stand up in judgment to condemn us that shewed more reverence to Idols than we to the living God 5. A note of a Child of God reverently and with fear to worship him 1 Thes 2.13 this that makes the word effectuall when a man considers whose word he hears Vse 3 Again hence may we take some light for our better direction in opening the Third Commandement the summe whereof is this that we pollute not nor disreverence the Name God This the Pharisees limited unto false swearing Mat. 5. Some of our people to vain swearing by the Name of God not to swearing in generall Now know that the Name of God is polluted not only when thou swearest falsely but when thou hearest unreverently when thou prayest unreverently In a word as here Malachy hath expressed two particulars 1. By careless performing or base opinion of the worship of God 2. By light esteeming the works of his mercy and providence over us in provision for our maintenance If thou pray unreverently thou hast polluted Gods Name If thou think or speak unreverently of the works of his providence c. thou hast polluted his Name And the fruit thereof even his meat is contemptible Here is a finding fault with the providence of God in our maintenance See the Text his Provenius that is those issues that come by Gods ordinance unto the Priests for their sustenance They counted it a base allowance and contemptible meat For the better understanding of the words we must know that of the sacrifices dedicated unto God there was a Portion due unto the Priests as 1 Sam. 2. Hos 4. especially in the sin-offerings where with they were maintained Now this is noted as their fault that the Lord having thus liberally provided for them they counted the allowance base and not good enough for them this their fault The same see in the Israelites when God had fed them a long time with Manna meat meet for Angells if they should eat mark how they murmure nothing but Manna they must have flesh and that of the daintiest The same Fault-finding with the Lords Portion and allorment is rife in our people The poor he grudgeth at his hard fare though he may live in it feele the Lords good providence in giving it strength to nourish and preserve in health beauty and strength of body The Labourer he grudgeth at the Gentleman that he lives at such ease though as Solomon speaks his sleep be a thousand times more sweet and quiet unto him And in a word go over all states and you shall find this murmuring against the providence of God in the means allotted by him for their maintenance Causes hereof two 1. An over weening conceit we have of our own worth and deserving we seem to our selves to have deserved better things at Gods hands whenas alas not the least morsell of the coursest bread is deserved by us 2. Lack of perswasion of Gods love in our designment to our particular states A man perswaded of Gods fatherly love thus easily resolves what state God placeth him in that is best for him knowing that if another were better for him God being a father would not deny it him Mat. 7.9 10. Well Let us hence learn to profit our selves in the understanding of the Law of God surely it is the end why the Law entred that sin that is the knowledge of sin might abound And that man that knows the infiniteness of his own misery by the Law is best fitted to comprehend what is the height and length and breadth and depth of the Love of God in Christ revealed in the Gospell Learn we therefore by this and the like Scriptures to make the full meaning of the Law familiar unto us It is one main cause of that sottish pride and presumptuous opinion men carry of themselves as that they know not what the Law means The First Commandement forbids worshipping other Gods free from this free from all breach of the Law wheras if we were acquainted with the meaning of the Law we should find a thousand transgressions of every Precept besides the gross sin in the particular specified See Mat. 5. VER 13. Ye said also behold what a weariness is is and ye have snuffed at it saith the Lord of Hosts And ye brought that which is torn and the Lame and the sick Thus ye brought an offering should I accept this of your hand saith the Lord HEre is the sin particular laid to the charge of these hypocrites First see the meaning Words diversly read Those that render it nearest the originall thus Ye say behold what weariness Whereas ye may even blow it away wherein the Prophet even residenceth the speeches of these hypocriticall Jews that whereas they brought unto the Lord for sacrifices the lightest and sleightest of their flock such as they might even blow away with a blast of their mouth Hyperbole yet they would pretend that they were even tyred with the weight of the Sheep and other Cattle that they brought for sacrifice Now This sence standing Observ affords us these two properties notorious in an hypocrite 1 That he proclaimes his Devotions to the world and thinks all lost in the service of God that mans eye sees not In the 2 King 10.16 When Jehu was going to the service the Lord employed him in in the destruction of the Priests of Baal and spared Jehonadab the son of Rechab Come with me saith he and see the zeal I have for the Lord of Hosts And this our Saviour notes in the Pharisees those grand hypocrites amongst the Jews Mat. 23.5 All their works they did To be seen of men as he gives instance in one particular It was the Lords ordinance Num. 15.38 that the people of God for the better remembrance of the Law of God should weare in the borders of their garments fringes and upon the fringe of their borders they put a Ribband of blew c. Now these Pharisees that they might be noted to be more extraordinarily carefull to preserve the memory of the Law of God and to deny their own wills in matter of his worship though they were indeed the most superstitious Traditioners that ever lived they made their Phylacteries broad c. The Action not evill but their Affectation damnable and the reason is that Joh. 12.43 They loved the praise of men more than the glory of God Let it be our admonition Vse to take heed of this practice of hypocrites as our Saviour warneth on another occasion Mat. 6. I say not but it is lawfull and necessary to manifest devotion that others may be drawn by our good example Mat. 5.16 But this to affect the sight of men and to call spectatours as Jehu to be witnesses of our Devotions that savours strongly of hypocrisie Heare Christs reason all is not lost that is done in secret though men see not God seeth and hath his book of remembrance written for those that feare him Mal. 3.16 2 Thy piety
liberty in sinning this oak they had Christ had made them free these wretches here took Moses permission for a warrant and a cloake for their sinning Like colours Vse and pretences see we even at this day in many of our people sinning See we a few of them 1. Yee shall see the examples of Saints pretended But let men enquire how lawfull or whether by priviledg or whether in the same manner upon like grounds For these cases often vary actions 2. Scripture abused its lawfull to do good on the Sabbath c. But remember they must be necessary good duties yet so as that it may not be thine own works they must ever be works of mercy 3. We must live saith the usurer Answ And thou must live in obedience to the law of God besides the strumpet and the thiefe may pretend the same 4. Humane law and connivence of Magistrates Answ Here the Lord tries thee whether thou doest indeed in sincerity fear God 2. Connivence in Magistrates warrants not transgression in the people 3. Distinguish we must betwixt permissions and commands 5. Commands Answ All such must have limitation in the Lord Eph. 6.5 See Hos 5. Therefore take heed to your spirit that ye deal not treacherously And admonition of three branches 1. A duty 2. A Reason 3. A meanes to perform the duty Admonition drawn out of the former words Sith this liberty of divorce is so cross to Gods ordinance so contrary to his intendment manifested in creation so hatefull to God so injurious to the wife with whom a covenant is entred therefore keep your selves in your spirits and transgress not Out of the illative thus made we may observe the reason why it pleaseth the Lord to convince of sins Observ and to use aggravations and it is for our admonition that we should take heed how by them we defile our selves The end of conviction is our admonition See Ezek. 18. and Ier. 18. Now Brethren the Lord hath dealt mercifully with us in this kingdome this way by many meanes labouring to work conviction and happy we if it might have this effect to work in us admonition and care to avoid sin The usuall meanes whereby the Lord convinceth of sin are these 1. His word 2. Afflictions 3. His vengeance on others 4. The controllement and check of our own conscience And in none of these hath the Lord been behinde with us as Paul sin is not imputed where is no Law and Rom. 5.20 The law entred that sin might abound Beloved in daies of blindness many sins were swallowed up that were most fearfull in the sight of God Idolatry blasphemy breach of Sabbath c. And those that are every where called works of darkness Now in these dayes of light the Lord hath shewed us what is good Mic. 6.8 and as well what is evill by the light of his word shall it not be our shame if being convinced of sin we continue therein Second meanes afflictions the smart whereof discovers also the hainousness of our sins in time of ease sins sometimes are known but scarce throughly considered afflictions Iob 33.16 Open the eare c. And how the Lord hath dealt with us this way if we have eyes we cannot but see following us with many of his plagues and heavy judgments even Pharaoh could then under affliction confess I have sinned Third meanes of conviction exemplary vengeance of which besides the records of Scriptures other stories are frequent and the Lord thereby would shew unto us how to esteeme and account of our sins Usurers many brought to beggary drunkards cloathed with raggs false swearers ruinated in their families adulterers brought to a morsell of bread these are our convictions would God they were our warnings Fourth meanes check of conscience The heart smites it self 1 Sam. 24.5 and 2 Sam. 24. As the Disciples of Christ did not our hearts burn within us Luk. 24.23 whilest he talked with us and opened unto us the Scripture The like question if I should propound unto us I know they would answer they have often felt it Beloved happy he whom the Lord thus chastens if he be thereby admonished and woe to us if being convicted of sin we still continue therein Beloved let me exhort therefore every one of us to whom the Lord hath been thus merciful to reveal our sins and to convince us of them that the Lord may attain his end in us to work in our hearts a care to depart from evil how are we convinced in our judgments by the Lords judgments of many fearful and crying sins Why resolve we not to leavthem Let me add reasons 1. Continance of sin after conviction as it hardens the heart so makes it the sin much more haynous in the sight of God If ye were blinde ye should have noe sin Joh. 9.41 Jam. 4.17 To him that knowes to do well and doth it not to him it is sin with an emphasis Every sin after conviction is doubled Ezr. 9.13 after all this we have sinned 2. Reprobates ascend thus far to see sin and acknowlelg it Pharaoh could say I and my people are sinners but forsaking of sin is that only that argues sound grace The fear of the Lord is to depart from evil to hate pride arrrogancy and every evil way Prov. 8.13 Wherefore beloved let us thus resolve every of us as it pleaseth God more and more to enlighten us to see our sins and rightly to know them so with all speed and earnestness to leave them I doubt not but Prophecy at this day hath in many of us the same effect that it had in the Primitive Church by Gods ordinance 1 Cor. 14. Would God! as it convinceth so it might work detestation and care to avoid sin Observ And hence may we observe an order to be kept of us in ministring admonitions unto the people First to convince Then to admonsh and exhort that is First to make sin known before we admonish to leave it and this that enjoyned 2 Tim. 4.4 with doctrine implying that doctrine must be the ground of all exhortations and admonitions And the practice of Prophets is First to labour to convince then exhort they to forsake Jer. 3.13 14. Know thine iniquity then turn again Reason of it conscience ever works upon principles of judgment till those be planted conscience never doth her office in accusing or condemning Therefore it is that an erroneous or ignorant conscience is never moved with any reproofe never so sharp any threatning never so severe persecution a grievous sin yet while not known to be such or thought erroniously to please God Ioh. 16. never moves conscience 1 Tim. 1.15 16. And therefore mark deal with an ignorant body that is not informed give him the best exhortations use the forciblest perswasions thou movest them no more then so many stones c. Now brethren let us learn hence the method of admonition it 's a duty every where injoyned unto us and that
by divers reasons Vse Lev. 19.17 1. From the perill wherein they are hardening and destruction Heb. 3.13 2. From the excellency of the work Jam. 5. ult 3. Nighness of conjunction But would we use it profitably learn to adminster it discreetly and orderly that is first convince then admonish reprove exhort Till thou bee'st able to convince an usurer a swearer c. thou shalt but beat the ayre and prove more ridiculous than profitable unto him And here beloved is to be bewailed a defect of many of us of good affections I confess would God I could say also of as good a judgment and knowledg that are ready in every transgression to minister reproofes sharp enough Now that they reprove and sharply also I blame not but this that I would exhort unto that we should labour to reprove as out of certain knowledg and be able first to shew the sin before ever thou reprove it as a sin And brethren how contemptible wholesome admonitions are grown amongst swinish sinners who sees not Let me exhort therefore to labour for knowledg this way Reasons 1. Mark if thou wilt but the different carriage of prophane men towards men divers diversly reproving How scoffingly carry they themselves in all reproofes of the ignorant Now let a man that hath knowledg deale with them that is able to convince their judgments how doth he even arraign them and fill them many times with fear and trembling And how fearfull are they to oppose any thing Great is the fear of conscience once convinced and as audacious is a wicked heart when it is not feretted out of the starting holes 2. Add unto this that not every admonition hath a blessing promised but such as is grounded on the word of God as we say of preaching it s the mean to convert yet it 's only when the pure word of God is preached 3. Courage in the reprover is hereby much encreased when as he is sure his ground is good as on the other side we cannot but faulter and halt in admonishing that deal either ignorantly or upon uncertainties We are all taught that desire to be free from our sins Vse and the dominion of them to labour to be well and throughly acquainted with the law of God Alas how much liberty do even Gods children take to themselves and fail in that main duty of teaching themselves Rom. 2.21 whilest they adventure to teach others even by this that they know not their own wayes nor can judg of their actions whether they be good or evill as Paul saith of himself Rom. 7.9 Before the law came he was alive and for concupiscence he never thought it a sin and then how could he bewaile it till God opened his eyes to see the law and true meaning thereof This made David circumspect Psal 19.12 Pray we therefore Beloved for * Rev. 3.18 eye-salve that we may see our sins and therein our own miseries How many weakenesses are there in Gods dear children springing from this fountain of ignorance wouldest thou then forsake sin Learn first to know it and therein â—earn to examine thy self by the law of God self-love is blind and mens opinions uncertain or partiall but Gods law a law of liberty most free in reproving Iam. 2.12 Take heed to your Spirit Followes now the mean prescribed and that is the keeping of our selves in our spirit By Spirit understand here the affections and desires of the heart Keeping is the restraint and mortifying our vile affections and that strait watch we ought to keep of our hearts Observ and this is the best remedy to prevent or cure our actuall transgressions to look to and watch over our head-strong affections Solomon in other words Prov. 4.23 thus enunciates it Keep thy heart with all diligence and mark his Reason out of it are the issues of life from it as from the fountain proceed our actions And our Saviour Mat. 15.19 gives this Reason out of it come whatsoever enormities in the life and the fleshly affections thereof defile the man Besides that the Lord ever measures both good and evill more by the affection then by the act good things done weakly are favourably accepted while the heart and affection is upright before God evill things though evill yet are most odious when the affections are inordinate So that we here see and let us learn to practise the right method of leaving our sins Vse namely the watching over our headstrong corruptions It little avails that the hand is restrained from oppression whilest the * Ezek. 33.31 heart runs after covetousness not accepted with God that we forbeare practice of lust whilest our hearts burn with fleshly desires And how many see we externally reformed after the sight of their sins and smart of Gods judgments that yet turn back to their old sins whiles the heart continues chained with corruptions Meanes to secure the heart and to safe-gard it from the annoyance of vitious practices 1. That the minde be occupied in holy Meditations that minde is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rules all 2. Due consideration that the hearts and reines are known unto God hence Saint Peter 1 Pet. 3.15 Sanctifie the Lord God in your hearts 3. The guarding of the senses by these * Ier. 9.21 windows Satan enters many times and by them conveyes his poyson into our hearts 4. Something availeable hereto is restraint of the outward man from practice of sin the pleasures felt enthrall the heart as Hos 4.11 Whoredome and wine c. 5. Pray to God to sanctifie it by his Spirit The fountain must first be purged before the streames can be wholesome VER 17. Ye have wearied the Lord with your words yet ye say wherein have we wearied him when ye say every one that doth evill is good in the sight of the Lord and he delighteth in them or where is the God of judgment YE have wearied the Lord with your words The sence we are to understand there is no reall wearisomness incident into the Lord he is a pure act as he lives eternally without decay of life as he works wonders without pain beares up all by his wondrous providence without defatigation punisheth without passion so is patient without pain But this is attributed unto God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by a Metaphoricall speech which must thus be unfolded that as men when they have long borne an heavy and tedious burthen hasten to depose it that they may lighten their carriage and gather refreshing So the Lord here professeth that he had long borne their wickedness but now would bear no longer So every where the Lord thus expresseth his patience and long-suffering professing for our better understanding a kinde of wearisomness that he feeles in bearing Amos 2.13 I am pressed under you as a cart that is loaden with sheaves The words have in them three things 1. An accusation by the Prophet 2. An apology by the people 3. The proofe of the
Lord hath called to deale with the sins of men but yet if we shall look up to our God that hath made Covenant with us least cause have we of all others to fear the malice or power of Adversaries Vse 2 This should be an admonition unto the people to take heed how they attempt any malitious courses against them The Lord hath said concerning his people in generall he that toucheth them toucheth the e Zech. 2.8 Apple of his eye but more speciall care of Ministers hath he every where protested And would God this could sink into the hearts of those wretchless people amongst us whose indignities and wrongs no men taste more For the fear wherewith he feared me and was afraid before my name Here have we Levi's behaviour in the Covenant declared by the cause effects and signs of it Feare of God is an affection of the heart whereby we reverence the Majesty of God What the fear of God is and flye from his offence in all things Of it there are three kinds 1. Meerly servile such in Devills Jam. 2.19 2. Meerly Filiall such in the Saints in heaven 3. Mixt of both which is that only whereof we partake in this life The first of these ariseth only from judgments either felt or feared and only in that regard restraineth The second from Gods goodness and feeling of his mercy Hos 3. ult and in respect thereof causeth to depart from evill The last from both partly from fear of judgment partly from sence of mercy But let us see the properties and effects of it 1. It causeth a reverence of the Majesty of God therefore the Lord called The fear of Jacob and sheweth it self partly in speaking reverently of God and his services partly in trembling at his words partly in a seemly carriage in all things as in the presence of God together with a constant care to depart from evill and a stout courage in good causes and courses Try by these things And I gave them to him Here we observe That fear of God is his own gift See Jer. 32.40 And Observ this appears by that generall depravation of nature whereby since the fall of Adam we are destitute of all saving grace Rom. 3.18 Naturall men are thus described No fear of God before their eyes apparent by effects contrary running into all excess of riot without any bridle or restraint till this gift of God be obteyned If this be so where is that Doctrine of free-will Vse taught by the Church of Rome And secondly see the excellency of this gift Jer. 32.40 set out in the Scripture by sundry Arguments 1. It is made the note of a Child of God therefore it is the usuall description of men Religious to be such as fear the Lord. 2. Blessedness promised unto it Blessed is the man that feareth the Lord. 3. The immunity that such men have in common judgments Wherefore bless God if he have given it unto thee and think him more mercifull to thee in this than if he had given thee all the wealth of the world severed from it This indeed by earth-wormes commonly counted faint-heartedness whereas it is indeed The highest point of wisdom and courage VER 6. The Law of truth was in his mouth and iniquity was not found in his lips He walked with me in peace and equity and did turn many away from iniquity A second reason why the Lord threatens to inflict those judgments upon the Levites was their swerving from those good precedents set before them by their Fore-fathers And it is handled in a plenary Comparison of unlikes The Protasis whereof contains an explication of Levi's behaviour The Apodosis expresseth their swerving from the pattern set them ver 8 Now before I proceed to particular handling it is fit First to remove the glosses of Papists Hence they infer That it is possible for some man in the state of this life to walk so inoffensively and perfectly before God that he may merit and deserve Salvation one argument for which they take hence indeed they confess that we cannot ordinarily live without veniall sins but without mortall sins that is such as deserve in their own nature death we may Now against the state of such perfection the Scripture every where speaks The Apostle Rom. 7.23 expressing the state of himself and others in state of grace confesseth that he was led captive to the Law of sin and least they should say they were veniall sins he acknowledgeth them deadly when as he calleth the corruption whence they proceeded to be a body of death And in many things we offend all shall we say venially Nay deadly Rom. 6.23 For The wages of every sin is death Hear the Reasons 1. Because but in part sanctified 1 Cor. 13.15 2. Knowledge in part 3. The perfectest fear tryall in extremity of justice which they would not do were their works perfect Psa 43.2 4. Taught to pray for forgiveness Wherefore if we may live free from mortall only with veniall sins why may we not perfectly expiate What then is that perfection that the Scripture speaks of Answer 1. Perfection in Christ 2. Perfection in Parts 3. Uprightness and sincerity of heart in all duties when we are free from hypocrisie And this is that here commended in Levi. In this verse then we have two things 1. The behaviour of Levi in two things In Doctrine and in life In Doctrine Truth and it only In life peaceable and equall carriage In both sincerity and uprightness before God Where 2. we have the effect of these two He turned many from iniquity See here the description of a true Pastor Observ in foure qualities 1. That they are Teachers 2. Teachers of truth only without mixture of errours or humane inventions 3. That they are men of inoffensive life 4. That they are upright in all these and walk as with God Their first good property is That they are Teachers therefore it is said that the Law of truth was not only in his braine or in his heart but that it was in his lips and in his mouth therefore we are called Feeders of others Joh. 21.15 Voices Mat. 3.3 Aaron had Bells on the skirts of his Garment and his sound must be heard when he goes into the Tabernacle Second property That as he taught so he taught truth and meere truth without wilfull mixture of falsehood or other corruptions therefore Paul as he bids us preach so to preach the Word 2 Tim. 4.3 4. and it must be wholsome Doctrine and Pharisees are blamed not for that they taught nothing but errour for some truth they taught Mat. 23.1 2. but for that they mingled errours and humane devices Mat. 16 6. as Leaven that soured the whole lump Third this That as he taught well so he lived uprightly and inoffensively a singular duty of a Minister See 1 Tim. 3. As much care takes the Apostle to instruct touching life as a liberty of teaching and Mat. 5.16
honour Him so they that despise him shall be despised 1 Sam. 2.30 How did the Lord honour David in time of his uprightness How did that dog Shimei presume to raile at him when he had defiled himself 2 Sam. 16. yea and how did his own Son faile in duty towards him Vse 1 So then let us all here take notice of the true cause of that vile esteeme wherein at this day many live I speake of all sorts of men It s a common and most just complaint that many have in their mouths How much the dignity of the Ministery is in these dayes decayed contrary to that Reverence given by Cornelius unto Peter And to what cause think you do they impute it Some to lack of Authority Some to our poverty Some to decay of Auricular Confession But these not the maine Causes Apostles were never Confessours yet highly esteemed never abounded with wealth yet reverenced John Baptists rochet was of haire-cloath yet reverenced by Herod himself But this is that which hath exposed us to contempt namely the lewd life of many in place of ministers The like of Magistrates the like of Fathers the like of the Aged Children presume against the Ancients and no marvell when old age is not found in the way of righteousness 1 Tim. 4.12 Let no man despise thy youth but be thou then unto them that believe a pattern in good works Vse 2 See we here where a man must begin to lay the ground of Reverence and Reputation namely in an holy life Live holily then shalt thou live honourably if not amongst the wicked yet amongst Gods Children who honour such as feare the Lord Psal 15.4 While Adam stood in innocency the savage beasts did him Reverence when he threw off obedience they began to Rebell John Baptist feared of Herod because he knew him to be a just man Mat. 6 2â— If a punishment to be vilely esteemed then a Blessing to be honoured and justly well esteemed especially for Ministers good name a rich pearle and loving favour above silver and gold Prov. 22 1. Eccles 7.3 How prevalent this is for security how many times did this restrain the fury of Iewes against our Saviour The people held him as a Prophet Mat. 21.46 Besides the good that such may do rather then others True honour is that that is given by men rightly judging of the graces of God Hence then collect Vse that its lawfull for a man by good meanes to seek honour and good report from men See 1 Tim. 4.12 Let no man despise thy youth 1 Tim. 3.7 A testimony even from men without is to be laboured for And here that little regard of approving our selves to men justly taxed what men say or think they care not yet saith the Apostle Phil. 4.8 If there be any vertue if any praise follow things of good report Meanes 1. To be an Honourer of God 1 Sam. 2.30 in all carriage publique or private 2. To do the things that tend to good Report rather then simply to hunt after praise 3. Not principally to ayme at praise It is like your shadow the more you run after it the faster it runs from you But have been Partiall in the law A new reason of this judgment mentioned partiality in the Law This is propounded vers 9. 2. Confuted by a reason a communi principio and so from equality This uttered in a Rhetoricall Dialogisme Partiality what it is See we the nature of this sin Partiality is when without just cause one is preferred before another in matter of justice this is commonly called Acception of persons preferring one before another See 1 Tim. 5.21 Now not every such preferring is partiality For there is a preferring of one before another warrantable therefore it s added without just cause causes of preferring of two sorts just unjust Unjust as when a rich man is regarded for his Riches a poor man for his poverty See Deut. 1.17 Exod. 23.3 Levit. 19.15 Lastly in matter of justice as in punishment or reward in reproof or forbearing reproof So in kindness we may without partiality preferre 1. Our own before strangers 1 Tim. 5.8 2. Houshold of faith before others Gal. 6.10 but in matter of justice no such thing to be done This pressed upon Magistrates Vse that they especially observe it Deut. 1.19 we have the example of God himself Rom. 2.11 1 Pet 1.17 They are Gods Psal 82.6 nor may inferiour officers goe unpressed herein To ministers urged with a straite charge 1 Tim. 5.21 However it be imputation to my self To people Jam. 2.1 sundry reasons 1. God chuseth 2. Rich in faith 3. Heyrs of the kingdome 4. A breach of Gods Law 5. A cause of murmuring Act. 6.1 VER 10. Have we not all one Father Hath not one God created us Why do we deal treacherously every man against his Brothers by profaning the Covenant of our Fathers HEre is set down the Confutation Observ One common principall of all men Adam our common father Eve our common mother God our common Creator Christ our common Redeemer See Eph. 4.6 This should teach us vnity in judgment and affection Vse Eph. 4.3 It should abate pride teach to avoid partiality in any thing and would God in all things we could consider this it would be a bridle from many injuries and injustice VER 11 12. Iudah hath dealt treacherously and an abomination is committed in Israel and Ierusalem for Iudah hath prophaned the Holiness of the Lord which he loved and hath marryed the daughter of a strange God The Lord will cut off the man that doth this the Master and the Scholler out of the Tabernacles of Iacob and him that offereth an offering unto the Lord of Hostes c. A Transition from the sins of the Priests to those of the people These are two both about Marriage 1. Vnequall yoaking themselves 2. Disloyalty vers 14.15 16 17. In the first we are to consider 1. The sin 2. The hainousness of it 3. The punishment 4. The amplifications by frequency and by Effects A hainous sin Observ for a Child of God to couple himself in marriage with a woman of contrary Religion with an Idolater See here how it is called a transgression an abomination a defiling of the Lords Holiness Reasons 2 Cor. 6.14 No communion betwixt light and darkness if none at all then not the nearest Reasons 1. An unequall yoke 2. The contrary nature of both 2. The speciall commandment of God this way Exod. 34. Deut. 7. with Reasons 1. Of corruption that may ensue and lest any presume in respect of graces received 1. No protection out of Gods wayes as appeares by Solomons example none like him beloved of God yet Neh. 13.26 strange women caused him to sin See also Gen. 6. Num. 25. 1 King 11. Ezr. 9.10 Where we reade of the judgment of God upon such 2. 1 Cor. 7.39 The injunction is to marry only in the Lord. 3. 2 Joh. ver 10. Not