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
men unregenerate there is no Toad or Serpent so odious in the eye of man as such a man is in the eyes of God and this is every mans condition as he comes into the world as the Prophet saies no eye pitties us but wee are throwne out into the open field to the loathing of our Ezek. â—6 5 persons in the day that we are borne We are not objects of compassion but of detestation thinke upon it well and let it humble us is this a small thing in our eyes that we by nature are a lumpe of filthinesse and that the God of Heaven and Earth the righteous Iudge abhorrs our persons Secondly sinne being nature to us this also followes that it works exceeding powerfully in us so as we are the slaves of sinne it leades us captive what workes by nature workes with power therefore is it said that we are captivated to the Law of sinne that Rom. 7. 1. v. 23. is to the naturall working of it in us and that we find a Law that when we would doe well evill is present with us that is vve find an irresistible course of nature in us that way tending The courses of nature in Scripture are call'd a Law the naturall motions of the heavenly bodies are called Ordinances of Heaven Ier. 31. 36. The nature of every creature is the Law of it's creation therefore the new nature is expressed by that phrase The Law of God vvritten upon the heart Ier. 31. 33. and it is called the Law of the Spirit of life vvhich is in Christ Rom. 8. 2. So as this is our misery by nature we can as well forbeare to eate and and drinke or any duty that we owe to nature as forbeare to sinne shall not the thought of this abase and humble us What more unworthy of a man than slavery No slavery to that of sinne it sets us to the basest drudgery in the vvorld it keepes us alwayes at it and it gives us nothing for our paines What fruit had you in those things whereof yee are Rom. 6. 21 now ashamed It puts us to an endlesse toyle about a base imployment and the wages that it gives is shame and death Thirdly since it is our nature allbeit the misery be such it brings upon us farre beyond vvhat we are able to expresse yet we by nature are secure and feel no burthen nature is no burthen Wee may stand amaz'd to see how men indued with admirable gifts of reason able for to judge of matters in the world when they have heard how sinne vvill utterly destroy them soules and bodies how it vvill be bitternesse at last and sinke them into hell yet can goe on in vvickednes vvithout remorse or trouble nay can give up themselves to such notorious vvayes of sinne as they can see apparantly vvill ruine bodies and estates without an a king conscience I say vve may be well amaz'd at this but here is the reason sinne is our nature and vvhat ever nature gives us is no burthen to us of all mischiefes is not this one of the greatest to be most miserable and not to feele it this keepes a man in that his misery all the meanes of grace are fruitlesse by it to his soule and that which made our Saviour bleed upon the Crosse and brought him to his agony and sweat of blood cannot obtaine a teare from us but is despis'd and sleighted in our hearts and thus it 's vvith us all so farre as vvee are unregenerate and sinne prevailes O let the thought of this at least in this our day of Fast doe something towards the humbling of our selves before the Lord 2. Consider sinne in it's effects and Fruits it threw the Angels out of Heaven Angels of light they were Iob â—8 7. Iude v. 7. sinne entring once upon them made them heapes of everlasting darkenesse and confusion as for man it cast him out of Paradise stript him of his beauty bereav'd him of the right use of his reason and fills his heart Eccl 9. 3. with madnesse whilst he lives the wisdome of God is foolishnesse unto him it destroyes the tendernesse of 1 Cor. 2 7 14 Heb. 3. 12 Ro. 1. 31 Ioh. 3. 36. his heart and by degrees extinguisheth his naturall affection and eats out all good nature in him it layes him for ever naked to the wrath and curse of God and sinkes him downe to hell that which is worst of all it makes a man despise a pardon and to trample under foot the sonne of God how oft would I have gathered you saith Christ as an hen gathereth her chickens under her wings and ye would not Who would nourish such a viper in his bosome this do we but shall it not afflict our soules whilst we consider how 't is with us and what miseries we have brought upon our selves thereby if all this will not make our hearts relent let us a little turne our thoughts upon the temporall afflictions that it brings there we have an object of affinity with sense which is a great advantage unto teares Looke upon the miseries of Ireland the blood which there is spilt by cruell blood-thirsty and deceitfull men the dolefull miseries we feare in this our Land from warre me thinks I heare the little children the infants now unborne to call for teares this day from parents trying if possibly the Lord will be intreated by us and such woe and misery may be prevented but what ever is already or hereafter comes upon us in that kind should it be which God forbid the ruine of our Cities destruction of the people corruption of Religion losse of all that 's dearest to us and the overthrow of Kingdomes all is the fruit of sinne Looke upon it therefore in the miseries and desolations it has caus'd in all the world and let it so provoke your soules to mourne before the Lord this day 3. Let sinne also be considered in the cure The pretious blood of Christ that surely will make our hearts to yeeld the blood of Abel cry'd against the wicked Cain much more the blood of Christ against our sinnes such is the vilenesse of it as no other sacrifice but Christ could pacifie the wrath of God all the creatures in the world Angells and men could not make up the price of mans redemption Psal 49. 7 8. None of them can by any meanes redeeme Rom. 5. 9 10. Gal. 3. 13 his brother nor give unto God a ransome for him for the redemption of the soule is precious but was not the holy life of Christ enough No he must dye and it must be a cursed death nor will his body's death suffice his soule must dye Isa 53. 10. His soule Mat. 26 38. was made an offering for sinne and v 12. He powred out his soule to death nor had all this been sufficient had not the blood of Christ been the blood of God Act. 20. 28. God purchased his Church by his
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
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.