so much as God-speed to heretiques men of contrary Religion much less marriage 4. Great inconveniency as griefe to the godly parents Gen. 26.35 27 36. 5. Care of the contrary commanded in Abraham Gen. 24. in Jsaak Gen. 28.6 Duties hindered yea such as belong to the main end of marriage namely Education in the Information of of the Lord Eph. 6. 7. Corruption of manners in Solomon 1 King 11. in Achab this given as a reason of all his wickedness Iezabel his wife provoked him 1 King 21.25 and of Iehoram that he walked in the way of the house of Achab the reason given he was son-in-law to the house of Achab 2 King 8.27 8. Such an one forced to see and heare what cannot but grieve the Spirit of God Ob. Ioseph marryed the daughter of Potiphar Moses of Iethro Answ Examples are no rules when they swerve from Gods Commandements 2. It s likely they received a promise and saw likelihood of conversion Deut. 21. After ceremonies observed they might as strangers might not eate the passover Exod. 12. Yet if any would submit himself and become a member of Israel after such incorporation warrantable Ob. Paul permits Cohabitation 1 Cor. 7.13 Answ Case not the same marriage once entred cohabitation may be continued so long as hope but not therefore to be entred when we may chuse Now Brethren Vse here is reproved the common sin of these times wherein wealth or beauty swayes all in matter of marriage What portion What friends all the enquiry never what Religion or what graces of God And this I would it stayed amongst worldlings and were not to be found even amongst the servants of God Consider 1. Perill of corruption 2. Continuall grievances that if thou hast grace thou must needs have 3. Provocations to evill as in Achab. 1 King 21. and its common to all the wicked Prov. 4. Disloyalty and what marvell if they be unfaithfull to Menâ— that are unfaithfull to God 5. Many times cursed posterity as Moab of the daughters of Heth. Ob. Now no Infidels or Idolaters Answ Would God that were so but. 1. Every profane unreformed man and woman an Infidell for true faith purifyeth the heart Act. 15.9 2. Idolatry is of two sorts In worship In manners 3. Reasons the same Whether such marriages are ratified Quest so as without Adultery they may be continued Some judg Answ no because God hath not coupled them and Ezr. 9.10 We see example and precept of dismission Some otherwise that though to enter them be sin yet being entred they may be continued 1 Cor. 7.14 Reasons they are sanctified unto us and perhaps in such case God may use us as meanes to gain them Cautions 1. Rash choyce to be bewailed continually 2. Infection especially to be taken heed of 3. Children not permitted to their education 4. Endeavour by all good meanes to reclayme them Vers 12. The Lord will cut off the man that doth this That is root out him and his posterity Where we note 1. The punishment it self 2. Extent of it 3. Certainty An heavy curse Observ to have posterity cut off See 1 King 21. threatened to Achab and David Psal 69.25 prayed for upon the wicked as a special plague And surely if this be a blessing to have posterity continued as Psal 128. then a curse to have it cut off Now Vse beloved take we notice of this plague upon many And take we heed of the Causes of it 1. One is lewd and ungracious marriage as here 2. Adultery See Hos 4.10 the adulterous brood prospers not 3. Neglect of education in the fear of God as in Eli's sons 4. Swearing and oppression Zech. 5.4 5. 5. Persecution of Gods children Psal 69.25 Davids prayer was withall a prophecy And let them lay it to heart whom it may concerne The Master and the Scholler out of the Tabernacles of the Lord Namely without respect of persons So doth the Lord never respect how great or how little but how righteous or unrighteous for Observ with God there is no acception of persons And therefore let all take heed how they provoke the eyes of the Lords glory to wrath God shall not spare thee for thy poverty c. But especially note we here how the Lord joynes together in punishment those that have any way been conjoyned in transgression Master and Servant c. And let this admonish especially servants Vse how they partake with their masters in evill How common this is we see in many as in 2 Sam. 10. 11. in David his servants they are the panders and the bawds And a warrant they think the commands of their Masters But Beloved know that the Lord is an avenger of all such things we may apply this Bribery to vsury c. Follows next the certainty so that very devotion it self shall not hinder Whence we note how that devotion Observ without holy life availes nothing to avert Gods judgments Isa 1.12 15. Though yee make many prayers I will not heare for your hands are full of blood Isa 66.3 The Lord saith to Hypocrites their sacrifices were abominations 1 Sam. 15.22 Saul in his kinde seemingly and pretensively devout yet hath his kingdome rent from him for disobedience and the Lord in generall protesteth he more esteemes mercy then Sacrifice See also Isai 57. Iam. 4. Let all then that call upon the name of the Lord depart from iniquity 2 Tim. 2.19 and Iam. 4.8 Draw neer to God but first cleanse your hearts and purge your hands Beloved its strange to see how many wonder and begin to finde fault with the Lord that he regards not there prayers as Isa 5.8.3 They fasted but God regarded not the Reason is at hand they do their own wills Again see here the cause as Iam. 4.1 2 3. why many devout in externall worship yet are for all that subject to Gods just judgment heare and profit not pray and receive not Spirituall judgments especially are evident upon them wonder yee at this the cause is evident your sins seperate betwixt God and you and hinder good things from you As the Lord speaks Mal. 3.10 amend your lives then prove me with this If I will not open the windows of Heaven therefore Luk. 8.15 An honest heart required It s strange to see how men like atheists begin to cry out its vain to serve God No not so but it s in vain for a wicked man continuing purpose to be wicked to pray or heare for the condition of obedience on their part is not performed at most no farther then from the lip Isa 29.13 VER 13. And this have ye done again concerning the altar of the Lord with teares with weeping and with crying out in so much that he regardeth not the offering any more or receiveth it with good will at your hand FOllowes the amplification this have ye done again as if he had said not enough to have once done it ye repeate it Iterating of sins Observ hainous
are readier to add affliction See also Psal 69.26 They persecute him whom thou hast smitten and they talke to the griefe of those whom thou hast wounded Vse 4 Lastly Is it a burthen See then the stockish fencelessness of us in these Times Beloved The Lord hath laid load upon us long time in this Kingdome our burthen hath been Pestilence Famine Inundations unseasonable weather yea and yet behold the wrath of the Lord is not ceased but his hand is stretched out still And yet where is that man that once entreth into his heart ever to say c Jer. 8.6 What have I done How have I provoked the Lord that all this wrath is come upon me This shews us our stupidity And let us all be admonished to labour to feele it lest at length it overwhelme us The Promise is gracious ease and refreshing Mat. 11.28 The neglect thereof heavy it endangereth to have the wrath of God sevenfold encreased Lev. 26.21 Observ 2 Of the word of the Lord. First in word before in deed denounced ere executd God gives warning by his VVord before he proceeds to lay on Load for our Offences By Noah a Preacher of Righteousness to the old VVorld By Lots Example and Admonitions to the Sodomites By Jonah to Nineveh By all the Prophets to Hierusalem Reason 1 First That his Children may be brought to Repentance that the fierceness of Gods wrath may not light upon them Beloved it is true such is the corruption of every man so powerfull and prevalent the example of the most that Gods own Children are sometimes far engaged in common corruptions and were it not for the Lords care over them should taste as deeply of his wrath as others but herein appears Gods care over his own Saints that ere he strikes He gives warning that by his word he may rouze them that so they either may be freed from the judgements and common afflictions or else not hurt by them whiles by repentance they have laboured to turn the curse into a blessing the punishment into a chastisement Reason 2 Secondly To deprive the ungodly and obstinate offendors of excuse and to clear the Lord of injustice and severity See Isa 5.4 Judge saith the Lord what could I have done more And Hos 6.5 What shall I do unto thee I have cut you down by my Prophets and hewen you by the words of my mouth and my judgements have been in the light plainly revealed as the Sun it self therefore Justly are you now afflicted and left without excuse As a good Father first admonisheth and threateneth when that serves not takes the Rod See Ezek. 2.5 Vse 1 Doth the Lord thus and for this end that his children may be brought to Repentance Well then Beloved Let not us crosse the Lord in his end and intention The Lord hath thus dealt with us in this Kingdom a long time with us in this Congregation now long He hath hewen us by the words of his mouth to make us fit stones for his building Hence is his voice d Heb. 3.8 Harden not your hearts be lead to Repentance by the Word of the Lord It is true that our sins have been grand and grievous yet who knows whether the Lord will repent and leave a blessing behind him See Jonah where Nineveh repented and found mercy Learn by words be as loath to bear as the Lord is to impose the burthen of his wrath If not know for a certainty the Lord will not alwaies deale by speeches but as he hath spoken of a burthen so we shall feele it if we return not Vse 2 Secondly doth the Lord this and for this end that the wicked may be deprived of excuse Then surely are we utterly excuseless in this Kingdom and Congregation to whom the Lord hath so mercifully vouchsafed so long admonition before-hand justly might he send us down to the place of our Iniquity without giving us warning but rather would he we should convert and live Ezek. 18. If we will not heare what excuse shall we have in the day of his fierce wrath what will the Swearer say c. This be assured of the word of God hath his work one way if it bring thee not to repentance yet it shall bring thee to just judgment as the snow and raine Isa 55.10 11. It is the savor of life or death 2 Cor. 2.16 It either captivates thy thoughts to obedience or brings vengeance on thee for thy disobedience A second thing here observable Observ is the certainty of this judgment for it is the burthen of the Word of the Lord Hath he spoken it and shall not he do it VVas the Lord ever found false either in threatening or promise Peruse the whole Scripture and see whether ever there were judgement threatened against obstinate sinners that was not executed see in the old world Hierusalem c. Object 1 Object If any say Yes Nineveh was threatened and yet escaped Answ Threatnings are all to be understood with their condition of Repentance Answ Jer. 18.7 8 that performed the judgment stayed but yet God true in his VVord Ob. If any shall yet say Experience is ordinary against it Object 2 we have had Drunkards threatned with beggary Ans Differtur non aufertur Answ It follows not because the judgment is delayed that therefore it is wholly taken off Some are plagued in their Posterity Job 21.19 God layeth up the sorrow of the Father for his Children Or else they are punished in the Equivalent in spirituall judgments VVhat doth this teach us Vse but to tremble at the burthen of wrath denounced in the word of the Lord if the burthen be of the word of the Lord tremble at it and feat surely it shall come to passe what the mouth of the Lord hath spoken But we are fallen into a world of Despisers as Jer. 23.33 c. VVhen the Lord had sent his Prophets to tell them of the burthen of his wrath they began to play with the word of the Lord and scoffingly to say to the Prophets what is the burthen of the Lord Right after the fashion of our people what is the burthen of the Lord What is that Hell you so much talk of Hearken what the Lord answers The burthen of the Lord ye shall mention no more for every mans words shall be his burthen but thus you shall say to the Prophet what hath the Lord answered thee and what hath the Lord spoken That is whereas you now scoffe at the threatning of the Lords Mouth I will so press you with my judgments that I will bring you on your knees and make you in all humility and fear glad to heare a word of comfort and tidings of Reconciliation from the Mouth of the Lord. Beloved lay this to heart It is that every man professeth to believe the word of the Lord yet when we come to particulars nothing but Atheisme and godless Infidelity To Israel Gods own people Observ God spareth not his own
Lord hath called to deale with the sins of men but yet if we shall look up to our God that hath made Covenant with us least cause have we of all others to fear the malice or power of Adversaries Vse 2 This should be an admonition unto the people to take heed how they attempt any malitious courses against them The Lord hath said concerning his people in generall he that toucheth them toucheth the e Zech. 2.8 Apple of his eye but more speciall care of Ministers hath he every where protested And would God this could sink into the hearts of those wretchless people amongst us whose indignities and wrongs no men taste more For the fear wherewith he feared me and was afraid before my name Here have we Levi's behaviour in the Covenant declared by the cause effects and signs of it Feare of God is an affection of the heart whereby we reverence the Majesty of God What the fear of God is and flye from his offence in all things Of it there are three kinds 1. Meerly servile such in Devills Jam. 2.19 2. Meerly Filiall such in the Saints in heaven 3. Mixt of both which is that only whereof we partake in this life The first of these ariseth only from judgments either felt or feared and only in that regard restraineth The second from Gods goodness and feeling of his mercy Hos 3. ult and in respect thereof causeth to depart from evill The last from both partly from fear of judgment partly from sence of mercy But let us see the properties and effects of it 1. It causeth a reverence of the Majesty of God therefore the Lord called The fear of Jacob and sheweth it self partly in speaking reverently of God and his services partly in trembling at his words partly in a seemly carriage in all things as in the presence of God together with a constant care to depart from evill and a stout courage in good causes and courses Try by these things And I gave them to him Here we observe That fear of God is his own gift See Jer. 32.40 And Observ this appears by that generall depravation of nature whereby since the fall of Adam we are destitute of all saving grace Rom. 3.18 Naturall men are thus described No fear of God before their eyes apparent by effects contrary running into all excess of riot without any bridle or restraint till this gift of God be obteyned If this be so where is that Doctrine of free-will Vse taught by the Church of Rome And secondly see the excellency of this gift Jer. 32.40 set out in the Scripture by sundry Arguments 1. It is made the note of a Child of God therefore it is the usuall description of men Religious to be such as fear the Lord. 2. Blessedness promised unto it Blessed is the man that feareth the Lord. 3. The immunity that such men have in common judgments Wherefore bless God if he have given it unto thee and think him more mercifull to thee in this than if he had given thee all the wealth of the world severed from it This indeed by earth-wormes commonly counted faint-heartedness whereas it is indeed The highest point of wisdom and courage VER 6. The Law of truth was in his mouth and iniquity was not found in his lips He walked with me in peace and equity and did turn many away from iniquity A second reason why the Lord threatens to inflict those judgments upon the Levites was their swerving from those good precedents set before them by their Fore-fathers And it is handled in a plenary Comparison of unlikes The Protasis whereof contains an explication of Levi's behaviour The Apodosis expresseth their swerving from the pattern set them ver 8 Now before I proceed to particular handling it is fit First to remove the glosses of Papists Hence they infer That it is possible for some man in the state of this life to walk so inoffensively and perfectly before God that he may merit and deserve Salvation one argument for which they take hence indeed they confess that we cannot ordinarily live without veniall sins but without mortall sins that is such as deserve in their own nature death we may Now against the state of such perfection the Scripture every where speaks The Apostle Rom. 7.23 expressing the state of himself and others in state of grace confesseth that he was led captive to the Law of sin and least they should say they were veniall sins he acknowledgeth them deadly when as he calleth the corruption whence they proceeded to be a body of death And in many things we offend all shall we say venially Nay deadly Rom. 6.23 For The wages of every sin is death Hear the Reasons 1. Because but in part sanctified 1 Cor. 13.15 2. Knowledge in part 3. The perfectest fear tryall in extremity of justice which they would not do were their works perfect Psa 43.2 4. Taught to pray for forgiveness Wherefore if we may live free from mortall only with veniall sins why may we not perfectly expiate What then is that perfection that the Scripture speaks of Answer 1. Perfection in Christ 2. Perfection in Parts 3. Uprightness and sincerity of heart in all duties when we are free from hypocrisie And this is that here commended in Levi. In this verse then we have two things 1. The behaviour of Levi in two things In Doctrine and in life In Doctrine Truth and it only In life peaceable and equall carriage In both sincerity and uprightness before God Where 2. we have the effect of these two He turned many from iniquity See here the description of a true Pastor Observ in foure qualities 1. That they are Teachers 2. Teachers of truth only without mixture of errours or humane inventions 3. That they are men of inoffensive life 4. That they are upright in all these and walk as with God Their first good property is That they are Teachers therefore it is said that the Law of truth was not only in his braine or in his heart but that it was in his lips and in his mouth therefore we are called Feeders of others Joh. 21.15 Voices Mat. 3.3 Aaron had Bells on the skirts of his Garment and his sound must be heard when he goes into the Tabernacle Second property That as he taught so he taught truth and meere truth without wilfull mixture of falsehood or other corruptions therefore Paul as he bids us preach so to preach the Word 2 Tim. 4.3 4. and it must be wholsome Doctrine and Pharisees are blamed not for that they taught nothing but errour for some truth they taught Mat. 23.1 2. but for that they mingled errours and humane devices Mat. 16 6. as Leaven that soured the whole lump Third this That as he taught well so he lived uprightly and inoffensively a singular duty of a Minister See 1 Tim. 3. As much care takes the Apostle to instruct touching life as a liberty of teaching and Mat. 5.16
in the sight of God See Ezra 9. 10. its hated by us in our own very children and servants Therefore this mark Gods Children have not been noted to have fallen twise in the same kinde except in matters of smaller weight I mean after once brought to see their sin by affliction or other meanes few or none examples of iteration shall be found of Abraham concealing the truth we read that it was done twise but of great and gross sins we read it seldome Indeed of Lot and Solomon we read they fell oftner but mark their acts were as it were continued acts and in the interim little or no remorse or chastisement but after once scourging you shall not I take it finde that they turned to their old sins Now then Vse let us be admonished to take heed of these sins or the Iterating of any sin whatsoever Its a grievous thing to fall into the hands of God and by one sin to provoke him but to fall again that is discomfortable once drunkenness or whoredome c. fearfull but once warned to fall again marvellous discomfortable I do not exclude such men from hope of pardon for I know the Lord is much in sparing and he that will have us to forgive seventy times seven he no doubt hath mercy in store upon repentance renewed But repentance in such cases hardly attained and admonitions contemned cause that the Lord withholds and permits to wallowing many times And therefore Let this be mine admonition to all those that have been in any one sin overtaken Hast thou sinned and hath the Lord had mercy on thee Remember who said Joh. 5.14 sin no more lest a worse thing happen unto thee the last errour worse then the first conscience deeplyer wounded Gods favourable Countenance more estranged And for this cause we must be exhorted 1. After such falls seriously and heartily to repent not to content our selves with superficicall cures but to have the wound searched to the bottome As it fares in the body so in the soul a wound superficially only cured the rottenes still remaining within breaks out again and the cause is evident so in spirituall diseases ordinary this the cause we see many fall again into the same sins 2. But specially keep watch over that affection or that occasion that was occasion to betray us surely as the divell ceaseth not every where to assault us so especially he there gives the onset where he hath once prevailed and there specially hopes for success If thou hast fallen once by lust look again to be assaulted there and therefore there-against specially arme thy self 3. Labour especially to shun all occasions of that sin and come not neere any of those meanes that have entangled thee if company beware it if idleness beware it the burnt child dreads the fire let it be true of thee 4. Labour especially to forget the pleasures of that sin 5. Be not behinde in any measure of humiliation publique or private Covering the altar of the Lord with teares Observ with weeping and with crying out c. The thing we may here observe is how even the wicked are sometimes grieved at the testimonies of Gods displeasure especially in rejecting their services from his acceptance One speciall instance we have Gen. 4. How doth Cain go drooping and hange the head when he sees the Lord give testimony of accepting his brothers rejecting his own Sacrifice vers 5. and Isa 5.8.3 The Hypocrites are brought in reasoning the case with the Lord why he should not respect their fasting And Heb. 12.17 and Gen. 17. As lightly as Esau esteemed of that favour of God in his primogeniture yet when he sees himself deprived of the blessing how weepes he and howls to think of it This one Reason of it there seems to me to be namely because there is not the wickdest man that lives but knows and thinks this that the top of blessedness consists in Gods favour and the testimonies thereof Balaam as vile a wretch as he was he could wish to dye the death of the righteous when he had seen the blessednes that God had provided to bestow upon his Church Num. 23.10 And I am perswaded howsoever we have many at this day that like Atheists mock at the counsell of the poor because he makes God his hope Psal 14.6 Yet he wisheth from his heart he were as many of them be so well acquainted with Gods will so sensibly favoured of the Lord and so highly assured of his love All the world for a good conscience in extremity Now hence it follows that every grief for the loss of Gods favour is no token of a childe of God because Vse even wicked men may have it a very cast-away may bewaile the loss of Gods favour as Esau did he may be discontented at the Lords testifying his displeasure as Cain and therefore let no man thus conclude It grieves me to think that the Lord favours me not therefore I am a Child of God And yet its true there is a kinde of grieving for the testimonies of Gods dis-favour that is a true note of a Child of God and therefore let us examine it Signes of that grieving for the lack of Gods favour that is a note of a childe of God are 1. A Childe of God that is indeed sorrowfull for the loss of Gods favour he is never at quiet till he have recovered the sensible tokens of it as Psal 32. When David had offended the Lord by those his fearfull sins see how he professeth of himself that he found no quiet in himself till he had recovered it conferr Iob 33. Sleep and all things are unpleasant to him with a wicked man it s not so ordinary though perhaps it may disquiet him some time yet the storme is soon blown over and you shall see such is the like esteeme of it that as they speak it shall never break their sleep they will never eate or drink less c. By this try thy self 2. Confession of sins as the cause of it Psal 32.5 And they will be the first who will accuse themselves and acknowledg that its just with God thus to plague them with a wicked man not so 3. A desire to remove all things that may offend and continue the Lords displeasure as Iosh 7. When it pleaseth the Lord to manifest his displeasure against Israel for their sin and the Lord hath made known the cause of it Ioshua presently goes about the removall Thus is it with all Gods Children and nothing so dear but they part with to recover his love Not so with a wicked man gladly would he have Gods favour but doth nothing to procure it if they may have his favour together with the pleasures and profits of their sins they are contented if otherwise rather then lose their pleasures farewell Gods favour 4. Instant prayer and that without ceasing as in David c. Not so with a wicked man hypocrites in heart encreaseth the
God gives thee eyes to see the sins of thy parents and to fly from them Ezek. 18. Humble thy self even for thy fathers sins See Dan. 9. Neh. 13.18 But specially learn to fly from them and for this cause inform thy self by the word of God touching thy duty and ever set thy self these bounds to follow thy father no farther then he follows the Lords commandment great is the benefit of such wisdom Prescription in errour is no feasible plea in the Court of the Lord. What if thou couldest say Popery whordom covetousness c. had continued in thy lineage to a thousand descents This may aggravate thy sin but shall not excuse it And therefore observe every where how the Lord adds this as the aggravating circumstance Psal 95.10 Fourty years long was I grieved with this generation and Act. 7.51 Alwayes ye have resisted the Holy Ghost as your fathers did so do ye And therefore Vse vain and hellish is that speech of prophane ones amongst us that because they are able to prescribe in sinning therefore procure themselves immunity from the wrath of the Lord. How often hear we those speeches from our people Thus have I alwayes used and my father before me Now brethren put it in some other case in sins against the second table and see how odious a defence this would be if a man should plead thus in his whordom thus my father hath used before me if in theft c. How should we abhorr him And yet in sins as vain as the excuse is must go for currant Psal 78.8 Be not as your fathers a disobedient and rebellious generation and Psal 95.9 in tempting God and hardness of heart Ezek. 20.18 Walk not in the ordinances of your fathers to defile your selves with Idols and for thâ—s cause see Zech. 1.5 Your fathers where are they and remember what Peter speaks 1 Pet. 4.3 It s enough if any thing were enough that we have spent the former part of our life in vanity ignorance c. To the dishonour of our God Sins never so long continued shut not out from mercy if repentance unfeignedly be performed Observ 3. Luk. 19.42 If thou hadst known in this thy day c. that is if after all this contempt of my word all this innocent blood of my Prophets shed amongst you if in this day thou knewest and wouldest embrace the things that concern thy peace happy wert thou Act. 17.30 The times of this ignorance God regarded not but now he admonisheth every man to repent The reason is nothing but the endless mercy of the Lord that knows no limits of time so be it repentance can be performed If a man turn whensoever he turn he shall live Ezek. 18. c. Now mark the forward use prophane men make of this doctrine Vse sith there is place for pardon after so long continuance in disobedience vain therefore to take thought too soon a little in old age or on the death-bed will serve the turn for Gods mercy never rejects repentance from pardon if at any time heartily performed Well beloved this is true But shall we continue in sin that grace may abound God forbid Rom. 6.1 Know we therefore that that God who hath promised to give pardon whensoever repentance is performed hath not all-wayes given repentance when it 's sought for nay hath threatened to deny repentance to them that contemning it offered in the means respit the day of their conversion unto God How howls Esau for the blessing How fain would he come to heaven How bewailes he the loss of Gods favour with tears Heb. 12.17 and yet obtains it not and what saith wisdom Prov. 1 24 26. I called you heard not you shall call but shall not be heard you shall seek mee early but not finde mee And therefore mark what Esay saith Isa 55.6 Seek the Lord while he may be found Is there any time when the Lord will not be found Answ Yes no doubt not but that his mercy is everlasting but for that men cannot seek it when the time is over-slipt Ezek. 24 13. Hence then let us learn beloved that perhaps have lived long in our sins now at the length to seek God if he may be found of us And mark how lovingly the Lord invites us who have gone astray c. a long time yet return unto mee and I will turn unto you as if he had said yet at the length return there is hope of mercy and forgiveness Beloved the Lord is the same to us as he was to Israel and still saith to us as to them though ye have long gone astray yet if now at length we could return there were hope of mercy and forgiveness Let me thus apply it to every of us and let us all think this spoken to our selves Thou that art ignorant and lived thus all thy life long if now at length thou couldest be admonished to repent God regards not thy past sins upon performance of present repentance so to all other sinners and mark how the Lord protests he delights not in our death why will ye dye saith the Lord See Hos 13.9 And let not Sathan prevail with thee so far as to think as the saying is too late now for the promise of remission is made to repentance without all limitation of time person or number of offences and this be assured out of the word of God that howsoever there is no sin so light but deserves a thousand hells yet none deadly in the event but impenitency yea the very sin against the Holy Ghost were capable of pardon if capable of repentance And Observ 4. if these things move us not what shall we say but as the Lord by his Prophet thy destruction is from thy self salvation of me this only be sure of that thou bring repentance What that is we shall see anon if we shall first observe the state of man during impenitency which is the next thing to be considered in the text The State and condition of impenitency it s nothing else but a continuall straying from God as Ier. 2.27 They have turned unto me the back therefore 1 Pet. 2. ult We are said to go astray like sheep and the Scripture every where calleth it a wandring from God And beloved let this be holden of all men whose hearts are not turned and renewed by the Holy Ghost Let their civill honesty be never so great their zeal and devotion never so fervent till the heart be changed all is but celer cursus extra viam What learn we hence Surely to take notice of our own misery whose hearts the Lord hath not yet turned unto him we are as men in a wilderness fain perhaps we would finde the way to heaven but cannot nay the more we strive the further out of the way and this is the misery of every impenitent sinner Then hence learn all such to pray with Ieremy Chap. 31.18 19 Convert thou us O Lord and we shall be converted
stablishing 1. The Fountain of the afflictions of Gods Children Heb. 12.6 Gods Fatherly love not so with the wicked but in wrath 2. In measure See Isa 27.7 8. Ier. 30.11 10.24 3. See the use and end of afflictions 1. To prevent sin Hos 2.6 A hedge of thornes 2. To reduce Psal 119.67 Before I was afflicted I went astray 3. To subdue Rebellion mans Nature is Rebellious Afflictions tame and subdue 4. To quicken Gods graces in us ease slayeth the foolish Pro. 1.32 Affliction makes grace flourish 5. To prevent Damnation 1 Cor. 11.32 And Beloved if we had the wisdome not to stay in our sence but to turn our eyes to the issue we would never thus reason Argument of love thus disposed If I have chosen you and your Fathers and rejected your Brethren and their Fathers then I love you but I have loved Jacob and hated Esau Ergo. What is meant by his love Paul best expounds Rom. 9. of Election The greatest evidence of Gods love is Election to Salvation There is generall love to all Creatures Observ some token of love to Saul that he was a King but nothing to this that we are elected all nothing without Election Wealth and Honour and Learning and Authority good Blessings but this the depth and height of Gods love to be chosen to Salvation First It is the fountain of all graces Secondly Of all blessings so far as Blessings Thirdly Those only exempt from Condemnation Fourthly Heirs of glory Rom. 8.17 Now then Beloved Vse see we if we would know whether we be beloved of God or no Look hath God elected us to Salvation then indeed he loves us And hence thou mayst soundly conclude God loveth thee and holds thee deare It is no Argument God hath enriched me therefore he loves me Eccles 9.1 Outwardly all things alike God hath advanced me therefore he loved me See Saul called me to be a Preacher therfore he loved me See Judas till thou commest to Election thou hast no sound argument that the Lord loves thee yea what ever afflictions betide thee This then labour to be assured of Two notes are 2 Thes 2.13 1. Faith of the truth I meane not a generall notice or assent to the Truth but beleeving of the truth in respect of thy self when God gives thee this Particularity and Propriety of Assurance that is a token of Gods love and Election 2. Sanctification of the Spirit known by this when thou hast ascended higher than Nature can reach unto Nature attains to civill honesty as were sundry Heathen famous for morall vertues of Temperance Justice c. but when the very inward affections are renewed there is the triall of true Sanctification Signs of it are 1 Hatred of sin because it is sin this a note of a sanctified heart detestation of sin because sin 2. Purging of our selves as well from little as from great sins 1 Thes 5.22 3. Conscionable walking in all Gods Commandements Luk. 1.6 Psal 119. Lastly Hatred of the World and Afflictions for Righteousness sake Joh. 15.19 Mat. 5.11 A second generall thing Observ how the Lord putteth difference in his Election and Love between parties neerliest conjoyned Esau Jacobs brother of the same Parents of the same Birth Conception yet Jacob loved The like we see in many places two in company the one received the other forsaken two in a bed the one received the other refused Father sometimes chosen Children refused as Abraham and Ishmael Isaac and Esau David and Absalom Let no man therefore please himself in this Vse that he is born of a religious Parent or hath religious Kindred as the Jews Joh. 8.33 They had Abraham to their Father See Mat. 3.9 Think not to say we have Abraham to our father Indeed A blessing it is to be born of religious Parents 1. Because within the outward Covenant 2. Benefit of holy Education 3. Vertuous Examples but Ezek. 18. If the Son shall turn from his Fathers vertuous example It is his curse that ever he had such a Father by consequent 4. Temporall mercies thou mayest partake by their means as the Lord speaks of Ishmael Gen. 17.20 Now as touching Election it self for the unfolding of it this order is observable to shew 1. That it is 2. What it is 3. Of whom 4. Why or the Cause Motive For the first that it is Infinite are the places to prove it Mat. 22.14 Few chosen Mat. 24.24 The Elect from the foure corners of the World And it confutes that sottish error of some otherwise learned that will have nothing determined certaine touching mans Election before his Birth but that the Lord made man without determining any thing certain touching his finall estate Object Then vaine Holy life Answ Not so for that is the meane of attaining the right end Heb. 12.14 Object Vaine Exhortations Answ Not so for they also are Means Object Freewill taken away and fatall necessity brought in Answ Necessity of Infallibility only not forced to believe but God that works the wills knows how sweetly to frame and encline them For the second What it is It is an Act of God whereby he chooseth and calleth some out of mankind to be Heires of Salvation Or as Bellarmine well describes it A part of Providence whereby some certaine men are mercifully selected out of the mass of Destruction and directed by infallible means to life eternall But see we the cause moving God thereto False cause Prevision of good works that no cause for we were predestinated to be holy Eph. 1.4 Not because we were holy And 2. Rom. 9. directly excluded 3. The very end of Election crossed which is to shew the works and glory of Gods grace 4. The first cause orders the secondary not on the contrary not good use of free-will foreseen See Ioh. 1.13 Jam. 1.18 Regeneration not caused thereby much less Election Nor could any inclinableness of will be foreseen in perverse man not Faith for that is a fruit of Election Act. 13.48 1 Cor. 7.25 And not cause of vocation but effect much less of Election Not Christ himself Reason is for that Christ as Mediatour falls under decree of Election the end first thought on before the means True cause the good will and pleasure of God Mat. 11.26 even because he would and Rom. 9.15 He hath mercy on whom he will have mercy It teacheth us to ascribe all the glory of our Election Vse Calling and all fruits thereof unto God and still to say that God chose me was his grace not my merit or obedience Of whom Mat. 12.14 Of a few as appears by the fruits as faith sanctification holy obedience Few not in themselves but comparatively as a bag of sand hath a numberless number of sand yet in comparison of all the sands of the Sea even as nothing And let no man say This is hard in the Lord for that any one is chosen is his Free grace and he may do with his own what him pleaseth It is
of God especially to the Lords Prophets and his Annointed and for which we have just cause to feare an heavy judgment And our own Congregation is not free How many lewd miscreants tollerated in the height of iniquity If any man make shew of Religion he only denyed common courtesie and happy he that is first in his Affliction and how triumph they in such a mans calamity Let such feare They become not a By-word Ver. 5. And your eyes shall see and ye shall say The Lord will be magnified from the border of Israel We have here the use of this judgment amongst the people of God namely The celebrating and praising of the great power and might of the Lord in the destruction of the Enemies of his people Hence learn we To have our eyes open upon the judgments of God Observ That no judgment whether generall or personall may pass our observation The Reason is because they serve excellently to make our hearts stand in awe of the Majesty of God and to admonish us of our own danger in case of like misdemeanour See 1 Cor. 20. And here the blindness or negligence of our people must be blamed Vse Many are the judgments that we have seen and heard to be executed upon particular places That fearefull inundation those overthrows by thundring and lightning the beggary of Drunkards hardness of heart in Persecutors Our eyes should be open to take notice of this judgment partly for our own admonition partly for the praise of Gods mercy for exempting us And lastly To celebrate the praise of the power and justice of God in the desolation of his Adversaries Object May we then rejoyce in the overthrow of Gods Enemies Answ Not simply as their destruction but as manifestations of his glory See Exod. 15. Judg. 5. VER 6,7 A Son honoureth his Father and a Servant his Master If then I be a Father where is mine honour And if I be a Master where is my feare Saith the Lord of Hosts unto you O Priests that despise my Name ye offer polluted bread upon mine Altar c. THe second sin here taxed is The despising of Gods Name that is sleight regard of the worship of God Where first is proved that greater regard is due unto the Lord by a reason drawn from the double power of God Fatherly and of a Master If a Father I should be honoured but a Father The proposition is proved for A Son honoureth his Father 2. The sin and the parties to whose charge it is laid despising of Gods Name to the Priests 3. Their exception and deniall 4. The Lords reply by an instance ver 7. uncleane Bread 5. The doubling of the exception by the Priests 6. A second reply of the Lord likewise by instance Observ 1 The first Note we have here is this That Civill and Domesticall subjection is approved by God The authority of Masters and Fathers c. this is apparent For Masters Authority read Gen. 16.9 To Hagar Go and humble thy self to thy Mistris Mat. 8.9 The speech of the Centurion approved by our Saviour a clear point 1 Cor. 7.21 Eph. 6.5 Col. 3.22 That ancient error in the Appostles dayes reproved and their Reason from the quality of Masters If good then equall If evill what dominion I answer If good the rather to be obeyed 2 Tim. 6.2 And though there be equality of right to Gods Kingdom yet disparity of power in respect of externall state If evill yet to be obeyed 1 Pet. 2.18 1 Tim. 6.1 though not in evill the Reason it hinders not faith 1 Cor. 7.21 Contrary causeth blasphemy of Gods truth Observ 2 The next thing here observable is How God must be acknowledged not only as a Father but as a Master also and duties to him performed mingledly of feare and love As a Father we love as a Master we must feare therefore thus propounded 1 Pet. 1.17 Father which judgeth The Reason is because If without love or respect thereto it is slavish if without respect to Majesty sleightly Best duties done when both are mingled Rom. 11.22 both bounty and severity one causeth chearefulness the other reverence Now then Beloved Learn we to acknowledge the Lord to be such unto us Vse that in all duties performed those two vertues Love and Feare may meet together And what ever duty thou performest consider God not only as a Father to wink at imperfections but also as a Master to correct severely contempt But these ye shall see disjoyned in most mens practice Some talk of Gods love and mercy and he will spare as a Father but will you see what this naked consideration of the Love of God and his mercy breeds either absolute neglect or sleight performance of holy duties Some apprehend God as a severe and strict Master and that meditation wrings from them some services but slavishly performed and therefore not acceptable unto God He best doth duties that mingleth both thus heare beholding Gods love that makes thee cheerefull considering his Majesty that makes thee reverend Thus pray thus live 1 Pet. 1.17 That despise my Name How if any aske They offered uncleane bread that is profaned the worship of God Bread put Synechdochically for any Sacrifice For the understanding whereof know that there were certaine Beasts by Gods ordinance uncleane some cleane the distinction we have Gen. 6.7 some that God had sanctifyed to be offered in sacrifice some otherwise This their first sin That they offered such things as God had forbidden to be offered There cannot be a greater contempt offered to the Name of God than to offer unto him things prohibited Observ The Gentiles and Israelites condemned for this though full of Devotion they spared not their own Sons Daughters from offering them in sacrifice In 1 Sam. 15. Saul had reserved the Amalekites Cattell yea the fat of them for sacrifice yet is deprived of his Kingdom because the Lord had cursed them with a Curse And therefore Let this teach us to take heed how we Vse in the substance of Gods worship offer him any thing that he hath either forbidden or not enjoined Will-worship it is the common sin of our People Fasting in Lent the highest point of Devotion outward gestures a great part of their Religion their eye should be to what the Lord enjoineth and labour for a right understanding of the manner and ends of enjoyning And ye say wherein have we despised thy Name Note here the nature of an Hypocrite ready to justifie himself when the Lord himself reproves Observ and layeth sin to his charge gladly would they seem righteous in the sight of God and put off from them the Accusations laid to their charge Our Saviour layeth this sin to the charge of Pharisees Luk. 16.15 Ye are they that justifie your selves before men This was Eves fault Gen. 3. shifting her fault off to the Serpent Adam to the woman Saul I have obeyed the voice of the Lord 1 Sam. 15. The Reasons
Observ by acceptation See 1 Tim. 2.8 Lift up pure hands I say done in faith for otherwise all unclean to the unclean Tit. 1.15 and secondly in obedience when things are done that God commands I add last of all by acceptation to exclude that Doctrine of Papists touching perfect inherent Purity Now that they are not perfectly pure by inherence of inherence of purity appears 1. Because sanctification imperfect Rom. 7.20 2. Because Gods Children pray to be judged in mercy So David Psal 143.2 3. Cannot justifie Object But it proceedeth from the Spirit of God and grace of Christ I answer Yet through imperfect instruments which defile them The perfectest Scrivener marrs his proportions by an ill Pen The perfectest soul though it move perfectly yet cannot make a lame man to walk upright The cunningest Musitian makes not an untuned Instrument sound perfectly The purest water is defiled in a muddy Channell How then pure By acceptation as above 1 Pet. 2.5 And this should comfort Gods children in all their weak services thou they cannot do them Vse without many imperfections 1. If thy person be united unto Christ thou art judged as in Christ not as in thy self 2. If apprehension of Christ in every service 3. If there be striving against impurity 4. If bewailing of imperfections Lastly Observ the ground of pure worship apprehension of the greatness and Majesty of God Ever according to apprehension of greatness so is veneration performed Labour then to know the greatness of that God whom thou servest and that by experience otherwise thou canst never with that humility and reverence perform his services Heb. 12.27 28. Consider then the Power the Justice the endless Mercy of that God to whom thou performest thy due worship and service VER 12. But ye have profaned it in that ye say The Table of the Lord is polluted and the fruit thereof even the meat is contemptible c. IN the eleventh verse A judgment denounced against the Jews viz. the taking from them his Word and Worship and giving it to the Gentiles Here a Reason given of that judgment That they had polluted the Name of the Lord proved by particulars three in number v. 12 13. And ver 14. A Curse threatned The parts two 1. A Crime imputed 2. A Curse denounced The Crime polluting the Name of God amplified by specifying particulars 1. The Table of the Lord is polluted 2. His meat contemptible 3. That under the shew of devout service they served him with the basest Curse ver 14. with other reasons All comprised in the description of these Hypocrites 1. By their Title Deceivers 2. By their fair promises 3. Slender performances Table for Altar Altar for sacrifice and service 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is polluted that is as a common profane work in performance whereof speciall reverence is not requisite Polluted my Name Ezek. 36. Not that any reall blemish can come to the Majesty of God but for that their Facts were such as in their nature tended that way So that the sence is My Name and Majesty which you should tremble at and reverence you have as much as in you hath layen blemished and dishonoured by your unreverend and unrespective behaviour in my worship and by esteeming so lightly those things that I have ordained for your maintenance It is an high point of dishonouring the name of God Observ either basely to judg of or perfunctorily to perform the worship of God The Apostle 1 Cor. 11.29 speaking of one part of the worship of God celebrating the Lords Supper thus notes the sin of such as come without due preparation to that Sacrament Their sin is that they discerned not the Body of the Lord that is whereas the Bread and Wine at the Lords Supper were separated from common use and set apart to represent the Body and Bloud of Christ and so ought with all reverence to be received They came to that holy Banquet as to a common drinking they discerned not the Lords Body that is put no difference betwixt those holy Elements and other ordinary repast but came thereto as to an ordinary banquet See the hainousness of the sin in comparison and in the punishment Ezek. 33.31 The Lord speaking of the sin of that people in hearing the Word of God notes their vile and unreverend practice that they came indeed to heare but how As if they had been to hear a Caroll or idle Song so far were they from trembling at his Word And mark whether it argue not a base conceit of the Majesty of God thus slubberingly to do his worship Take the Comparison that the Prophet makes Offer it now unto thy Prince Vse 1 See we then whether this high profaning of Gods Name be not rife in our people And Beloved consider it well ye shall see it generall It is a great part of the worship of God to hear as we ought the word of God read and preached unto us by his Ministers yet see whether that the Lord complains of by Ezekiel chap. 33. be not the generall sin of the people that Preaching seems to them Prating and the learnedst Sermons of no better esteem than old wives Fables The celebrating of the Sacraments an high part of Gods worship yet see how those in whom superstitious reverence is abolished profane contempt is evident not only by unreverent leaving them but by unreverend handling them we justly condemn Popish Adoration but it is too too evident that they scarcely sinned more In Idolatrous adoration then we in careless handling these holy mysteries In medio virtus Adoration of the hoast we must all detest as abominable Idolatry but profane irreverence should be as much fled from Prayer a principall part of the worship of God yet how sleightly performed that wandring of the eye and idle gazing in the midst of devotions argues unreverence c Yea let me aske the hearts of Gods own Children whether we have not all cause in in this point to condemn our selves and pray with Naaman The good Lord be mercifull unto us in this How leap many from their ordinary Callings into the Temple and rush illotis manibus ad sacra Vse 2 Let me therefore in the second place exhort as Paul Heb. 12.28 Let us have grace to serve God that we may please him How is that with reverence and fear Mark Reasons we cannot otherwise please God It is not babling in prayer but reverence in prayer that God accepts not hearing but trembling at his word Isa 66.2 Not receiving but discerning the body of the Lord. 2. Our God is a consuming fire that is though gracious unto his Children yet incensed even by them his wrath burns though not to their utter destruction yet to their heavy astonishment 3. Eccles 5.1 2. Gods Majesty our baseness 4. Amongst heathen a Principle Vt ne quis ad sacra illotis manibus They had their purgings and purifyings before they came to worship their Idols and they shall
old Errours And in such Times lamentable the case of men ignorant or negligent this way And let no man say Their Teachers shall answer Though that be true yet thou perishest also with them Mat. 15.14 Ye have caused many to stumble at the Law So seldome falls a Minister alone but draws many with him into fellowship of errours and corrupt manners Observ See 2 Tim. 2.17 their speech frets like a Canker and encreaseth to more ungodliness See Gal. 2.14 Peters example compulsory c. Now this causing many others to fall is partly through neglect of Instruction partly through connivance partly through example So that a Ministers Errours whether in Judgment or Practice enwrap many ethers in the same condemnation See Jer. 10.21 The Pastors were become brutish therefore all the Flocks of their Pastures are scattered as when a maine stone in a Building or a tall Cedar falls Reasons 1. Evill examples in generall are marvelous prevalent with corrupt nature even as Leaven or as a gangrene in the Body but especially those of Teachers partly through admiration of their persons partly through ignorance or forgetfulness rather that those who know most sometimes practise the least and partly through a fond opinion that their Leaders shall excuse them Now Vse this should be an admonition to us in place of Teaching to take heed to our selves as well as unto Learning 1 Tim. 4.16 So also you the people are here admonished of sundry duties 1. As the Lord hath laid this charge on every of you to pray that the Gospell may have free passage 2 Thes 3.1 So especially to pray for this that it would please God as to give gifts of knowledg so especially of Sanctification unto your Ministers men as your selves compassed about with many infirmities and whom Satan especially labours to winnow and sift to the very bottome and what should many Reasons need We see from our wofull experience what impediments to the proceedings of the Gospell the ungracious behaviours of lewd Ministers are Pray therefore for us 2. The powerfull effect of good life And Vse 2 as this duty is to be performed by you in behalf of Ministers So especially your selves whom the Lord hath made h Rev. 1.6 Priests and Prophets to your family learn you hence of all the rest to be most wary in your carriage Such Master such Man such Father such Son commonly seen in experience And mark if ye will how the least of your Infants crept out of the cradle like Apes can imitate the Speeches Actions Gestures especially of Parents and if nothing else yet let this restrain Excellent is the benefit of it wofull the issues of the contrary Thirdly sith this so Vse 3 you are taught to arme your selves here-against our Saviour hath made us wary against such misleadings Mat 23.3 where speaking of Scribes and Pharisees he thus admonisheth do as they say while they speak out of Moses Chair And every of you labour for so much knowledg of the word of God that you may be able to judge when they teach truth when falshood when they do well when ill See Joh. 10.27 The sheep of Christ heare his voice know not a stranger Hence know that in imitation Christ sets us our limits 1 Cor. 11.1 and withall consider that fellows in sinning are fellows in punishment Rev. 18.4 and lastly beware of too much admiring the persons of men for how much this prevailes to Heresie and impiety wofull experience teacheth Ye have corrupted the Covenant of Levi. Here we have expressed the reason of Gods Commination or threatning partly because the Lord had entred a Covenant with Levi and partly because they degenerated from the good example of their Predecessours and so declined from the right way The Protasis of this dissimilitude explaines the life of their Fore fathers ver 5 6 7. The Apodosis the aberration of the Posterity ver 8. Levi walked with God in truth and equity These turned out of the way he turned many from iniquity these caused many to fall or to sin against the Law He according to the Covenant feared God These brake the Covenant of Levi From the body of the Text we have two thing Observ worthy our observation 1. Degenerating from the holy examples of Predecessors is a sin hainous in the sight of God When the Lord shall in his mercy vouchsafe us holy patterns and we are not by them moved to walk in their steps this that the Lord hates Therefore mark how conditionally he promiseth Solomon a blessing if he will walk before him as David his father walked in pureness of his heart and righteousness 1 King 9.4 5 c. Cap. 11.4 6. This noted as his blemish that he was not as David his Father and 1 King 14.8 The Lord reproves Jeroboam for this that he had not been as his servant David yea in many places where worthy commendations of many Kings are recorded yet this is added as a blemish they did not as David and other their Fathers And this may not seem strange in as much as even amongst men rightly judging this is a thing odious to degenerate from our Lineage and Predecessors but in Religion much more The Reason is because the Lord hath by so many Precepts urged this duty upon us To imitate and follow the steps of our Forefathers when they walked after Gods Commandement Rom. 4. Walk in the steps of your father Abraham Or 2. If we consider how by their example especially the Lord effectually teacheth us and gives them as guides unto us in the waies of piety and obedience How powerfull examples are chiefly of Parents we see in common experience And though God be mercifull in teaching by his word yet this may not be esteemed a small blessing that it pleaseth him to give us guides to go before us Jam. 5.10 Heb. 11. 12.1 As in a journey it is somewhat comfortable to have the way pointed out unto us but more comfortable to see another more skilfull conducting us and if a man will then erre his errour must needs be wilfull even so c. Besides this this degenerating is a blemish and dishonour to the name of Parents Let us now apply this Vse Generally and Particularly so as to be admonished thereby to take heed of degenerating from the holy Patterns that our Fore-fathers have set us Beloved in Christ God hath dealt graciously with us in this Kingdom in this kind chalking out the way to Heaven in the example of our Fore-fathers so as except we will shut our eyes we cannot but behold the beaten track that leads to his Kingdom how hainous shall declinings and degenerations be in us I will single out but a few of their worthy examples 1. Their love of Gods truth manifested especially in these three particulars First their fervent desires to be hearers of it as whosoever shall read the histories of our Church he cannot but acknowledg as 1 Sam. 3.1 The word
liberty in sinning this oak they had Christ had made them free these wretches here took Moses permission for a warrant and a cloake for their sinning Like colours Vse and pretences see we even at this day in many of our people sinning See we a few of them 1. Yee shall see the examples of Saints pretended But let men enquire how lawfull or whether by priviledg or whether in the same manner upon like grounds For these cases often vary actions 2. Scripture abused its lawfull to do good on the Sabbath c. But remember they must be necessary good duties yet so as that it may not be thine own works they must ever be works of mercy 3. We must live saith the usurer Answ And thou must live in obedience to the law of God besides the strumpet and the thiefe may pretend the same 4. Humane law and connivence of Magistrates Answ Here the Lord tries thee whether thou doest indeed in sincerity fear God 2. Connivence in Magistrates warrants not transgression in the people 3. Distinguish we must betwixt permissions and commands 5. Commands Answ All such must have limitation in the Lord Eph. 6.5 See Hos 5. Therefore take heed to your spirit that ye deal not treacherously And admonition of three branches 1. A duty 2. A Reason 3. A meanes to perform the duty Admonition drawn out of the former words Sith this liberty of divorce is so cross to Gods ordinance so contrary to his intendment manifested in creation so hatefull to God so injurious to the wife with whom a covenant is entred therefore keep your selves in your spirits and transgress not Out of the illative thus made we may observe the reason why it pleaseth the Lord to convince of sins Observ and to use aggravations and it is for our admonition that we should take heed how by them we defile our selves The end of conviction is our admonition See Ezek. 18. and Ier. 18. Now Brethren the Lord hath dealt mercifully with us in this kingdome this way by many meanes labouring to work conviction and happy we if it might have this effect to work in us admonition and care to avoid sin The usuall meanes whereby the Lord convinceth of sin are these 1. His word 2. Afflictions 3. His vengeance on others 4. The controllement and check of our own conscience And in none of these hath the Lord been behinde with us as Paul sin is not imputed where is no Law and Rom. 5.20 The law entred that sin might abound Beloved in daies of blindness many sins were swallowed up that were most fearfull in the sight of God Idolatry blasphemy breach of Sabbath c. And those that are every where called works of darkness Now in these dayes of light the Lord hath shewed us what is good Mic. 6.8 and as well what is evill by the light of his word shall it not be our shame if being convinced of sin we continue therein Second meanes afflictions the smart whereof discovers also the hainousness of our sins in time of ease sins sometimes are known but scarce throughly considered afflictions Iob 33.16 Open the eare c. And how the Lord hath dealt with us this way if we have eyes we cannot but see following us with many of his plagues and heavy judgments even Pharaoh could then under affliction confess I have sinned Third meanes of conviction exemplary vengeance of which besides the records of Scriptures other stories are frequent and the Lord thereby would shew unto us how to esteeme and account of our sins Usurers many brought to beggary drunkards cloathed with raggs false swearers ruinated in their families adulterers brought to a morsell of bread these are our convictions would God they were our warnings Fourth meanes check of conscience The heart smites it self 1 Sam. 24.5 and 2 Sam. 24. As the Disciples of Christ did not our hearts burn within us Luk. 24.23 whilest he talked with us and opened unto us the Scripture The like question if I should propound unto us I know they would answer they have often felt it Beloved happy he whom the Lord thus chastens if he be thereby admonished and woe to us if being convicted of sin we still continue therein Beloved let me exhort therefore every one of us to whom the Lord hath been thus merciful to reveal our sins and to convince us of them that the Lord may attain his end in us to work in our hearts a care to depart from evil how are we convinced in our judgments by the Lords judgments of many fearful and crying sins Why resolve we not to leavthem Let me add reasons 1. Continance of sin after conviction as it hardens the heart so makes it the sin much more haynous in the sight of God If ye were blinde ye should have noe sin Joh. 9.41 Jam. 4.17 To him that knowes to do well and doth it not to him it is sin with an emphasis Every sin after conviction is doubled Ezr. 9.13 after all this we have sinned 2. Reprobates ascend thus far to see sin and acknowlelg it Pharaoh could say I and my people are sinners but forsaking of sin is that only that argues sound grace The fear of the Lord is to depart from evil to hate pride arrrogancy and every evil way Prov. 8.13 Wherefore beloved let us thus resolve every of us as it pleaseth God more and more to enlighten us to see our sins and rightly to know them so with all speed and earnestness to leave them I doubt not but Prophecy at this day hath in many of us the same effect that it had in the Primitive Church by Gods ordinance 1 Cor. 14. Would God! as it convinceth so it might work detestation and care to avoid sin Observ And hence may we observe an order to be kept of us in ministring admonitions unto the people First to convince Then to admonsh and exhort that is First to make sin known before we admonish to leave it and this that enjoyned 2 Tim. 4.4 with doctrine implying that doctrine must be the ground of all exhortations and admonitions And the practice of Prophets is First to labour to convince then exhort they to forsake Jer. 3.13 14. Know thine iniquity then turn again Reason of it conscience ever works upon principles of judgment till those be planted conscience never doth her office in accusing or condemning Therefore it is that an erroneous or ignorant conscience is never moved with any reproofe never so sharp any threatning never so severe persecution a grievous sin yet while not known to be such or thought erroniously to please God Ioh. 16. never moves conscience 1 Tim. 1.15 16. And therefore mark deal with an ignorant body that is not informed give him the best exhortations use the forciblest perswasions thou movest them no more then so many stones c. Now brethren let us learn hence the method of admonition it 's a duty every where injoyned unto us and that
all the posterity of Adam Observ fire and fullers sope that is that which is most purging required to wash us from it This David Psal 51.7 knew well enough and therefore prayed again and again for washing and wringing in this fullers sope of the spirit of Christ And what marvel seeing bred in us by nature confirmed also and strengthned by custom Jer. 13.23 Heb. 12. 1. The sin hangs on fast and presseth down sore and this that in woful experience all Gods children finde how strong corruption is in them and besides all this the devil holds Captive 2 Tim. 2.26 And me thinks it descryes that errour of our people that think it so easy a matter to deliver themselves from the strength Vse and power of their corruptions let them alone they say they will repent when they are old and give them but their mindes they are well enough and they wonder at that care and industry in the servants of God in labouring to keep themselves unspotted of the world Now alas Beloved these men consider not how fast corruption cleaves unto them while they thus speak Is it so easy to fly from corruption Try if thou wilt but in one sin to which thou hast been accustomed and then tell me whether it be so easie a matter to be delivered from thy corruptions How do all Gods children finde evil present when they would do good And what violent assaults of Sathan are they encumbred withal And how when they have much laboured yet evill returns Lastly see here the efficacy and power of Christ in purging of our sins Fire it self and the purest sope is not more powerful then Christs grace How powerful felt Gods children this who from being by nature very vile have become zealous for the Lord of Hostes 1 Cor. 6.11 And this should comfort the children of God Vse that endeavour to purge themselves from their fins Beloved it 's that which often troubles the children of God that they cannot get that power over their corruptions that they desire but the more they strive the stronger they seem to feel corruption in them Well wooldest thou indeed be purged behold here a purgatory the spirit of Christ only be sure of this use the means And this use of means should be both seasonabe and conscionable First the word of God Ier. 23.29 Ioh. 17.17 The word is that truth by which we are sanctified and by it the Spirit that alone purgeth indeed is conveyed into the heart that is the two-edged sword Heb. 4.12 that searcheth corruption getting into the very marrow and bones and they forsake their own mercy that leave it Secondly add to this a second means and that is affliction sanctified to Gods children how powerful a means the cross fanctified is to Gods children experience shews which of Gods sons cannot say that ever he was in affliction but he found sin abated thereby and himself in part scoured from corruptions this that masters rebellion subdues rebellion makes carefull and circumspect And therefore they forsake likewise their own mercy and comfort who fly too cowardly from afflictions and if there were no other argument this alone should move us to submit our selves to the cross for that it s a meane to purge us Lastly prayer unto God for his Spirit Psal 51.10 12. for without his biessing neither word nor afflictions nor any our own endeavours prevaile any whit to this purpose therefore see we many hearing continually yet never a whit purged from corruptions many followed with crosses yet never the better but the worse pray God therefore to wash thee and thou walt be washed VER 5. 6. And I will come neer to you to judgment and I will be a swift witness against the sorcerers and against the Adulterers and against false swearers and against those that oppress the hireling in his wages the widow and the fatherless and that turn aside the stranger from his right and fear not me saith the Lord of Hostes For I am the Lord I change not therefore ye sons of Jacob are not consumed COmming of Christ in the flesh foretold and described by adjuncts 1. Speed 2. Terrour 3. Ends First for his fervants to purge them Secondly for the wicked to judg them which latter we have in this text where there are three things considerable 1. The end and effect of Christ's comming in the flesh in respect of the wicked he comes to them to judgment 2. The meane manner or degree of execution by witnessing 3. The subjects of this execution set down as in a synechdochicall induction of the particular species I will come neer to you to judgment For the sence God is alwaies neer Psal 139. but he is then especially said to be nigh when he declares his nighness by effects of power justice mercy but nearest while Christ lived with us The end of Christ's incarnation was Observ not only to save his people but to judg the wicked and he is not only a Saviour to his servants but a judg to the ungodly And this that he professeth of himself Ioh 9.39 Luk. 2.34 appointed for the fall and rising again of many in Israel conferr Isai 8.14 15. Isai 28.16 Ob. If any shall object that Christ testisieth of his Father that he sent him not to judg the world Ioh. 3.17 Answ There are two ends of Christs sending one principall which is to save less principall and as it were accidentall to judg the world as Saint Paul saith of the Gospell 2. Cor. 10.5 6. Or secondly by the world we are to understand the world of believers as Austin est quidam quasi mundus credentium and vers 18. ib. 1 Ioh. 2.2 Ob. Christ refused to do the office of a judg being requested to decide the controversie betwixt two brethen Answ The place to be understood of a temporall judgment after the custome of this life so Christ professeth to Pilate that his kingdome was not of this world Ioh. 18.36 But ever performed he the office of a spirituall judg as Ioh. 9.39 Hence then it followeth that Christ came not into the world only to be a Saviour of his Church or to be a Saviour to all sith the Lord here protesteth that Christ he came man to the world unto judgment This point I have often proved 1. Because of the eternall decree of God which he would never cross in sending Christ into the world nay even in it had eye to the fulfilling of that eternal counfell 2. For that meanes of salvation are not granted to all Mat. 11.23 3. That Christ excludes some from his intercession Ioh. 17.9 4. From absurdities for Gods counsells must stand and who can resist his will and it 's most absurd to say that God would fain save but mans will hinders his intention and desire sith he that made the will knows how to frame it to his own purposes And therefore beloved vain is the confidence of those men that expect salvation from Christ
partly through Gods judgment upon such partly through Satans desire to bewitch them with such things God gives them over to these delusions that they may believe lies because they have not received the love and obedience of the truth 2 Thess 2.11 A second kinde of Sooth-saying or Magick is operative that is consisting in working things strange and beyond conceit because we see not the reason of them as we see in the sorcerers about Pharaoh and Simon Magus and the like perhaps at this day strange cures wrought by bringing inchanted napkins c. Now first by natural causes known to Sathan as of the lamp burning in the Temple of Venus without oyl a thing that hath a cause in nature as Pliny of a stone called Asphaestus once set on fire never quenched Secondly by deceiving of the sence as Pharao'hs Wizards by agility of their nature removing rods bringing in Serpents Thirdly perhaps also some marvels wrought true for their nature but false in their end Reasons 1. Gods judgment upon such as believe such things 2. That those that obtain such gifts might not be too much exalted 3. To teach us not rashly to receive doctrines thus commended but to bring them to the touch 4. That we might not too much admire this gift but labour for those rather that tend to edification and salvation And in this rank may I also reckon those so rife in every corner charmers and sorcerers would God our own congregation were free which is by procuring of words to procure speedy help or hurt and this is either plain or covert some meanes pretendedly used against which and all the rest See Deut. 18.10 11. Reasons 1. God cast out the heathen for these 2. Prophets ordained Against all which these rules must be observed 1. That they are all exercised by a secret compact with Sathan Reason they have no such force by nature divine ordinance or promise Ob. Prayers are good and prevalent Answ Made in faith according to Gods will But 1. What warrant to pray for cure without meanes or by meanes supernaturall 2. What reason why such a prayer rather then another 3. See such people known to be ignorant vitious of whom the Lord professeth he knows none such Ob. Gift Answ Extraordinary gift of healing now ceased Ob. Devill doth none good Answ Yes ease with a desire to hurt VER 6 7. For I am the Lord I change not therefore yee sons of Jacob are not consumed Even form the days of your fathers yee are gone away from mine ordinances and have not kept them Return unto me and I will return unto you saith the Lord of Hosts but yee said wherein shall we return HEre the true cause assigned why they were not consumed because the Lord is unchangeable And that it might not seem strange the Lord should in mercy so long forbeare them he makes it probable by promising a greater blessing the summe whereof is this that though they had gone astray so long and were not amended yet if now at length they would return the Lord promiseth to return to them Parts three 1. An aggravation of the peoples sins 2. An invitation to repentance 3. A promise of a blessing with a confirmation of it saith the Lord of Hosts From days of your Fathers That is ever since your fathers gave you that ungracious example and became patterns of disobedience ye have gone astray How prevalent with posterity the example of parents is especially in evill I might instance this Observ in the State of Ieroboam how many hundreds of years did idolatry continue in his lineage And succeeding Kings of his Stock went a whoring after the calves in Dan and Bethel as the leprosie of Gehazi clave to him and his posterity so the sins of Parents oft-times to their children Heare some reasons of it The 1. Is that proness in nature to imitate examples either in good or evill especially in children towards Parents as we see in common appearance in the least of our infants but newly crept out of their cradle speeches gestures c. how apishly imitate they them 2. But specially this comes to pass by a judgment of God upon the children for the fathers transgression threatned in the second commandement where he saith he will visit the sins of the fathers upon the children If a man demande how Answ By withholding his grace from them and giving them over to imitate their fathers sins and this how see we it verified in daily experience Popery how long continues it in families popish This should admonish all those of us whom the Lord hath made parents to take heed how we forsake the wayes of our God and walk after the stubbornness of our own hearts Sundry reasons I might give for this 1. Examples in evill are always prevalent like leaven 1 Cor. 5.7 how soon it leavens the whole lumpe we see so spreads the infection of an evill example 2. Me-thinks the very misery of our children should move us God hath made us fathers of their bodies Heb. 12.9 And very birth is in its own nature a blessing but yet if we shall bane them by our evill example better had it been for them never to be born how discomfortable is it to parents to see the shamefull ends of their children as sometimes on the gibbet Can we grieve at this Me-thinks that other misery of them their eternall damnation should move us murther of bodies odious much more of soules And therefore beloved let us all be exhorted to take heed how by a poysonful example we corrupt the souls of our children be diligent to bring up in the discipline and information of the Lord but be as careful to go before them in an holy example of practice Wouldest thou have children reverently use the name of God beware how thou prophanest it by ungodly swearing Longest thou to wean them from wantonness and love of pleasure and wouldest thou have them even in youth to renounce the vanities of life Redeem thou the time me-thinks it 's unreasonable that parents should spend weeks and moneths in pleasures and yet expect restraint from pastime at the hands of their children What is this but to binde heavy burthens and not to move them with the least of our fingers Secondly this should teach us to repent of our sins lest we bequeath unto them with our goods our sins also Riches and possessions they descend by inheritance sins also are sometimes hereditary Thirdy this should be admonition unto children to fortifie themselves against the means so powerful used by Satan to pervert them As much as for thine own grieve for thy fathers sins I never knew an ungracious father but he hath left behinde him some pledg of Gods displeasure amongst his children yea though they have seen their fathers sins and fled from them I speak now of temporal plagues by which it pleaseth God to visit the sins of fathers even in Godly children And therefore this doe when
delay yet at length in due time we shall reape if we faint not Gal. 6.9 This also should encourage Ministers though of all others their labours be most slenderly regarded amongst men as Isai 49.4 I have laboured in vain I have spent my strength nevertheless my judgment is with the Lord and my work with my God Thus should Magistrates encourage themselves though for conscionable discharge of duties they receive nothing amongst men but shame and reproach let it be enough as Nehemiah prayes that the Lord remembers thee in this So in works of mercy though perhaps thou fearest to lose it even as if thou shouldest cast it down the waters yet after many days thou shalt finde it Eccles 11.1 c. Again doth the Lord remember the good works and words of his servants No doubt he hath also then his remembrance-book his register for the ungodly See Rev. 20.12 The books are opened a glympse whereof we may see in that little book of the conscience which though in times of peace it be as a book shut up yet in judgments of God layeth open it self to the view of ungodly men Joseph's brethren a long time carried away the matter smoothly but at length in affliction mark how conscience sheweth its record Gen. 42.21 22. Now his blood is required Herod had slain Iohn Baptist with the sword Mat. 14. Mark how when he hears of the fame of Christ conscience is his remembrancer John Baptist's blood still runs in his minde Now beloved that this one perswasion might be setled in our hearts no doubt it would restrain many of our sins and those conclusions of Atheisme Psal 94.7 God seeth not or regards not or his memory oppressed with multitude forgets breeds all this Atheisme and profaness in practice Consider then beloved what the Lord every where teacheth Psal 50.21 22. I will set thy sins before thee in order Words we think are wind and with us soon forgotten yet saith our Saviour every idle word shall come to be reckoned for at the day of judgment Mat. 12.36 And let me say as David Psal 50.22 Consider this yee that forget God there is not an oath that thou swearest but the Lord knoweth it there is not an idle word but the Lord takes notice of it not a wanton look but the Lords eye seeth it c. And if this were thought of much wickedness would be restrained VER 17. And they shall be mine saith the Lord of Hosts in that day when I make up my Iewels and I will spare them as a man spareth his own son that serveth him THe blessings of God upon those that fear him They shall be unto me a flock peculium cordis some read Res desideratissima or as some his chiefe treasure mark here the priviledges of those that fear God they are called Gods peculiar his lot and his inheritance Secondly that the Lord will spare them which is set down in a similitude The blessings that this includes 1. Singular protection there is an universal providence and protection that is vouchsafed unto all his creatures Thou Lord shalt save both man and beast There is a special protection which the Lord vouchsafeth unto men 1 Tim. 4.10 The Saviour of all men There is thirdly a singular protection which he carrieth over the Church and those in it that fear him specially of them that believe Besides the singular blessings and gifts that he vouchsafeth unto them there are common graces which he vouchsafeth unto all as general knowledg more special vouchsafed to them that fear him see Exod. 19.5 That which we learn hence is First separation from the wicked that as the Lord singles us out from the rest of mankinde to be his peculiar so should we separate our selves from the corruptions of the times see 2 Cor. 7.1 Secondly comforts that hence arise to Gods children as assurance of defence in all miseries and calamities The next priviledg promised is sparing or mercy see Psal 103.13 Whence observe we that remission of sins is a blessing peculiarly belonging to the Church of God Observ 2 for these Christ alone merited Ioh. 17. to these only God is a father And it confutes the opinion of such as make remission of sins a common gift for thought it be so in respect of offer and propounding yet is it not so in respect of actual performance Again this if there were no other thing sheweth a plentiful difference betwixt religion and Atheisme in that to the one is promised remission of sins to the other not This the treasure of the Church of God No sins are forgiven to a cast-away but every sin to a childe of God Psal 32.1 1 Joh. 1.7 And this should comfort us against our infirmities and imperfections that alas shew themselves in every best duty that we perform unto God and this that which most humbles Gods children their present weakness and imperfections considered but brethren consider we God is a father unto us and if he see in us but a striving to perform our dutyes acceptably that desire is accepted Heb. 13.18 1 Pet. 2.5 VER 18. Then shall ye return and discern between the righteous and the wicked between him that serveth God and him that serveth him not THat which in sum is hence observable is this Observ that the Lord will not alwayes suffer his children to be afflicted and the wicked to prosper but a day shall come wherein a sensible difference shall be put betwixt him that serveth God and him that seveth him not the justice of God and his truth requires it 2 Thess 1.5 Then shall Christ perfectly winnow the chaff from the wheat 2. In common judgments the Lord delivers his Ezek. 9.4 3. The finall consummation reserved for the time of the last judgment when the full separation shall be Mat. 25.32 And this should stay Gods children against that temptation which ariseth from that seeming confusion of things in this life See Psal 37. 73. Ier. 12.1 A thing that hath troubled the Saints of God in all times It pleaseth God for a time to grant the wicked prosperity and to exercise this Children with afflictions Reasons 1. To prove the patience of his Saints 2. To give the wicked their portion 3. To nourish in us the hope of another life But alas as their rejoycing is but short so the afflictions of Gods servant are but momentany 2 Cor. 4.17 Trust then in God and keep his way judg not of the happiness of Gods Children by things present but by their end and issue Psal 37.37 38. The wicked exalted but to be thrown down into utter destruction the godly afflicted but his end is peace CHAP. 4. VER 1 2 3. For behold the day commeth that shall burn as an oven and all the proud yea and all that do wickedly shall be stubble and the day that commeth shall burn them up saith the Lord of Hosts that it shall leave them neither root nor branch But unto you
never returns empty See Mat. 13.4 Ioh. 15.16 Ob. If any shall object and say that Isaiah is sent to harden not to convert Isa 6.10 And Ezekiel told cap. 2. That they will not turn Answ Places understood of the greater part but Isa 6. ult there was a tenth part returned Some caveats must here be remembred 1. That this must be understood of the setled and stablished preaching of the word for otherwise God sends some only to deprive of excuse 2. That fruit at first appears not but lyeth as it were under the clods See Act. 18.10 And as it was in the days of Elias 1 King 19.18 Then see we what to judg of them to whose Ministery God gives no blessing at all Vse It s an evident sign they were not sent of God See Ier. 23.21 22. And this should encourage us that are Ministers in the work of our Ministery and should prevail against all impediments seem they never so great considering the Lord will sure be effectuall in us Again see we a little and judg we of our selves and we shall know whether the Lord hath in mercy sent the Ministery of the word unto us surely if Gods word have wrought in us to conversion Rom. 1.16 We may then say the Lord in mercy hath sent it unto us if otherwise he hath not sent in mercy but in wrath See 1 Thess 2.13 It worketh mightily in those that believe and Col. 1.6 It s come unto you and is fruitfull See we yet farther the degrees of efficacy of the word of God 1. It prevails with some to illumination 2. With some to work a little temporary delight Mat. 13.21 3. With some to a partiall reformation Mar. 6.20 4. To humiliation All this while thou canst not assure thy self the Lord hath sent his word to thee for thy good How then Namely when it s so far powerfull that it converts thee turning thy heart and changing thy whole life thou mayest then truly say the Lord is mercifull unto thee Act. 26.18 Now notes of a changed and converted heart are many 1. When sin grows odious unto us those especially wherein we have oftenest and with greatest pleasance offended 2. Whenas with freedom of heart we serve God See 2 Cor. 3.17 3. When the whole outward man is reformed the tree once good the fruit is good the fountain purged the streams are also clean Iam. 3.11 Lastly Enthusiasts hence confuted that hold the word and Ministery thereof a dead letter The next thing here observable is Observ that God ordinarily useth his Ministers to convert men by See Rom. 10.17 1 Cor. 3.5 6. Act. 9. Paul sent to Ananias Act. 8.31 Philip to the Eunuch Reasons generally 1. That the glory might be Gods 1 Cor. 2. 2. To prevent delusions 3. We not able to endure the terrour of God Majesty Exod. 20.19 4. Thus God honours mans nature 5. Man fittest as having experience of infirmities 6. Proves humility whether we will stoope to Gods ordinance though dispensed by a weak man subject to like passions with our selves Why ministers rather then ordinary Christians Answ Its Gods will to have it so 2 Cor. 5.19 He hath put in us the word of reconciliation Ob. Common Christians convert Iam. 5. ult Act. 11.20 21. Answ 1. Ordinarily they prepare convert not 2. After faith and repentance general may be means by admonition to stirr up graces that lye dead as Act. 18.26 and so draw to renewing repentance 3. Extraordinarily as by them of Cyprus and Cyrene This should teach us as we love our souls and desire lavation Vse to hang on the ministry of the word see Prov. 8. Blessed such as wait at the posts of the gates of wisdom 2. Graces grow dull without it 1 Thess 5.19.20 Reproved such as forsake the gathering together of the Saints Heb. 10.25 So laying themselves open to peril of apostacy 2. In that case prayers abominable Prov. 28.9 Another sort reprovable are such as not content with wisdom of God desire and look to be instructed and brought to God immediately by the Spirit saying when the time comes God will turn me whereas now is the time when God gives the means Thirdly such as desire to be taught by Angels as the glutton for his brethren Luk. 16. And if they could hear Christ speak from Heaven they would believe falsly as our Saviour saith Try we our selves by this for our conversion and see whether by this mean it hath been wrought Surely beloved I will not say but education may do much to prepare and reading much to prepare but if thou hast no other change than what thou hast by thine own reading c. Thou hast weak comfort who ever read of any contvered by himself or his own industry without help of another Isa 57.19 I create the fruit of the lips to be peace Therefore pray we the Lord of the harvest to send forth labourers Matth. 9. ult Surely we cannot say of such as lack those that they have the ordinary means I say not but God may save some of them for he is not so tyed to his ordinary but that sometimes he may work without it but yet they lack the ordinary means of conversion Follow next the terms of this conversion The hearts of the fathers unto the children and of children unto the fathers To omit the several expositon of others by fathers and children and converting the hearts each to other the meaning I take it is this that whereas they were alienated one from another in their affections father hating son and son father for truths sake as Matth. 10.35 So powerful should John be in his Ministery that he should unite and knit them together in a bond of most entire affection and bring many of them before dissenting now to unite themselves in the worship of God Whence observe that where the word is powerfull Observ it works not only reconciliation with God but peace also with men with all men in whom the word is powerfull See Act. 2.46 Nothing then holden too dear betwixt the members of Christs Body 4.34 35. See Isai 11.6.7 8 9. All those head-strong and brutish affections are calmed and corrected and the wisdome from above is peaceable Iam. 3.17 Now then we see Vse what to answer unto that common objection against the Ministery of the Gospell namely that its the leader of contentions and debates and as our people speak an enemy to all good fellowship Now beloved consider we that the Gospell it self is in it self and in the hearts of all in whom its effectual an instrument and mean of peace Whence then comes it that we see dissentions commonly follow it As the complaint is common before this preaching came up amongst us we had as good fellow-like a parish and as much good neighbourhood amongst us c. Now all is in an uprore the child is divided against the father c. But I wish such to consider what kind of fellowship that is