A GLASS FOR THE Times: Wherein is represented the MALADY and REMEDY OF Divisions. In a SERMON Preached at Mercer's Chapel, April the 7th 1650. By LA. SEAMAN D. D. Pastor at Alhallowes-Breadstreet. LONDON. ROM. 16. ver. 17. Now I beseech you, brethren, mark them which cause Divisions and offences contrary to the Doctrine which ye have learned and avoid them. London, Printed by T. R. and E. M. for John Rothwell at Sun and Fountain in Paul's Churchyard. 1650. To the Right Honourable Thomas Foot, Lord MAjOR of the City of LONDON, With the rest of the Court of Aldermen. Right Honourable and Right Worshipful, I Trouble not myself with thinking what there was in my poor labours which might occasion you, or any of you to desire, that is, to command me to print what I had preached in your hearing. When we are weak, than we are strong. May it please God to glorify his power, through my infirmity; I shall rejoice, and you shall reap some profit. But by this means I am forced to confess (which otherwise had been concealed,) that I had no Notes to bond my utterance then, or now to guide me in preparing for the Press, save those which were since transcribed by a ready Writer: without whose help I had not been able to let the world see what it was which you heard. My spare time since hath not sufficed for to prune, and much less to dress and order the exuberancies, either of my own expressions, or of his pen. Neither have I minded to file this little piece into such a smoothness of phrase, or lick it into such a comeliness of proportion as might make it lovely and graceful to peruse. And though to enlarge the subject in some way of more particular, and quickening application, might conduce most to the Conversion of sinners, and Reconciliation among those who through Division are at enmity among themselves, which was the scope of the whole; yet I am confined, to what you called for, and presume not further, because the slip is easy from a digression, into a transgression. I pray for the peace of your City, let them prosper who love it. And am. Yours, in the service of Jesus Christ, L A. SEAMAN. MALACHI 4. vers. 5, 6. 5. Behold, I will send you Elijah the Prophet before the coming of the great and terrible day of the Lord. 6. And he shall turn the heart of the fathers to the children, and the heart of the children to their fathers, lest I come and smite the earth with a curse. THe words now read unto you, are the close and Omega of all the Old Testament; A Prophecy they are, that's out of all contradiction; Quod nos omnino non recipimus. Hieron. Vide Christoph. Castrum. in cap. 1. Mal. Riberam. Tarnovium in Prolegom. but whether it was delivered unto the Church of God in an extraordinary way by the ministry of an Angel, (as Origen and some of the Rabbis of the Jews conceive) or in a more ordinary manner by Ezra, (as many think) is not so clear, because we have no History concerning Malachi, nor record of his parentage, neither in the beginning of this book, as uses to be in others, or elsewhere. In the first of Mark and the second verse, there, chap. 3. verse 2. of this same prophecy is cited, as a testimony of the Prophets concerning John, As it is written in the Prophets, Behold, I send my Messenger before thy face, etc. And by virtue thereof we may extricate and wind ourselves out of that Labyrinth where the Jews or others would leave us. But I intent not to be long or troublesome in matter of Preface; I forbear also to speak any thing of the Book in general, or the Chapter, (though it be but short) because the words are full in themselves. In the Prophecy which they contain, two general parts are to be observed. First, here is a judgement threatened. Secondly, a blessing promised. The judgement is threatened by way of implication. And the blessing promised in words at length, as we use to phrase it. Concerning the Judgement, there are two things further to be taken notice of. First of all, the cause of this judgement which for name is here employed only, but from the thing expressed, it appears to be Division, or the distance that is between the hearts of the fathers and of their children, the father's being against the children, and the children against their fathers; this is the sin, the special sin that God seems here takes notice of. Then secondly, we are to consider the nature of the judgement that is here threatened, and that is called a curse; lest I come and smite the earth with a curse: It is a curse and a curse with a witness (as we use to say) that is intended by the phrase in Hebr. which holds out two several things. 1. Smiting, and 2. smiting with a curse. That of smiting signifies also to kill and slay, and metaphorically to propagate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and diffuse, all which senses may not unfitly here be taken in together. As to smite with the pestilence or sword is to kill with them, and to kill abundantly, to pour out men's lives like water; so to smite with a curse, is not barely to strike or wound, but unto death and destruction, that many may fall into perdition, never to recover it. In Zachary 14. 11. you have the same word Cherem that is here used in the original, and rendered utter destruction; there 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall be no more utter destruction, but jerusalem shall be safely inhabited. Put both the translations together and then the curse of utter destruction is the judgement here spoken of. No less the righteous Lord (as we may so say) had under his consideration for to inflict for the sin of division, had not mercy intervened and found out way and means for the preventing of so great a judgement In Leviticus 27. (upon the perusal of it) you shall find a difference between the consecration or dedication of a thing and the devoting of it. The consecrating of a thing seems to be nothing else but a kind of conditional, limited and reserved setting apart to God with some kind of caution and consideration; and therefore things so consecrated were liable to redemption or to exchange; Money might be given for them, and so the thing again for propriety might be taken away from divine use to be as a man's own for common use. But the things that were devoted, admitted of no redemption, nor exchange. Whatsoever was consecrated to God in that sort, was so to remain and abide; And therefore this latter seems to be, (as I may call it) an absolute vers. 28, 29. dedication to God, the former a conditional. That which was so devoted to God, is also called cherem. Note this also, that things are devoted either by God or by men. By God, either in mercy or in judgement. If God do devote any person or place to destruction, thereby he makes it a cherem, & consequently it becomes irrevocably set apart to destruction, and there shall be no redemption, nor exchange, but that thing according to the appointment of God shall go unto that destruction to which he designs it. And thus all the reprobates in the world, and those that are damned, they are all of them devoted, cursed in this sense, because they are set aside by the just and unchangeable purpose of God, to be vessels of his wrath, that is to be filled with wrath according to their deserts. Such a kind of curse is meant here by this expression, lest I come and smite the earth with a curse, h. e. lest I come and devote it to destruction, lest I bring utter destruction upon it, and there be no place neither for redemption nor for exchange; A heavy judgement, and that that may very well make our ears to tingle, and fill our hearts with horror when we seriously consider that the sin of Division deserves no less a punishment. But thus briefly of those particulars which pertain to the first general part, that is, the threatening employed in these words. It remains to consider of the second, that is, the blessing here promised. Touching that observe, First, the person promising. Behold (saith God) I will send Elijah the Prophet. The Lord himself is he that undertakes to bestow this great mercy, who is Faithful, therefore will certainly verify his word; Omnipotent, and therefore able to perform all he undertakes; And exceeding gracious, and therefore as his power cannot fail him or us, so for his goodness sake he will not be wanting in those things wherein he is so fully engaged. Secondly, we are to consider the thing promised; the substance of all lies in this. I will send you Elijah the Prophet. Here we are to consider the instrument God intends to make use of, and the work he appoints him to do, with the success thereof; for in these, jointly considered, lies the blessing. The instrument is described in those words of the fifth verse, I will send you Elijah the Prophet. And the work he is to do, in the sixth verse; He shall turn the hearts of the fathers to the children, and the hearts of the children to the fathers. Concerning the instrument, you have him described, First of all by his name, he is called Elijah; I will send you Elijah. And secondly, by his Office, I will send you Elijah the Prophet. And then thirdly, By the time when he shall come, I will send you Elijah the Prophet before the coming of the great and dreadful day of the Lord. What is to be understood by this same great and dreadful day, is not altogether clear amongst all sorts of Expositors; some refer it unto the first coming of Christ, and some refer it unto the second. The sound of the words at the first hearing, and the propriety of the expressions seem to incline very much, and to carry our minds to conceive that only the second coming of Christ is intended. And thus the Papists for most part, because it makes for their advantage in another point, would have us to understand it. But if you consider well of all the circumstances of this place, and that interpretation which the Holy Ghost himself gives us elsewhere, you shall find that however the second coming of Christ is not necessarily to be excluded, yet the first coming of Christ must needs be primarily intended. In Malachi 3. v. 2, 3. we find the first coming of Christ spoken of without all peradventure: And yet concerning that first coming of Christ, we have there these expressions; Who may abide the day of his coming? And who shall stand when he appears? for he is like a Refiners fire and Fuller's soap. And he shall sit as a Refiner and purifier of silver, and he shall purify the sons of Levi, and purge them as gold and silver, that they may offer unto the Lord an offering in righteousness. There you see a coming of Christ which can hardly be endured by those that serve in the house of God, which is yet but to prepare them for a way of more acceptable sacrifice, and this must needs be understood of a first coming, for the second coming puts an end to all kind of service, not only according to the Ceremonial Law, but likewise according to the Gospel. And if this first coming of Christ is looked upon as so dreadful and terrible a day, that the Prophet brings it in in a way of question and admiration, Who shall abide the day of his coming? Who may stand when he appears? What shall we think of the second? In the first coming of Christ, as John Baptist tells us (who was this same Elijah here prophesied of) the axe was laid to the root of the tree, (so you have it in the third of Matthew v. 11.) And every tree that bringeth not forth good fruit, is hewn down and cast into the fire. And when the Pharisees resorted to him; Oh generation of Vipers (saith he) who hath forewarned you to fly from the wrath to come? As if he should have said, had not you come and submitted to this Ordinance of Baptism, and made profession of repentance of sins, there was wrath of God at hand ready to seize upon you; therefore surely the first coming of Christ was a dreadful day in regard of threatening at least, though not for execution. The acceptable year of the Lord and day of vengeance of our God, go so together in relation to several sorts, Gods humble penitent people being on the one side, and the impenitent and unbelieving people being on the other side, that it is no wonder we hear sometimes of the mercy of his coming and sometimes of the judgement. There is therefore no need why we should understand these words restrictively and solely of the second coming of Christ; for the nature of the phrase and of the thing itself will very well bear us out to understand it of his first coming also; But the great thing which we are to eye in this same expression, is, that before such time as God comes in a way of judgement, he will offer terms of mercy; he will as much as wisdom or mercy and justice tempered together do require, prevent his own judgement: There shall one come, a Prophet, a Messenger, a man of God which shall endeavour to win and gain the Jews to God, that the dreadfulness of the day may not befall them; and this is that which makes exceedingly for the amplifying of God's mercy in this promise. That however in justice he might surprise them unawares, yet nevertheless as he himself made it a law among his own people, That before they besieged a place, they should send offers and terms of peace; so he himself intends Deut. 20. to do with them; they were to be merciful to their enemies, and therefore he would not be wanting in mercy to them, to whom he always professed more than friendship. But on this particular I shall not stand any longer. The main thing remains yet to be considered of, and that is the work itself, that this same Prophet Elijah is appointed to do. And here we are to consider two things. First of all the endeavour of John, and then Secondly, the success thereof. His pains and labour on the one hand, and God's blessing which alone crowns all our endeavours. If we look not upon these two as accompanying one another, it is impossible that the curse should be prevented. If john had altogether laboured in vain, and spent his strength for nought, the curse would and must have come upon the Jews; therefore these two things must be considered of here to make up the entireness of the blessing promised. First, therefore john shall labour the conversion of the Jews to God, and their reconciliation one unto another: This is to turn the hearts of the fathers to their children, and the hearts of the children to their fathers; that is, he shall seriously set himself with all his skill and all his might, with all his parts, graces, powers and abilities, so far as in him lies, that he may in a faithful discharge of his duty compass so glorious an end as this is. And here beloved, consider first of the subject which john hath to work upon, and that is the hearts of men, a very hard task. They that have to do with men's persons, the outward man, may happily win upon them and prevail with them; but the heart seems to be of that secrecy and reservedness, and so impregnable to any humane power, that he that shall attempt any thing upon the heart of another, seems to work in vain: We have not the knowledge of men's hearts, and much less power to work upon them, and yet this is the business john shall set himself to in his ministry, to turn the hearts of the fathers to the children, and the hearts of the children to the fathers. True conversion lies in the change of the heart, and therefore john's labour shall be not to make men hypocrites and formal professors, but true Israelites in whom there is no guile. Secondly, john shall not only have to do with the hearts of men, but with divided hearts, with hearts that are at distance one from another, that are alienated, and not easily reconciled; where there shall be a wonderful disorder and confusion, the father's being against their children, and children against their fathers; whether you take these words properly for division in the family, or synechdochically, for division of like nature in all kinds of societies, as when inferiors are against superiors, and superiors against inferiors; when Ministers shall be divided against people, and people against Ministers; and Magistrates against subjects, and subjects against Magistrates; in a time of such confusion john shall then come in; and this is to be his work and business to compose and reduce all into a right frame and order, that every one may act in his own Sphere, and perform the duty of his place both unto God, and in all other relations. Thirdly, observe the method of john's work; he shall begin first of all to bow the great ones, for so the words run, the heart of the fathers to the children, and then the hearts of the children to the fathers. He shall not apply himself first of all to the inferiors, making them submit themselves to their superiors; but shall first of all begin at the top, at the uppermost end, at that part of the work that seems to have the greatest difficulty in it. Inferiors may a great deal more easily be reconciled to their superiors, than superiors that have authority in their hands can be prevailed with to be reconciled to their inferiors. It must be an overruling power that makes any reconciliation in great ones; but herein shall be the glory of John's ministry, that without any respect to inferior or superior, he shall labour to bow and bend every one of them to the will of God, and turn the hearts of the fathers towards the children, as well as the hearts of the children towards their parents, and sorestore all things. Mas. 17. 11. Further, in the fourth place consider the thing itself, that john is to endeavour now upon this subject, when he hath to do with their hearts, and with these divided hearts, and with these hearts of fathers, as well as hearts of children; he is to turn them, to change, and alter them for to take away their divisions and enmity, and to reconcile them, for to bring the hearts of all men in to God by true repentance and unfeigned conversion, and to knit and unite them one to another by love and friendship, an exceeding great enterprise; who is sufficient for these things? as the Apostle in another case, and yet this is the business that God intends to put john upon. I, but what shall be the fruit of his labour? shall he have the honour for to be successful in such an enterprise as this is? Yes, that's the great thing that God intends here by this same promise. He shall turn the hearts of the fathers, etc. This is to be understood not only quoad conatum, as touching his endeavour; but quoad effectum as touching the thing itself, he shall do it, God shall use him as an instrument, and God shall bless his ministry; such grace and divine power shall accompany him in this kind that this work of the Lord shall prosper in his hand. In Luke 1. 16 where the Angel makes a Prophecy beforehand unto Zachary concerning his son john, who was not then borne, we find this among other things. Many of the children of Israel shall he turn to the Lord their God. God will grace him not only with honourable work, but with wonderful success, however there be a great many that shall not be converted by him, and it may be the fare greater part; yet many shall; what ever we hear before of the instrument, or of his work further than it hath this success, it wants of the fullness and comfortableness of a blessing; for herein lies the completeness of it. Thus briefly of those things that do belong to the blessing promised, which was the second general part that I observed in these words. There are so many particulars here complicated together as the proportion of time allotted for this exercise will not by any means suffice me to go through them; and therefore of those many things that have been hinted at unto you, there are only three that I shall endeavour to speak farther unto. First, of the sin that is here employed. And then Secondly, of the judgement that was intended for that sin; and Thirdly, of the remedy of that judgement. Concerning the sin that is here employed, it hath no direct name in the words of the text; but a sin is employed, yea an exceeding great sin; consider two things about this. 1. The root and seat of it, it lies in the heart. And then 2. The fruit and consequent of it. It exposeth a people unto a curse, yea unto the greatest curse of all curses. Two Observations here fall in by the way. Observe. 1 First of all, that God principally eyes the hearts of men, both concerning the good that is in them, and concerning the evil that is in them. If there be any good thing in the secrets of the soul, the Lord takes notice of it. On the other side if there be any wickedness, any abomination in the heart, the Lord in a special manner fastens the eye of his observation upon that also. Jeroboam was father of a wicked family, a son of Belial himself, and a man that hath this brand laid upon him to all posterity, he was he that made Israel to sin; he could not be content to take his own liberty, but he laboured to bring the people under his power to Idolatry. He made Israel to sin partly by his example, partly by his command, and partly by his persecution, by changing of their Religion he involves all into sin. Well, but now in the loins of this wicked man there is one that God espies & takes notice of, that had some good thing in him towards the Lord God of Israel, 1 King. 14. 13. the Lord takes notice of this, and it is not without record in Scripture. The words of Peter to Ananias and Saphira his wife you know; Whyhath Satan filled thy heart to lie to Act. 5. 3. the holy Ghost? As if he should have said, I do not so much take notice, nor God takes not so much notice of your words or of your fair pretences here, that you have (as you say) sold all, and will lay all at the Apostles feet as believers do to be disposed of by them; there is something else in your hearts. God that was able to give a power to one man to discern what was in another man's heart, is much more able himself to espy it out, Thou understandest my thought afar off, saith David, Psal. 139. 2. Look which way soever the inclinations of our spirits are working, the Lord fully apprehends them; all things are naked and open unto the eyes of him with whom we have to do, as it is in Hebr. 4. 13. I will not be long upon this for the proving of it. It is a principle ingraffed in our minds even by nature, that God is the knower or the searcher of our hearts, and we take it for granted if we have any inward bent and working towards him he observes it, and therefore we suppose that a mental prayer sufficeth to God, and that we need not use a voice for information; if there were no other grounds for it in prayer, but that it should be a means to bring somewhat to God's knowledge that otherwise could not be, it needed not; God is the maker of the heart, and God is the searcher of the heart. But for the application of this. Use. Howsoever Hypocrisy may be of some use and stead amongst men, yet nevertheless it can be of no use nor stead before God, save only to make us the more inexcusable and abominable in his sight. It is prophesied of Christ in Isa. 11. 3. He shall not judge according to the seeing of his eyes, nor reprove according to the hearing of his ears; But with righteousness he shall judge the poor, and reprove with equity for the meek of the earth, v. 4. And righteousness shall be the girdle of his loins, and faithfulness the girdle of his reins, v. 5. Such a person God hath delegated to be the judge in all causes and overall persons at the last day, and such a Judge is he himself; and therefore it is in vain to pretend this or that, either in matters wherein we have to do one with another, or in things that do more immediately belong to the the Lord; for God searcheth the hearts, and he tryeth the reins; and therefore fare be it from any of us to please ourselves in being Hypocrites; our first parents did vainly think to hid their nakedness by a few fig-leaves; all our pretences are no better in his sight, before whom all things are naked and open. Secondly, God doth principally observe the heart; let it be our main care therefore to approve our hearts unto him. It is the great comfort of those afflicted people of God we read of in Psal. 44. 18. that were under very sore trials, That their heart was not turned back from him, nor had their steps declined from his way. What ever we may suffer from God, notwithstanding all afflictions or temptations which we may be exercised with, we must keep our hearts close to him, in faith, love, fear and patience. Thirdly, God is a principal observer of the heart; it will be our wisdom therefore to give ourselves and our hearts up into his hands, and not to trust them in our own keeping; let him have the ordering of them, and let us not lean to our own understanding. The heart is deceitful above all things, and desperately wicked, who can know it? But I the Lord search the heart, I try the reins. Jer. 7. v. 9, 10. Therefore there is no trusting of our own hearts as they are in our custody, though the duty of keeping the heart with all diligence, be commended to us, Proverbs 4. 23. The Devil labours to get possession of it, and to fill it; and we ourselves are not able to withstand him, especially in his wiles and methods; And therefore as we commend ourselves to God's protection, so let it be our care to give up our hearts unto his holy Spirit. But I hasten to the second observation. Observe. 2 Division of heart is a sin that doth exceedingly endanger a people. Look how much Division there is in the hearts of men, so much sin, and by that sin they lie open to a curse. This is an item most necessary for us to consider of in these distracting time's; we have long been at enmity among ourselves, and yet there is no reconciliation amongst us, not so much as external from the teeth outwards; for in our words we know not how to express ourselves as those that are indeed agreed; but the Division of our hearts is much more. However some men have so much wisdom or policy as to conceal their thoughts, yet notwithstanding God takes notice of them; and when men's hearts are sinfully divided, he takes it for such a disposition as is not to be endured, but avenged. Objection. But may some say happily there may be cause, yea too much reason, that some men should be of one mind and some of another; and consequently when men's judgements differ, that their affections do differ also, is no wonder; and why should it be counted matter of provocation to God? or why shall we fear in this respect more now then formerly? Answ. To this brethren I answer. Whatsoever the occasion be, we should compose ourselves and our spirits to principles of love, they should have the sovereignty in us at all times, whatsoever providence it pleaseth God to exercise us withal; anger, zeal and hatred against the sins of men, should not transport us from the love of their persons. But I shall show you in some particulars a little more distinctly, when Division imports more than ordinary danger. 1. When it estranges us from God himself, to the dislike either of his Service, or Providence. 2. When we are estranged in opinions and affections, and thereby taken off from communion and duties of love one towards another. Division amongst men hath its original in Division from God; for if we could keep our hearts close to God by virtue of our union with him, we should be the more compacted amongst ourselves, but when we begin a little to fall off from him, we are the more easily and endlessly divided among ourselves. Object. But will some say, I hope we fall not off from God in these times, we run not into idolatry and superstition, we make not void the Commandments of God, by receiving the traditions of men; however we are divided amongst ourselves in some matters of opinion, and about civil things, yet we keep our first faith against Popery. Answ. But alas, than our hearts are divided from God when we are not united unto him according to the tenor of the first and great Commandment, Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind, and with all thy might. When a man hath a spirit in him that doth really obey God in the substance of this Commandment, than his heart indeed is close to God; but if we be lovers of pleasures more than lovers of God, as it's prophesied of many in the later times, if we love ourselves more than him, if we love our estates, lives and credit, or our relations more than him, we make them our gods. Suppose there be no gross idolatrous principle, we have no mind to worship the host of heaven, nor to fall down before any Image, this is a base kind of idolatry, that we scorn; wondering at the folly of men that lived in former generations for things of this kind; but the question which we must put to ourselves, is, whether we be not of a worldly mind, of that young man's temper, who being required to sell all, upon a promise to receive treasure in heaven, he went away sorrowful because he had great possessions. And did you never hear that covetousness is Idolatry? It's much to be feared in these times, that many fear men more than God; this is a certain sign that our hearts are divided from God; As also when we are exceeding solicitous in those things that concern our outward being here, but leave all things appertaining to the glory of God, to take care for themselves. Secondly, hearts are divided when they are at a distance one from another. Ye know the second Commandment, which is like unto the first, Thou shalt love thy neighbour as thyself. And now there is nothing but self love in us, when as one man takes no care for another, puts not himself into another man's stead, but looks what power and authority he hath in his hands, this I can do, and this I will do, and this I may do, and this no body can or will trouble me in; this shows our hearts are divided one from another, when we consider not the case and state one of another, so indeed and really to do as we would be dealt withal; when we break thus with God and thus with men, this is Division. Would you know how great a sin this is? I beseech you consider of these two things. First of all, That when God would inflict a great spiritual judgement upon a people, than he useth to make use of Division. Secondly, when God doth intent to bring a people unto destruction, he prepares them for it by Division. So as Division is both the cause of judgement, & the means to bring the judgement; and the sign and forerunner of some greater judgement, and itself no small judgement, as no small sin. In Psal. 55. v. 9 you shall find David praying in this manner against his enemies. Destroy them (O Lord) and divide their tongues, for I have seen violence and strife in the City. Violence and strife are the sins which stirred up the zeal of David. He knew that such sins exposed people to destruction, and that Division was the means which God used to effect it by. When God hath a mind to destroy, he needs not think of any other course then giving way to men's tongues. This he may most justly do to punish oppression; for when men get power into their hands, they use it not for the interest of the persons, with whose good they are entrusted, but for themselves; this is a crying sin. Holy men that are endowed with an extraordinary spirit of discerning, sometimes by way of imprecation call for such a judgement as they foresee God purposes to inflict, and then their prayers are not only prayers, but prophecies; and so it seems to be in the place forenamed. When God had a mind to destroy those bvilders of Babel, he confounded their language, they could not understand one another; and so by that means, their enterprise had no other than a ridiculous issue. In like manner when God intends destruction to a people, he useth to prepare them for it by Division. It's worth our observing concerning the Jews, they were many years contending about government from their coming out of Babylon, till their subduing by the Romans, whether the Priests should govern them, or some other, till such time as they were reconciled by a desolation; God destroyed their Temple and their City, and by that means put an end to all their intestine quarrels about government. But till such time as God had brought upon them that judgement, they could not be quiet; Division so fare prevailed amongst them, that when their City was besieged by the Romans without, they had no sooner gotten any little respite by beating back their assaults, but they fell presently to fight as eagerly amongst themselves, as if they had had no enemy near them. If we would know how likely a people are to be destroyed, or how near they are to a mercy, let us consider with ourselves how fare forth they are divided, or how fare forth they are in a way of reconciliation. The more Division increaseth, so much the nearer they are to ruin; the nearer reconciliation, so much the more hope of a mercy. In Hosea 10. 2. the Lord observeth this, Their heart is divided, now shall they (saith he) be found faulty. He shall break down their Altars, and spoil their Images; and they shall say we have no King, because we feared not the Lord; what then should a King do to us? The Original of all misery is this, their heart is divided, or as the words may be read, He hath divided their hearts, God hath brought this heavy judgement on them, than they are a people prepared for destruction; Now they shall be found faulty, that is, without any excuse, nothing can be pleaded in their behalf. A Kingdom divided against itself cannot stand, nay, it must not stand, because it is not in a righteous state. This should cause every one of us to look exceeding sadly and bleedingly within our spirits on these times, because of our Divisions; for in truth as long as this sin takes place amongst us, in that wonderful manner that it doth, there can be no security; this heart-division will upon all occasions be a means to betray us; when our peace and happiness hath only an outside foundation, that men's tongues are tied, and their mouths are stopped, and it may be their hands are manacled, that they are not able to act as they would, yet as long as their hearts are divided, and there is an enmity there an inward broiling, and we grudge one against another, and bellow as Oxen do when they want fodder * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Jam 5. 9 , and do but watch for an opportunity that we may be mischievous one unto another, Oh beloved! can this conduce to the peace of the Nation; we must look upon ourselves as in a miserable condition while such a principle as this takes place amongst us, to be divided from God, and divided one from another. This is the thing I would have you exceedingly affected with, this division on the father's part towards the children, & of the children towards the fathers; those that govern cannot be reconciled to them that are under government; and those that are under authority, cannot be reconciled to them that are in authority; Shall God reconcile us by bringing a common curse upon us? Unless he find out some means of his infinite mercy to take away this sin, we can expect no other but this very curse that is here spoken of. But I would not altogether hold you in this sad and doleful consideration, either of the greatness of the sin, or of the danger of it; And therefore I hasten now in the later part, to speak a word of the blessing promised; I will send you (saith the Lord) Elijah the Prophet before the great and dreadful day of the Lord, and he shall turn the hearts of the fathers, etc. I will not trouble you with those questions that belong unto the words, whether Elias be to be expected in person before the second coming of Christ, or whether the words are to be understood only of Elias figuratively, viz. John Baptist, according to the interpretation or application of our Saviour, because the consideration of these is nothing at all necessary to that which I intended in the choice of the words. But there are two things I shall desire you to observe out of them. First of all, when God intends to bless a people, he will doctrine 1. provide some effectual means for healing of their Divisions. Though he had a mind to show mercy and do good to his people, yet until such time as he had prepared them for it by conversion to himself, and by reconciliation amongst themselves, they were not fit for mercy; and therefore to make way for it, he here promises, I will send you Elijah to turn the hearts of the fathers, etc. lest I come and smite the earth with a curse. Secondly, the means which God principally intends to Doctrine 2. make use of to heal divisions by, is ministry; the ministry of the Word, ordinary or extraordinary, call it what you will, it is the means that God chooseth to use for the healing of breaches, by turning the hearts of fathers to their children, and the hearts of the children to their fathers. To these two particulars I shall speak a little further. 1. When God intendeth mercy to a people, and to prevent a curse, he will provide means for the healing of Divisions. The wisdom of men sufficeth not; all power and policy, all humane endeavours without him are indeed to no purpose; and the reason is, because none of them reach the heart. Take the Magistrate that carries the civil sword, go to the General of an Army that hath the long sword; let these men try their power concerning the hearts of men, they shall be able to do nothing, because neither the one sword nor the other is a proper instrument to reach the heart or to work upon it; they can destroy the person, and take away the outward being, and so make a change in the external state or condition of men; but they are not able to make any inward conversion, nor to put a principle of reconciliation into the hearts of men one towards another; the Lord reserves this as his own work, that he alone may have the glory of it. It is a work which he takes to himself, because he alone is able to effect it; and therefore when we desire or endeavour reconciliation one with another, our eye must be principally upon him, in whose hands are all men's hearts; the providing of instruments, and the blessing of their labours is his, and there can be no reconciliation without him. It's a vain thing therefore for men to endeavour reconciliation among themselves, until such time as they have made a reconcliation with God; God is the party principal, not only in the matter of offence, but in the business of reconciliation; we offend against him, and therefore our great care must be to gain him and to strengthen our interest in him; when God is reconciled to a people, he will raise up fit instruments, show them their work and their way, and make their labours effectual. And although the instruments which he provides be unlikely, such as promise but a very little, yet the work shall prosper in their hands; and why? because God is reconciled, and provides means of reconciliation among men with a purpose to bless Oh! how exceedingly are we beholding unto God, that he is pleased to take this great care in saving poor sinners, that he makes it his work and business to find out means of reconcilement; we are the parties injuring, that do the wrong, we should take care to look after reconciliation; but the Lord disdains not to take this work upon himself; it is no dishonourable service therefore for any man to put himself upon it, to be an instrument of reconciliation; for God himself delights to have the glory of this work, In 2 Corinth. 5. 19 we read God was in Christ reconciling the world unto himself, not imputing unto them their sins, and hath committed unto us the ministry of reconciliation; And we therefore as Ambassadors in Christ's stead beseech you that you would be reconciled unto God. Oh the wonderful love and goodness that is contained in this piece of Scripture! God he gins the business of reconciliation, he laid the plot, he found out the instrument and the means, he contrived by his wisdom this great mystery, that the word should be made flesh, that his own Son should come and take upon him our nature, and live in obedience to the Law, and yet suffer the curse due to transgressors, and that we should be freed from the curse; and that this should be made known to men by the ministry of the Gospel, all this business is the pure design of love. Well, therefore God must have all the glory of reconciliation; and all those that desire it, must in an especial manner apply themselves to him. Reconciliation can never be effected, unless God be pleased; take God in and let him have his full interest, give we up our hearts to him sincerely, and then the business will succeed. But I hasten to the second Observation, and that is, The ministry of the Word is a principal means that God pitcheth upon to make a reconciliation by. That we may the better understand this, I beseech you consider what there was in John's ministry? (for our minds will presently be running thither) what singular thing that made it so effectual for reconciliation and for conversion? I shall in a few Observations plainly set before you what is obvious out of the Scripture concerning the ministry of John. First of all, John laid his foundation in self-denial, he laid himself concerning his person as low as possibly might be. His raiment is said to be of Camel's hair, and a leather girdle about his loins, and his meat was Locusts Matth 3. 4. and wild Honey. He came not, as our Saviour observes of him, neither eating nor drinking. That is, he would not take to himself the ordinary freedom that Matth. 11. 18. other persons did; he was one of exceeding temperance and abstinence in all that belonged to his person; He was also very mean and humble, exceeding careful that no apprehensions should be had of him beyond those that he was worthy of; And therefore when his Disciples envied the dignity of Christ, and thought their Master's honour would be eclipsed thereby, You yourselves (saith he) bear me witness, that I said, I was not the Christ, but that I am sent before him.— He must Joh. 3. 28. 30. increase, but I must decrease. Here was John's principle and foundation; That's one thing that is to be observed. Secondly, in his ministry he especially applieth himself Matth. 3. 2. for the pressing of repentance; that was the sum and substance of his ministry to call all sorts of men to this duty, to convince them of the necessity of it, and that if they would have the forgiveness of their sins, and escape the wrath of God, they must needs repent, to declare both their repentance and faith, he required them to submit to every ordinance that was of Gods commanding, and particularly to be Baptised; And to bring forth fruits meet for repentance. Matth. 3. 8. Thirdly, he opened a door of grace to all humble sinners; for he told them of Jesus Christ that was to come, and of the Kingdom of God that was at hand. 1 Joh. 1. 29. Behold (saith he) the Lamb of God that taketh away the Matth. 3. 11. sins of the world. I baptise you with water,— but after me cometh one that shall baptise you with the holy Ghost and with fire. This is the third thing we have to observe in him. Fourthly, he did press every one without respect of persons, unto the duty of his place, calling, state and condition. And therefore that Herod should carry himself like Herod as a King, and that he should take to himself no other liberty for sin then other men; he told him to his face that it was not lawful for him to take his Matth. 14 4. brother's wife, etc. And when the soldiers came before him, and put questions and cases of conscience, he pressed Luke 3. 14. them strictly to their duties, that they should do violence to no man, neither accuse any falsely, and be content with their wages. In the fifth place, the ministry of John was rather practical then polemical; there were many disputations in those times amongst the Pharisees and the Sadduces, and divers other Sects; but we never heard that John engaged himself in any of those controversies, but went on in the preaching of repentance and faith and obedience, not minding those matters of lesser difference wherein the Jews of those times contended among themselves. But sixthly, although the ministry of john was practical rather then polemical, yet he was a faithful witness in the grand controversy of the time concerning the matters of religion in that great question, whether jesus Christ was the true Messiah or no? And therein he alone bore up his head against all the John 1. 8. body of the Jews, and though he was not that light, yet he came to bear witness of that light; In this he was so fare from not engaging himself, as that he became the principal, the hottest and most zealous man in this point, and upon all occasions did labour to make it out in the most convincing manner, that Jesus Christ was the true Messiah. And when they would have had him to have thoughts of himself, as if he had been the man: When the Jews sent Priests and Levites from jerusalem to ask him who art thou? He confessed, and John 1. 19 20. denied not, but confessed, I am not the Christ. So as though he meddled not with lesser things of difference, yet he contended for the truth of this. And seventhly, there is one thing more I shall note to you concerning the ministry of john, It was his great design to prepare Disciples for Christ, and to bring over all his Disciples to be the Disciples of Christ, and as much as in him lay to magnify jesus Christ, and to vilify himself, yea to make himself nothing, that jesus Christ might become all in all. In the third of john there you have a very large story for the confirmation of this. The Disciples of john take notice of Jesus that he baptised, and all men came to him; John 3. 26. they seem to be offended at this, and thought that john was wanting to his own credit and reputation, if he did not something to recover his dignity. Oh! saith john, ye are my witnesses that I said I am not Christ, I am but the friend of the Bridegroom, and therefore I must be true to him; hereupon he stirs them up to believe that Jesus Christ was the Son of God, And he that believeth on the Son of God (as he there teacheth) hath eternal life, and he that believeth Verse 36. not the Son, shall not see life, but the wrath of God abideth on him. Thus you see that in john's ministry there was nothing of flattery, or complying with any corrupt interest of the times; this was his plain downright way of preaching the necessity of repentance, and of faith, and of a holy life; these were the great things to which john applied himself, and above all, to drive on the interest of the Lord Jesus Christ; these are the characters of his ministry. Now such a kind of ministry as this is, the Lord delights to make use of to be the instrument and means both of conversion and of reconciliation, to turn the hearts of the fathers to the children, and the disobedient to (or by) the wisdom of the just, to make ready a people prepared for the Lord, Luke 1. 17. And now beloved give me leave to close this with two or three words of counsel and exhortation to you. Use. First of all take heed of those men, and of that spirit which decryes the ministry of the word of God, as if so be it were a needless, vain and superfluous Ordinance, or as some pretend, no Ordinance, but pretended to be only for the interest of some particular persons, and not for the good of mankind, or common benefit of all sorts within the Church. Certainly, this tendeth to nothing but more and more division, to bring men's hearts farther off from God and from one another; it's the Devils great design, first to take men off from the ministry, then from Ordinances in general; when he hath prevailed with them so far, then also to take them off from the Scripture, upon pretence that the immediate communication of the Spirit of God sufficeth, and is all in all. But by this means he secures men to himself, and brings them to be where he would have them, for than he is able to make his own impresses upon their spirits, transforming himself into an angel of light, and causing something in them that is not humane, but beyond the power of a natural spirit; but those elevations are no other than such as proceed from himself the Prince of darkness, take we heed lest we also be caught in his trap, as of late years many have been. Secondly, seeing ministry is the instrumental means that God pitcheth on to convert and reconcile by, let us pray that the Lord would be pleased to gift, qualify and bless the ministry of this age wherein we live for such a work as this is; for certainly nothing seems to be more necessary for the glory of God, good of Christians, then that some ways of reconciliation should be found out, and that the foundation should be laid in converting men's hearts to God, thereby reconciling them one to another, which is not to be done without a real change; it cannot be by outward power or by humane means alone, there must be some divine influence that must bring this to pass. God hath pitched upon an Ordinance, and made that the way and road which he chooseth to walk in. And however he steps sometimes a little out to fetch in some persons, yet nevertheless he never useth to balk this means, nor to decline this way. It hath pleased him all along, in all ages to carry on his great design of changing the hearts of men by an Ordinance of spiritual efficacy, and not in the way of outward power. When God had that great business to do to fetch his peope out of the Land of Egypt, however he could have forced them out of Pharaohs hands, yet nevertheless he chose rather that it should be done by way of divine oratory, and therefore sends to him a Prophet; he pleads with Pharaoh, and the Lord graces' the ministry of Moses, adding also a power of miracles and course of judgements till he made it effectual. But God sets a special observation upon this, That Hos. 12. 13. by a Prophet he brought Israel out of Egypt, and by a Prophet was he preserved; Because though Plagues and Judgements wrought most on Pharaoh, yet the Ministry of Moses as a Prophet prevailed most of all upon his people. And when God had a mind to bring them out of the Babylonian captivity, and settle them again in their own Country, that was to be effected not by might nor by power, but by my Spirit saith Zach. 4 6. the Lord. When God intendeth to reduce the later ages of the world by the destruction of Antichrist, the calling Rev. 19 15. of the Jews and the remaining Gentiles, the principal means to effect all this shall be the ministry, the Sword that cometh out of the mouth of the Lord. And therefore seeing this is the means that God in his revealed will hath pitched upon, we should pray and encourage ourselves in praying, that God would be pleased in mercy to provide such a ministry for us, and give such a spirit unto those of this age and generation, that they may be instrumental hereunto. Thirdly, (and this all) Is the ministry, the means that God pitcheth upon for reconciliation? then certainly it is not to be despised; the wisdom or the judgement that God gives unto his servants the Ministers of the Word, is not lightly to be slighted, neither may men promise unto themselves securely to contemn and scorn it; there may be more of the mind of God than we are ware of in the genius and disposition of his servants; And therefore it should reverently be respected; but especially every one of us should bow ourselves to the Ministry, when it comes unto us in the power and evidence of the Word itself; my meaning is, Those things that are clearly preached to us to be Gods revealed will, for sin to be repent of, error discountenanced, order and government to be set up, when the ministry of the Word beats upon us convincingly, in these particulars, we should bow ourselves, and look besides the instrument that is speaking to us, and consider of the will of God, that manifesteth itself hereby. Truly those that are of a disposition to slight the Ministry, are not only very much injurious to God, but wanting likewise to the good of their own souls, as much as in them lies they labour to make that means ineffectual, that God hath intended for the turning of themselves and others, and likewise for the happy and comfortable converse of men in this world. And here it must be remembered that more is not to be Caution. expected from the Ministers of this later age than from those of former time; we may not call for a spirit of infallibility, and say, unless they be infallible, they be not worth the hearing. For, where hath God promised an infallible Ministry? and therefore why should we tie him to send it? We are sure of this, when Jesus Christ ascended up on high, he gave gifts unto men, Some Apostles, some Prophets, and some Pastors and Teachers, for the perfecting of the Saints, for Eph. 4. 11, 12, the work of the Ministry, for the edifying of the body of Christ. If God had intended to bind himself to give us Apostles, Evangelists and Prophets, we should have had them, and heard of them for these 1600 years that are past and by gone; but certainly they have been nowhere to be found; and yet God hath not been unfaithful in making good his word, nor jesus Christ in taking care for his Church, and therefore we must suffice ourselves with our Pastors and Teachers. But we must look up to God for Ministers; whatsoever they are, they are but instruments in his hand, and farther than it pleaseth God to bless, they labour for nought, and spend their strength in vain. If we had Prophets and Apostles, if we had John Baptist and Elijah in person; if we had jesus Christ himself amongst us, farther than it shall please God to bless their ministry to conversion and reconciliation, they could not be effected by it; Paul may plant and Apollo's water, but it is God only who giveth the increase. If God will vouchsafe increase, though it be by the meanest of his servants, it sufficeth; and if God withhold, it is in vain for us to cry out for other instruments. But I find myself very much straitened for time; those things that have been spoken I shall commend to God for a blessing. FINIS.