chaff that is driven with a whirlwind out of the floor, and as the smoke out of the chimney; yet I am the Lord thy God from the land of Egypt, and thou shalt know no God but me▪ for there is no saviour besides me. 2 As such a God of salvation who is the confidence of all his people. Who art the confidence of all the ends of the earth, and of them that are afar off upon the sea▪ How terrible soever his answer be, his people shall have cause to trust him still. The words thus opened, I may give you the sum of them in these two conclusions. 1. That by terrible things the Lord answereth the prayers of his people. 2. That how terrible soever his answers he, yet all is done in righteousness, and he a Go● of their salvation still in what he doth, and the confidence of all his Saints and children. I shall speak to both, chief I shall insist upon the former, in handling whereof I shall touch upon the other. The point of Doctrine than is this: That by terrible Doctrine. things the Lord answereth his people's prayers. As the heavens hear the earth, and that as well by hasty Hosea 2. 21. showers and storms, as by a gentle rain; and as 1 Cor, 15. the earth hear the corn, yet that which thou sowest is not quickened except it die: so the Lord hears his people, yet many times in ways not pleasing to them at the present. O God, thou art terrible out of thy holy pl〈…〉, saith David, Psal. 68 ●5. What are these 〈…〉 es, but where God is said to hear his people? Psal. 3. 4. I cried unto the Lord with my voice, he heard me out of his holy ●ill. Psal. 18. 6. In my distress I called upon the Lord, he heard my voice out of his temple. Now, as there is comfort from these holy places, so is he terrible from thence, & that not only to his enemies, but also to his people. Thence is that speech of Moses, Exod. 15. 11. that he is glorious in holiness, fearful in praises, doing wonders. A great return of prayer was his carrying Israel out of Egypt into Canaan. I have heard their cry (saith God) and am come down to deliver them, to bring them to a land flowing with milk and honey, Exod. 3. 7, 8. But he did it so, as many a time he made all their hearts to ache; witness their afflictions multiplied ere they got out, their sad condition by the sea, their bitter expostulations and complaints against Moses, Were there no graves in Egypt? etc. Exod. 14. 11. With reference to this, the Lords answering his people thus, Moses hath that passage in his song, Glorious in holiness, fearful in praises. Consider also his proceed with them afterward: he could have brought them to the mountain of his holiness in few days; he leads them through a great and terrible Deut. 18. 15. wilderness, where were fiery Serpents, Scorpions and drought; then caused many thousands of them there to perish. All this he did in answer unto prayer; Exod. 3. 7, 8. and upon the whole it was for their advantage. Deut. 32. 10. He led him about, instructed him, and kept him as the apple of his eye. Another most remarkable return of prayer, was the coming of the Lord Christ in flesh, Malac. 3. 1. The Lord whom ye seek, shall suddenly come into his Temple, but who may abide the day of his coming, and who shall stand when he appeareth? For he is like a Refiners fire, and like Fuller's soap. Therefore is the day of his coming called a terrible day, Malac. 4. 5. Behold, I will send Eliah the Prophet, that is, John the Baptist, (Matth. 17. 12.) before the great and dreadful day of the Lord. Called again, the great and terrible day of the Lord, Joel 2. 31. applied also to the first coming of Christ by Peter, Acts 2. 16. 21. so called, partly because his coming put his people to such hard things in the world; though Christ is sweet, his Refiners fire is very terrible. Would you have an higher instance yet? Then take that of Christ himself: he prays his Father for his glory, John 17. 1. Father, glorify thy Son. His Father grants it, gave him a name Phil. 2. 9 above all names, set him at his right hand, a Prince and Acts 5. 31. a Saviour, where is fullness of joy, and pleasures for evermore. Psa. 16. 11. But ought not Christ to suffer, and so to enter into his glory? Yes; thus he answered the Lord Christ himself by terrible things: such things as made him cry so to his Father thrice, and that with tears, O my Father, if it be possible, let this cup pass from me: and, why hast thou forsaken me? And as Christ is the pattern to which his brethren are to be conformed: Rom. 8. 29. so in answering them he makes them also many times cry out as forsaken; and Father, let this cup pass, let that pass from us. Prayer makes work for prayer, the Lord in answering one bespeaks many: he will be sought to for his blessings: and, because he loves to hear his Spouse, and saith her voice is sweet, he will not suffer Cant 2. 14 a dispatch by one, but many wrestlings. jacob had prayed for his return; in his return he prays, Gen. 32. 9 yet was he put again to wrestle, vers. 24. And for a further proof of the point in hand, observe, that when he gets the fullest answer, conquers God himself; yet so, as he was touched in the hollow of his thigh, and that put out of joint. Another place for this purpose is, Psalm. 18. which is to be understood not of David only, but of the whole Church of God, a Cum David typum gerat Christi & Ecclesiae, rectè etiam ad certamina & victorias Christi, atque adeo ad totius Ecclesiae militiam in hac vita, accommodatur hic Psalmus à Pau●●, & ab aliis interpretibus. Moler. in Psal. 18. as it is applied by the Apostle, Rom. 15. 9 where he citys those words of this Psalm, v. 49. Therefore will I give thanks to thee, O God, among the heathen, to prove that the Church of God among the Gentiles, should praise his name. Now for our purpose, see what David, or the Church of God saith, vers. 6. In my distress I called upon the Lord, and cried unto my God, he heard my voice out of his temple: then the earth shook and trembled, the foundation also of the hills moved, and were shaken, because he was wroth. There went up a smoke out of his nostrils, & fire out of his mouth devoured: he bowed the heavens also and came down, and darkness was under his feet. He made darkness his secret place; the Lord also thundered in the heavens, and the highest gave his voice. All these are metaphorical b Allegoricè hic locus debet necessario capi, quia (praeterquam quod hoc Davidi evenisse in scriptures non legitur) non agic hic propheta de singula●i aliqua liberatione seorsim, sed de omnibus è manu omnium immicorum suorum. vers. 1. A 〈…〉 san 〈◊〉. expressions, whereby is set forth what terrible things God doth in the world, in answer to his people's prayers; so terrible, as that when the answer comes, the Saints themselves are in the dark as touching his proceed, even when he bows the heavens, and comes down amongst us, that is, shows himself in his glory in our deliverance, Darkness c Caligo sub pedibus ejus, id est, quod opera & viae ejus cognosci non possunt. Luther. Reas. 1. is under his feet; as the Psalmist also saith in a like case, Psal. 73. 16. I thought to understand this, (i e. his dealing with him) but it was too painful for me. The reason is given, because the Lord had answered him in such a dreadful way; when the wicked prosper (says he) all the day long am I plagued and chastened every morning, The reason why he answers thus is, Because what God doth for his people, take one thing with another, is still in order to the crucifying of the flesh: and what more terrible than such a death? We pray for pleasing things, as we imagine, but as we are flesh as well as spirit, so the flesh hath still a part in every prayer, & what we beg, is partly carnal, and upon the matter, in part, we beg we know not what. Now the answer as it comes from God, take all together, is spiritual, which is a crucifying thing to sinful flesh; hence comes in all the terror. The two sons of Zebedee desire of Christ preferment in his kingdom, Matth. 20. 20. this for the main was a good request; but see what Christ says to it, v. 22. You know not what you ask: not that in his kingdom are no proferments, or that they were altogether sinful in that petition; there was a spirit of faith in Christ, and love unto him, breathing in it; but they were partly carnal, in what they begged, therefore they understood not at what rate it must be granted; our Saviour therefore adds, Are ye able to drink of the cup that I shall drink of? and to be baptised with the baptism that I am baptised with? intimating clearly that they thought they begged a pleasing thing, but that the answer would be terrible to flesh and blood: you see the reason; they were partly carnal in their suit; the answer would be spiritual when it came. Many fastings and prayers have been in these our days, & formerly, for setting up the throne of Christ amongst us; God will answer that request, it is his promise, Psa. 2. but in ways, it may be, more spiritual than we are apt to think. This mkes his answer in that very thing, not pleasing even to those who begged it of him. You pray for pardon, that is a pleasing thing, yet rightly understood, not pleasing to the flesh; it mortifies corruption, breaks the heart, engages to an holy life: every answer from our God to us, one way or other, first or last, shall tend that way. God useth so to give good things unto his children, as withal to give himself, and show to them his heavenly glory in what is done: Jacob by wrestling conquered not his brother only, he vanquished God himself. David prayed, Psal. 18. God answered him, and so, as he Cherubinis significatum est, qui iisdem vehebatur dominum fuisse & regem quatuor cohortum seu castrorum Israelis. Quemadmodum enim principum quadrigae dominorum suorum fulgent insignibus; ita hîc Cherubini fignis Jehovae regis Tetr●rchiarum Israelis. Mede in Apoc. p. 3. 2 Cor. 12. 10 bowed the heavens and came down, he road upon the Cherub, and did fly upon the wings of the wind; i. e. he gloriously appeared unto David in his deliverance. The Cherubims we find in Scripture are still used in setting forth this glory of Christ appearing in and to his Church, Esay 6. 1. Ezek. 1. Rev. 4. 7, 8. therefore called Cherubims of glory, Heb. 9 5. Now God is terrible to sinful flesh: so fare as he appears, it dies: Jacob therefore, whilst he conquered God in prayer, himself was overcome; signified by that touch upon his thigh put out of joint, where the chiefest stress in wrestling lies: When we are weak, then are we strong; because as God appears, we die unto ourselves, and live in him. So when he bowed the heavens and came down to David, yet so, as darkness was under his feet, and he constrained to live by faith, and trust him still in darkness, notwithstanding all which God had done in his deliverance. This therefore is one reason why he answers thus, because the things we beg, though notioned by us as pleasing; yet rightly understood, as in themselves, and as they come from God, are terrible to sinful flesh. Besides what things are in themselves, the means Reas. 2 whereby they are accomplished, many times, are terrible. Thus it was with Christ: God answered him in his ascension into glory; but the best and fittest way the wise God could choose for this advancement was by sufferings: Heb. 2. 10. It became him for whom are all things, and by whom are all things, in bringing many sons to glory, to make the Captain of their salvation perfect through sufferings. When he had it in his choice, as having all things in his power, because for him and by him are all things, this was the way that best became him in wisdom to take, as best and fittest for his purpose. Thus is his dealing too with us, he finds it many times the fittest way to bring what he intends for us to pass by sufferings. Thou prayest for the death of some corruption; it may be to destroy that sin, he slays thy first born, or dearest friend, ruins thy estate, or name, o● what is dearest to thee in the world; it may be those blessings were but fuel for thy lust to feed upon, or stole away thy heart from him. The greatest spiritual preferments of his people are by sufferings; the suffering Christian many times the richest: I know thy tribulation and thy poverty, but thou art rich, said Christ to persecuted Smyrna, Rev. 2. 9 Our light affliction (says the Apostle) 〈…〉 k for us a far more exceeding and eternal ●aight of glory; 2 Cor. 4. 17. Thus Haggai 2. 7. God says he will shake all nations, and the desire of all nations shall come: Prosperity and peace are the desire of all nations; the way whereby to answer that desire, it may be, God intends, and sees must be, a long and bloody war. Thus, I say, though the things are sweet▪ the means sometimes are bitrer: this is another reason why his people are so answered by the God of their salvation. Besides all this, another reason is, because in answering Reas. 3 his people, God hath more to do, than barely to grant the thing desired: suppose the things we beg are sweet, yet what he hath besides to do, puts him upon an answer by terrible things. As for instance: 1 God hath this to do, either to make us willing to receive his blessings, or to force the things upon us; either of which puts him upon his ways of terror. Christ was prayed for long, but who was able to abide his coming? The blessing of the promised Malac. 3. land was prayed for long, but when the blessing came, they would not go in and possess the land, but speak of making Captains to return to Egypt. Numb. 14. 4. We pray for strength against a sin, yet are not willing it should die; sin is our own flesh, and every one by nature cherishes and loves it. We pray for pardon, but something to do there is, to make us willing to be pardoned; the sinful heart 2 Cor, 5. 20. would not be so engaged: His Oxen and his Fatlings are killed, but they who are invited, will not come, Mat. 22. 4. And how oft would I have gathered you (says Christ) but ye would not? Luke 13. 14. therefore what doth he? He breaks our hearts, strikes us with his poisoned arrows, sets his terrors in array against us. We pray for liberty, for deliverance, for reformation; when these are offered to us, we refuse them all, would be in bondage still, despise deliverance, and hate to be reform: one man hath this end, another that, to keep up old ways still; now therefore is he forced to administer such physic to the kingdom, as makes it sick, whereby to purge out such corruptions; or if men will still have ends, to lay his matters so, as men's ends may serve for his; which is not done, it may be, but by turning things quite up side-downe; sometimes men go right, because themselves are turned unto God; sometimes because things are turned, though they are still the same. Again, if that must be his way, to force good things upon us, as indeed what he bestows, is seldom much esteemed till it be enjoyed; therefore, many times, he stays not until we are willing, but as it were with violence puts things upon us, so he gains our hearts, and we are made to say, We could not think that Christ had been so sweet. I say, if that must be his way to force a sinner in to Christ, or force a kingdom to be healed, you will grant, he must be terrible in what he does. 2 Besides his giving of the thing desired, this also hath he to do, to sit his people for his blessings: should he bestow them presently, they would be curses, many times, not blessings to us, or cast away upon us. A man prays for comfort, it may be he not sit for comfort; he prays for such an earthly blessing, should it be granted, it might be his ruin: were the people of God altogether free from fear of enemies, it may be, they are now of such a temper, as to fall upon each other, and with as much eagerness and vigour, as they have against the common adversary; witness that bitterness and envy still amongst us; and where strife and envy is, says James 3. 16. the Apostle, there is confusion, and every evil work. Those divisions which now hinder our proceed, would mischief us much more, had we obtained our desires against our enemies: therefore now is he forced to make delays, and carry on his work by such steps, whereby to exercise his people with afflictions, thereby to bring them lower, to wear off such inordinate affections, to fit them for the mercy when it comes. Were we again in peace both from without, and with ourselves, he sees, it may be, we should love the world too well; therefore by lengthening out our trouble, he weanes us from the world: you may discern this hath a part in his delays, because a worldly spirit is a cause of our distractions; were men more single hearted for God, and less for worldly ends, the business of the kingdom would go on more smoothly: what God intends to be removed, he suffers to be cause of our afflictions. Thus was he forced to carry Israel into Canaan by the wilderness, there to wander long, & suffer much, when as he could have carried them a nearer way in few days, to humble them, to Deut. 8. 2. 16. prove them, to do them good in the latter end. He answers us by terrible things, because in Reas. 4 righteousness he doth it. By terrible things in righteousness wilt thou answer us, O God of our salvation. Such an answer David had, Psalm 18. (as you have heard) what says David thereupon, verse 20? The Lord rewarded me according to my righteousness, according to the cleanness of my hands hath he recompensed me. With the merciful thou wilt show thyself merciful; with the upright man thou wilt show thyself upright; with the froward thou wilt show thyself froward. That is, in hearing prayer he deals with persons much according as they deal with him. Three ways he answereth us in righteousness by answering by terrible things. First, by this means in bestowing mercies, he takes occasion to chastise his people for their sins, Psal. 99 8. Thou answeredst them, O Lord our God, thou wast a God that forgavest them, although thou tookest vengeance for their inventions. A poor soul begs of God an enjoyment of himself, in the comforts of his Spirit; but, it may be, walketh not so close with Christ as aught to be; is careless of his service, eaten up with worldly cares and lusts; God answers that petition, yet so, as he teaches him another lesson, makes him see and feel with sorrow what it is to sin, brings him unto those enjoyments through bitter trials and afflictions. What he doth in answering petitions, is a branch of the administration of the kingdom of Christ, who is a righteous King, A Sceptre of righteousness is the Sceptre of thy kingdom, Psal. 45. 6. True it is, that Christ hath fully satisfied his Father's justice for his people; they are without Ephes. 5. 27▪ spot or wrinkle in his sight; therefore his afflicting them for sin, is not to fill up any satisfaction unto God's eternal wrath, that was finished upon the Cross, Col. 1. 20. but for his perfecting that work, wherein he is engaged for their good; afflictions are a means whereby he trains them up, and fits them for that glorious inheritance which he hath purchased for them: therefore this his justice in his deal with them, is founded in his love, it is a Father's justice; therefore also, is a part of what he answers unto their petitions. Suppose a Father by a price redeems his son, rescues him from the justice of the law; that son is liable to his father's justice notwithstanding, is corrected by him, and the rather, because of his redemption. Thus is it with Christ, who by redemption frees us from eternal wrath, yet not to live in sin, or as we list; no, when we are taken out of the state of nature, and delivered from the curse, yet are we put into a Kingdom, that a righteous Kingdom, there to be governed, if need be, to suffer too, under the Sceptre of our king. Only take this in by way of caution; you must distinguish betwixt the justice of this Kingdom, and the justice of a Creator to his Creature, and that two ways. 1. First, in respect of the subject; the justice of this kingdom is the justice of a Father, the other of a Judge without all such engagements. A Father's justice is a rule, which he takes up in his proceed with his children, merely out of love to do them good by his rewards and punishments; should a father punish and reward without some rules of justice, he should abuse his children and himself; and yet a father cannot do, no not in justice, that in punishing, which others can, lest he wrong himself and them; yet justice notwithstanding, but a father's justice. The eternal pardon stands; yet God, as a father, hath another pardon, which sometimes he will not grant unto his children. Matth. 18. 35. He refused as to this world's punishment to forgive that sin of Moses at the waters of Meribah, Numb. 20. 12, 13. 2. In respect of the end; In the Creators' justice, the end of punishments is only the glory of the Creators' justice, in which case, summum jus est jus, and there is no sparing; therefore he stirs up all his wrath against the wicked, contends for ever with them, will be always wroth. But in the justice of this kingdom, the end of punishing is the glory of the justice of that kingdom, in which the good of the person punished is included; therefore Christ sometimes can have his end by sparing, than he spares, sometimes by less afflictions, than he takes a less, if not, he comes with seven times Levit. 26. 24. more; yet never to the full desert of any sin: Thou Psal. 103. 10. hast not dealt with us after our sins, nor rewarded us according to our iniquities. Thus, I say, this caution taken in, the Lord in his rewards and punishments amongst his subjects, deals according unto rules of justice, and answers all petitions still in righteousness, and that so, as I may add, although he frees his people from eternal wrath, yet in his righteous dispensations in this life, he punisheth his people more severely, many times, than wicked persons; he hath rods for them, which those who are his enemies, seldom or never feel; afflictions that will not fasten on a rotten unbelieving heart, the hidings of his face, wound of the spirit with apprehensious of a fathers not displeasure: seldom have we found a wicked person suffering such things as Job, struck with such poisoned arrows, the poison drinking up his spirit, besides the loss of his estate and children, with sharp diseases on his body: or as David, when he was wounded and sore broken, and roared by reason of the disquietness of his heart, no soundness in his flesh, because of his anger, nor any rest in his bones because of his sin, Psa. 38. Then here's the case, many things you beg of God, he heareth all; but in his answer he hath something to say to your sins, as well as unto you; something to your pride, your self-love, your unbelief, unfruitfulness, love of the world, want of love and tenderness ●nto his people; all which, and much more that he hath to say, must have a part in his answer to your prayers. Thus you see this is one way, wherein because he answereth in righteousness, his answer is by terrible things: should it be only by things pleasing, this could not be. 2. He answereth in righteousness by terrible things, because by this means he allots to every one the fittest portion, most for his own glory, and his people's good; such things for some are best, and most for their advantage; therefore to some he gives more, to some less, to some nothing of that which is petitioned, designing unto them a fit blessing; some he answers by denying what is begged, which also in the issue proves the sweetest answer. He intended Joshuah and Caleb a double portion in the land of promise, others in the wilderness to fall; therefore he tries the people, to see who was of such a spirit, to follow the Lord fully, Numb. 14. 2●. as Caleb did, thence he took occasion, and found ways to cut off many thousands; in all which yet he rejected not his people's prayers▪ Moses and Aaron were in the number: he carried many of them into heaven, though not into Canaan; and he saw it was for their advantage to be answered so▪ Thus, I say, he provides for every one the fittest portion; so as all this is in righteousness, how terrible soever his answer be, and none shall have occasion to complain at last, but shall acknowledge, he is righteous in all his ways, and holy in all his works: Psal. 14●. 1● Psal. ●7. 2. though clouds and darkness are round about him, that righteousness and judgement are the habitation of his throne, Psal. 97. 2. 3. In righteousness by terrible things yet further, because hereby his enemies, or false though seeming friends, are disappointed, and cut short of that which he intends for others; for whilst he answers thus, they are offended, they stumble and fall to back-slidings, and apostasies from God, and open enmity against him; which were before ordained Judas ●. to that condemnation, as the Apostle speaks upon the like occasion. Should he answer still by pleasing things, they would continue in the work, and cause of God, and so be sharers in the blessings which he intendeth for no such. Thus in bestowing Christ upon his people, because of his Refiners fire, and Fuller's soap, whom he intends for ruin, stumble at him, as a stone of offence, rejecting Luke 7. ●●. the counsel of God against themselves: therefore says the Prophet, because of his Refiners fire and Fuller's soap, who shall stand when he appears? the wicked else would stand in the judgement, I mean, in this life, and sinners in the congregation of the righteous. Now it is a righteous thing with God in answering his people, to do it so, as such may be discovered, and receive accordingly, who are unsound and false; which is not done but by his answering by terrible things: at the same time, and by the selfsame means, whereby his children are corrected, a pit is digging for the wicked, Psal. 94. 12, 13. I have stayed the longer in opening this fourth Reason of the point, because it is the second observation from the words, which would not be omitted in handling the text, I suppose you see it was not amiss to do it here. I come now to application. Use 1 Learn from hence what great necessity there is of a new and spiritual heart, in you who are entrusted in the work of God, that you may prosper in it. That great work of his, which is to be the answer of his people's prayers for this Kingdom for many ages, divine providence hath put into your hands (Honourable and worthy Senators): consider therefore what you have to do; the work is in God's hands still, more than in yours, his answer it will be as well as yours to the kingdom: the answer of God unto his people will be in terrible things; now therefore of necessity, if you miscarry not in this your service, you must be Saints, there must be a through work of God upon your souls, and you not only almost but altogether Christians: otherwise you'll meet with such rocks and stones of offence, as though you go far in a good cause, at last you will stumble and fall, so as to forsake your true interest and felicity; each man according to his temper, and sinful frame of spirit, will warp and turn aside to ways destructive and pernicious both to himself, and to the kingdom. Were it a work of another constirution, so as the prayers of the Saints had no such influence upon it, a noble and heroic spirit, which an unregenerate man may have, might carry you on and through without ●alting; but since the work is such, wherein the Church of God is so concerned, you'll meet so much of the Refiners fire, and Fuller's soap, as that which is but dross and stubble (the best of Nature's excellencies, not sanctified, are no better) cannot stand before them; nothing but the integrity and uprightness of a spiritual heart will carry you along without a fall. As for Nature's gifts of wisdom & abilities of reason, wherein, through the goodness of God, any of you most abound, so far as you are not renewed and sanctified by Christ, they are all in▪ grost by sin, a most deceitful thing, which will abuse the wisest; and by how much the stronger Heb. ●. 1● your reason is, when time serves that sin is throughly provoked, so much the more desperately will you fall; whereas a spiritual heart goes smoothly on, what ever provocation comes; it is not led aside by base and selfish ends, it lives and prospers in a fiery trial, it shrinks not in the wetting, it knows to dwell with everlasting burn; that place, (Esay 33. 14.) I suppose is meant of this world's fire; a pertinent place for this our purpose. The sinners in Zion are afraid, fearfulness hath surprised the hypocrites: who shall dwell with devouring fire? who among us shall dwell with everlasting burn? He that walketh righteously, and speaketh uprightly, he that despiseth the gain of oppression, that shaketh his hands from holding of bribes, that stoppeth his ears from hearing of blood, and shutteth his eyes from seeing of evil; he shall dwell on high, his place of defence shall be the mountainous rocks; bread shall be given him, his waters shall be sure; that is, he shall have comfort in his condition, how sad soever to the eye of reason. Shall I give you an example in this case? Take that of Saul; he was the likeliest of all the people for abilities of nature; he miscarries, he perishes in the work of God, for want of an holy heart. Take Jehu for another, he was a forward man, his heart was naught, his ends corrupt, that ruin'd his posterity, and lost him utterly the comfort of all his actions done for God: what he did against the house of Ahab, though at God's command, was by God himself returned upon his head as murder: that I suppose to be the meaning of that place, Hosea 1. 4. Thus saith the Lord, I will avenge the blood of Jezreel upon the house of Jehu. Now therefore, besides all other strong engagements to repentance, and turning unto God, the beauty and excellency of Christ, the comforts of an holy life, the sweetness of a pardon, the blessing of a quiet peaceful conscience, the glory of the life to come; see here is one, which in reason you cannot withstand. As you would the work of God should prosper in your hands, yourselves be happy in it, your names of blessed memory to all posterity; as you would not be the bvilders, who refuse that stone which God will make the head of the corner, in stead of a blessing be a curse to this kingdom, and the Christian world; amongst all your labours and unwearied travel of your souls, labour also and take pains with your own hearts, that you may believe in Christ, and turn to God, so as there be a through work upon your souls, and you Christians not only in profession, but so indeed: you who have already done it, to increase and grow up into Christ, yet to a more spiritual and heavenly temper; you who as yet are strangers to the life of God, now to begin. And let not any be afraid of such a work; it's true, the God of your salvation will answer you by terrible things; pardon of sin will break your hearts; count upon it, if Christ comes into your souls, he brings fire with him; he shall baptise you Luke 3. 15. with the holy Ghost and with fire: you shall have trials of all sorts; but all shall be in righteousness, and he a God of salvation still in all, and you shall say there is no cause you should complain against him: you shall dwell with devouring fire, dwell, that is, you shall have peace and quietness, and rest in all: therefore you see also, notwithstanding all his terrors, he is the confidence of all the ends of the earth, and of them that are afar off upon the Sea; those Seas which are the farthest off from shore, whose waves are highest, whose winds are most tempestuous and full of storms. Ask his people, see if ever any of them yet complained, he that brings two talents Matth. 2●. to four, or five to ten, only he thinks much and hardly of his service, that hath but one, and hides it in a napkin. And can any think so to escape the terrors of the Lord, by shunning of his service? if by terrible things he answereth his people, in what sort may you imagine will he answer such who are not his, who despise his counsels, cast his precepts behind Prov. 1. 25. Psa. 50. 17. their backs, and hate to be reform? If the righteou●●e scarcely saved, where shall the ungodly & the sinner appear? how will he stir up all his wrath against 1 Pet. 4 18. Psa. ●8. 38. Prov. 1. 26. them, laugh at their destruction, and mock when their fear cometh? Use 2 In pursuance of this work of God upon your souls, I shall add a second use of this point, and it is this; The God of our salvation, you see, answereth Phil. 2. 12. us by terrible things; then work out your salvation with fear and trembling. Take heed (brethren) of a careless common and profane spirit in this work; Where God is terrible you must fear before him; therefore if that be wanting, what ever is attempted or pretended in Religion, there is nothing done: if you advance one step forward in the new birth, it is an answer from God, and it is in things terrible to the flesh: his answer is a tearing of the soul up by the roots, and planting of it into Christ; a breaking of the heart in pieces by a sense of sin, a subduing of the soul to the power of his grace, a crucifying of the flesh; such things cannot be done in you, but you must fear and tremble in the work: therefore whilst you go on in your profession of religion, with common▪ careless hearts, and what you do is slightly done, as something by the by, not much regarded, all such religion can be but little worth. Some men (says the Apostle) have a form of godliness, denying the power 2 Tim. 3. 5. thereof; that is, they do as other Christians do, there is the form, but with a common, careless spirit, so as there is nothing done in power. Therefore think upon it well, and be persuaded; if this will not awaken you, that all your godliness will be in vain, know also that the issue of it will be terrible at last; it shall not be in vain, as to that mischief that will follow: such profession of religion undoes thousands; it ends in fearful backslidings and apostasies from God: you'll rest in forms a while, until at last you grow weary of your forms, and cast off all; having escaped the pollutions 2 Pet. 2. 20. of the world, that is, the grosser evils for a season, you'll be again entangled and overcome, and the latter end of such is worse than the beginning. A dangerous thing it is to be religious, and not through in the work. When Satan is cast out, and comes again Mat. 12. 44, 45. and enters, he finds his house swept and garnished; such half conversions are the sweep, and garnishings of Satan's house, whereby a soul becomes much fit for his use; he can do more mischief by apostates than by others, accordingly he comes with seven Devils worse than himself, and dwells there, that is, hath that soul faster in possession than before: all this for want of working out salvation with fear and trembling; when as it is not made a business to save the soul, and what is done, is not with care Esay 63. 17. Those that wander from the ways of God, are said to be such, whose hearts are hardened against his fear: therefore also when the Lord would show, how he would make an everlasting covenant with his people, so as ●e would not turn away from them to do them good, he says he will put his fear in their hearts, that they shall not departed from him. Jer. 32. 40. Use 3 Let this beget in you a right understanding of the Lords proceed, even when he exerciseth you with sharpest trials and afflictions; and learn to take things well from him what ever comes; by terrible things he answers you; will you think amiss of what he does in answering your prayers? were it an unnecessary trouble put upon you, there were colour for offence, but what he does in all such things it is for you; it is no more than what you beg of him with tears bespeaks; and all you see is done in righteousness and judgement. By terrible things in righteousness wilt thou answer us, O God of our salvation. Suppose he makes you walk in darkness, in a sad condition, and you see no light; yet trust Esay 50. 1●. in the name of the Lord, and stay upon your God: trust not so much to what you see in things, as what you see in him; therefore that is the counsel of the Prophet, trust in his name, stay upon him. You, it may be, have been begging comfort, healing for your souls, assurance of his love; he answers you with terrors; yet trust him still, it is an answer notwithstanding. Long have you wrestled with him for the kingdom, he answers you by earthquakes, lightning, and thunder, as David hath expressed it, Psal. 18. as you heard before, The earth shook and trembled, the foundations also of the hills moved and were shaken; the Lord thundered also in the heavens, the most high gave his voice, hailstones and coals of fire. Thus when you feel the very roots and foundatins of the kingdom to shake under you, all this is no more but towards an answer to those tears which he hath put into his bottle; your own prayers, so far as they have had a power with God, have been some cause of all these shake; and you shall see at last, how terrible soever his answer be, in righteousness he doth it, and that not only as to your deserts but, as to your advantage, and the kingdoms peace: therefore, I say, learn from hence to take things well from him, and trust him still what ever comes; be confident, though clouds and darkness are round about him, P●●. 97. ●. righteousness and judgement are the habitation of his throne: though darkness be under his feet, and you not understand his way at present, yet he bows the heavens and comes down amongst you, is the God of your salvation still. See what the Saints have done in such a case in former times. Moses in the wilderness, in those afflictions which befell the people, speaks for himself and them, Psa. 90. 1. O Lord, thou art our habitation in all generations. Little cause was there in sight so to speak; they had not where to lay their heads but in a tent, that in a wilderness, the Lord who was their shelter, all they had, broke in upon them in his wrath, consumed many thousands of the people; yet see what faith will say to this; Lord, thou art our habitation in all generations: not only in times of peace, but in the saddest seasons. So David, Psal. 38. 15. when as he roared by reason of the disquietness of his heart, in thee, O Lord, do I hope, says he, and thou wilt hear me, O Lord my God; as job says in a like condition, though he kills me, yet I'll trust him; and you see that neither of them trusted God in vain. The poor Canaanitish woman, she came begging unto Christ, and laid open her condition; at first he answered her not a word, this was terrible; when he spoke it was in terror, I am not sent (saith he) but to the lost sheep of the house of Israel, and, it is not meet to take the children's bread and cast it unto dogs; what terrible things are here? yet she goes on, Lord help me, the dogs have crumbs, she speeds accordingly, all these terrors made but way, to that which was the sweetest answer that her soul could wish; O woman great i● thy saith, be it unto thee even as thou wilt: you have the story, Matth. 15. 22. You must not take one piece of his answer, and say that is all, take all together, than you'll see the sum is this, be it unto thee even as thou wilt. Thus I say what ever terrors or afflictions come, what ever shake or tremble of the mountains, what ever lightnings or thunderings in wrath, take nothing ill from him, bate nothing of your thankfulness, nothing in your confidence and trust, nor be discouraged, you who labour in the work of God. Use 4 Observe from hence where lies your comfort and security in your proceed in the work; it lies not in a shifting off, or stepping over this or that cross you find still in the way; it lies in that the work you have in hand is Gods, and that you act according to his mind and will; as for crosses in his work, you see ye must expect them, and by shifting one, you soon may have another ten times worse. The malice and the wrath of men will swell against you, evil tongues if they have not one thing to say, will have another, they are set on fire of hell, no water upon earth will quench them; enemies james 3. 6. will multiply, & possibly renew their strength, after an ebb there comes a flood; friends also will some be false, some angry, cross and peevish; pass not for these things, your security stands not in exemption from them, in vain it is to seek it, such things must be, but here it lies, that you in uprightness and singleness of ●eart, act for God, and for your country, in carrying on his work: therefore if any thing lie heavy upon your hearts in your proceed, think not to bate your burden by sinful condescensions, or deserting of the truth, no, you shall go on and prosper because of truth, & meekness, and righteousness, even whilst your right hands teach you terrible things, against the enemies of God and of the kingdom, what ever falsehood, injury, or ingratitude you meet withal from others. And you must expect that those who serve and save a kingdom, where still are persons of all sorts, must ever act upon such terms: it is with you in this, as with the Lord himself, by answering in righteousness, you shall not answer pleasing things to all; but here's your comfort, what you do for God is under his protection, and he engaged therein much more than you. Use 5 Learn also hence, when things succeed not to your minds, not presently to blame the instruments; the terrible things, you see, come from another spring, they take their rise from God, yea from his love to you who are his people, partly from your own petitions; fret not then so much at second causes, the success of things is ordered by an higher hand; I was silent, says David, because thou Psal. 39 9 didst it, say you so too. As God hath laid his plot with circumstances put together, it is not this or that which you may think was il neglected, or il done, had it been otherwise, could shape out such an answer as the Lord intends for you at last: then murmur less at creatures, and look up more to God, the answer you expect is to be his as well as theirs. Use 6 If this be so, then dare not to be lifted up against each other, by any good success which God hath given us; great things the Lord hath done for us against our enemies; from hence we take a liberty and boldness to despise, hate, persecute, and envy one another, take heed of this, that God who answereth by terrible things, who makes darkness his secret place, his pavilion round about him dark waters Psal. 18. 11. and thick clouds of the skies, may cause, for ought you know, these liftings up to be but for a season, and occasions of a greater fall; who then may dare from what the Lord hath done, to take a liberty to despise, or set himself against his brother? You have not had your answer yet; God hath more to say; ere he hath done, his answer may be quite another thing than you imagine; something he hath to say to your sins as well as unto you, (as you have heard) among the rest, to such divisions, strife and bitterness amongst his children: when we were low, we loved better, than was no such noise of our contentions and invectives one against another which now fills our ears; and what follows? the best gifts for want of love are useless, men of good abilities are made unprofitable, like sounding brass, or tinkling Cymbals, making a noise in the 1 Cor 13. 1. world to no purpose: God sees all this, & certainly will not be silent in it. He forgave to us a debt of ten Math. 18. 27, 28. thousand talents, in all his great deliverances wrought amongst us, had he taken advantage at our sins, he had destroyed us utterly; now if we take our fellow-servants by the throat for a few pence, will he not have somewhat to say to this? then fear thus to provoke that God who answereth his Saints by terrible things. You heard before what cause from hence you have, to work out your salvation with fear and trembling; give me leave here to renew that exhortation, the rather, because one main thing intended by the Apostle in that his counsel, Phil. 2. 12. is that in their working out salvation, they should travail so in the way to life, as not to fall out by the way. He speaks to Saints, he calls them so, chap. 1. 1. says it was meat for him to think so of them all, therefore by working out salvation, he meaneth not so much their labour after their first entrance into Christ, but after those enjoyments of God which believers, in his service, in this life obtain, which is the work and business of a Christian in this world; salvation beginneth here, therefore the Church is called Heaven. So Psal. 132. 16. I Matth. 13. 31, Matth. 16. 19 will her Priests with salvation, which must be meant of something in this life. Now because he that in pursuance of a Christians work shall persecute his brother, worketh not with fear, but is insolent, bold and proud, therefore the Apostle in opposition unto all such strife among brethren, bids them work out their salvation with fear & trembling: see what he says both before and after, you'll find that is his scope; be ye like minded, says he v. 2. that is, one towards another, Rom. 15. 5. having the same love, being of one accord, of one mind, let nothing be done through strife and vainglory, but in lowliness of mind let each esteem others better than themselves, thus did Christ, says he, and lost not by it, by humbling himself he was exalted, wherefore, says he, work out your salvation with fear and trembling; he brings it in with a wherefore upon what he had said before of brotherly love and mutual forbearance, and in the words following pursues the same subject, do all things without murmur and dispute: so as I say this fear and trembling in working out salvation, he opposes, as to a common careless spirit in religion, as was showed before, so to that liberty and boldness which they took, in despising, hating and striving with each other: the truth is, these two go still together, commonness or profaneness of spirit in a Christians work, and pride or bitterness one against another. The Apostle puts them again together, Heb. 12. 14. Fellow peace with all men, that is opposed to bitterness, & holiness, that's opposed to profaneness: therefore it follows, looking diligently lest any root of bitterness springing up trouble you, and lest there be a profane person like Esau: that man was eminently guilty in them both. A bitter spirit is always Jam. 3. 14, 15. 1 Tim. 6. 20. 2 Tim. 2. 16. 1 Cor. 3. 3. in the same degree a common and profane spirit in religion, what ever zeal and forwardness may seem to be: there is much profession of religion, not so much of the fear of God, that is the cause of so much gall & wormwood nowadays. Look in what degree the true fear of God and holiness prevails, so far they will not suffer it in any soul. The Apostles reason also which he adds, is most remarkable; For (says he) it is God that worketh in you, both to will and to do of his good pleasure; intimating that it was their pride and selfe-confidence, that was the cause of all their strife, forgetting who it was that made any of them to excel; as if he should have said, Have any of you gifts, or graces, any strength or joy? God can cause those gifts to whither, he can withdraw and take away your joy and comfort, he worketh in you both to will and to do, and that of his good pleasure; therefore fear and tremble to despise each one his brother. What we do in all such bitterness and strife, we think is in pursuance of the work of God in the way to life, Joh. 16. 2. they shall think they do God service, says our Saviour; but if he be our Master, and we work for him, where is his fear Malac. 1. Rom. 14. if we despise or judge our fellow-servants? Be zealous for God, and so, as not to be bitter one against another; zeal, if not right, will turn into bitterness, and bitterness will soon kindle a false zeal. To conclude, if therefore now the Lord hath wrought for us deliverance, we take encouragement to sinne that way, besides what other dreadful things we may expect from him, lo this is one, profaneness & commonness of spirit will grow upon us, and (as the Apostle says) our religion will be in vain, James 1. 26. God shall withdraw himself, and we be short of our enjoyments of him; work we may, but no salvation will be wrought out by us; 1 john 3. 14, 15. he that loveth not his brother, abideth in death; and whosoever hateth his brother, is a murderer, and we know that no murderer hath eternal life abiding in him. FINIS. Die Jovis 25. Novembris 1647. ORdered by the Commons in Parliament assembled, That Mr. Wheeler do from this House give thanks to Mr Carter for the great pains he took in his Sermon preached yesterday at Margaret's Westminster before the House of Commons (it being a day of public Humiliation) and that he desire him to print his Sermon; wherein he is to have the like privilege in printing of it, as others in the like kind usually have had. Henry Elsinge Cler. Parl. Dom Com. I appoint Gites Calvert to print my Sermon. W. Carter.