1.1. Mr. SHOWER's
FAST-SERMON,
May 23, 1694.
ON

‘2 King. ix. 22. And Joram said, Is it Peace, Jehu? And he answered, What Peace, so long as the Whoredoms of thy Mother Jezebel, and her Witchcrafts are so many?’

1.2.

2 KINGS ix. 22.
And it came to pass when Joram saw Jehu, that he said, IS IT PEACE, JEHU? And he answered, WHAT PEACE, so long as the Whoredoms of thy Mother Jezebel, and her Witchcrafts are so many?

1.3.

The Improvement of this Discourse may be for Instruction, Reproof, and Exhortation. There are several things we may learn for our Instruction: as,

1. What Peace, so long as the Whoredoms of thy Mother Jezebel? &c. Observe, that it is the Wickedness of Men, (especially of Persons in great Places) is the true Cause of Wars, and publick Calamities. Nothing more common than to charge the publick Calamities of a Country upon Religion, and the Professors of it, as Ahab did the Famine in Samaria, and his Son Joram likewise, on the Prophet Elisha. But his Answer will serve in both Cases; when he taxes him as the Troubler of Israel, he reply'd, It is Thou and thy Father's House that have troubled Israel, in that you have forsaken the Commandment of the Lord, and followed Baalim, 1 Kings 18.17, 18. You may as well say, that Health is the Cause of Sickness, as charge Wars and Contentions, and publick Calamities upon serious Godliness. It is from the Lusts of Men, from the Wickedness of Magistrates and Subjects, that either obstruct the Peace of a People amongst themselves, or provoke God to take it away by desolating Wars. Religion is not to be blamed for any such Miscarriages of Christians, as disturb the publick Peace. You do not condemn the Laws of the Land, because Thieves and Murderers break them: The Laws are good, and oblige to nothing but what is good, tho ill Men will not observe them. So is it with the Laws and Precepts of Christian Religion. So far as real Christianity prevails, it will influence the Hearts and Lives of Men for the Good of every Society whereof they are Members. Christians acting according to the Laws of Christ, will honour their Rulers on God's Account, as his Officers: They know they obey God in obeying them, and so will do it for Conscience sake; because of his Authority whereof they partake, and of his Command to be in Subjection to them. Therefore so far as they fail in their Duty, by Faction and Rebellion, &c. they forsake their Rule, and offend their Heavenly Lord and Master. And it is not owing to their Godliness and Christianity, but to the want of it.

2. What Peace, so long as the Whoredoms of thy Mother Jezebel, and the Crimes of the Family of Ahab, are so many? Observe, that the Sins of Courts do sometimes bring Judgment on the whole Land. The People were punished with a dreadful Pestilence for David's Sin in numbring the People, 2 Sam. 24.17. And he acknowledged and said, Lo, I have sinned, and I have done wickedly; but these Sheep, what have they done? Let thine Hand, I pray thee, be against me, and against my Father's House. God [Page 18] turned not away his Anger from Judah and Jerusalem, notwithstanding the Reformation of Josiah, for the Sin of his Grandfather Manasses, and his Father Amnon, 2 Kings 23.25, 26. tho there was no King before him that turned to the Lord with all his Heart, and with all his Soul, and with all his Might, according to all the Law of Moses; neither after him arose there any like him: Nevertheless the Lord turned not from the Fierceness of his great Wrath, wherewith his Anger was kindled against Judah, because of all the Provocations that Manasseh had provoked him withal. And the Lord said, I will remove Judah also out of my sight, as I have removed Israel; and will cast off this City Jerusalem, which I have chosen, and the House of which I said, My Name shall be there. Therefore in the Confession of National Sins, we must look further back than the present Reign, lest the Guilt of former Princes bring Judgment on the Nation.

   So the Sin of Saul brought three Years Famine upon the Land, till Judgment was executed, and God's Anger turned away. Thus Israel was here punished for the Wickedness of Ahab, Jezebel, and Joram. And doubtless their Example had infected the People too. My Anger, says God, was kindled against the Shepherds, and I smote the Goats; Zech. 10.3. that is, against the Officers in Church and State, who were the Ring-leaders in Sin; and the Community suffered upon that Account, the People were smitten. What reason have we to pray for holy Magistrates, and to bless God when we have such?

3. What Peace to thee, O Joram, while the Whoredoms of thy Mother Jezebel? &c. Observe, that Children may be punished for the Sins of their immediate Parents; and if they continue to commit the like, they may expect it to the third and fourth Generation. Wicked Parents little consider how cruel they are to their Children, by entailing the Curse of God upon them, and leaving them Heirs of his Judgment and Wrath, as their Inheritance. We find Naboth's Blood that was shed by Joram's Father, is mentioned to him his Son, and thrown in his Dish. The Prophet Elisha scruples not to call him the Son of a Murderer, 2 Kings 6.32. And it is remarkable, that his dead Body is cast into the same Plat of Ground, where Naboth's Blood, it is probable, had been spilt, Ver. 25, 26. of this Chapter. That very Ground is manured by the Blood of Ahab's Wife and Son, where Dogs licked the Blood of Naboth, who was murdered by Ahab's Order.

4. [Page 19]

   What Peace, so long as the Whoredoms of thy Mother Jezebel? &c. We may learn how dangerous it is to be related to a wicked Family, with which God is angry. For these words are spoken to Joram, who was not so bad as his Father Ahab, and whose Wickedness was inferiour to that of his Mother Jezebel: For it is said of him, tho he wrought evil in the sight of the Lord, yet not like his Father or Mother, 2 Kings 3.2. and yet you see the Issue by this Text. Let Parents remember this, and younger Persons who are not enter'd into a married Relation. It is a bold and dangerous thing to match into a wicked Family, to be in their Company, and to be of their Kindred. For King Ahaziah, who was now with Joram, he was slain too. Tho he were the Son of good Jehosaphat, yet he married the Daughter of Jezebel, and thereby was brought to walk in the Ways of Ahab; and he also was destroyed, 2 Kings 8.18. compared with 2 Chron. 21.6. and 12.13.

   It is dangerous in respect of Sin, lest we be infected; and it is dangerous in respect of Judgment, lest we share in their Plagues: For all the seventy Sons of wicked Ahab were cut off, as we read in the next Chapter, 2 Kings 10. For the Sins of Jeroboam God cut off all the Remnant of his House and Family, 1 Kings 15.30. And all the Kindred, and Children, and Friends of Baasha died for his Iniquity, 1 Kings 16. It is so ordinary for the Branches of a wicked Family to share in Punishment with the Heads of it, that the Spirit of God takes notice of it, as an unusual and extraordinary thing, if it fell out otherwise, Numb. 26.10, 11. The Earth opened and swallowed up Korah and his Company; and it is added, as deserving to be particularly taken notice of, that notwithstanding this, the Children of Korah died not.

5. What Peace, Joram, while thine and thy Mother's Sins make God thine Enemy? We may learn, that the Peace, Safety, and Happiness of a People depend upon the Favour and Protection of God. Some of the Heathens have had some Apprehension of this, that the Presence of their Gods would do more for their Defence, than all their Fortifications, or Souldiers: And therefore when they went to War against any People, they used several Methods, which they thought were likely to get the Gods of such or such a City out from amongst them; or they endeavoured, sometimes by Bribes and Presents, and sometimes by Inchantments, to gain them over to their side.

   [Page 20]

   A very little Observation from History and Experience will confirm it, that in Matters of War and Peace, the Hand of God is chiefly to be regarded: His Providence is most remarkable in the Management and Success of National Revolutions. The Canaanites had their Hearts hardened, that they did not seek after Peace, would not make Peace with Israel. This came of the Lord, to the intent they might be utterly destroyed; Josh. 11.20. At other times he girds with Strength for War, he musters the Horse to the Battel, he breaketh the Bows, and burns the Chariots, and cuts the Spears in sunder, and determines the Success of National Wars. It is the Sword of the Lord, and of Gideon that must secure the Victory. The latter without the former will prove a wooden Dagger, and do no Execution. But if God be on our side, we need not fear when Men rise up against us. Hence it sometimes comes to pass, that mighty Armies have been blasted by Divine Providence, been ruined we know not how, falling as it were by their own Strength, withered and come to nothing by a secret Curse of God: great Politicians fooled, firm Alliances strangely broken, resolute Commanders disappointed, sometimes fearing where no Ground of Fear was, sometimes as resolute and fool-hardy against all Reason, to their own Destruction. Our Age is not without Instances of this.

6. We may not then wonder, if this War is not honourably and speedily ended. It should not be thought strange, if God should not give Peace in our Days; if he should not establish and settle us by a speedy, honourable, and gracious Issue of the present War. For what Peace can we expect, while the barefaced Impieties and Provocations of our Age and Nation, in Court, City, and Country, in Fleet and Army, are so many; when there is so little Appearance of Reformation, and all Attempts for it meet with such Opposition? It is rather a Wonder, that we remain escaped at this day, and enjoy so many of the Blessings of Peace, while other Countries feel worse Effects of a Lasting War. We may rather sit down and wonder, that, after so long a time of God's Forbearance, after so many Trials as he has given us, after so many slighted Warnings, after such strange Methods of Divine Providence, as we have had to awaken us, that yet, though unreformed, we are not destroyed. For all our former Judgments have not humbled us, or united us: Our late Mercies have not made us thankful: The most astonishing Appearances of God among us have not wrought a Cure; We are impenitent, [Page 21] and divided, and stiffnecked still. We complain sometimes that Poverty is coming on us like an armed Man: but we consider not the National Sins, or our own in particular, whereby God is provoked. Is it then any Wonder, that the Sword is not put up into its Scabbard, when the Case is thus with us, as to the Generality of the Nation, and so few Exceptions are to be made?

1.4.

II. There are several things also observable from this History of Joram and Jezebel, which may hereupon afford Matter of Reproof, with respect to several Transgressions amongst us of the like kind. Not only as the Openness, and Boldness, and Impudence in Sin, under which the Land groans, is parallel with the Case of Israel at this time: But there are other Instances observable from this History; As,

1. Doth not Spiritual Whoredom and Carnal abound, and the latter too much unpunished? Though open and avowed Idolatry, we may thank God, is not tolerated amongst us, as a few Years since: Yet Covetousness and Worldliness are also called Idolatry, and by Luxury and Intemperance Men make their Belly their God. And for carnal Whoredoms, the Impurities of the Flesh, and the Lusts of Uncleanness, and that which contributes to them, Luxury and intemperate Drinking. No Time or Place can be named since the Reformation, wherein these Sins ever prevailed to that Degree, or rose to that shameless Height, as of late Years in these Islands: and this under Gospel-Light to confront it: Which is an high Aggravation, it being the great Design of the Knowledg of Christ by the Gospel, to help our Escape from these worldly Pollutions. Wo be to such a People, whose Magistrates connive at such Offences, and overpass the Deeds of the Wicked! Shall I not visit for these things? Shall I not be avanged on such a Nation, saith the Lord? Jer. 5.28, 29.

   I cannot but acknowledg with Thankfulness to God, and to the just Honour of the Magistrates of this City, that there hath been much done this last Year, to suppress and punish these and other scandalous Crimes. But what Opposition and Discouragement have they met with, (Inferiour Officers especially) in their Endeavours of Reformation? How hath the Attempt been ridicul'd? and their worthy Zeal been mis-interpreted, nicknamed, and reviled? How few have done what they might and ought, to strengthen their hands? How backward are the Generality [Page 22] even of good Men, to assist the Magistrate by giving notice of the Guilty, that they may be punish'd? Though they know there are such in Commission, as would be a Terror to Evil-doers, and not bear the Sword of Justice in vain.

   Few have the Heart, or Courage, or Honesty, to endeavour the Punishment and Suppression of Debauchery and Prophaneness, though the Instances be such as pollute the Land, and make it mourn. They think it beneath 'em as Gentlemen, or Citizens, or Neighbours, to be any way concerned. But ought not every one to do what he can, to prevent and purge out Wickedness from the City and Nation, by endeavouring the exemplary Punishment of notorious Offenders? Is it not by this means, that the fierce Anger of the Lord, kindled against a People, is to be turned away, Numb. 25.3, 4, 11. And from themselves too. If a Soul sin, and hear the Voice of Swearing, and is a Witness of it, whether he hath seen or known of it, if he do not utter it, then he shall bear his Iniquity. Levit. 5.1. and 24.14. He that heareth Cursing, and bewrayeth it not, is Partner in the Sin; Prov. 29.24. And they shall share in the Punishment of such Sins. It is reckoned among the Iniquities that separate between a People and their God, and cause him to hide his Face, that none calleth for Justice, nor any pleadeth for Truth, Isai. 59.2, 4. Thanks be to God, there be some Gentlemen and others, though of different Perswasions in some lesser Matters of Religion, who yet heartily agree in a Publick Spirit as to these things: To these the City and Nation are obliged, and God I hope will reward them and increase their number. But if private Persons, in their several Places, would have done what they could to assist the Magistrate in this Work of Reformation, where one Malefactor of either Sex hath been punish'd this last Year, there might have been twenty. And so good a Beginning this Year, might probably have been carried so far, as that not only succeeding Magistrates would find it less difficult to carry it further; but obtain likewise, that other Towns and Cities throughout the Nation might imitate their Example, with the like good Success.

2. Are not many Parents amongst us too much like Jezebel in bringing up their Children; in educating them in Rebellion against God, in Pride, and Vanity, and fleshly Lusts, instead of endeavouring to save them from these? How little care is there in most Families to instruct, reprove, and admonish Inferiours; or use the Authority God hath given Parents to restrain their [Page 23] Children from Sin? So shameful is the Neglect of Parents in this kind, that it abates our Wonder to find so many Complaints of wicked disobedient Children: for Parents themselves are greatly accessory to the Wickedness and Ruine of their own Children. How little is done by them, to save them from the Sin of Pride, to antidote them against the Impurities of the World? How seldom do they put them upon secret Prayer, and reading the H. Scripture and other good Books, as soon as capable? How little care to teach them the strict Observation of the Lord's Day, by their Counsels, or by their own Examples? And is it any Wonder, when these Children come to set up for themselves, and have Families of their own, if they do not pray in their Families, or sanctify the Sabbath, when they knew little of any such thing when they lived with their Parents? Many a damned Wretch will curse the Day of his Birth, for having an Ahab to his Father, or a Jezebel to his Mother*

   *See more of this in Three Letters to a Friend, of Family Religion.12.

   The Son of a Giant, the Son of a Murderer, the Son of a wicked Woman, and the like Expressions in Scripture, are not only Reproaches, but Reasons why such Children are no better: for as a good Son makes a joyful Father, so a wicked Parent seldom makes a good Child. An Abraham may have an Ishmael; and an Esau may spring from an Isaac; but usually Religious Families are Nurseries of Religion. On the contrary, there is an Entail of Vice and Wickedness in Irreligious Families. In many Cases the Entail may reach even to Doomsday. And then how great is that Wrath which is treasured up from Father to Son, and multiplied on still unto the Day of Wrath? If it be hard to answer for a thousand Sins, how much more for many thousand Souls, that have successively miscarried from Age to Age, by the Negligence or ill Example of wicked Parents?

3. Another Sin observable in Joram, was the not consulting God when he was about to engage in a Matter of great Consequence. For when he, and Jehoshaphat, and the King of Edom, went to War against Moab, 2 Kings 3.10. being in a great Strait for want of Water, Joram impatiently complains of God, as having brought out three Kings, to destroy them together in the Wilderness. But says Jehoshaphat, who then began to bethink himself, Is there not a Prophet of the Lord, that he may enquire of the Lord for us? Very good; but this they should have done before: They were now gone seven Days Journey in the Wilderness; that present Strait brought this Neglect to the [Page 24] Mind of good Jehoshaphat. But we do not find Joram troubled himself with such Thoughts.

   Are not many of you guilty of the like Sin? Do you not undertake great Matters of Moment and Consequence, without asking Counsel of God; as new Relations, new Conditions, new Employments, considerable Voyages or Journies, removal of Habitations to distant Places, &c. without begging God so to direct by his Providence, so to govern and dispose of Inclinations and Hearts, your own and others; that by the Use of your own Reason, and the Advice of Friends, you may make a true Judgment, what is the most rational and Christian Course? Instead of this, you mock God, by praying for his Blessing upon that which you have contrived without him: you leave him only to be the Executioner of your Wills.

4. Impenitent distrustful Impatience in a great Exigence and Strait, is another thing observable in this History of Joram, 2 Kings 6.27. compared with 33. When Samaria was besieged by Benhadad King of Syria, and the Inhabitants distressed by Famine, (insomuch that an Asses Head was sold for 80 pieces of Silver, and a Cab of Pigeons Dung for five;) King Joram walks upon the Walls, and a Woman cries to him for Help, saying, Help, my Lord, O King. But he rends his Clothes, and falls to cursing and raving, If the Lord do not help thee, says he, how or whence should I help thee? How shall I help thee? let the Lord help thee; Go and pray to the Lord, as Elisha directs, let him help thee; see how ready he is to do so, by suffering Matters to come to this Extremity. And thereupon vows to have the Head of the Prophet, and curseth himself, if he did not effect it that day.

   Now consider a little what was the Case of this poor Woman, she demands a sad piece of Justice of him: For the Famine being very sore, two Mothers had agreed and engaged against the Laws of God and Nature, to eat their Sons; to devour their little ones, to reassume into their Bodies the Fruit whereof they had lately been delivered. One of them yielded to have her Son boiled, and eaten; but the other Parent, after she had her part of such a Banquet on her Neighbour's Child, refuses to part with her own, and will not stand to the Bargain. Upon the Repentance of one of them of this Engagement, the other appeals to Joram, in the Anguish and Bitterness of her Soul, crying out, Help, O King. O the Terror of Famine, sharpened with the [Page 25] Anger of God, as the bitter Fruit of Sin! that will make the tenderest Mother of you all, not only to lay violent Hands on the Fruit of your Womb, but Teeth too; and make you eat the Flesh of your little ones, even of an only Son or Daughter. As delicate Women in Jerusalem, as any in London, for ought I know, were reduced to this, and glad to do it. As we read, Lament. 2.20. Behold, O Lord, and consider to whom thou hast done this: Shall the Women eat their Fruit, the Children of a Span long? And Chap. 4.10. The Hands of the pitiful Women have sodden their own Children, they were their Meat in the Destruction of the Daughter of my People. This God hath threatned before, Deut. 28.57.

   But in this Distress King Joram frets against the Lord, and the Prophet Elisha; instead of mourning for Sin, he murmurs against God, saying, Why should I wait upon God any longer? this Evil is of the Lord. Is it so? For that very Reason ought you to wait. Let me hereby call you to reflect upon what Instances of Impatience you have at any time discovered under the smarting Rod of God, either private or publick; and humble your selves this day for such Guilt.

5. As he was impatient under the Afflicting Hand of God; so, when by a wonderful Deliverance it was removed, we do not find he was the better for the Deliverance. Some kind of Sorrow, it is true, he professed during his Distress, 2 Kings 6.30. He rent his Clothes, and had Sackcloth within upon his Flesh: He made some signs of Humiliation, as we do by appearing here this day; but after his Deliverance he was as wicked as before.

   Hath it not been thus with us, my Brethren, formerly, when the Hand of God has been against us, when we have been afflicted, chastened, crossed and disappointed, especially when you have been laid on a Bed of Sickness, and brought to the Gates of Death? But God hath delivered you, and raised you up again; wherein are you the better? Are you not as vain and proud as before? Are you not as worldly and earthly-minded as before? as careless, negligent, and remiss, and lukewarm as ever? Is it not so with particular Persons? And is it not so as to the Nation in general, after all the late Wonders of Divine Providence in delivering and saving us?

6. Another Sin in the History of Joram, was the mingling Worldly Policy with Religion; pretending the Service of God, when there was something else designed at the bottom: 2 Kings 3.2, 3. compared with 13th, we read that that he put away the Image and [Page 26] Statue of Baal, it may be in Compliance with one of his Allies, viz. to gratify King Jehosaphat, whose Assistance he needed against the Moabites. But he still clave to the Calves of Dan and Bethel. Whereupon the Prophet speaks sharply to him in the 13th Verse of that Chapter, What have I to do with thee, thou King of Israel? Get thee to the Prophets of thy Father and Mother: that is, do not come to me, thy Heart cleaves to Idolatry, tho for a Trick of State thou hast destroyed one of the Images of Baal.

   Christians, if what we do in Religion, in publick or private, be on any carnal Motive, tho the Matter be good; if respect to Friends and Neighbours, or our Credit, or secular Interest, &c. be the principal Inducement; if it be not from the Hatred of Sin, and the Love of God, a Sense of his Authority, and in Obedience to him, God will not accept it, but your Sin shall find you out.

7. Hypocritical Partiality in the Service of God, is another Sin to be observed in this History; both Persons in this Text (both Joram and Jehu) are Instances of it.

   Joram destroyed one of the Images of Baal, Jehu was zealous to destroy the House of Ahab, and the wicked Priests of Baal: But both followed the Sin of Jeroboam as to the Worship of the Calves, 2 Kings 10.28, 29. where, after a large Account of this new King Joram, and of his Zeal in destroying the Image of Baal, and the House of Baal, and the Priests of Baal, it is added at the 29th Verse, Howbeit he departed not from the Sins of Jeroboam, who made Israel to sin in the Calves of Dan and Bethel. He was loth to irritate and disoblige his Nobles, and a great part of his new Subjects, who had been long inured to the Worship of the Calves. He durst not trust God to keep the Kingdom safe to him, tho he had had such Experience of his powerful Providence in bringing him to it: He obeyed and followed God, so far as his apprehended Interest would permit him, and no further.

   O take heed of Partiality in Religion, of dealing deceitfully with God. You may go a great way, and do many things; and yet if your Hearts are not right with God, if you are not sound in his Statutes, and have respect to all his Commandments, he will not accept you.

8. Instability, and Unsetledness in that which is good, is another Instance. This was the Case of Joram. At one time he calls Elisha Father, at another time he vows to have his Head, [Page 27] and to be the Death of him, whatever it cost, 2 Kings 6.21. compared with the 31st Verse. Hath it not been so with some of you? Is it not still thus with many? Now for God, and then for Baal; warm and cold, off and on, up and down; now convinced, and seemingly resolved for serious Religion; the next Week the World is on the Throne again, or some particular Sin prevails, notwithstanding your Convictions. You ought this day to humble your selves for these things.

1.5.

III. The Exhortation which remains, shall be to three Duties. First, Mourn for the want of Peace, and bewail the Desolations of War which are the Fruits of Sin, and most of all that Sin, which is the Cause of War. Secondly, Pray earnestly for the Peace of our Jerusalem, and the taking away Sin that hinders all kind of Peace. Thirdly, Let your own Personal and Family Repentance and Reformation, show that you are sincere in the two former.

1. Mourn and bewail the want of Peace, and the Desolations of War. There are some of you who have felt the Smart of this War, so as to have reason to mourn on your own Account; tho little comparatively to others abroad: But we may feel more yet, and we have all reason to mourn for that which is so general a Calamity; and to pity our Brethren whose Country is the Seat of War. We ought to compassionate the thousands of Families that have been undone, and thousands of Souls that have been sent to Hell, by dying in an impenitent State; who have fallen in the high Places of the Field, or been kill'd at Sea, or died in Garisons, or in the Fleet. Let us look abroad into Neighbouring Countries, and we shall find a Roll like that of Ezekiel, written within and without, in Capital Letters, Lamentation, Mourning and Wo. What Robberies, Spoils, Sackings, Burnings, and Devastations! What Oaths, Blasphemies, Rapes, Cruelty! Desperate Threatnings to stab or pistol those who will not confess their Riches and Treasure, or the little they have hid, to make them accessory to their own Spoils; and afterwards forc'd to wander from their Habitations into Woods, Mountains, Caves, or other places of Shelter, or are carried Captive by the Enemy, and hardly fed with Bread and Water. And after such Miseries, how many of our Brethren have been brought by cruel Usage, to bow down in the House of a strange God, to make Shipwrack of Faith and a good Conscience, and outwardly to yield to Superstition [Page 28] and Idolatry against their Light and Conscience; or been sent to Dungeons, and Gallies, or to more merciful Flames or Gibbets, if they had the Courage to continue faithful. Let us mourn for these things, which I shall represent more largely under another Head. Especially let us mourn for our own, and our Brethrens Sins, that are the provoking Cause of these Calamities; without which we should not feel such terrible Effects of God's righteous Anger.

   Let us mourn also for the Dishonour of the Christian Name by Bloody Wars, when Christians should be Examples of Peace and Union to the whole World. But the peaceful Name of Christ is blasphemed among Heathens and Infidels by the Wars of Christendom: 'Tis become a Proverb among the Turks, What! fight and kill one another as the Christians do.

2. Pray earnestly for the Peace of Jerusalem. Earnestly, as those that apprehend the Divine Displeasure, fearing lest Wrath be gone out from the Lord against us: Let us wrestle with him, and strive together in our Prayers, that if it be possible, the Cup may pass from us, and we may turn back an Host of Judgments that seem to be upon their march. Let us pray for Peace with God, for the removal of Sin by Repentance, and pardoning Mercy; and then for Brotherly Peace, and Unity, and Love; and for Civil Peace. But the taking away of Sin is the great thing we should beg, as that which is an Enemy to all kind of Peace: Without which, if God should make an end of this War, and give us Peace, and Plenty, and Trade, and all that we could wish of that kind, if his Anger be not turned away from us, but he only say, Why should you be smitten any more? I will let you alone: such a Peace, without our Repentance and God's Pardon, would be the most dreadful Judgment. A displeased God may sometimes deliver an unpardon'd People; but it proves not a Blessing but a Curse to them: For Peace with God is the Foundation of all other Blessings, National or Personal. Let us therefore pray especially for the Pardon of Sin, and Peace with God, and then for Peace in the World, and in the Churches of Christ.

   And when you pray for Peace, remember to pray for Truth with it. There can be no firm, or durable Peace, that is not cemented with Truth. How amiable is it to have Peace with Truth! to serve God with Purity and Safety, with Sincerity and Security; to enjoy the Blessings of God's Right-hand and Left together. Without Truth there may be Presumption instead of Peace [Page 29] with God; there may be a Combination without Peace, the Colour and Name of an Agreement without Union. Beg that Christ may be advanced, by whom God hath made Peace, and reconciled all things in Heaven and Earth: Where his Truth, Interest, and Authority are left out, or overlook'd, there can be no valuable or lasting Peace.

   It is God alone, can ordain and establish Peace for us; can sheath the Sword that is drawn, and make Peace in Europe. Any rash or furious Hand can make a Wound, or kindle a Fire; but God only can heal our Breaches, and extinguish the Flames of a Church or State, and bless the World with a happy Peace.

3. Show that you are sincere in mourning and in praying, by your Personal and Family Reformation. Without resolving and endeavouring this, our solemn Mockery of God in these Solemnities will cost this Nation and City dear. If we confess Sins that we yet love, and resolve not to forsake; if we pretend Desires in Prayer that we have not; if we complain of Burdens that we do not feel; if we spare and cherish any known Lust; if we continue in the neglect of any known Duty, especially what we have been this day minded of; God will be so far from accepting our Fasts and Humiliations, that he will abhor us the more. Is this the Fast I have chosen? may God say: If there be no Reformation, no Divorce between you and your Lusts promoted by it, I am no more pleased, than I should be with your eating and drinking: You might as well have let it alone, and bestowed your time otherwise. Your very Confession of Sins will witness against you, if you do not forsake them. To what purpose is your Mourning and Lamentation, and hanging down the Head for part of a day? Is it unto me? saith the Lord. It is not at all unto me except you repent, and turn from your evil Ways. Your Sighs and sad Looks, your Confessions and Deprecations, all your Complaints, and all your Expressions of Sorrow, Mourning, and Humiliation without this, avail nothing; unless your Souls be humbled and broken, unless you abhor your Sins, and loath them, and resolve against them, and henceforward be watchful and diligent in earnest, to overcome and mortify your Lusts, and turn to God, and live to him. O that some may be able to say, that from this Fast-day I began to turn to the Lord with all my Heart, and put away the Evil of my doings from before his Eyes. Believe it therefore and consider it, that unless you put away the Evil of your Doings, the Evil that is in [Page 30] your Tabernacles, in your Houses, in your Trades, in your Families, &c. you cannot expect Peace. We may go on lamenting one Calamity after another, bewailing this and the other Grievance, and be never the better while we neglect the Cause; while those Lusts and Vices are still reigning, spreading and increasing, which provoke God to plague and punish an unreformed People. If we would be rid of Judgments, or prevent them, we must begin where the Judgment begins. Our Lord knew this, when he saith to the Paralytick who came for Cure of his Disease, Thy Sins are forgiven thee.

1. Let me urge and inforce this, By calling you to consider the Miseries of War, and the Blessings of Peace. Most of us know little what it is to live in a Country that for many Years is the Seat of War; to have a Bloody Enemy at your Gates, or rude Souldiers domineering in your Houses, or to have them pillaged every Week, or laid in Ashes at once; to have your Children wallowing in Blood before your Eyes, Virgins perishing under the Lusts of profligate Villains, Widows mourning for the dead, and hardly daring to show they mourn: To have no Children left to the Father, or Husband to the Wife, or Money to the Rich, or Clothing to the Delicate; and they that were brought up in Scarlet to imbrace Dunghils, weltering in their own Tears, or Blood. You would hardly have Patience to hear the recital of what others have suffered. Look abroad, and consider the Countries round about us; behold and see what sad Characters of Misery and Ruin are engraven, or rather plowed on the Persons, Houses, Fields, Vineyards, Cities, Churches, &c. of our Neighbours.

   Yesterday, or a day or two ago, saith one, I and my Family were in Peace and Safety, and had Food and Rayment, Liberty and Plenty; I have now no House to harbour me, no Food to nourish me, or Money to buy it, and hardly Clothes left to cover my Shame and Nakedness. A few days ago I slept quietly in my own House and Bed, but now I have no Place or Pillow, but Jacob's Pillow of Stone whereon to lay my Head. My Father is kill'd, or taken Prisoner, saith another, my dear and tender Father, who nourish'd and sustain'd me; and now he is not, or is a miserable Captive, and hath hardly Bread to sustain himself. Or Parents bewail the loss of a beloved Son: My Son, that was the Staff of my Age, the Joy of my Heart, and Stay of my Family, the Comfort of my Life, he is imprisoned by a cruel Oppressor, or he is mortally wounded, or he is dead. The Widow bemoans the loss [Page 31] of a tender Husband, (made nearer by God than Father or Mother) snatcht away by an untimely Death, whom she shall see no more. So the Brother, the Kinsman, the Neighbour, the Friend, each lamenting the Desolation the Sword hath made.

   Let us mix Thankfulness to God for our selves, with our Pity and Compassion, and Mourning, for the Calamities of others, who have hitherto suffered more than we. We do not hear the Voice of the Spoiler in our Borders: We hear not the murdering Pieces about our Ears. We see not our Houses, and Churches, and Places of publick Worship flaming over our Heads. We do not behold our pleasant and beautiful Dwellings in Ashes, where we traded, feasted, and slept in Peace; nor are turn'd out to the Streets or Fields for Shelter, not knowing where to look for Security for our selves or nearest Relations; seeing some of them slain before our Eyes, or not knowing where they are, whether alive or dead; hearing the confused Out-cries and Skrieks of our distressed Neighbours, mingled with the Noise of French or Irish Souldiers killing, or encouraging to kill. You have not seen tender Babes snatcht from the Breasts of their Mothers, bleeding on the Stones, or sprawling and strugling for Life on the Souldiers Pikes, (and the distressed Mother ravish'd it may be, e're she have leave to die.) You have not seen the ghastly Visage of Death, deform'd with Wounds, and Men and Horses wallowing in their mangled Blood; and the amazed helpless People, running to and fro to escape, but know not how or whither. Others have seen and known such tragical Effects of War; let us mourn for them, and let us be thankful, that as yet we do not. Let us improve the Day of our Visitation, our Civil and Religious Liberty, lest the things of our Peace should be hid from our Eyes.

2. Consider, that it is God alone that can give Peace: Our Business is with God in order to an happy Issue of this War. It is he must prevent, or conclude and shorten the Miseries of War. He that is the Lord of Hosts, who makes Wars to cease to the Ends of the Earth, He must make our Officers Peace: He that works all our Works for us, must ordain Peace for us, that ViolenceIsa.26.12 shall no more be heard. It is He that strengthens the Bars of our Gates, and makes Peace in our Borders, and feeds us withPsal.147.14,&c the finest of the Wheat. It is He who keeps our City, and guards our Island, and can prosper our Fleet and Armies. He turns Swords into Plow-shares, and Spears into Pruning-hooks, and sheaths the Sword when it hath done his Work. It is by the [Page 32] Restraint of his Providence, that the Inhabitants of the Earth learn War no more.

   He sits upon the Floods, and stills the Waves, and sets Bounds to the Raging of the Sea, to the Lusts of Princes, and to the Tumults of the People. He can take the Obstacles of Peace out of the way, when we expect it not. He hurles Princes from their Thrones, and sets up others in their room. He breaks their Scepters in pieces, as easily as you can a Venice-Glass. He overrules their Designs; he can change their Counsels, break their Measures, blast their Power, shame their Confidence, lessen their Numbers, and frustrate their Hopes. When God was displeased with Israel for the accursed Thing in the time of Joshua, three thousand Israelites shall flee, and be smitten before the Men of Ai, though but thirty six in number. But if God be our Friend, though ten thousand of the People set themselves against us, we need not fear. He is a sufficient Defence; we need not fear all the Nations of the Earth, if we are at Peace with God, and at Peace among our selves, which would follow upon it. He is the Shield of our Help; and can be a Wall of Fire round about us. Tho the Enemy come in like a Floud, he can lift up a Standard against him; and when he comes one way, make him fly ten. He can show Strength with his Arm, and scatter the Proud in the Imagination of their Hearts, and turn their Devices backward. What deep Designs does he defeat? What mighty Projects does he disappoint, by taking away Wisdom from the Wise, and Courage from the Valiant; cutting off the Spirits of Princes by a surprizing Stroke, altering their Minds and Purposes, or ending their Lives?&c. Peace and War are in his Hand. All the Hosts of Heaven are at his Command and Service; to fight his Battels, and accomplish his Designs. The Stars in their Courses shall fight, and the Elements of Heaven shall be muster'd in his Quarrel. From the Air he can pour down Hail-stones, as on the Ammonites: or send an Angel to discomfit a mighty Army, as he did Senacherib's: or by Fire consume an Enemy's Troops, as those which came against Elijah. The Water shall bury the Egyptians; and rather than fail, the Dust of the Earth shall start up into Armies of Flies and Lice and Frogs against Pharoah.

   And he is the God of Peace, as well as the Lord of Hosts: As 'twas of the Lord, that the Canaanites did not make Peace with Israel; and that Zedekiah rebelled, and that Ahab went to War at Ramoth Gilead, &c. So 'tis he that makes Peace; I make Peace, [Page 33] I create Evil, I the Lord do all these things He is said to makeIsa.45.7 the Instruments of War, to create the Smith that formeth them, and to create the Waster to destroy. Therefore he can stopIsa.54.16 them, hinder them, destroy them when he pleaseth. To all the Ends of the Earth, he is said to make Wars to cease; that is, inPsal.46.8 all Places, in all Countries, in all Societies, in Families, in Churches, in Cities, in Nations, in particular Souls. Every where it is his Work to make Peace; and every kind of Peace is from the God of Peace.

3. If God be angry, and bring desolating War on a People, Human Help is all in vain, and his Anger will make all the Calamities of War to be double. IfIsrael become the People of God's Wrath, he lets loose the Rage of Man; and then every base, proud, idolatrous Assyrian shall tread them down as Mire in the Streets. Even Sampson shall fall by the uncircumcised Philistines, when God departs, whereas before he was wont to slaughter them by Heaps. If God be angry, and send this Judgment of Sword or Famine against a People, who can describe the Dread and Horror of such a Calamity? Every Battel of the Warrior, saith the Prophet, is with confused Noise, and Garments roll'd in Blood; but this shall be with Burning and with Fewel of Fire. The Wrath of God shall put an unusual Terror on the very Countenances of an Enemy, and give an unusual Edg to their Sword. The Anger of God will sharpen the Sting and Terror of natural Death, it will invenom the Teeth of Famine, and make all the Calamities of War unsufferably more grievous than can be exprest.

   There is nothing so base, but the greatest Spirits shall stoop to; nothing so unnatural, but the tenderest of you all may be brought to comply with. You think you should part with your own Lives a thousand times over, rather than eat the Flesh of your Children: I doubt not but the delicate Women in Jerusalem thought so too; and yet in Famine, they boiled their Children, and were glad to eat them. Pity shall perish from Parents, Courage from the Men of Might, Wisdom from the Antients, Flight from the Swift, and the Strong not be able to find their Hands: For it is the Day of the Lord's Wrath, and who can abide it? You may seek for Death at such a time, and not find it; and within an Hour, Death may offer it self, and then you will flee from it; and within a few Moments repent, and wish you had died. Such will be the Distress and Anguish of your Souls, between vain Hope and tormenting Fear, that your very Lives will be a burden. Think what the case would be, [Page 34] where the Sword without, and Torror within shall destroy young and old, the Suckling, and the Man with gray Hairs. When there is no Peace to him that goes out, or to him that comes in, but great Vexation on all the Inhabitants; Nation destroyed of Nation, and City of City: for God did vex them with all Adversity. Think of these things, and repent of Sin, for that is the Cause of it.

4. We do not know what we may further experience and feel of the terrible Effects and Miseries of War. The most are confident that all will quickly be well, and the present Cloud vanish: There will speedily be an honourable Peace; the French are impoverish'd and almost starved: Their Numbers are lessen'd, and ours encreas'd against this Campagne. They must e're long make Peace, or we shall force them to it: Or if they should not, many flatter themselves, they have this or the other Project to provide for themselves; they doubt not, for their parts, but to escape well, let things be as they will. But may not all such Confidence prove a Refuge of Lies? Consider what God saith by the Prophet,jer.37.9.10 Thus saith the Lord to the King of Judah, Deceive not your selves, saying, The Chaldeans shall depart: tho you had smitten the whole Army of the Chaldeans that fight against you, and there remain'd but wounded Men among them, yet should they rise up every Man from his Tent, and burn this City with Fire.

   What is there for publick Safety, or private Defence, that can be Proof against the Anger of God? For certain, it is not the great Numbers or Riches of a People, no advantageous Situation or Strength of Places, nor the best prepared Armies and Navies, or any Confederacies abroad, or Fortifications at home, can secure us. The best, the greatest, the most hopeful of all such things have been frequently baffled, and sham'd, and confounded by the Divine Anger. Riches be sure profit not in the day of Evil; they rather expose to Envy and Danger, than secure against it: They who have most to lose are likely to suffer most, and commonly are least able to bear it. God hath hitherto saved us with a nevertheless, notwithstanding our Provocations; it may be He will be intreated to do so still: But who can tell, but that except we Repent, we shall drink the Dregs of the Cup? The Sins of Societies and Communities of Men, as such, must be punish'd in this World, if at all; and therefore tho a single wicked Man may escape the Judgment of God in this Life, it cannot be expected for a sinful Nation without Repentance: And the Danger is proportionably great, according to the hainous Nature and Aggravations of National Sins.

5. [Page 35]

   Unless by Repentance we make Peace with God, what a poor inconsiderable thing is the Civil Peace of the Nation, as to us in particular? How little a thing is it to have Peace round about, if we have not Peace above, and Peace within? While thou art unreconciled to God, thou hast greater Matters to be concerned for, than what refer to the National Welfare. How little doth it signify to Thee, what Changes are made in the Thrones of Princes, or what are the Successes of War; who is exalted and who brought down, while thy Sin is unpardoned, while God is thine Enemy, while the Curses of his Law are in force against thee, while his Wrath hangs over thy Head, and thou mayst drop into Hell the next Night, or the next Hour? Thou must shortly die, Man, and be damned, and perish for ever, if thou art not at Peace with God.

1.6.

But I expect many will say, I hope I am at Peace with God, for I have inward Peace; my Conscience is quiet, I hope all is well. Let me therefore ask you,

1. Are you willing to have the Grounds of your Peace tried and examined? or, are you loth to bring it to the Touch-stone? You may justly suspect that Peace which is afraid of being examined, as to the Ground and Foundation of it. Since therefore thou sayst thou hast Peace, enquire seriously, Is it on a Scripture-Bottom? Is it warranted by the Rule? Is it according to the Infallible Word of God? Hast thou Peace, by the Testimony of Conscience to thine unfeigned Repentance, and Faith in Christ, and Obedience to him? Doth the Gospel speak Peace to thee, according to the Tenor and Terms of the new Covenant?

2. Thou sayst thou hast Peace, How camest thou by it? Is it the Effect of deep Repentance and Sorrow for Sin? Is it the Fruit of a Divine Faith, accepting Christ in all his Offices? Is it the Answer of servent Prayer, after earnest Supplications to Heaven? Is it the Result of serious Examination of thy Heart and Life? If thou didst not get it in the use of such Means, there is reason to question the Truth of it. True well-grounded Peace is the Fruit of holy Diligence in the Exercise of Grace, and is neither got nor kept by Sloth and Idleness. That Peace which grows upon us we know not how, and is kept by Negligence, without Prayer and without Pains, is a dangerous Presumption.

3. Thou sayst thou hast Peace; let me ask thee, how long hast thou had it? It may be thou hast always had this Peace, but it is very suspicious, if it were never preceded by any Trouble. Thou art pleased that thy Conscience is quiet, but it was never otherwise; thou never hadst any true sight of Sin to trouble thee. Thy Heart is whole, thou thinkest, but it was never broken: Thou believest thy Sins are pardoned; but if thou didst always believe so, 'tis to be feared thou wert never Penitent. [Page 36] Consider how long thou hast had this Peace, and whether Godly did ever precede.

4. What are the Effects of thy Peace of Conscience? Doth it make more careful to avoid Sin? Doth it quicken and enliven thee in the Way of the Lord? A false Peace makes us more sluggish, and secure, and barren. Does thy Peace engage thee to walk humbly with God, in a thankful Admiration of his Grace, and a more entire Devotedness to him? Otherwise it is not of the right kind, and will not last. Is thy Peace the same, tho thou hast lately fallen into Sin, and yielded to Temptation? Are the solemn Duties of Religion, Prayer, Word, and Sacraments, as easy and delightful to thee, notwithstanding such Sins, as at other times? A good Man hath not the same Peace and Quiet, when Corruption prevails, and he is overcome by Temptation, as at other times; till upon renewed Repentance, and Faith in Christ, he can hope his Sin is forgiven, and God reconciled. And the more hope he hath of this, to pacify and quiet Conscience, the more diligent, humble, watchful, careful he will be to please God, and keep himself unspotted from the World.

To shut up all; Be perswaded to turn from Sin, which is the great Obstacle of Peace. There is yet Hope, if you will do so. The Answer in this Text to the Question, Is it Peace? does not destroy all Hope of it; What Peace, so long as the Whoredoms? &c. doth imply that there may be Peace, and there shall be, if these be removed. Therefore tho our Dangers be great, and our Fears justly great too, yet our Case is not desperate. Tho our Breaches be wide as the Sea, and our Wounds are deep, and our Case doubtful, yet is there Hope in Israel concerning us. The Course taken this Day, if seriously ingaged in, and generally so, may yet obtain National Mercy, a good Issue of this War, and the Prevention of farther Judgments, the healing of our Breaches, and the establishing of us on sure and lasting Foundations.

However, if we resolve and endeavour, every one for our own parts, as to our selves and Families, to comply with our Duty, and obey this Call and Counsel of God; I may then conclude with a Blessing, the comprehensive Blessing of Peace; I may beg it of God in hope, saying, Peace be in your Families, Peace in your Neighbourhood, Peace in this City and Nation, and for the Nations round about us, and among all the Reformed Churches, with an abundant Blessing of the Gospel of Peace. And the Peace of God, which passeth all Understanding, establish and keep your Minds and Hearts in the Knowledg and Love of God, and of his Son Jesus Christ our Lord. To whom be Glory throughout all the Churches for ever. Amen.