Ghost He takes no pleasure in that Act. 7 51. Gen. 6. 3. soule and throwes him by His Spirit shall not alwaies strive with man therefore the Apostle saies it is a drawing backe to perdition Heb. 10. 39. And thus it is with us in that we doe for God what prospers in our hands and comes on well and kindly 't is a pleasure to a man to be imploy'd about it but if it runs crosse and thrive not with us as sooner or later is the case of every man not reconcil'd to God that labours in his worke we take no pleasure in it and cast it by This therefore being found to be the case of such in labouring for God that they 'l runne well a while and afterwards draw back it is a demonstration that the worke of God succeeds not well in such mens hands Now if the Question be what is the Reason why this is so I answer an account thereof wee have 2. wayes partly from the nature of the worke partly from the enemies that will oppose it From the nature of the worke because 't is such as must have for it a man 1. Of Courage 2. Of Wisedome 3. That aimes at God in what he does and not himselfe 1. The work of God requires courage in a man much more oft times is lost for want of fortitude than of strength The enemies of Christ are base and cowardly their cause is such as makes their hearts to faile a guilty conscience fills them with amazement and confusion if any opposition comes We know what Iohn did once by Herod though he vvas a King he Mar. 6. 20. feared Iohn as poore and despicable as he was such is the Majesty of Truth it sets the Patrons of it farre above the greatest in the world Looke upon the most notorious miscarriages upon record you 'l finde that this was still the cause that men would not appeare when Christ was crucified did not all forsake him Had but a few of that unconstant multitude which but a while before had cry'd Hosanna stucke Mat. 26 31. close to Christ in likelihood they had deliver'd him Pilat was willing to release him but not a man or woman would appeare for him Therefore is it that the Lord is so exceeding earnest with his people to be valiant Deut. 20. 1. When thou goest out to battell against thine enemies and seest Horses and Chariots and a people more then thou be not afraid of them for the Lord thy God is with thee And vvhat provision doth he make ver 8. that all the fearefull might be sent away When God would choose a Company for Gideon many qualifications did he looke at in his Judg. 7. 3. choyce but in the first place all the fearefull must be gone Christ sayes he will not owne that man that is a coward in his cause Whosoever shall deny me sayes Christ before men him will I deny before my Mar 8. 38. Mat. 10 33. Father which is in Heaven And of those vvhom Christ will cast into the burning lake vvhen he shall be avenged of his enemies Revel 21. 8 the fearfull are in the first place mentioned even before the Sorcerers Murtherers and Whoremongers The Reason of all this is because of that opposition the worke of God vvill alwayes meet vvith in this vvorld God loves this vvay to try his people he knowes vvhat is in their hearts therefore hee furnisheâ—h his peoples enemies vvith strength that others may know it too namely that how ever men that have no more but nature in them vvill goe farre and doe much in a good cause yet there is a principle in his peoples hearts that will goe farther such as no preferments in the world can bribe nor any feare dishearten such as is the same in â—oule vveather as in faire that goes through good report and ill report that baulkes no duty to be done for God what ere it cost This God loves to make appeare to be in his therefore doth he exercise them with such oppositions in his vvorke Thus vvee see the man imploy'd for him hath need of courage Well let us see vvhat pardon of our sins and peace vvith God does for a man in this What sayes Solomon Pro 28. 1. The wicked flees when none pursues him but the righteous is bold as a Lyon a guilty conscience alwayes makes a coward Esa 33. 14. The sinners in Syon are afraid fearefulnesse hath surprized the Hypocrites As for the Righteous behold their priviledge at such a time in that speech of our Saviour Luk. 21. 25. There shall be distresse of Nations with perplexity mens hearts failing them for feare and for looking after those things which are comming on the Earth then lift up your heads saith Christ for your redemption draweth nigh The reason is because a guilty man hath two mischiefes at once to grâ—pple with oppositions from vvithout and vvithin the vvrath of God upon his soule both vvhich put together is a burthen that vvill vvound and sinke his spirit The spirit of a man will beare his infirmities but a wounded spirit who can beare Prov. 18. 4. Therefore is it that the Wise-man also sayes A just man falleth seven times and riseth again vvhatever opposition be without yet his heart is vvhole his courage is unbroken but sayes he a Prov 24. 16. wicked man falls into mischiefe that is being not at peace vvith God he hath not vvherewithall to stay his soule but vvhen he sinkes he falls into despaire and cannot raise his spirit up againe The Heathen man could say a man of an ill conscience feares himselfe he cannot give an account to his owne soule how can he looke death in the face the Messenger of God the righteous Iudge Inprimis reverere teipsum vvas Pythagoras his rule Wee reade how Charles the ninth of France after his bloudy Massacre of the Protestants vvas more terrible to himselfe then ever he had beene before to others Thus you see this is one Reason vvhy the vvorke of God doth prosper best in such mens hands vvhose sins are pardoned because that peace vvith God will make a man couragious in his cause 2. The vvorke of God is such as must have men of Heb 3. 13 vvisdome in it The enemies of God are crafty Sin is a deceitfull thing and Satan very subtill besides it is no easie matter to understand his vvorke 1 Cor. 2. 14. The naturall man receives not the things of God for they are foolishnesse unto him Moreover he that labours in his vvorke shall ever and anon be at a plunge Zach. 4. 7. Mountaines will rise-up before Zerubbabel in all these cases there must be vvisdome The vvorke of God in this vvorld is like a Ship that sayls in a tempestuous Sea that needes much skill to guide it right and keepe it on especially is vvisdome requisite in those vvho vvill be Saviours to a people if that be the vvorke God vvould have done
ISRAELS peace with GOD BENIAMINES Overthrow A SERMON PREACHED Before the Honourable House of COMMONS at their late solemne Fast August 31. 1642. By William Carter Published by Order from that House NEHEM 8. 10. The joy of the Lord is your strength LONDON Printed for Giles Calvert and are to be sold by Christopher Meredith at the Signe of the Crane in Pauls Church-yard M. DC XLII Die Mercurij ultimo Augusti 1642. IT is this day Ordered by the COMMONS House of PARLIAMENT That M. Sollicitour and M. Salloway doe returne thanks unto M. Carter for the great pains he took at the intreaty of the House before the Members thereof at Sâ— Margarets Westminster this day of the publike Fast and that they doe intreat him from this House to Print his Sermon And it is also Ordered and required that no man shall presume to print this Booke or Sermon but he whom M. Carter shall assigne under his hand H. Elsynge Cler. Parl. D. Com. I Appoint Giles Calvert to Print the afore-said Sermon WILL. CARTER TO THE HONOVRABLE HOVSE OF COMMONS now Assembled in PARLIAMENT YOur commands have hardened me against the conscience of my poore abilities to offer to you my two mites one from the Pulpit this other from the Presse The wise God is pleased to trust the treasure of his Gospell in earthen 2 Cor. 4. 7. vessells Such glorious and sweet discoveries of himselfe the Lord hath given us in it that the weakest 2 Cor. 10. 4. may by it be helpfull instruments unto the strongest The weapons of our warfare are mighty not from our selves but through God who glorifieth strength in 2 Cor. 12. 9. weakenesse This truth of his concerning reconciliation with him is one of the principall by it the soules of men are overcome to doe for God ' its called justification of life T it 2. 11 12. Rom. 5. 8. because the putting forth of spirituall life in us begins in that and God himselfe is overcome to doe for men I studied how to speake a word in season as for a day of Fast it is the businesse of that day to make attonement As for your selves of all the preparations you can make for that great work you have in hand it is the chiefe This ingageth heaven for your assistance fits you for the worke rayseth your affections to it continually gives a Ps 23. 3. new and fresh increase of strength it restores the soule which otherwise growes weake in all it's acts by decayes of nature in the body and the guilt of sinne upon the conscience when sinne is pardoned our youth returnes and Ps 103. 5 is renewed like the Eagles It will knit you all together in a mutuall and an heavenly love The Thebans in their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Athen. l. 3 Armies had a band of men they called sacra cohors which consisted of such only who were joyn'd together in the bonds of love these they esteem'd the prime of all their strength in battell This is the priviledge of those who are at peace with God they are an holy band all knit together by that heavenly bond Now the God of peace that brought againe from the dead our Lord Jesus the great shepheard of the sheep through the blood of the everlasting covenant make you perfect in every good worke to doe his will working in you that which is well pleasing in his sight through Jesus Christ This is the prayer of Your daily Oratour and humble servant in Christ WILL. CARTER ISRAELS Peace with GOD Benjamines overthrow JUDGES 20. 26 27 28. VERS 26. Then all the children of Israel and all the people went up and came unto the house of God and wept and sate there before the Lord and fasled that day untill even and offered burnt-offerings and peace offerings before the Lord. 27. And the children of Israel inquired of the Lord for the Arke of the covenant of God was there in those dayes 28. And Phinehas the son of Eleazar the son of Aaron stood before it in those dayes saying shall I yet againe goe out to battaile against the children of Benjamine my brother or shall I cease And the Lord said goe up for to morrow will I deliver them into thine hand IN this Chapter we have the History of the Warre of Israel against his brother Benjamine The occasion of the Warre we have in the former Chapter the sinne about the Levites Concubine A fact so foule as all the Congregation of God the men of Israel held themselves obliged to see it punished The like ingagement was acknowledged by the people upon supposall of a sinne committed by the two Tribes and halfe at the bankes of Iordan Had they built that Altar with intention to have used it in the worship the people had been bound to warre against them as we see in that they make the case to be the same with that of Achan and of Peor Josh 22. 17 20. The cause here for which the people tooke up armes was just and their call was good it was from God besides what they had for it of the mind of God either by precept or example the Lord did countenance the action by an Oracle from Heaven vers 18. â—3 Shall I goe up to battell against the children of Benjamine my brother The Lord said goe up against them Yet the successe was ill Twice was Israel smitten by the rebells to the losse well nigh of forty thousand men Good successe in warre depends much upon the goodnesse of the cause but not only upon that nor is alwayes the justice of a cause a warrant for a man to take up Armes there must also be a lawfull call both these are not enough to bring an happy issue That we shall see in the Text in which we have two things First the practice of the people upon their being beat and put to flight the second time Secondly the successe of that their practice Their practice is laid downe First in generall they goe to God Then all the children of Israel and all the people went up and came unto the house of God and sate there before the Lord When Eccles 12. 7. Gods people leave this world they goe to God and when the world leaves them that is when crosses come and the comforts of this life forsake them they doe the like they goe to him Afflictions drive the wicked farther off from God but bring his people nearer to him Come say they let us returne unto the Hos 6. 1. Lord our God for he hath torne and he will heale us he hath smitten and he will bind us up Secondly in particular in two things First they labour the making of their peace with God which all this while they had neglected which neglect was the cause why God did not assist them A man that would doe any thing for God and prosper in his worke besides that both his cause and his call must be
18. that heaven from whence he is expel'd and because it is against the nature of lightning to go downward is he in his fall compar'd to that therfore also when he Mat 8. 29 Mat. 12. 43. was cast out he said himself he was tormented and our Saviour saith that being dispossest he walks in dry places seeking rest and finding none not but that the dry and wet are both alike to him but it is a phrase fitted to our apprehensions signifying that discontent and restlesse state wherein he is at such a time so the same is used Ier. 17. 5. Cursed be he that maketh flesh his arme he shall inherit the parched places of the wildernesse that is he shall have no content or satisfaction thus it is with Satan therfore it followeth seeking rest and finding none Therfore I say if any man be set on work for God all the power and subtilty of Satan and his wicked instruments are set against him Secondly He that is employed for God shall have the sin of his own heart against him sin hath reason for it because the works of God are ' its destruction where his work prospers woe to sin it fades and dyes The work of God is the advancement of Jesus Christ in the world and is not he the bane of sinne Christ is the light of the world sin is the darknesse of it the flesh therfore fights and strives for life against him because as he prevailes that is â—â—stroy'd Therfore is it said that when he comes into his Temple men will not abide his comming Mal. 3. 2. no even those that seek it and delight in Christ so farre as sinfull flesh prevailes will not abide it v. 1. The Lord whom yee seek shall come to his Temple that is to his Church and to the souls of men in his Gospell for they are his Temples also even the messenger of the covenant whom ye delight in but who can abide the day of his comming be it his comming into a Kingdom or into a Congregation or into our own souls we Rom. 7. 22. must say as the Apostle sayes in a like case I delight in the law of God after the inward man but I see another law in my members warring against the law of my mind so wee delight in Christ after the inward man the spirit indeed is willing the spirit Rev. 22. 17. and the bride say come yea come Lord Iesus come quickly but the flesh or that sinfull nature the remainders whereof are in the best will not indure the thing Even those that seek for reformation will be shie of entertaining Christ afraid of being reformed too farre thence are those pretences that are made against it that carriage of the Church to Christ Cant. 5. 2. seems to be ours at this day He knocks at the dore and cryes open to me my sister my love my dove my undefiled for my head is filled with dew c. No she had put off her coat and how should she put it on she had washed her feet and how should she defile them so say we how shall we doe this and how shall we doe that and what distractions will this reformation cause c. Now whence is this is it indeed a truth that reformation of Religion will endamage common wealths was it ever known that strictnesse in Goâ—s service the most powerfull preaching of the word the truth and purity of worship ever hurt a nation what saith Christ By me Kings raigne and Princes degree justice No no beloved Pro. 8. 15. these are but excuses arising from the sin of the hearts of men what ever you would doe for God ye shall be sure to have all the strength of the sin of your own hearts against you in it You will say suppose all this be true that sin and Satan will oppose yet how is this a reason of the point in hand I answer yes because in both these cases such persons only who are pardoned and reconciled to God are able to withstand this opposition First for Satan 't is not every man can deale with him ther 's no resisting him without an holy heart there is no getting that without a pardon the selfe same faith that justifies the person purifies the heart Act. 15. 9. and makes it holy therfore the grace of Christ is said to reigne through righteousnesse unto life Rom. 5. 21. Where there is no righteousnesse that is no pardon the grace of Christ beares no sway in that soule and then that man who still is in the gall of bitternesse Act. 8. 23. and in the bond of iniquity however for the present he may in a manner be ingag'd for God what ever is that way pretended hee will be found at last to be of Satans party and though he goe exceeding farre in a good cause he 'l not be through in the work and when it comes up to the main and principall he 'l faile and that 's as much as Satan wishes or desires therfore is he said to stand at Iosuahs right hand to resist him though no doubt he wrought with both hands because his opposition principally lyes against the main and principall of the work he passes not if you heare Sermons so you come not neare to God in hearing which is the main thing in the duty or if ye pray and draw not near to God in prayer or if the Kingdome be reformed so Religion may be still corrupt he passes not so much now I say when once ye come unto the main in any kind that man will faile you there The Prince of this world commeth says Christ and he hath nothing in me Joh. 14. 30. If a man be unregenerate and hath no hold upon the covenant of grace Satan then hath something in him nay all that 's in him is his own and what ever the mans design is now Satan knows the man is his and that in time it will be seen yea that such a man shall doe him better service than another can and so much the more by how much he seemed at the first to be against him We see what use the Divell makes of mens apostasies whereby men sin away their consciences the tendernesse of their hearts the goodnesse of their natures blemishing themselvs in the eyes of God and men till they grow desperate in sin and all perfidiousnesse losing that very ingenuity which once they had And besides all this through their experience of the wayes of God becomming skilfull to doe mischiefe more than any as we reade of Iulian the apostate how he did more hurt to the Church of God then all the persecuting Emperours that were before him And there is no way for a preventing this but by building upon the Mat 7. 24. rock the house built upon the sand will surely fall and the fall thereof is great Let a man get into Christ get pardon get peace with God and as for Satan he shall
have him in some measure at a distance as our Saviour had when hee said that hee had nothing in him or otherwise he 'l get into his heart and so insinuate himself and sway him by his lusts insenfibly untill he overthrows him quite and he repent of what he did for God Secondly As for sin ther 's no way to destroy 1 Cor. 15. 5 6. it but by a pardon the strength of sin is the law that is so long as the guilt of sin and so the curse of the law hath hold upon the soul the soul is weak and sin is strong Therfore the Apostle sayes Heb. 9. 14. that the blood of Christ doth purge us from dead works to serve the living God So long as God is look't upon as one not reconciled what heart can any man have to his service what man will suffer or will venture any thing for one whom he accounts his enemy the secret despaire of his acceptance or of ever doing good upon 't will lay him naked to the power of the sin of his own heart to keep him off and to ingage hâ—m quite the other way It is a pardon that destroys our sins Titus 2. 12. The grace of God which bringeth salvation appearing teacheth us to deny ungodlinesse and worldly lusts and to live soberly righteously and godly in this present world Vse 1 Thus have I finished the Reasons of the Point and so the clearing of it now what remaines but that by way of Application you be exhorted to the thing The cause wherein you are ingaged is just your call to this engagement is as cleare take heed the third thing be not wanting pardon of your sinnes and peace with God Thinke upon the point that hath beene opened God hath put into your hands a worke of his the greatest that hath been on foot for God in these Islands for many hundred yeares the safety peace and welfare of the Kingdome I may say the three Kingdomes nay in a great degree of all the Kingdomes of the world wherein the true Religion is profest and that not onely in respect of temporall things but even of such as have an influence into eternity the true Religion the Gospell of our Salvation God himselfe take away Religion and the Gospell and our God is gone 2 Chron. 15. 3. Israel was without the true God when he was without a teaching Priest and without the Law God hath call'd you to the purging of the Land of those Locusts and Caterpillars I meane the Romish factours now amongst us that would not have left so Joel 1. 9. much as a meat-offering for our God I may call them Locusts the Scripture puts that name upon them In the booke of Ioel there is a Prophesie Joel 2. 11 20. of a Northerne Army that should cause a Day of darkenesse and gloominesse of clouds and of thicke Joel 2. 2 3 darknesse and that the Land which was as Eden before should be as the wildernesse behind it This Army we see was a multitude of Locusts and such like things Joel 2. 25. I will restore to you the yeares that the Locust hath eaten the Canker-worme the Caterpillar and the Palmer worme my great Army which I sent among you This was verified in the Letter to the Iewes the fruits of their Land were for a season spoyl'd by such an Army but under the type of Joel 1. 6. 2. 2 3 4 5 6 8. Locusts it is a Prophesie of the mischiefe done to the whole world especially to Europe by Popish vermine as wee see Revel 9. where wee Rev. 9. 2 7 8 9 10. Occidenta les Locustae sunt monachi monia les frater culi numerosa câ—hors religiosorum Cardinales cum tota Hierarchia pontifiâ—ia Brigh Fox Pisc c. Rev. 9. 10. Joel 1. 4. have the selfe same Locusts with the same descriptions as they are set forth in Ioel compare the places and you 'l say they are the same which by Interpreters are applyed to the Saracens in the East and to the Monkes and Fryars and whole Popish Hierarchy in these Western Kingdoms it is true the time of thejr chiefest power is past as it is said Their power should continue for such a time yet multitudes we have amongst us still and the designe is that they may againe prevaile untill there be not left so much as a meat-offering for God 't is not long since we had experience how they grew upon us so as what the Palmer-worme left the Locust eat and what the Locust left the Canker-worme eat and what the Canker-worme left the Caterpiller eate 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 layd upon mens souls This work I say the Lord hath call'd you to the cleansing of the land from these and blessed be his Name who rayseth up your hearts to undertake it The blessing of the GOD of Heaven rest on you your Families and Children unto all Posteritie Well would you prosper in this work then say not it 's enough that both your cause and call is good and thus and thus you are in strength faile not to make your peace with God this day take heed of Israels case against the Benjamites Me thinks I heare this sad example of Gods dealing with his people speaking to you as the voice of Ioel 2. 12. God in Ioel Turne ye even to me with all your hearts with fasting with weeping and with mourning and rend your hearts and not your garments and turne unto the Lord your God for he is gracious and mercifull slow to anger and of great kindnesse and repenteth of the evill Who knowes if he will returne and repent and leave a blessing behind him even a meate-offering and a drink-offering to the Lord your God I may say the same to you if you but doe the worke indeed that now you come about who knowes what God may doe What blessing hee may give to your proceedings what ruine he may bring upon your enemies Ps 56. 8. he 'l put all your teares into his bottle and they shall doe more against the rebells then so mâ—ny thousand bullets from the Cannon Or otherwise who knows what God may doe against you if you neglect the making of your peace with him this day alas it may soon cost many thousand men their lives and for a season it may lose the cause doth it not make your hearts to bleed the very thought of this what will those Egyptians say what blasphemies will they belch forth and what shall the Lord our God doe for his great Name much cost and care and Iosh 7. 9. travell hath been spent in making up of strength and it is well there hath God will reward you for it a thousand fold should your indeavours prove abortive God lookes upon them
must be the bottome of your faith and all 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Id est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ye are brethren that is in point of being Masters over one an others faith and conscience ye are all equall and alike Three words our Saviour there useth in this matter 1 Rabbi that is Master Joh. 1. 38. 2 Father ◠Doctor or Leader in which he compriseth all such personall respects whcih might carry it with men and he forbids them all not that these titles are unlawfull but not lawfull in this way namely by any personall respects what ever either of learning in the first or of antiquity in the second or of example in the third to put things upon men in doctrine or in practice our Saviour determines that question how far the doctrine of the Pharisees should be regarded you see he is upon 't v. 1. he gives them that wch is their due as sitting in Moses chaire that is that the people should observe what they taught from Moses here he takes order they should not have too much authority they might be helpers to not masters of their faith Not that we are to make no difference of men learned and unlearned far be that from us give due respect unto the learned and the ancient doe not soon reject what such shall say if they goe crosse to our opinions let it be a strong inducement to examine and to search into the matter further too apt wee are to dote upon our owne conceptions but make them not the ground or bottom of your faith No if many learned mē agree upō a thing Rom. 14. 5 23. yet receive it neither to your practice nor beliefe because they say 't is so untill your selves are able to discerne it use councells as Counsellers and as helps use them not as Law-givers to your faith or otherwise if that were the way that God would have us take to pin our faith upon our teachers then he that is Mat. 15. 24. misled must be excused no sayes our Saviour if the blind leade the blind both shall fall into the ditch Nay it would follow that the Lord hath given to us in vaine our reason and abilities to judge the Apostle sayes the spirituall man judgeth all things 1 Cor. 2. 15. againe you have an unction from the holy one and ye know all things 1 Joh. 2. 20 27. Though we saith the Apostle Gal. 1. 8. that is the Apostles of Christ or an Angell from Heaven preach any other Gospell unto you then that which we have preached unto you let him be accursed how should they know what is preach't or whether it 's another Gospell if they try it not and if they ought to try it ought they not to judge it also Yea the Apostle sayes the Preacher shall be judg'd accursed nor doth it belong to Ministers alone the Apostle speakes it to the Churches of Galatia and to all beleevers as also that Gal. ◠2. command is universall 1 Ioh. 4. 1. Beleeve not every spirit but try the spirits whether they are of God And 2 Thes 5. 8 Prove all things hold fast that which is good God hath cause to be offended with you if you faile in this this very thing hath done to him a world of injury already it is the pillar upon which the Popish religion stands take away that which they call the authority of their Church let men allow themselves Jud 16. 29. the use of reason and not be compel'd to see with other mens eyes and not their own it will be like to Sampsons removall of the pillar which brought down the house upon the Philistins the whole structure of that Romish Babel will fall at once Besides when things are taken upon trust from man suppose you hit upon the right yet you appeare not for it as the truth of God but as the opinion of such and such a man for that is all that you can say that you know such learned men doe say 't is 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 't is only for the credit and the honour of those men on whose authority and credit your faith is pinn'd therfore be exhorted as you would keep in with God in doing of his work take heed of this we condemn it in the Papists let us not fall into 't our selves I have bin something large in this because it is of such importance the other two I shall but name and so conclude 2. Take heed how you abate him any thing to save your selv◠saving is loosing in this case you loose what you think to save and loose him too when God shall bring you to an hower wherein by your estates or by your persons you may stand him insome stead say not so much father spare me from this hower spare me in this crosse dispence with me in that and let me step Ioh 12◠27 28. it over I 'le take up the next say as our Saviour did for this cause came I to this hower to these abilities to such a fitnesse to this opportunity that I might be his instrument to doe his worke to advance his Gospell the 〈◊〉 Christ the glory of his Name say Father glorifie thy Name thy Power in supporting Joh. 12. 27 28. thy Mercy in forgiving thy Wisdome in contriving all things for the best and let that suffice that such a God he is whom you serve so good so wise so powerfull so faithfull to his people 3. Doe no◠the work of God negligently or to halves it will provoke and grieve the Lord exceedingly and little comfort shall you have in what ye doe or have already done Cursed is he that doth the work of God negligently Jer. 48. 10. I speake not this to accuse but to warne you of a rock where many have and we are very apt to split and suffer shipwrack of that peace and comfort we desire for let me tell you God will have his work done as Mordecai once said to Hester so I may say should you be backward deliverance Hest 4. 14. will arise some other way and that may cost you deare You know what once was said of Caleb Num. 14. 24. My servant Caleb sayes God because he had an other spirit with him and hath followed me fully him will I bring into the land and his seed shall possesse it accordingly we find he had a double portion given him Iosh 14. This had he whenas the people that neglected God and followed him to halves were all cut short and came not into Canaan would you have a Calebs portion in the comforts and the blessings which we hope for then do as Caleb did follow the Lord your God fully God hath not in the least neglected you how oft how many wayes hath he delivered you what great things hath he done for you and for the Kingdome I conclude all with that exhortation of the Apostle 1 Cor. 15. 8. Be ye stedfast unmoveable alwayes abounding in the work of the Lord for as much as you know that your labour shall not be in vaine in the Lord. FINIS
good himselfe must also be at peace with him The Israelites were right in what they did they were not right themselves that went about it they had their Idolls and false worships still among them unrepented of therefore God went not forth with their Armies At last they set upon the making of their peace and that they doe in three things First They humble themselves with fasting and weeping No peace with God to an unbroken heart God resisteth the proud he giveth grace to the humble If James 4. 6. my people humble themselves saith God and pray c. I will forgive their sinne and heale their land 2 Chron. 7. 14. Secondly They goe to God for pardon that was the designe of their burnt offerings for this sacrifice was a type of Christ offering up himselfe through the eternall Spirit unto God that by his blood we might be purged from dead works so the Apostle hath explained it Heb. 9. 14. Thirdly They give up themselves in covenant with God â—hat was the intent of their peace-offerings the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies as well a pay-offering or thank offering as a peace-offering the nature of this sacrifice we have explained Lev. 7. where we find it either for thanksgiving unto God for mercies received v. 11. or in case of a vow or voluntary offering v. 16. Prov. 7. 14. I have peace offerings with me this day have I paid my vowes these two sacrifices burnt-offerings and peace-offerings still went together in câ—se the Lord was sought to in some great distresse Iudg 21 4. this people was in diâ—tresse for Benjamine after they had killed so many of that Tribe v. 2. they lifâ— up their voice and wept fore and v. 4. they built an Altar and offered burnt-offerings and peace-offerings Againe 1 Chron. 21. 25 David was in distresse because of the plague hee offers burnt-offerings and peace-offerings and called upon the Lord and how often doe we find how in their distresse they made vowes to God what they would doe if he would help them The Apostle therefore sayes if we would seek to God intime of trouble this our peace-offering must not be omitted Phil. 4. 6. Be carefull for nothing but in every thing by prayer and supplication with thanksgiving make your request known to God Would we know the reason why a sacrifice of thanksgiving or of a vow to God should be called a peace-offering we have it in the next words of the Apostle namely because the fruit of it is peace doe this sayes he and the peace of God which passeth all understanding shall keep your hearts and minds through Christ Iesus Well what were the thanks this people gave to God not only some good words they gave themselvs a living sacrifice besides that which hath Rom. 12. 1 bin said the nature of the duty now in hand implies as much as we see in the like case of prayer and fasting Nehem. 9. 1 7 38. We are in great distresse and because of this we make a sure covenant and write it and our Princes Levites and Priests seale unto it Thus I say they indeavour the making of their peace with God Secondly They sue for his advice and counsell Shall I yet againe goe out to battell against the children of Benjamine my brother or shall I cease Now to have desisted when they were advanc't so farre and that at Gods command were very hard But such is the temper of a broken heart to be content with what appeares to be the mind of God though an occasion of an heavy crosse This suite of the people is set forth by circumstances 1. Of place where the Arke was 2. Of the Person by whom Phinehas the son of Eleazar These circumstances are brought in I suppose chiefely to shew the time when this warre fell out it was before the Arke was taken captive by the Philistins for says the Text the Arke of the covenant of God was there that is at the house of God or at the Tabernacle of the Congregation in those dayes and it was in the time that Phinehas stood before it so as however this History be here placed at the end of this Booke of Iudges yet was it of more antiquity But this I shall not need to stand upon Thus wee have the first thing in the Text the practice of the people The second is the successe of this practice an answer from God in two things First a command goe up that is to battell against Benjamine From whence we may observe How ever warre be a bloody work a civill warre especially yet in some cases it is Gods command Secondly a promise in which First the thing promised victory I will give them into thine hand Good cause the people had to make their peace with God he is the Lord of hoasts who ordereth at his pleasure what event shall be in any enterprize There are saith Solomon many devices in the Prov. 19. 21. heart of man but the counsell of the Lord that shall stand Secondly the time to morrow God makes hast to help his people now their peace was made he was at hand before and ready to have done it they were not ready for the mercy the Lord is a God of judgement therefore will he waite that he may be gracious to his people Isa 30. 18. Thus have we the words unfolded and you see we find them full of heavenly matter each of these particulars affording something to us by way of observation I shall insist only upon that which riseth from the whole of this history and it is this Doct. That the worke of God doth prosper best in such mens hands whose sinnes are pardoned and whose peace is made with him It was not the number of the forces thirteene to one and more could carry it t' was Israels repentance his teares and fasting his burnt-offerings and peace-offerings that was the ruine of those wicked men When Israel by teares and supplications first had conquer'd Heaven the conquest of the Benjamites was easy which before they found so much beyond their strength 't is true God serves himselfe sometimes upon his enemies and they shall doe his work but still his businesse prospers best with such who are his friends Therefore doe we find that when the Lord did poâ—nt forth to his Prophet in a vision Iosuah the high Priest as the instrument whereby he Zach. 3 1. 3 4 5. would doe great things for his people he sets him out as one whose sinnes were pardoned That is the scope of that phrase in the vision Iosua stood before the Angell of the Lord in filthy garments and God commands them to be taken from him so is the phrase interpreted by God himselfe v 4. he said to them that stood by take away the filthy garments from him and unto him he said I have causâ—d thine iniquities to passe from thee and I will clothe thee wich change of rayment Thus also was it
with the Prophet Isaiah what complaints Isa 6. 5. to 8. he makes of his unfitnesse for the office and imployment of a Prophet Woe is me saith he I am undone because I am a man of uncleane lips God doth but assure him that his sinnes were pardoned and how ready is he and forward to the worke v. 6. one of the Seraphims touched his lips with a coale from the Altar that is he was toucht by that Spirit of grace and life Rom. 8. 1. Heb. 1â— 1â— which is in Christ our Altar whereby as the Apostle sayes we are made free from the Law of sinne and death and sayes unto him thy iniquity is taken away and thy sinne purged then when God cryes whom shall I send and who will goe for us here am I sayes the Prophet send me See what a pardon does to fit us for the work of God not that now he began to be a Prophet or that now his sinnes were first pardoned but this fresh evidence of pardon gave to him a new strength and courage to the work Another instance we have of this in Saul and David Saul was a man of the goodliest person and for gifts of nature was the likeliest of all the men of Israel to make a King and such a King as should deliver Israel from oppression by his enemies he was higher than any of the people from the shoulders upward 1 Sam 10. 23. the testimony that Samuell gave of him was this see him whom the Lord hath chosen that there is none like him among all the people v. 24. He was a man of such hopes and Samuel himselfe had such expectations what God would doe for Israel by his hand as we see how he mourns for Saul when God had cast him off But this mans sinnes were never pardoned he never made his peace with God in all his life and how ill the work of God succeeded in his hands he does his work to halves God sends him to destroy Amalek against whom he had an ancient quarrell Saul spares Agag Exod. 17. 16. and the fattest of the cattell Israel in the time of his reigne was brought to such a bondage to the Philistines as that there was not found a Smith in Israel and 1 Sam. 12. 6. 19. the people hid themselves in caves in thickets and in rocks and high places it is true at the beginning of his reigne something he did but yet if Saul slew his thousands David his ten thousands and what was David a man but of a slight appearance in comparison but a man after Gods own heart one that had 1 Sam 13. 14. Ps 63 1. his sinnes pardoned and could say O God thou art my God and of Gods favour that it was better than life to his soule he slayes Goliah with a sling and a stone 1 Sam. 17. when Saul stands trembling in his tent and how did he prosper against the enemies of God throughout his reigne Well this David breakes his peace with God and then how feeble and how weake he growes that sinne in the matter of Vriah he confesses broke his bones Ps 51. 8. Againe at ver 12. see what he saies Restore to me the joy of thy Salvation and establish me with thy free Spirit then will I teach transgressours thy wayes and sinners shall be converted to thee David was a Prophet but he could not teach the wayes of God untill the joy of Gods Salvation was restor'd him The joy of the Lord is our strength Nehem. 8. 10. Now in handling this Point however that in my Text from whence it riseth be an instance onely of a warre that Israel under-tooke for God yet I shall not there confine my selfe but insist upon it in the generall as it is a truth in any case whatever nor shall I so desert my Text not onely because the truth is universall and holds paralell in all cases wherein we appeare for God but also because as the Nation of the Iewes was a type of the Churches of the Gospell so such like passages of providence and dealings with that people have in them much of the mind of God about the most spirituall affaires of the Churches of the New Testament as we see the Apostle Paul applies that great Deliverance of the people out of Aegypt at the red-Sea and in the Wildernesse to the Church of Corinth 1 Cor. 10. 1. Therefore I say I shall handle it as that which holds true in any worke we undertake for God it prospers bâ—st with those whose peace is made with him For the further clearing of it take first one demonstration that it is a truth then I shall give the Reasons whence it comes to passe That it is a truth appeares in this because a man not reconciled to God ere long growes weary of his worke The house upon the Sand our Saviour saies will fall and the stonie Mat. 7. 26 Mat. 13. 20. ground that is an heart wherein there is no through worke of grace will bring forth fruit but for a season Sooner or later at least in some degree of Apostasy a man unsound falls off from God The ways of the Lord are right and the Righteous walke in them but Hos 14. 9. the Transgressours shall fall therein which is an evidence his worke did never kindly prosper in his hands that is one cause of all Apostasyes when men will doe for God and what they doe comes off with losse and disadvantage For instance when a man will pray but looses of the tendernesse of his heart by prayer or heares the word and for a season heares with joy yet is the worse for hearing or ventures himselfe for God in standing for his cause and every time with lesse content and comfort in his venture in every duty driving still the Christians trade to losse what followes upon this At last he is discourag'd quite and saith in his heart that he shall not doe good upon the way turns Apostate and fals away from God Looke into mens Apostasyes you 'l find this still hath been one cause thereof Despaire is ever an ingredient in that sinne and that arises partly from such like experiments What is said of God in that he does for man in his conversion and salvation is true of us in that we doe for God Heb. 10. 38. If any man draw backe sayes Heb. 10. 38. God my soule shall have no pleasure in him Hee speakes it of such persons who come forward kindly in conversion unto such a pitch and then fall off Now saies the Apostle thus it is with Christ in this particular A man that is as it were betwixt his hands in fashioning and moulding to salvation so long as he comes kindly on in his conversion Christ takes pleasure in him and rejoyces over the worke of his owne hands upon his soule but if he prove a knotty peece that comes not forward in the worke resisting still the Holy
our Saviour Christ is the vvisdome of the Father that makes him so able for his undertakings In a degree it holds also true in you Honourable and Worthy Senatours vvhom God hath called to be Saviours of this Kingdome the Reason's cleare you must doe it for many that vvill ill requite you ingreatefull and unworthy persons such as consider not your faithfulnesse nor travell nay even for such as vvill revile you and reproach your actions for base minded men that will doe nothing for themselves thus doth Christ and thus must you Now vvhat vvisedome is here requisite vvhereby in the face of such discouragements in patience to possesse your soules Looking beyond these things and so discerning how the time vvill be that those very mouthes vvhich now are opened against you vvill speake of your renown and praise 2 Cor. 4. 17. how the child unborne shall blesse God for you And how these afflictions which are but for a moment worke for you a farre more exceeding and eternall waite of glory In the meane time carrying matters so as not to give offence to God nor so to lose vvith man as to lose the cause here I say is wisdome thus to possesse your selves vvith patience therefore the Apostle having made his exhortation to let patience have Jam. 1 4 5 a perfect worke addes in the next words If any of you want wisdome let him aske of God Wisdom alwayes is the mother of such a daughter Now doe but consider vvhat advantage is in point of vvisdome in a pardon and in peace with God and this second Reason of the point vvill also be exceeding cleare You see here Israel having made his peace with him found out a stratagem against the Benjamites vvhich before either for vvant of courage or of prudence or rather both they did not use the taking of the City by an ambush as they did Solomons wise-man so often mention'd in his Proverbes is the holy man and the wicked man is the foole not onely in point of spirituall but even of morall vvisdome Guilt upon the conscience brings confusion into the soul that brings darknesse upon the understanding A vvise man alwayes knoweth his end and scope in any businesse a vvicked man is not able to judge of his owne ends 1 Joh. 2. or aymes he walkes in darknesse sayes the Apostle and knoweth not whither he goes that is he is not able to trace the vvayes of his owne heart therefore vvicked men are said to be given over to an unjudicious mind the vvord vvhich is translated a reprobate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 1. 28 mind signifies a mind void of Iudgement And indeed this followeth upon the former a spirit of feare is never sever'd from an unsound mind 2 Tim. 1. 7. God hath not given us the spirit of feare but of power of love and of a sound minde Prov 2. 7 8. The Lord layeth up sound wisdome for the Righteous layes it up for him that is vvhen he is in straits vvhen as a man of a guilty conscience is confounded at his vvits end as vve say then hath the righteous man such quietnesse of spirit soundnesse and presence of mind as hee shall have the use of solid reason for his guide Thus God layes up sound wisdome for the righteous 3. The vvorke of God requires a man that chiefly aimes at God and at his glory in vvhat he does it cannot prosper vvith selfe-seeking men their ovvne ends vvill either byas them and turne them quite out of the way or take them off And such are those who are not reconciled to God and pardoned we Luk. 15. see it clearly in the Prodigall he was no sooner out with his Father but he became his own slave and served his own base lusts those were the swine he kept whereby to keep himself alive And in this Parable we have the state of every man not reconciled to God the reason why this is his case is this because man being but a creature must be servant unto something he is not able to subsist alone or to set up of his own stock 't is Gods prerogative alone to be independent and not to serve the happinesse of creatures lyes in service the Angells themselves would be undone without it therefore I say every man is a servant unto something and being out with God he serves himself self is the next in reason that will challenge it when God's deni'd it Now this self-love I say will spoile the work that such a man shall undertake for God Israel is an empty vine sayes God Hos 10. 1. he brings forth fruit unto himself the reason is because Gods ends and his will seldom or never stand together they runne counter and one destroyes the other This now is a third reason of the point The work of God will prosper best with such whose peace is made with him because they only are the men that make the glory of the Lord their scope in what they doe the reason is because God is the portion of that man whose sins are pardoned he can say that God whom I serve is my God my Father my hope and joy my glory my salvation he can say that God is so his own as that his best being is in God so as that which he does for himself without relation unto him he loses quite and what he doth for God or gives to him is his own still as our Saviour sayes He that saves his life shall lose it and Mat. 16. 25. he that loseth his life for my sake the same shall find it Therfore does he aime at God in all his ways and therfore doth his work thrive best with him Thus have we an account of the Reason of this point from the nature of the work Secondly We shall see as much from the enemies that will oppose it and they are principally two 1. Satan 2. The sin of a mans own heart Who ever is imploy'd for God must wrastle not only against flesh and blood but against principalities and Ephes 6. 12. powers against the rulers of the darknesse of this world against spirituall wickednesses in high places that is he shall have all the power of all the Divells in Hell against him When Iosua was poynted to as an instrument for God Satan was said to stand at his right hand to resist him Zach. 3. 1. we had come to you even once 1 Thes 2. 18. and again sayes the Apostle but Satan hindred us We may say the like such and such things had been done for God by us such and such a blessing hâ—d we enjoyd even once and again but Satan hindred us It is his nature to be doing mischief against God and against his work in the hands of his people therfore when he is cast out of mens hearts and so cut short in that regard he is said to be thrown down like lightning from Heaven the hearts of men is Luk. 10.
drinke indeed Aske among the Saints if ever any of his servants yet repented him of his condition or employment they 'l tell you that the comforts which they have in Christ are more worth than a world of sensuall delights 'T is true some prove Apostates They went out from us but they were 1 Joh. 2. 19. not of us sayes the Apostle Iohn if they had bin of us they had no doubt continued with us Doe but try once if it be not thus tast and see as the Psalmist sayes that the Lord is good You are like to Solomons buyer Ps â—4 8. Prov. 20 â—4 it is naught it is naught saith the buyer but when he is gone his way he boasteth so let what can be said in praise of Christ he is but low in your esteeme till you have made your covenant with Christ and then you boast and say you could not have thought that Christ had been so good and his wayes so sweet as now you find them then you 'l say that all his wayes are pleasant and his commandements sweeter then the Pro. 3. 17. Ps 19. 10. hony and the hony comb Be perswaded therfore beloved and set upon this work this day 't is true the heart will hold off no other is to be expected else we need not so to strive to enter in at the straight gate the Apostle Paul sayes of himselfe that when he would doe well evill was present with him it is the case of all the Rom. 7. 21. Saints of God you heard before the sinne of our own hearts will certainly oppose in any thing we doe for God Set therfore to the work and drive along the heart with violence say not you shall ne're doe good upon 't because you find your selves so listlesse and so backward make once your peace with God this work shall also prosper in your hands even the destruction of your sinnes and cleansing of your hearts from wickednesse God shall disarme that wicked and malignant party in your soules the strong holds of sinne shall fall before the weapons of our 2 Cor. 10. 4. Rom. 8. 26. Ps 57. 2 Rom. 8. 2. warfare they shall be mighty through him to overthrow all carnall reasonings and to bring into captivity every thought to the obedience of Christ he 'l help your infirmities he 'l teach you how to pray and what to pray for he 'l performe all things for you he 'l dwell in your hearts and the spirit of life which is in Christ shall make you free from the law of sinne and death Oh that you did Luk. â—9 42. but know even you who are the greatest strangers unto God that live without him in the world at least in this your day though you have despis'd his mercies many yeares and would not be reformed the things which belong unto your peace how ready Christ is to receive you how sweet his embraces are how helpfull to you in his service And me thinks in case you should forget your own soule your love unto your country your desire of a good successe of that great work you have in hand should even ingage you not to rest untill ye find your sinnes are pardoned and Christ is yours this gives increase of fortitude and wisdome it makes you to be imploid for God fit to encounter Satan and histroopes and to resist the sinne of your own hearts that will betray you and the cause if it be suffer'd but whenas together with so great a blessing the salvation of your soule and life eternall is compris'd what heart would not be gain'd by such an argument and who knows but some of you the Lord hath thus ingaged in his worke that so by being thus as it were constrain'd to seeke him you may be brought to his acquaintance and an happy closing with him to eternall blisse and glory otherwise suppose you have the day yet if what hath bin said will not prevaile and you neglect your peace with God alas when you shall stand before the righteous Judge of all how sadly will the soule complaine woe is me will that cry out such pains and care was taken for my country my estate my family but none at all for me such hazzards did I runne such noble acts I did such honour and renown I got but now I see I perish and must for ever lye in hell O what pitty is it such as doe such things for God should not be saved what shall it profit a man if he gaines the whole world and lose his own Mar. 8. 36. foule And let me adde yet one thing more either make your peace with God this day or else this worke which here you are about will no way prosper with you this your comming here together will not be for the better but the worse by such fasting and praying 1 Cor. 11. you shall lose much of the tendernesse of your hearts and set your selves at greater distance from repentance You heard before what God sayes by his Prophet The wayes of the Lord are right and the Hos 14. 9. righteous shall walke in them that is they shall goe on and prosper they shall not be the worse for prayer nor hearing of the word nor any duty but the trnsgressours shall fall therein The good Lord deliver us from such a doome I will stay no longer in this exhortation the Lord perswade your hearts to listen to it Vse 2 Is it so that the work of God doth prosper best in those mens hands whose peace is made with him then having made your peace take heed that in your doing of his worke it be not broken It is true that ordinarily what care you take in seeking to be reconcil'd you 'l take to keep it being gotten because thereby your strength and resolution will increase the having of a pardon teacheth us to prize it therfore I said before that such the Lord may trust in doing of his worke but yet because of humane frailty since there is flesh as well as spirit in the best there is also place for this advise beware that what ye doe for God ye doe it so as you offend him not in doing of it Three wayes especially that may be done 1. It will offend him much if you especially in matters of Religion take up things on trust from men and shall not search into the truth your selves and labour by your own light to discern the mind of God Call no man your Father upon earth saith Christ Mat. 23. 9. not but that our parents must be honoured our Saviour meanes not them it 's meant in matters of faith that no man should impose upon us by his own or any mans authority therefore it follows neither be ye called Master that is expect it not from others that they should take up things on trust from you our Saviour addes the reason v. 9. for sayes he ye have one Master even Christ that is his word