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 Rabbies 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 elswhere.

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, &c. And by vertue thereof we may extricate and winde our selves out of that Labyrinth where the Jews or others would leave us.

[Page 2] But I intend 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 containe, two generall parts are to be observed.

First, here is a judgment threatned.

Secondly, a blessing promised.

The judgment is threatned by way of implication. And the blessing promised in words at length, as we use to phrase it.

Concerning the Judgment, there are two things further to be taken notice of.

First of all, the cause of this judgment which for name is here implyed onely, but from the thing expressed, it ap­peares to be Division, or the distance that is betweene the hearts of the fathers and of their children, the fathers being against the children, and the children against their fathers; this is the sin, the speciall sin that God seems here takes no­tice of.

Then secondly, we are to consider the nature of the judgment that is here threatned, 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 witnesse (as we use to say) that is intended by the phrase in Hebr. which holds out two severall 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 poure out mens 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 rendred utter destruction; there [...] [Page 3] shall be no more utter destruction, but Ierusalem shall be safely in­habited. Put both the translations together and then the curse of utter destruction is the judgment here spoken of. No lesse 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 judgment

In Leviticus 27. (upon the perusall of it) you shall finde 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 kinde 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 mans 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 judgment. 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 designes it. And thus all the reprobates in the world, and those that are damned, they are all of them devoted, cursed in this sence, because they are set aside by the just and unchangable purpose of God, to be vessels of his wrath, that is to be [Page 4] filled with wrath according to their deserts. Such a kinde 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 hea­vie judgment, and that that may very well make our eares to tingle, and fill our hearts with horror when we seriously consider that the sin of Division deserves no lesse a punish­ment.

But thus briefly of those particulars which pertaine to the first generall part, that is, the threatning implyed in these words.

It remaines 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 Faithfull, therefore will certainly verifie his word; Omnipotent, and therefore able to performe all he undertakes; And exceeding gracious, and therefore as his power cannot faile him or us, so for his goodnesse sake he will not be wanting in those things wherein he is so fully ingaged.

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 successe thereof; for in these, joyntly 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 [Page 5] 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 dreadfull 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 referre it unto the first coming of Christ, and some referre 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 finde 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 finde 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 Fullers sope. And he shall sit as a Refiner and purifier of silver, and he shall purifie the sons of Levi, and purge them as gold and silver, that they may offer unto the Lord an offering in righteousnesse. 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 kinde of service, not on­ly according to the Ceremonial Law, but likewise accord­ing to the Gospel. And if this first coming of Christ is lookt [Page 6] upon as so dreadfull 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 tels us (who was this same Elijah here prophecied 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 hewen 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 Baptisme, 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 dreadfull day in regard of threatning at least, though not for execution. The acceptable yeere of the Lord and day of vengeance of our God, go so together in relation to se­verall sorts, Gods humble penitent people being on the one side, and the impenitent and unbeleeving people being on the other side, that it is no wonder we heare sometimes of the mercy of his coming and sometimes of the judgment. 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 it self will very well beare 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 judgment, he will offer termes of mercy; he will as much as wisdome or mercy and justice tempered together do require, prevent his own judgment: 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 dread­fulnesse [Page 7] of the day may not befall them; and this is that which makes exceedingly for the amplifying of Gods mercy in this promise.

That however in justice he might surprise them una­wares, yet neverthelesse as he himself made it a law among his own people, That before they besieged a place, they should send offers and termes of peace; so he himself in­tends Deut. 20. to do with them; they were to be mercifull to their enemies, and therefore he would not be wanting in mer­cy to them, to whom he alwayes professed more then friendship. But on this particular I shall not stand any longer.

The maine thing remaines yet to be considered of, and that is the work it self, 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 successe thereof. His paines and labour on the one hand, and Gods 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 Iohn had altogether laboured in vaine, and spent his strength for nought, the curse would and must have come upon the Jewes; therefore these two things must be consi­dered of here to make up the intirenesse of the blessing pro­mised.

First, therefore Iohn shall labour the conversion of the Jewes to God, and their reconciliation one unto another: This is to turne the hearts of the fathers to their children, and the hearts of the children to their fathers; that is, he shall se­riously set himselfe 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 faithfull discharge of his duty [Page 8] compasse so glorious an end as this is.

And here beloved, consider first of the subject which Iohn hath to work upon, and that is the hearts of men, a very hard task. They that have to do with mens persons, the outward man, may happily win upon them and prevaile with them; but the heart seems to be of that secrecy and reservednesse, and so impregnable to any humane power, that he that shall attempt any thing upon the heart of ano­ther, seemes to work in vaine: We have not the knowledge of mens hearts, and much lesse power to work upon them, and yet this is the busines Iohn shall set himself to in his mi­nistry, to turne 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 Iohns labour shall be not to make men hypocrites and formall professors, but true Israelites in whom there is no guile.

Secondly, Iohn shall not onely 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 wonderfull disorder and confusion, the fathers 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 inferiours are against superiours, and superiours against in­feriours; 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 Iohn shall then come in; and this is to be his work and businesse to compose and reduce all into a right frame and order, that every one may act in his own Sphere, and performe the duty of his place both unto God, and in all other relations.

[Page 9] Thirdly, observe the method of Iohns 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 himselfe first of all to the inferiours, making them submit themselves to their superiours; 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. Inferi­ours may a great deal more easily be reconciled to their su­periours, then superiours that have authority in their hands can be prevailed with to be reconciled to their inferiours. It must be an over-ruling power that makes any reconcilia­tion in great ones; but herein shall be the glory of Johns ministry, that without any respect to inferiour or superi­our, he shall labour to bow and bend every one of them to the will of God, and turne 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 it selfe, that Iohn 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 turne 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 enterprize; who is sufficient for these things? as the Apostle in another case, and yet this is the businesse that God intends to put Iohn upon.

I, but what shall be the fruit of his labour? shall he have the honour for to be successefull in such an enterprize as this is?

[Page 10] Yes, that's the great thing that God intends here by this same promise. He shall turne the hearts of the fathers, &c. This is to be understood not only quoad conatum, as touch­ing his endeavour; but quoad effectum as touching the thing it self, he shal do it, God shal use him as an instrument, and God shall blesse 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 Iohn, who was not then borne, we finde this among other things. Many of the children of Israel shall he turne to the Lord their God. God will grace him not only with honourable work, but with wonderfull successe, however there be a great ma­ny that shall not be converted by him, and it may be the farre greater part; yet many shall; what ever we heare before of the instrument, or of his work further then it hath this successe, it wants of the fulnesse and com­fortablenesse of a blessing; for herein lies the compleat­nesse of it.

Thus briefly of those things that do belong to the bles­sing promised, which was the second generall part that I observed in these words.

There are so many particulars here complicated toge­ther as the proportion of time alotted for this exercise will not by any meanes 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 implyed. And then

Secondly, of the judgment that was intended for that sin; and

Thirdly, of the remedy of that judgment.

[Page 11] Concerning the sin that is here implyed, it hath no di­rect name in the words of the text; but a sin is implyed, 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.

Observ. 1 First of all, that God principally eyes the hearts of men, both concerning the good that is in them, and con­cerning the evill 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 wickednesse, any abominati­on in the heart, the Lord in a speciall manner fastens the eye of his observation upon that also.

Jeroboam was father of a wicked family, a son of Belial himselfe, 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 owne 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 loynes 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 faire pretences here, that you have (as you say) sold all, and will lay all at the Apostles feet as belee­vers do to be disposed of by them; there is something else [Page 12] in your hearts. God that was able to give a power to one man to discerne what was in another mans heart, is much more able himselfe to espie it out, Thou understandest my thought afarre 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 voyce for information; if there were no other grounds for it in prayer, but that it should be a means to bring some­what to Gods 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.

Ʋse. Howsoever Hypocrisie may be of some use and stead amongst men, yet neverthelesse it can be of no use nor stead before God, save onely to make us the more inexcusable and abominable in his sight. It is prophecyed 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 eares; But with righteousnes he shall judge the poore, and reprove with equity for the meek of the earth, v. 4. And righteousnesse shall be the gir­dle of his loynes, and faithfulnesse the girdle of his reines, 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 himselfe; and therefore it is in vaine to pretend this or that, either in matters wherein we have to do one with an­other, [Page 13] or in things that do more immediately belong to the the Lord; for God searcheth the hearts, and he tryeth the reines; and therefore farre be it from any of us to please our selves in being Hypocrites; our first parents did vainly think to hide their nakednesse 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 maine 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 tryals, 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, feare and patience.

Thirdly, God is a principal observer of the heart; it will be our wisdome therefore to give our selves and our hearts up into his hands, and not to trust them in our owne keeping; let him have the ordering of them, and let us not leane to our own understanding. The heart is deceitfull above all things, and desperately wicked, who can know it? But I the Lord search the heart, I try the reines. 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 Devill labours to get possession of it, and to fill it; and we our selves are not able to withstand him, especially in his wiles and methods; And therefore as we commend our selves to Gods protection, so let it be our care to give up our hearts unto his holy Spirit. But I hasten to the second ob­servation.

[Page 14] Observ. 2 Division of heart is a sinne 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 lye open to a curse. This is an item most necessary for us to consider of in these distracting times; we have long beene at enmity among our selves, 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 expresse our selves as those that are indeed agreed; but the Division of our hearts is much more. However some men have so much wisdome or pol­licy as to conceale their thoughts, yet notwithstanding God takes notice of them; and when mens 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 minde and some of another; and consequently when mens judgments 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 feare in this respect more now then for­merly?

Answ. To this brethren I answer. Whatsoever the occasion be, we should compose our selves and our spirits to princi­ples of love, they should have the soveraignty in us at all times, whatsoever providence it pleaseth God to exercise us withall; anger, zeale and hatred against the sins of men, should not transport us from the love of their persons. But I shall shew you in some particulars a little more di­stinctly, when Division imports more then ordinary dan­ger.

1. When it estranges us from God himselfe, to the dis­like either of his Service, or Providence.

2. When we are estranged in opinions and affections, [Page 15] 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 vertue of our union with him, we should be the more compacted amongst our selves, but when we begin a little to fall off from him, we are the more easi­ly and endlesly divided among our selves.

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 voide the Commandments of God, by recei­ving the traditions of men; however we are divided a­mongst our selves in some matters of opinion, and about civill things, yet we keep our first faith against Popery.

Answ. But alas, then 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 soule, and with all thy minde, and with all thy might. When a man hath a spirit in him that doth really obey God in the substance of this Commandment, then his heart indeed is close to God; but if we be lovers of pleasures more then lovers of God, as it's prophecyed of many in the later times, if we love our selves more then him, if we love our estates, lives and credit, or our relations more then him, we make them our gods. Suppose there be no grosse idolatrous principle, we have no minde to worship the host of heaven, nor to fall downe before any Image, this is a base kinde of idolatry, that we scorne; wondring at the folly of men that lived in former generations for things of this kinde; but the question which we must put to our selves, is, whether we be not of a worldly minde, of that young mans temper, who being required to sell all, upon a promise to receive treasure in heaven, he went away sorrowful because he had great possessions. [Page 16] And did you never heare that covetousnesse is Idolatry? It's much to be feared in these times, that many feare men more then God; this is a certaine signe 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 thy selfe. And now there is nothing but self love in us, when as one man takes no care for another, puts not him­selfe into another mans 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 shewes 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 with­all; 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 judgment upon a people, then he useth to make use of Division.

Secondly, when God doth intend to bring a people un­to destruction, he prepares them for it by Division. So as Division is both the cause of judgment, & the means to bring the judgment; and the signe and forerunner of some great­er judgment, and it selfe no small judgment, as no small sin.

In Psal. 55. v. 9. you shall finde David praying in this manner against his enemies. Destroy them (O Lord) and di­vide their tongues, for I have seene violence and strife in the [Page 17] City. Violence and strife are the sins which stirred up the zeale of David. He knew that such sins exposed people to destruction, and that Division was the meanes which God used to effect it by. When God hath a minde to destroy, he needs not think of any other course then giving way to mens 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 intrusted, 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 judgment 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 builders of Babel, he confounded their language, they could not understand one another; and so by that meanes, their enterprize had no other then 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 Jewes, they were many yeers 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 judg­ment, they could not be quiet; Division so farre 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 neere them. If we would know how likely a peo­ple [Page 18] are to be destroyed, or how near they are to a mercy, let us consider with our selves how farre forth they are divid­ed, or how farre forth they are in a way of reconciliation. The more Division increaseth, so much the nearer they are to ruine; 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 downe their Altars, and spoile 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 Originall 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 heavie judg­ment on them, then they are a people prepared for destructi­on; Now they shal be found faulty, that is, without any excuse, nothing can be pleaded in their behalfe. A Kingdome divi­ded against it selfe 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 wonderfull manner that it doth, there can be no security; this heart-division will upon all occasions be a meanes to betray us; when our peace and happinesse hath only an outside foundation, that mens tongues are tyed, and their mouths are stopt, 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 broyling, 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 [Page 19] our selves 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 fa­thers 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? Unlesse he finde out some meanes 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 dole­full consideration, either of the greatnesse 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 dreadfull day of the Lord, and he shall turne the hearts of the fathers, &c.

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 onely 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 choyce of the words. But there are two things I shall desire you to observe out of them.

First of all, when God intends to blesse a people, he will Dectrine 1. provide some effectuall meanes for healing of their Di­visions. Though he had a minde to shew mercy and do good to his people, yet untill such time as he had prepared them for it by conversion to himself, and by reconcilia­tion [Page 20] amongst themselves, they were not fit for mercy; and therefore to make way for it, he here promises, I will send you Elijah to turne the hearts of the fathers, &c. lest I come and smite the earth with a curse.

Secondly, the meanes which God principally intends to Doctrine 2. make use of to heale divisions by, is ministry; the ministry of the Word, ordinary or extraordinary, call it what you will, it is the meanes 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 meanes for the healing of Di­visions. The wisdome 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 Generall 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 externall 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 owne work, that he alone may have the glory of it. It is a work which he takes to him­selfe, 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 mens hearts; the providing of instruments, and the bles­sing of their labours is his, and there can be no reconcilia­tion [Page 21] without him. It's a vaine thing therefore for men to endeavour reconciliation among themselves, untill such time as they have made a reconcliation with God; God is the party principall, not onely in the matter of offence, but in the businesse of reconciliation; we offend against him, and therefore our great care must be to gaine him and to strengthen our interest in him; when God is reconciled to a people, he will raise up fit instruments, shew them their work and their way, and make their labours effectuall. 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 meanes of reconciliation among men with a pur­pose to blesse Oh! how exceedingly are we beholding unto God, that he is pleased to take this great care in sa­ving poore sinners, that he makes it his work and businesse 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 disdaines not to take this work upon himselfe; it is no dishonourable service therefore for any man to put himselfe upon it, to be an instrument of reconciliation; for God himselfe delights to have the glo­ry of this work, In 2 Corinth. 5. 19. we read God was in Christ reconciling the world unto himselfe, not imputing unto them their sins, and hath committed unto us the ministry of reconciliation; And we therefore as Embassadours in Christs stead beseech you that you would be reconciled unto God. Oh the wonderfull love and goodnesse that is contained in this peece of Scripture! God he begins the businesse of reconciliation, he laid the plot, he found out the in­strument and the meanes, he contrived by his wisdome this great mystery, that the word should be made flesh, that his owne Son should come and take upon him our nature, [Page 22] and live in obedience to the Law, and yet suffer the curse due to transgressours, and that we should be freed from the curse; and that this should be made knowne to men by the ministry of the Gospel, all this busi­nesse is the pure designe 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, unlesse God be pleased; take God in and let him have his full interest, give we up our hearts to him sincerely, and then the businesse will succeed. But I hasten to the se­cond Observation, and that is,

The ministry of the Word is a principall meanes that God pitcheth upon to make a reconciliation by. That we may the better understand this, I beseech you consider what there was in Johns ministry? (for our minds will pre­sently be running thither) what singular thing that made it so effectuall 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-denyall, he laid himselfe concerning his person as low as possi­bly might be. His rayment is said to be of Camels haire, and a leather girdle about his loynes, and his meat was Lo­custs Matth 3. 4. and wilde Honey. He came not, as our Saviour ob­serves of him, neither eating nor drinking. That is, he would not take to himselfe the ordinary freedome 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 meane and humble, exceeding care­full that no apprehensions should be had of him beyond those that he was worthy of; And therefore when his [Page 23] Disciples envyed the dignity of Christ, and thought their Masters honour would be eclipsed thereby, You your selves (saith he) beare me witnesse, 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 Johns principle and foundation; That's one thing that is to be observed.

Secondly, in his ministry he especially applyeth 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 forgivenesse 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 Baptized; And to bring forth fruits meet for repentance. Matth. 3. 8.

Thirdly, he opened a dore of grace to all humble sinners; for he told them of Jesus Christ that was to come, and of the Kingdome of God that was at hand. 1 Joh. 1. 29. Behold (saith he) the Lamb of God that taketh away the Matth. 3. 11. sinnes of the world. I baptize you with water,—but after me cometh one that shall baptize you with the holy Ghost and with fire. This is the third thing we have to observe in him.

Fourthly, he did presse 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 him­selfe no other liberty for sin then other men; he told him to his face that it was not lawfull for him to take his Matth. 14 4. brothers wife, &c. And when the souldiers 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 [Page 24] to no man, neither accuse any falsely, and be content with their wages.

In the fifth place, the ministry of John was rather practicall then polemicall; there were many disputations in those times amongst the Pharisees and the Sadduces, and divers other Sects; but we never heard that John ingaged himselfe 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 Iohn was practical rather then polemical, yet he was a faithfull witnesse in the grand controversie of the time concerning the matters of religion in that great question, whether Iesus Christ was the true Messias 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 beare witnesse of that light; In this he was so farre 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 Messias. 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 Ierusalem to aske him who art thou? He confessed, and John 1. 19. 20. denied not, but confessed, I am not the Christ. So as though he medled 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 Iohn, It was his great designe 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 mag­nifie Iesus Christ, and to vilifie himself, yea to make himself no­thing, [Page 25] that Iesus Christ might become all in all. In the third of Iohn there you have a very large story for the confirmation of this. The Disciples of Iohn take no­tice of Jesus that he baptized, and all men came to him; John 3. 26. they seeme to be offended at this, and thought that Iohn was wanting to his owne credit and reputation, if he did not something to recover his dignity. Oh! saith Iohn, ye are my witnesses that I said I am not Christ, I am but the friend of the Bridegroome, and therefore I must be true to him; hereupon he stirs them up to beleeve that Jesus Christ was the Sonne of God, And he that beleeveth on the Sonne of God (as he there teacheth) hath eternall life, and he that belee­veth Verse 36. not the Son, shall not see life, but the wrath of God abideth on him. Thus you see that in Iohns ministry there was nothing of flattery, or complying with a­ny corrupt interest of the times; this was his plaine down-right way of preaching the necessity of repen­tance, and of faith, and of a holy life; these were the great things to which Iohn applyed himselfe, and above all, to drive on the interest of the Lord Jesus Christ; these are the characters of his ministry. Now such a kinde of ministry as this is, the Lord delights to make use of to be the instrument and meanes both of conversion and of reconciliation, to turne the hearts of the fathers to the children, and the disobedient to (or by) the wisedome 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 counsell and exhortation to you.

Ʋse. First of all take heed of those men, and of that spirit which decryes the ministry of the word of God, [Page 26] as if so be it were a needlesse, vaine and superfluous Ordinance, or as some pretend, no Ordinance, but pretended to be onely for the interest of some parti­cular persons, and not for the good of mankinde, or common benefit of all sorts within the Church. Certainly, this tendeth to nothing but more and more division, to bring mens hearts farther off from God and from one another; its the Devils great designe, 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 meanes he secures men to himselfe, and brings them to be where he would have them, for then he is able to make his owne impresses up­on their spirits, transforming himselfe into an angel of light, and causing something in them that is not humane, but beyond the power of a naturall spirit; but those elevations are no other then such as pro­ceede from himselfe the Prince of darknes, take we heed lest we also be caught in his trap, as of late yeers many have been.

Secondly, seeing ministry is the instrumentall meanes that God pitcheth on to convert and reconcile by, let us pray that the Lord would be pleased to gift, qualifie and blesse the ministry of this age where­in we live for such a work as this is; for certainly nothing seemes to be more necessary for the glory of God, good of Christians, then that some wayes of reconciliation should be found out, and that the foundation should be laid in converting mens hearts [Page 27] to God, thereby reconciling them one to another, which is not to be done without a reall change; it cannot be by outward power or by humane meanes alone, there must be some divine influence that must bring this to passe. God hath pitched upon an Ordi­nance, and made that the way and rode which he choseth to walk in. And however he steps some­times a little out to fetch in some persons, yet ne­verthelesse he never useth to bauke this meanes, nor to decline this way. It hath pleased him all along, in all ages to carry on his great designe of changing the hearts of men by an Ordinance of spirituall efficacy, and not in the way of outward power.

When God had that great businesse to do to fetch his peope out of the Land of Egypt, however he could have forct them out of Pharaohs hands, yet ne­verthelesse 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 ef­fectuall.

But God sets a speciall 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 Judgments wrought most on Pharaoh, yet the Mini­stry of Moses as a Prophet prevailed most of all up­on his people. And when God had a minde to bring them out of the Babylonian captivity, and settle them againe in their owne Countrey, that was to be ef­fected not by might nor by power, but by my Spirit saith Zach. 4 6. the Lord.

[Page 28] When God intendeth to reduce the later ages of the world by the destruction of Antichrist, the cal­ling Rev. 19. 15. of the Jewes and the remaining Gentiles, the principall meanes to effect all this shall be the mini­stry, the Sword that commeth out of the mouth of the Lord. And therefore seeing this is the meanes that God in his revealed will hath pitched upon, we should pray and encourage our selves 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 meanes that God pitcheth upon for reconciliation? then cer­tainly it is not to be despised; the wisedome or the judgement that God gives unto his servants the Mi­nisters of the Word, is not lightly to be sleighted, neither may men promise unto themselves securely to contemne and scorne it; there may be more of the minde of God then we are aware of in the genius and disposition of his servants; And therefore it should reverently be respected; but especially every one of us should bow our selves to the Ministry, when it comes unto us in the power and evidence of the Word it selfe; my meaning is, Those things that are clearly preached to us to be Gods revealed will, for sinne to be repented of, errour discoun­tenanced, order and government to be set up, when the ministry of the Word beates upon us convincing­ly, in these particulars, we should bow our selves, and look besides the instrument that is speaking to us, and consider of the will of God, that ma­nifesteth [Page 29] it selfe hereby. Truely those that are of a disposition to sleight the Ministry, are not onely ve­ry much injurious to God, but wanting likewise to the good of their owne soules, as much as in them lies they labour to make that meanes ineffectuall, 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 remembred that more is not to be Caution. expected from the Ministers of this later age then from those of former time; we may not call for a spirit of infallibility, and say, unlesse they be infallible, they be not worth the hearing. For, where hath God promised an infallible Ministry? and therefore why should we tye 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 binde himselfe to give us Apostles, Evangelists and Prophets, we should have had them, and heard of them for these 1600 yeeres that are past and by gone; but certainly they have beene nowhere to be found; and yet God hath not beene unfaithfull in making good his word, nor Iesus Christ in taking care for his Church, and ther­fore we must suffice our selves with our Pastours and Teachers. But we must look up to God for Mini­sters; whatsoever they are, they are but instruments in his hand, and farther then it pleaseth God to blesse, they labour for nought, and spend their strength in vaine. If we had Prophets and Apostles, if we had [Page 30] John Baptist and Elijah in person; if we had Iesus Christ himselfe amongst us, farther then it shall please God to blesse their ministry to conversion and recon­ciliation, they could not be effected by it; Paul may plant and Apollos water, but it is God onely who giveth the encrease. If God will vouchsafe encrease, though it be by the meanest of his servants, it sufficeth; and if God with-hold, it is in vaine for us to cry out for other instruments. But I finde my selfe very much straitned for time; those things that have beene spo­ken I shall commend to God for a blessing.