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.
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,
28. And Phinehas the son of Eleazar, the son of Aaron, stood before it in those days) saying, shall I yet again go out to battle against the children of Benjamin my brother,
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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;
IN this Chapter we have the History of the War of Israel against his brother Benjamin; The occasion of the War we have in the former Chapter, the sin about the Levites Concubine;
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;
The like engagement was acknowledged by the people, upon supposal of a sin committed by the two Tribes and half, At the banks of Iordan: Had they built that Altar, with intention to have used it in the worship, the people had been bound to war against them;
as we see in that they make the case to be the same, with that of Achan, and of Peor, Josh, 22. 17, 20. The cause here, for which the people tooke up armes, was just, and their call was good, it was from God;
as we see in that they make the case to be the same, with that of achan, and of Peor, Josh, 22. 17, 20. The cause Here, for which the people took up arms, was just, and their call was good, it was from God;
besides, what they had, for it, of the mind of God, either by precept or example, the Lord did countenance the action by an Oracle from Heaven, vers. 18. & •3.
beside, what they had, for it, of the mind of God, either by precept or Exampl, the Lord did countenance the actium by an Oracle from Heaven, vers. 18. & •3.
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;
nor is always the Justice of a cause a warrant for a man to take up Arms, there must also be a lawful call; both these Are not enough to bring an happy issue;
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Afflictions drive the wicked farther off from God, but bring his people nearer to him; Come, say they, let us returne unto the Lord our God, for he hath torne,
Afflictions drive the wicked farther off from God, but bring his people nearer to him; Come, say they, let us return unto the Lord our God, for he hath torn,
A man that would doe any thing for God, and prosper in his worke, besides that both his cause and his call must be good, himselfe must also be at peace with him. The Israelites were right in what they did, they were not right themselves that went about it, they had their Idolls,
A man that would do any thing for God, and prosper in his work, beside that both his cause and his call must be good, himself must also be At peace with him. The Israelites were right in what they did, they were not right themselves that went about it, they had their Idols,
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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,
Secondly, They go to God for pardon, that was the Design of their burned offerings: for this sacrifice was a type of christ, offering up himself, through the Eternal Spirit,
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,
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 Voelli,
or voluntary offering, v. 16. Prov. 7. 14. I have peace offerings with me, this day have I paid my vowes, these two sacrifices, burnt-offerings and peace-offerings, still went together, in c•se the Lord was sought to in some great distresse, Iudg ▪ 21 4. this people was in di•tresse for Benjamine, after they had killed so many of that Tribe, v. 2. they lif• up their voice and wept fore;
or voluntary offering, v. 16. Curae 7. 14. I have peace offerings with me, this day have I paid my vows, these two Sacrifices, Burnt offerings and peace-offerings, still went together, in c•se the Lord was sought to in Some great distress, Judge ▪ 21 4. this people was in di•tresse for Benjamin, After they had killed so many of that Tribe, v. 2. they lif• up their voice and wept before;
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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 v. 4. they built an Altar, and offered Burnt offerings and peace-offerings, Again, 1 Chronicles 21. 25: David was in distress Because of the plague, he offers Burnt offerings and peace-offerings, and called upon the Lord:
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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,
Would we know the reason why a sacrifice of thanksgiving, or of a Voelli to God, should be called a peace-offering, we have it in the next words of the Apostle,
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,
Secondly, They sue for his Advice and counsel, Shall I yet again go out to battle against the children of Benjamin my brother, or shall I cease? Now to have desisted,
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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,
it was before the Ark was taken captive by the philistines, for (Says the Text) the Ark of the Covenant of God was there (that is, At the house of God,
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,
First a command, go up, that is, to battle against Benjamin. From whence we may observe, How ever war be a bloody work, a civil war especially,
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.
First the thing promised, victory, I will give them into thine hand Good cause the people had to make their peace with God, he is the Lord of hosts who Ordereth At his pleasure, what event shall be in any enterprise.
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.
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.
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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;
When Israel by tears and supplications First had conquered Heaven, the conquest of the Benjamites was easy, which before they found so much beyond their strength;
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'tis true, God serves himselfe sometimes upon his enemies, and they shall doe his work, but still his businesse prospers best with such who are his friends.
it's true, God serves himself sometime upon his enemies, and they shall do his work, but still his business prospers best with such who Are his Friends.
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Therefore doe we find that when the Lord did po•nt forth to his Prophet in a vision, Iosuah the high Priest as the instrument, whereby he would doe great things for his people, he sets him out as one whose sinnes were pardoned;
Therefore do we find that when the Lord did po•nt forth to his Prophet in a vision, Joshua the high Priest as the Instrument, whereby he would do great things for his people, he sets him out as one whose Sins were pardoned;
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 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 forward to the work? v. 6. one of the Seraphims touched his lips with a coal from the Altar, that is, he was touched by that Spirit of grace and life which is in christ, our Altar, whereby (as the Apostle Says) we Are made free from the Law of sin and death, and Says unto him, thy iniquity is taken away,
and thy 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;
and thy sin purged, then when God cries, whom shall I send? and who will go for us? Here am I (Says the Prophet) send me. See what a pardon does, to fit us for the work of God;
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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,
he was higher than any of the people from the shoulders upward, 1 Sam 10. 23. the testimony that Samuel gave of him was this, see him whom the Lord hath chosen, that there is none like him among all the people, v. 24. He was a man of such hope's,
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 the people hid themselves in caves, in thickets,
Israel, in the time of his Reign, was brought to such a bondage to the philistines, as that there was not found a Smith in Israel, and the people hid themselves in caves, in thickets,
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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,
it is true, At the beginning of his Reign, something he did, but yet, if Saul slew his thousands, David his ten thousands; and what was David? a man but of a slight appearance in comparison,
but a man after Gods own heart, one that had 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;
but a man After God's own heart, one that had his Sins pardoned, and could say, Oh God thou art my God, and of God's favour, that it was better than life to his soul;
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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,
that sin in the matter of Uriah, he Confesses broke his bones, Ps. 51. 8. Again At for. 12. see what he Says, Restore to me the joy of thy Salvation,
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,
so such like passages of providence and dealings with that people, have in them much of the mind of God, about the most spiritual affairs of the Churches of the New Testament,
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The house upon the Sand, our Saviour saies, will fall; and the stonie ground, that is, an heart wherein there is no through worke of grace, will bring forth fruit but for a season.
The house upon the Sand, our Saviour Says, will fallen; and the stony ground, that is, an heart wherein there is no through work of grace, will bring forth fruit but for a season.
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.
what follows upon this? At last he is discouraged quite, and Says in his heart, that he shall not do good upon the Way, turns Apostate and falls away from God.
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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 God, my soule shall have no pleasure in him.
What is said of God in that he does for man, in his conversion and salvation, is true of us, in that we do for God, Hebrew 10. 38. If any man draw back, Says God, my soul shall have no pleasure in him.
but if he prove a knotty peece, that comes not forward in the worke, resisting still the Holy Ghost, He takes no pleasure in that soule, and throwes him by;
but if he prove a knotty piece, that comes not forward in the work, resisting still the Holy Ghost, He Takes no pleasure in that soul, and throws him by;
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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,
Therefore the Apostle Says, it is a drawing back to perdition, Hebrew 10. 39. And thus it is with us in that we do for God, what prospers in our hands,
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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.
but if it runs cross, and thrive not with us (as, sooner or later, is the case of every man, not reconciled to God, that labours in his work) we take no pleasure in it, and cast it by.
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From the nature of the worke, because 'tis such as must have for it a man, 1. Of Courage. 2. Of Wisedome. 3. That aimes at God in what he does and not himselfe.
From the nature of the work, Because it's such as must have for it a man, 1. Of Courage. 2. Of Wisdom. 3. That aims At God in what he does and not himself.
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 close to Christ, in likelihood, they had deliver'd him;
when christ was Crucified, did not all forsake him? Had but a few of that unconstant multitude, which but a while before had cried Hosanna, stuck close to christ, in likelihood, they had Delivered him;
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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,
Therefore is it, that the Lord is so exceeding earnest with his people to be valiant, Deuteronomy 20. 1. When thou goest out to battle against thine enemies,
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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,
And of those whom christ will cast into the burning lake, when he shall be avenged of his enemies, (Revel. 21. 8) the fearful Are in the First place mentioned,
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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;
even before the Sorcerers, Murderers and Whoremongers. The Reason of all this is, Because of that opposition the work of God will always meet with in this world;
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nor any feare dishearten, such as is the same in •oule vveather as in faire, that goes through good report and ill report, that baulkes no duty to be done for God, what ere it cost:
nor any Fear dishearten, such as is the same in •oule weather as in fair, that Goes through good report and ill report, that balks no duty to be done for God, what ere it cost:
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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,
As for the Righteous, behold their privilege At such a time, in that speech of our Saviour, (Luk. 21. 25.) There shall be distress of nations with perplexity, men's hearts failing them for Fear,
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,
the Reason's clear, you must do it for many that will ill requite you, ingreatefull and unworthy Persons, such as Consider not your faithfulness nor travel,
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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, 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:
and so discerning how the time will be that those very mouths which now Are opened against you, will speak of your renown and praise, how the child unborn shall bless God for you, And how these afflictions, which Are but for a moment, work for you a Far more exceeding and Eternal wait of glory:
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therefore the Apostle having made his exhortation, to let patience have a perfect worke, addes in the next words, If any of you want wisdome, let him aske of God.
Therefore the Apostle having made his exhortation, to let patience have a perfect work, adds in the next words, If any of you want Wisdom, let him ask of God.
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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.
Now do but Consider what advantage is in point of Wisdom in a pardon and in peace with God; and this second Reason of the point will also be exceeding clear.
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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,
You see Here Israel having made his peace with him found out a stratagem against the Benjamites, which before, either for want of courage or of prudence,
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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.
Solomons Wiseman, so often mentioned in his Proverbs, is the holy man, and the wicked man is the fool, not only in point of spiritual, but even of moral Wisdom.
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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;
Gilded upon the conscience, brings confusion into the soul, that brings darkness upon the understanding. A wise man always Knoweth his end and scope in any business;
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a vvicked man is not able to judge of his owne ends 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,
a wicked man is not able to judge of his own ends or aims, he walks in darkness, Says the Apostle, and Knoweth not whither he Goes, that is, he is not able to trace the ways of his own heart,
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therefore vvicked men are said to be given over to an unjudicious mind, the vvord vvhich is translated a reprobate mind, signifies a mind void of Iudgement.
Therefore wicked men Are said to be given over to an unjudicious mind, the word which is translated a Reprobate mind, signifies a mind void of Judgement.
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,
And indeed this follows upon the former, a Spirit of Fear is never severed from an unsound mind, 2 Tim. 1. 7. God hath not given us the Spirit of Fear,
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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,
3. The work of God requires a man that chiefly aims At God, and At his glory in what he does, it cannot prosper with Self-seeking men, their own ends will either bias them,
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;
Now this Self-love, I say, will spoil the work, that such a man shall undertake for God, Israel is an empty vine, Says God, Hos. 10. 1. he brings forth fruit unto himself;
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Who ever is imploy'd for God, must wrastle not only against flesh and blood, but against principalities and 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.
Who ever is employed for God, must wrestle not only against Flesh and blood, but against principalities and Powers, against the Rulers of the darkness of this world, against spiritual Wickednesses in high places, that is, he shall have all the power of all the Devils in Hell against him.
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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 and again (sayes the Apostle) but Satan hindred us. We may say the like, such and such things had been done for God by us, such and such a blessing h•d we enjoyd,
When Iosua was pointed to, as an Instrument for God, Satan was said to stand At his right hand to resist him, Zach 3. 1. we had come to you even once and again (Says the Apostle) but Satan hindered us. We may say the like, such and such things had been done for God by us, such and such a blessing h•d we enjoyed,
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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 that heaven from whence he is expel'd,
Therefore when he is cast out of men's hearts, and so Cut short in that regard, he is said to be thrown down like lightning from Heaven, the hearts of men is that heaven from whence he is expelled,
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therfore also when he 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,
Therefore also when he was cast out, he said himself he was tormented; and our Saviour Says, that being dispossessed he walks in dry places, seeking rest and finding none, not but that the dry and wet Are both alike to him,
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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,
even those that seek it and delight in christ, so Far as sinful Flesh prevails, will not abide it, v. 1. The Lord whom ye seek, shall come to his Temple, that is, to his Church,
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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,
for my head is filled with due, etc. No, she had put off her coat and how should she put it on? she had washed her feet and how should she defile them? so say we,
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how shall we doe this? and how shall we doe that? and what distractions will this reformation cause? &c. Now whence is this? is it indeed a truth, that reformation of Religion will endamage common wealths? was it ever known that strictnesse in Go•s service, the most powerfull preaching of the word, the truth and purity of worship ever hurt a nation? what saith Christ? By me Kings raigne, and Princes degree justice:
how shall we do this? and how shall we do that? and what distractions will this Reformation cause? etc. Now whence is this? is it indeed a truth, that Reformation of Religion will endamage Common wealths? was it ever known that strictness in Go•s service, the most powerful preaching of the word, the truth and purity of worship ever hurt a Nation? what Says christ? By me Kings Reign, and Princes degree Justice:
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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, and makes it holy;
ther's no resisting him without an holy heart, there is no getting that without a pardon; the self same faith that Justifies the person, Purifies the heart, 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;
Therefore the grace of christ, is said to Reign through righteousness unto life, Rom. 5. 21. Where there is no righteousness, that is, no pardon, the grace of christ bears no sway in that soul;
and then that man who still is in the gall of bitternesse 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 then that man who still is in the Gall of bitterness and in the bound of iniquity, however for the present he may in a manner, be engaged for God, what ever is that Way pretended, he will be found At last to be of Satan party;
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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.
We see what use the devil makes of men's apostasies, whereby men sin away their Consciences, the tenderness of their hearts, the Goodness of their nature's, blemishing themselves in the eyes of God and men, till they grow desperate in since and all perfidiousness, losing that very ingenuity which once they had.
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,
Therefore the Apostle Says, Hebrew 9. 14. that the blood of christ does purge us from dead works, to serve the living God So long as God is looked upon as one not reconciled, what heart can any man have to his service? what man will suffer,
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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,
It is a pardon that Destroys our Sins, Titus 2. 12. The grace of God which brings salvation appearing, Teaches us to deny ungodliness and worldly Lustiest,
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.
now what remains but that by Way of Application, you be exhorted to the thing? The cause wherein you Are engaged is just, your call to this engagement is as clear, take heed the third thing be not wanting, pardon of your Sins and peace with God.
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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;
and that not only in respect of temporal things, but even of such as have an influence into eternity, the true Religion, the Gospel of our Salvation, God himself;
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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 much as a meat-offering for our God;
when he was without a teaching Priest, and without the Law God hath called you to the purging of the Land of those Locusts and Caterpillars, I mean the Romish Factors now among us, that would not have left so much as a Meat offering for our God;
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In the booke of Ioel there is a Prophesie of a Northerne Army, that should cause a Day of darkenesse and gloominesse, of clouds and of thicke darknesse, and that the Land which was as Eden before should be as the wildernesse behind it;
In the book of Joel there is a Prophesy of a Northern Army, that should cause a Day of darkness and gloominess, of Clouds and of thick darkness, and that the Land which was as Eden before should be as the Wilderness behind it;
This Army we see was a multitude of Locusts, and such like things, Joel 2. 25. I will restore to you the yeares that the Locust hath eaten, the Canker-worme, the Caterpillar and the Palmer worme, my great Army which I sent among you:
This Army we see was a multitude of Locusts, and such like things, Joel 2. 25. I will restore to you the Years that the Locust hath eaten, the Cankerworm, the Caterpillar and the Palmer worm, my great Army which I sent among you:
as wee see, Revel. 9. where wee 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,
as we see, Revel. 9. where we have the self same Locusts with the same descriptions as they Are Set forth in Joel, compare the places and You'll say they Are the same, which by Interpreters Are applied to the Saracens in the East,
And how slender was the meateoffering left for God, when as so many burning and shining lights were quite put out, such a famine of the word in most places of the Kingdom,
And how slender was the meateoffering left for God, when as so many burning and shining lights were quite put out, such a famine of the word in most places of the Kingdom,
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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 God in Ioel, Turne ye, even to me, with all your hearts;
take heed of Israel's case against the Benjamites. Me thinks I hear this sad Exampl of God's dealing with his people, speaking to you as the voice of God in Joel, Turn you, even to me, with all your hearts;
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,
Who knows if he will return and Repent, and leave a blessing behind him, even a Meat offering and a Drink-offering to the Lord your God? I may say the same to you,
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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? he'l put all your teares into his bottle, and they shall doe more against the rebells,
if you but do the work indeed that now you come about, who knows what God may do? What blessing he may give to your proceedings? what ruin he may bring upon your enemies? He'll put all your tears into his Bottle, and they shall do more against the rebels,
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,
Or otherwise, who knows what God may do against you? if you neglect the making of your peace with him this day, alas it may soon cost many thousand men their lives,
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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 travell hath been spent in making up of strength,
does it not make your hearts to bleed, the very Thought of this? what will those egyptians say? what Blasphemies will they belch forth? and what shall the Lord our God do for his great Name? much cost and care and travel hath been spent in making up of strength,
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and it is well there hath, God will reward you for it a thousand fold; should your indeavours prove abortive, God lookes upon them as an acceptable service to him;
and it is well there hath, God will reward you for it a thousand fold; should your endeavours prove abortive, God looks upon them as an acceptable service to him;
and shee neglected, afterwards when shee arose and opened the dore, shee could not find him, Christ had withdrawn himselfe, (v. 6.) yet those indeavours of the spouse were very pleasing unto Christ,
and she neglected, afterwards when she arose and opened the door, she could not find him, christ had withdrawn himself, (v. 6.) yet those endeavours of the spouse were very pleasing unto christ,
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which peace when they neglected, God was put upon it, to let Israel be beaten, that so the people being thus incensed, might doe full execution upon Benjamine their brother.
which peace when they neglected, God was put upon it, to let Israel be beaten, that so the people being thus incensed, might do full execution upon Benjamin their brother.
and how sad and heavy that may prove who knows? Moreover, doe ye not consider how God deales with people many times, according as their carriage is upon such dayes as these? see what hee said to Israel once upon a like occasion, Exodus 33. 5. put off thine ornaments (sayes God,) that is, humble your selves by fasting and prayer, that I may know what to doe to thee;
and how sad and heavy that may prove who knows? Moreover, do you not Consider how God deals with people many times, according as their carriage is upon such days as these? see what he said to Israel once upon a like occasion, Exodus 33. 5. put off thine Ornament (Says God,) that is, humble your selves by fasting and prayer, that I may know what to do to thee;
Now if it be demanded, what is to be done? the Israelites example is before us let that be your patterne. 1. They humble themselves. 2. They flee to Christ for pardon. 3. They give up themselves in covenant with God.
Now if it be demanded, what is to be done? the Israelites Exampl is before us let that be your pattern. 1. They humble themselves. 2. They flee to christ for pardon. 3. They give up themselves in Covenant with God.
1. Consider it in the Root, and so we find it is our nature; we brought it with us when we came into the world, Borne in sinne, conceived in iniquity, Ps. 51. If any thing will breake our hearts the thought of this will doe it, this originall corruption of our natures;
1. Consider it in the Root, and so we find it is our nature; we brought it with us when we Come into the world, Born in sin, conceived in iniquity, Ps. 51. If any thing will break our hearts the Thought of this will do it, this original corruption of our nature's;
even that hidden wisdome, which the Lord had given him, but in a speciall manner doth hee mention his Originall corruption, that he brings in with an Ecce, Behold (sayes he) I was shapen in iniquity,
even that hidden Wisdom, which the Lord had given him, but in a special manner does he mention his Original corruption, that he brings in with an Ecce, Behold (Says he) I was shapen in iniquity,
much more hee sayes, but never doth hee so complaine as at the mention of Originall sinne, Rom. 7. 24. having first discoursed how hee found a Law, that when he would doe well evill was present with him,
much more he Says, but never does he so complain as At the mention of Original sin, Rom. 7. 24. having First discoursed how he found a Law, that when he would do well evil was present with him,
and a law in his members warring against the Law of his mind ▪ and bringing him into captivity to the law of sinne, See how he cryes out, O wretched man that I am, who shall deliver mee from the bodie of this death?
and a law in his members warring against the Law of his mind ▪ and bringing him into captivity to the law of sin, See how he cries out, Oh wretched man that I am, who shall deliver me from the body of this death?
And there is reason for it, why the thought of this should wound so deepe, a three-fold mischief comes upon it, that our natures are thus sinnefull and corrupt.
And there is reason for it, why the Thought of this should wound so deep, a threefold mischief comes upon it, that our nature's Are thus sinful and corrupt.
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poyson in a Dogge makes him an object of our pitty, because 'tis his disease; so also sinne in Gods people is their disease, therefore God pitties them the more,
poison in a Dog makes him an Object of our pity, Because it's his disease; so also sin in God's people is their disease, Therefore God pities them the more,
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but where sinne is nature to a man (which is the case of all men unregenerate) there is no Toad or Serpent so odious in the eye of man as such a man is in the eyes of God;
but where sin is nature to a man (which is the case of all men unregenerate) there is no Toad or Serpent so odious in the eye of man as such a man is in the eyes of God;
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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.
and that we find a Law, that when we would do well, evil is present with us, that is we find an irresistible course of nature in us that Way tending.
the 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,
the natural motions of the heavenly bodies, Are called Ordinances of Heaven, Jeremiah 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,
Therefore the new nature is expressed by that phrase, The Law of God written upon the heart, Jeremiah 31. 33. and it is called, the Law of the Spirit of life which is in christ, Rom. 8. 2. So as this is our misery, by nature we can as well forbear to eat and and drink,
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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,
nay can give up themselves to such notorious ways of sin, as they can see apparently will ruin bodies and estates, without an a King conscience, I say we may be well amazed At this,
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,
of all mischiefs, is not this one of the greatest to be most miserable and not to feel it? this keeps a man in that his misery, all the means of grace Are fruitless by it to his soul,
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2. Consider sinne in it's effects and Fruits, it threw the Angels out of Heaven, Angels of light they were, sinne entring once upon them made them heapes of everlasting darkenesse and confusion,
2. Consider sin in it's effects and Fruits, it threw the Angels out of Heaven, Angels of Light they were, sin entering once upon them made them heaps of everlasting darkness and confusion,
but shall it not afflict our soules, whilst we consider how 'tis with us, and what miseries we have brought upon our selves thereby? if all this will not make our hearts relent, let us a little turne our thoughts upon the temporall afflictions that it brings, there we have an object of affinity with sense, which is a great advantage unto teares;
but shall it not afflict our Souls, while we Consider how it's with us, and what misery's we have brought upon our selves thereby? if all this will not make our hearts relent, let us a little turn our thoughts upon the temporal afflictions that it brings, there we have an Object of affinity with sense, which is a great advantage unto tears;
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,
me thinks I hear the little children, the Infants now unborn, to call for tears this day from Parents, trying if possibly the Lord will be entreated by us,
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,
but what ever is already, or hereafter comes upon us in that kind, should it be (which God forbid) the ruin of our Cities, destruction of the people, corruption of Religion, loss of all that's dearest to us,
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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 his brother, nor give unto God a ransome for him,
all the creatures in the world, Angels and men, could not make up the price of men redemption, Psalm 49. 7, 8. None of them can by any means Redeem his brother, nor give unto God a ransom for him,
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nor will his body's death suffice, his soule must dye, Isa. 53. 10. His soule was made an offering for sinne, and v, 12. He powred out his soule to death;
nor will his body's death suffice, his soul must die, Isaiah 53. 10. His soul was made an offering for sin, and v, 12. He poured out his soul to death;
nor had all this been sufficient, had not the blood of Christ been the blood of God, Act. 20. 28. God purchased his Church by his own blood. Well, have our sinnes cost Christ his blood,
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 own blood. Well, have our Sins cost christ his blood,
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4. In the last place, we consider who it is we have offended, even this Christ who thus hath shed his blood upon the crosse for sinners, that God in whom we live and move, that makes our lives so sweet by many mercies, that pardoneth iniquity, and reteineth not his anger for ever,
4. In the last place, we Consider who it is we have offended, even this christ who thus hath shed his blood upon the cross for Sinners, that God in whom we live and move, that makes our lives so sweet by many Mercies, that Pardoneth iniquity, and retaineth not his anger for ever,
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because he delights in mercy, that calls upon you with such tender bowells of affection, why will ye dye? and will ye not be made cleane? when shall it once be? that when you are converted unto life rejoyceth, when you stand it out by unbeleefe, weeps over you: (To you who are his people I may say,) that God who hath ingag'd himselfe to love you, and to be your portion, husband, friend and father.
Because he delights in mercy, that calls upon you with such tender bowels of affection, why will you die? and will you not be made clean? when shall it once be? that when you Are converted unto life Rejoiceth, when you stand it out by unbelief, weeps over you: (To you who Are his people I may say,) that God who hath engaged himself to love you, and to be your portion, husband, friend and father.
Are we sensible in any measure of the misery of sinne, and weight of Gods eternall wrath? let us then stirre up our selves to take hold of his mercy which he freely offers;
are we sensible in any measure of the misery of sin, and weight of God's Eternal wrath? let us then stir up our selves to take hold of his mercy which he freely offers;
let every one of us thus reason with himselfe, as once the Eunuch said to Philip, loe here is water, what hinders me to be baptized? so let us say, see, here is a Christ, a Saviour, a pardon offered, why should not I beleeve? a fountaine for sinne and for uncleannesse, what hinders me from stepping in? had he commanded me some great thing to be done,
let every one of us thus reason with himself, as once the Eunuch said to Philip, lo Here is water, what hinders me to be baptised? so let us say, see, Here is a christ, a Saviour, a pardon offered, why should not I believe? a fountain for sin and for uncleanness, what hinders me from stepping in? had he commanded me Some great thing to be done,
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for life eternall, should I not have done it? how much rather when hee saith, wash and be cleane, believe and be saved? and why should I deferre a work of such importance, that may now be done more easily than ever, should I live a thousand yeares,
for life Eternal, should I not have done it? how much rather when he Says, wash and be clean, believe and be saved? and why should I defer a work of such importance, that may now be done more Easily than ever, should I live a thousand Years,
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even your selves given up to him a living sacrifice, your members as instruments of righteousnesse to God, to be possessed by his Spirit, to be govern'd by his will;
even your selves given up to him a living sacrifice, your members as Instruments of righteousness to God, to be possessed by his Spirit, to be governed by his will;
give up your hearts into his hands, and let him worke his will upon them, let him bring what light he please into your understandings, let him kindle what affections he desires in your hearts, let godly sorrow have a perfect worke,
give up your hearts into his hands, and let him work his will upon them, let him bring what Light he please into your understandings, let him kindle what affections he Desires in your hearts, let godly sorrow have a perfect work,
and let him bring into your soules, the strongest cosolations of his Spirit, doe not put them by, however heretofore you have neglected this salvation, yet now betake your selves to Christ,
and let him bring into your Souls, the Strongest cosolations of his Spirit, do not put them by, however heretofore you have neglected this salvation, yet now betake your selves to christ,
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and venture life and soule, and all upon his mercy, say, if we perish we perish, Jesus Christ shall be our stay, his service our employment, there we will set up our rest for ever, we will be his servants, he shall be our God.
and venture life and soul, and all upon his mercy, say, if we perish we perish, jesus christ shall be our stay, his service our employment, there we will Set up our rest for ever, we will be his Servants, he shall be our God.
Have you not consider'd what complaints he made about his casting off an unrepenting, apostatizing people? Hos. 11. 8. How shall I give thee up O Ephraim (sayes God?) how shall I make thee as Admah? how shall I set thee as Zeboim? that is,
Have you not considered what complaints he made about his casting off an unrepenting, apostatizing people? Hos. 11. 8. How shall I give thee up Oh Ephraim (Says God?) how shall I make thee as Admah? how shall I Set thee as Zeboim? that is,
as the Cities which the Lord destroy'd with Sodom and Gomorrha: My heart is turn'd within me, my repentings are kindled together, he sayes as much of you that stand demurring,
as the Cities which the Lord destroyed with Sodom and Gomorrha: My heart is turned within me, my repentings Are kindled together, he Says as much of you that stand demurring,
how shall I cast off such a people, such a soule? doth he not intreat you to be reconcil'd? what can you desire more? 2 Cor. 5. 20. We are Ambassadours for Christ,
how shall I cast off such a people, such a soul? does he not entreat you to be reconciled? what can you desire more? 2 Cor. 5. 20. We Are ambassadors for christ,
Doe ye thinke ther's no contentment in the wayes of God, and you must live a sad uncomfortable life? like those in Malachy, that say, It is in vaine to serve the Lord,
Do you think ther's no contentment in the ways of God, and you must live a sad uncomfortable life? like those in Malachy, that say, It is in vain to serve the Lord,
and what profit is it? Is this the matter? then what think you of all those glorious things the Scripture speakes of, joy unspeakeable and full of glory; that which neither eye hath seene,
and what profit is it? Is this the matter? then what think you of all those glorious things the Scripture speaks of, joy unspeakable and full of glory; that which neither eye hath seen,
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and reveales unto his people by his Spirit? what thinke you of Christ? did he dye to delude his people with a phansy? no, they know his flesh is meate indeed, and his blood drinke indeed.
and reveals unto his people by his Spirit? what think you of christ? did he die to delude his people with a fancy? no, they know his Flesh is meat indeed, and his blood drink indeed.
'Tis true some prove Apostates, They went out from us, but they were not of us (sayes the Apostle Iohn,) if they had bin of us, they had no doubt continued with us.
It's true Some prove Apostates, They went out from us, but they were not of us (Says the Apostle John,) if they had been of us, they had no doubt continued with us.
Be perswaded therfore beloved, and set upon this work this day, 'tis true, the heart will hold off, no other is to be expected, else we need not so to strive to enter in at the straight gate;
Be persuaded Therefore Beloved, and Set upon this work this day, it's 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;
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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,
say not, you shall never do good upon't, Because you find your selves so listless and so backward, make once your peace with God, this work shall also prosper in your hands,
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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.
and what to pray for, He'll perform all things for you, He'll dwell in your hearts, and the Spirit of life which is in christ, shall make you free from the law of sin and death.
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Oh that you did 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,
O that you did but know, even you, who Are the greatest Strangers unto God, that live without him in the world, At least in this your day, though you have despised his Mercies many Years,
And 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;
And me thinks in case you should forget your own soul, your love unto your country, your desire of a good success of that great work you have in hand, should even engage you not to rest until you find your Sins Are pardoned, and christ is yours;
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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,
but whenas together with so great a blessing, the salvation of your soul, and life Eternal is comprised, what heart would not be gained by such an argument? and who knows but Some of you the Lord hath thus engaged in his work, that so by being thus,
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The wayes of the Lord are right, and the 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 ways of the Lord Are right, and the righteous shall walk in them, that is, they shall go on and prosper, they shall not be the Worse for prayer, nor hearing of the word, nor any duty, but the trnsgressours shall fallen therein.
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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.
Is it so, that the work of God does prosper best in those men's hands, whose peace is made with him? then having made your peace, take heed that in your doing of his work it be not broken.
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.
but yet Because of humane frailty, since there is Flesh as well as Spirit in the best, there is also place for this Advice, beware that what you do for God, you do it so as you offend him not in doing of it.
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and all 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;
and all you Are brothers, that is, in point of being Masters over one an Others faith and conscience, you Are all equal and alike. Three words our Saviour there uses in this matter, 1 Rabbi, that is, Master, John 1. 38. 2 Father, • Doctor or Leader, in which he compriseth all such personal respects which might carry it with men, and he forbids them all;
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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;
our Saviour determines that question, how Far the Doctrine of the Pharisees should be regarded, you see he is upon't, v. 1. & he gives them that which is their endue, as sitting in Moses chair;
that is, that the people should observe what they taught from Moses; here he takes order they should not have too much authority, they might be helpers to, not masters of their faith.
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.
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because they say 'tis so, untill your selves are able to discerne it; use councells as Counsellers and as helps, use them not as Law-givers to your faith:
Because they say it's so, until your selves Are able to discern it; use Counsels as Counsellers and as helps, use them not as Lawgivers to your faith:
or otherwise, if that were the way that God would have us take, to pin our faith upon our teachers, then he that is misled must be excused, no (sayes our Saviour) if the blind leade the blind, both shall fall into the ditch.
or otherwise, if that were the Way that God would have us take, to pin our faith upon our Teachers, then he that is misled must be excused, no (Says our Saviour) if the blind lead the blind, both shall fallen into the ditch.
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:
the Apostle Says, the spiritual man Judgeth all things, 1 Cor. 2. 15. again you have an unction from the holy one and you know all things, 1 John 2. 20, 27. Though we (Says the Apostle, Gal. 1. 8.) that is, the Apostles of christ or an Angel from Heaven preach any other Gospel unto you ▪ then that which we have preached unto you, let him be accursed:
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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;
how should they know what is preached, or whither it's Another Gospel, if they try it not? and if they ought to try it, ought they not to judge it also? Yea, the Apostle Says, the Preacher shall be judged accursed: nor does it belong to Ministers alone, the Apostle speaks it to the Churches of Galatia, and to all believers;
take away that which they call the authority of their Church, let men allow themselves the use of reason, and not be compel'd to see with other mens eyes,
take away that which they call the Authority of their Church, let men allow themselves the use of reason, and not be compelled to see with other men's eyes,
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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.
and not their own, it will be like to Sampsons removal of the pillar, which brought down the house upon the philistines; the Whole structure of that Romish Babel will fallen At once.
yet you appeare not for it as the truth of God, but as the opinion of such and such a man, for that is all that you can say, that you know such learned men doe say 'tis his,
yet you appear not for it as the truth of God, but as the opinion of such and such a man, for that is all that you can say, that you know such learned men do say it's his,
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In case you suffer for the truth, thus taken upon trust, it is not, formally, for God or for his glory, that you give your testimony, 'tis only for the credit and the honour of those men, on whose authority and credit your faith is pinn'd,
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, it's only for the credit and the honour of those men, on whose Authority and credit your faith is pinned,
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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,
when God shall bring you to an hour wherein by your estates, or by your Persons, you may stand him insome stead, say not so much, father spare me from this hour, spare me in this cross, dispense with me in that,
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and let me step 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;
and let me step it over, I'll take up the next, say as our Saviour did, for this cause Come I to this hour, to these abilities, to such a fitness, to this opportunity, that I might be his Instrument to do his work, to advance his Gospel, the 〈 ◊ 〉 christ, the glory of his Name;
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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;
whenas the people that neglected God and followed him to halves, were all Cut short and Come not into Canaan; would you have a Calebs portion ▪ in the comforts and the blessings which we hope for? then do as Caleb did;
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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,
and for the Kingdom? I conclude all with that exhortation of the Apostle, 1 Cor. 15. 8. Be you steadfast, Unmovable, always abounding in the work of the Lord,
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Rev. 9. 2, 7 8, 9, 10. Occidenta les Locustae sunt monachi, monia les frater culi, numerosa c•hors religiosorum, Cardinales cum tota Hierarchia pontifi•ia, Brigh. Fox. Pisc. &c. Rev. 9. 10. Joel 1. 4.
Rev. 9. 2, 7 8, 9, 10. Occidenta les Locustae sunt Monachi, monia les frater culi, numerosa c•hors Religious, Cardinals cum tota Hierarchy pontifi•ia, Brigh. Fox. Pisc etc. Rev. 9. 10. Joel 1. 4.
