The healing of Israels breaches. VVherein is set forth Israels disease. Cure. Physitian. Danger. All paralleld with, and applyed to the present times. As they were delivered in six sermons at the weekly lecture in the church of Great Yarmouth. By John Brinsly minister of the Word, and pastor of Somerleiton an adjacent village. Published by order of a committee of the House of Commons.

The healing of Israels breaches. VVherein is set forth Israels disease. Cure. Physitian. Danger. All paralleld with, and applyed to the present times. As they were delivered in six sermons at the weekly lecture in the church of Great Yarmouth. By John Brinsly minister of the Word, and pastor of Somerleiton an adjacent village. Published by order of a committee of the House of Commons.

Table of contents

Title page

To all the Lovers of Truth, and Peace, ſpecially thoſe in the Towne of Great Yarmouth.

ISRAELS DISEASE. The firſt Sermon. Anno 1641. Feb. 23.

ISRAELS CURE. The ſecond SERMON. March 2o.

ISRAELS CURE. The third SERMON. March 16.

ISRAELS CURE. The fourth SERMON. March 23.

ISRAELS CURE. The fift SERMON. April 6.

Iſraels Phyſitian, THE VI. SERMON. APRIL. 13.

Iſraels Danger.

ERRATA.

FINIS.

§

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THE HEALING OF ISRAELS BREACHES. VVherein is ſet forth ISRAELS

Diſeaſe.

Cure.

Phyſitian.

Danger.

All paralleld with, and applyed to the Preſent Times. As they were delivered in ſix Sermons at the weekly Lecture in the Church of Great Yarmouth. By JOHN BRINSLY Miniſter of the Word, and Paſtor of Somerleiton an adjacent village. Publiſhed by order of a Committee of the Houſe of Commons.

TEXT. PSAL. 60. 2.

Heale the Breaches thereof, for it ſhaketh.

LONDON, Printed for JOHN BARTLET, at the ſigne of the golden Cup, neere S. Auſtins gate, in S. Pauls Church-yard. 1642.

To all the Lovers of Truth, and Peace, ſpecially thoſe in the Towne of Great Yarmouth.

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TO ſome of you were theſe Meditations lately preached; For all of you they are now Publiſhed. My Deſigne in both is, (that which ſhould bee the Deſire of every true Iſraelite) The Healing of the Breaches in this our Iſrael. And my Hopes are that there is not a line within the Circumference of this Tract, which is not drawne directly to this Center. If any ſhall thinke otherwiſe, let them miſtruſt [Page] their owne eyes, which, being dazeled, will make the Sun-beames (though moſt direct in themſelves) ſeeme diſtort, and crooked. Sure I am, what ever my lines may ſeeme to bee, my Intentions have beene right. Theſe I can approve to God who knowes them, and the other (I truſt) ſhall approve themſelves to thoſe who (being not prejudiced) are able to judge of them. If herein I fall ſhort of my Marke, let it be enough I have aymed, and ſhot at it.

In magnis voluiſſe—

Yours, devoted to the ſervice of Gods Truth, and the Churches Peace, IOH. BRINSLY.

ISRAELS DISEASE. The firſt Sermon. Anno 1641. Feb. 23.

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PSAL. 60.2.‘Heal the Breaches thereof, for it is ſhaken.’

IN theſe words which I have now ſingled out upon this ſolemn aoccaſion; a Puplike faſt. we have the ſum and ſubſtance of an earneſt requeſt made by David in the behalfe of that Kingdome, whereof God had made him the head; the Kingdome of Iſrael. This Kingdome it had beene, and Occaſion as yet for the preſent was, in a diſtreſſed, diſtracted ſtate and condition. So it had beene, not onely under the Iudges, during whoſe government it felt of ten or twelue ſeverall commotions or Perſecutions, (as Iacobus de Valentia writing upon this Pſalme, [Page] computes them, paralelling, and comparing them with the ten Primitive Perſecutions of the Church under the Goſpell) but alſo under King Saul, and ſometime after his death; during which time it had beene afflicted and diſtreſſed, partly by foraigne Invaſion, partly by inteſtine and homebred ſedition. By foraigne invaſion, eſpecially of the Philiſtines, who in that fatall Battle ſlew King Saul himſelfe, with his three Sonnes, routing his whole Army, cutting off the flower and ſtre [...]gth of Iſrael, taking poſſeſſion of ſome of the chiefe holds and Cities in that Kingdome, having expulſed the Inhabitants; the ſaid ſtory whereof you may read, 1 Sam. the laſt, 2 Sam. 1. By homebred ſeditions; thoſe raiſed partly by Saul himſelfe, during his life; partly by his Sonne after his death. By Saul himſelfe, who in an hoſtile manner cauſleſly proſecuted and perſecuted David as a publique enemy to the State, whom God had deſigned to be next heire to the Crowne, ſo making a great and a dangerous Commotion in that Kingdome: withall, falling upon the Prieſts of God with great cruelty & rage, butchering no leſſe then foureſcore and five perſons of them at once; all that were found, upon ſuſpition of their ſiding with David, or favouring his cauſe, of both which you may reade, 1 Sam. 22. this did Saul in his life. After his death Iſhboſheth his ſonne, by Abners inſtigation laying claime to the Crowne, maketh a ſtrong party, taketh up Armes, purteth the Kingdome into blood, diſtracting and waſting it with a long and a dangerous Civill-warre, of which you may reade, 2 Sam. 2, 3. Cap. Thus that Kingdome [Page] had beene afflicted. And hereunto Interpreters generally Coherence. Calvin. Mollerus Sohnius. Scultotus. conceive the verſes before the ſixt to have reference, wherein the Pſalmiſt complaines unto God, O God thou haſt caſt us off, thou haſt ſcattered us, ver. 1. This he had done in that fatall overthrow given to Saul and his Armie Royall by the Philiſtines, at which time the Iſraelites forſaking their Habitations fled into the Mountaines, hiding themſelves amongſt the Rocks, leaving their Cities to be poſſeſſed by their enemies, themſelves being made a diſpertion, as you may ſee, 1 Sam. c. laſt, v. 7. this God had done to them, thereby manifeſting his diſpleaſure againſt them, ſeeing as it were to have caſt them off. O God thou haſt caſt us off, thou haſt ſcattered us, thou haſt beene diſpleaſed, &c. Thou haſt made the Earth to tremble, thou haſt broken it: So the Pſalme goeth on, v. 2. with reference as Interpreters conceive it to thoſe homebred diviſions, thoſe Civill-warres betwixt the two Houſes of Saul and David, after the death of Saul, then did the Earth, the Land, that Land of Iſrael (as the Chaldee explaines it) quake and tremble, being broken, riven, (as the word in the Originall ſignifieth:) even as the Earth ſometimes by Earth-quakes it is riven, and torne a ſunder with prodigious Chaſmaes, openings, or gapings; ſo was that Kingdome divided in thoſe Civill Commotions; the Nobles and Commens taking parts and ſiding, ſome with David, ſome with Iſhboſheth. So miſerably had that Kingdome beene diſtreſſed, diſtracted, ſo it had beene I, and as yet for the preſent in part ſtill was. However thoſe ſtormes were well over, and the Heav [...] had begun [Page] to cleare, the Kingdome was ſomewhat quieted, yet ſtill was it in an unſetled, tottering condition; and that as by reaſon of thoſe late diſtemperatures which were not yet thoroughly healed, ſo alſo by reaſon of ſome preſent diſtractions wherewith it was ſtill afflicted. Still there were Ruptures, Breaches in the Kingdome, and thoſe more then a few, and ſuch as did both unſettle and indanger it, ſhaking the very foundations of it: And in regard hereof it is, that the Pſalmiſt here prefers this his Petition unto God, the ſumme and ſubſtance whereof you have in this ſhort clauſe which I have now ſingled out, wherein we may take notice of two particulars.

Diviſion. Davids

Requeſt.

Reaſon.

His Requeſt, that God would heale the Breaches of his Kingdome: Heale the Breaches thereof.

His Reaſon or Argument to back and ſecond his Requeſt, taken from the eminent danger wherin that his Kingdome then was, in caſe God ſhould not ſtep in into it by mature and timous Prevenſion, it was ſhaken. Heale the Breaches thereof, for it ſhaketh, or it is ſhaken. You ſee the parts of the Text, to proſecute them in their Order, beginning with the former.

Davids Requeſt, which he preſents and puts up as you ſee in a Metaphoricall ſtraine, the Metaphor taken from a Phiſitian or Chyrurgion, who by miniſtring and applying ſanative Modicines, and healing Salves, Cures and healeth the Diſeaſes or [Page] Ruptures of his patient: And therein (following the ſence of the Metaphor) we ſhall take notice of three particulars,

1. Iſraels Diſeaſe.

2. Iſraels Cure.

3. Iſraels Phyſitian.

Iſraels Diſeaſe; Ruptures, Breaches; the Breaches thereof. Iſraels Cure; the making up or healing of thoſe Breaches: Heale the Breaches thereof. Iſraels Phyſitian, from whom it is that David here ſeeks for this Cure, viz. God himſelfe: To him it is that he maketh this his Requeſt, as the firſt word in the Pſalme informes us; O God, heale thou the Breaches thereof. Inſiſt wee upon theſe three particulars ſeverally, beginning firſt with Iſraels Diſeaſe; the Iſraels Diſeaſe, Breaches. The word and thing explained. Breaches thereof.

What David hereby means I have in part explained already, viz. Thoſe Diſtractions, Diviſions, Politicall Breaches, and Ruptures in the body of his Kingdome. Shevariah ſaith the Hebrew, Contrit iones, [...] Rupturas, Fragmenta; the Ruptures, Breaches, Shivers; a word which anſwers the Originall both in ſound and ſence; poſſibly fetcht from this Hebrew root Shibber, to breake or ſbiver a Breach: this Confringere [...] Contritio [...] was Iſraels Diſeaſe. A Diſeaſe in what bodie ſoever wee meet with it: Be it firſt in the Nature all body; whether Inwardly, a Rupture, or Outwardly ſalutio continui, a cut or Wound; whereby the fleſh is broken and divided. Every ſuch a Breach or Fraction, in what part ſoever it be, it is a Maladie, a Diſeaſe, [Page] calling for the help of the Phyſitian or Chirurgion. Theſe are Corporall Breaches. Or be it,

Secondly, In the Oeconemical Body, or Family, Breaches, whether in the Head, betwixt the Governours, thoſe unhappy jars betwixt man and wife, dividing thoſe whom God hath made One: or betwixt the Members, Diſſenſions of Brethren, too frequent, or the diſagreements of Servants; all hurtfull and prejudiciall to the familie: Domesticall Breaches. Or be it.

Thirdly, in the Politicall body, the Common-wealth; Breaches made upon it, by open hoſtilitie from foraigne enemies, or elſe in it, by homebred diviſions and diſſentions, whether betwixt the Prince and Subiects, or betwixt Subiects themſelves, all endangering the ſtate of a Kingdome. Politicall Breaches, Or be it,

Fourthly, In the Eccleſiaſticall Body, the Church; Breaches in or about matters of Religion. Sects, Schiſmes, Hereſies, rending and rearing the Seameleſſe Coate of Chriſt, the Church. Eccleſiaſticall Breaches.

Of all, and every of theſe I may truly ſay, that they are Diſeaſes, and that dangerous ones; How dangerous, I ſhall forbeare to ſhew you for the preſent, reſerving that for the latter part of the Text, to which properly it belongeth.

This is the diſeaſe which David here ſpeaketh of, and complaineth of; And this was Iſraels diſeaſe; That is the mark which my eve is upon at the preſent. Heale the Breaches (thereof) viz. Of the Land, the Land of Iſrael.

[Page] Even Iſrael is ſubiect to Breaches, that is the concluſion which from hence I take up: Even Iſrael is Iſrael is ſubject to Breaches▪ ſubiect to Breaches. So it was with the Literall typicall Iſrael, Davids Kingdome, ſo it may be with ſpirituall, Myſticall Iſrael, the Kingdome of Chriſt, the church of God upon Earth: Hereof was Iſrael Iſrael a Type of the Church in three particulars. a type. Davids Kingdome a type of Chriſts Kingdome, the Church upon Earth; reſembling it both in the King of it, and Subiects of it, and State of it.

1. For the King and Head of it; David a type 1. The King & Head. of Chriſt, and a lively type, thence is it that Chriſt is ſometimes called by the name of David. They ſhall ſeeke the Lord their God (ſaith the Prophet 3 Hoſ. v. laſt. Hoſea, ſpeaking of the Iſraelites, the Iewes) and David their King. i. e. Chriſt, who as he was of the ſeed of David, the ſonne of David, ſo he was moſt clearely and lively repreſented, and reſembled by David. To touch upon the particular Reſemblances betwixt them, (as it is beſides the Text ſo) it would ſwallow up more time then for the preſent I have to ſpare.

Secondly, For the ſubiects of it; they were Iſraelites, a people that were in covenant with God, carrying 2. Subjects. the ſeale of that covenant, (the ſigne of circumciſion) in their fleſh; an holy people, profeſſing ſanctitie and holineſſe. And ſuch are the ſubiects of Chriſts Kingdome, the true members of the Church viſible; they are Iſraelites; Behold an Iſraelite: ſuch by profeſsion; a people in covenant with God, partaking 1 Ioh. 47. of the feals of the covenant, a holy people, called to holineſſe, Saints by calling, profeſſing ſanctitie and holineſſe.

[Page] 3. State. Thirdly, for the ſtate of it; Davids Kingdome was ſtill in a militant condition for the moſt part▪ and ſo is the Kingdome of Chriſt, his Church upon Earth, a militant Church; where Chriſt Pſal. 110. ruleth and raigneth in the midſt of his Enemies.

Thus was Iſrael a Type of the Church, the one literall, the other Myſticall Iſrael. And both theſe ſhall we finde ſubject unto Breaches. Typicall Iſrael was; Mysticall Iſrael, the Church may be; the Text makes good the former, let me ſhew you the latter, and for the demonſtrating of it, cleare unto you theſe two things.

1. What Breaches they are which Iſrael, the church, is ſo ſubiect to.

Secondly, Now it cometh to paſſe that it ſhould be ſo ſubiect to theſe Breaches.

For the former, What Breaches they are that the qu. 1. What Breaches the church is ſubject to. church of God upon earth is ſo ſubiect to?

For anſwer hereunto, give me leave to reflect upon the type, and enquire what were Iſraels Breaches which David here complaineth of. In making Anſ. Cleared from the Type. this enquirie, I will not go out of this Pſalme wherof the Text is part, in the latter part whereof David doth tacitly inſinuate unto us what were thoſe Breaches whereof he complayneth in the former. They were of two ſorts:

Homebred.

Iſraels Breaches of two ſorts.

Foraigne.

Homebred, inteſtine and civill Breaches, made and cauſed by ſome of the Iſraelites themſelves. Foraigne, made by thoſe who were open, and profeſſed enemies to their Kingdome, and Religion.

[Page] 1. For the former. There was as yet a ſtrong partie in Iſrael, which after the death of Iſhboſheth Hombred made by Iſraelites. cleaved to the houſe of Saul, not acknowledging David for their King, but were ready upon all occaſions to raiſe new tumults, and commotions, thereby ſeeking to ſhake off the yoake of Davids government. The chiefe and principall places, wher this ſeditious party had their reſidence, and abode, were thoſe which the Pſalmiſt mentioneth in the ſixth and ſeventh verſes of the Pſalme. viz. Shechem, Succoth, Gilead, Manaſſeh. Shechem, a Citie in the Ioſh. 20. 7. Ioſhu. 13. 27. tribe of Ephraim. Succoth, a Citie in the tribe of Gad. Gilead and Manaſſeh, the utmoſt borders of the Land of Canaan, beyond Iorden. Theſe were ſome of the chiefe places which ſided with Iſhboſheth whileſt he lived, as you may ſee, 2. Sam. 2. a Sam. 2. 8 and (as it ſeemeth) they ſtill cleaved to the houſe of Saul after he was dead, not acknowledging David for their King. So much David himſelfe here inſinuates, I ſhall divide Shechem &c. i. e. have a full poſſeſſion of it and the reſt, which as yet he had not. Theſe were inteſtine and Homebred Breaches made by ſome of the Iſraelites themſelves.

Secondly, Beſides theſe (in the ſecond place) David and his Kingdom had many foraigne enemies; open and profeſſed enemies, not onely to David & Foraigne made by Enemies. his Houſe; but to the whole Kingdome of Iſrael. Such were the Moabites, Edomites, Philistines, of whom you have mention, ver. 8. Moab ſhall be my Waſh-pott, &c. Moab, the land, or people of the Moahites, borderers upon the land of Iſrael, that inceſtuous progenie, begotten by Lot in his drunkenneſſe Geni 19. 3 3. &c. [Page] upon one of his own daughters, who having forſaken the true God, they were alſo enemies to his Num. 25. 1. 3. Judg. 3. 12 people Iſrael. Edom, or Idumea, the Edomites, the poſteririe of Eſau, who for that prophane act of his in bartring away his birth-right for a meſſe of red potage Ge. 25. 30 was called Edom, i. e. redd. Theſe alſo were enemies, imbittered and inveterate enemies againſt Iſrael; ſo David ſetterh them forth Pſal. 137. Pſa. 137. 7 Gen. 1 [...]. 6. 14. Philistia, or Paleſtina, the Philiſtines, Chams curſed poſteritie, open and profeſſed enemies to Iſrael (Shems progenie) as appeares in diverſe places. All theſe Nations they were afterward ſubdued and conquered by David, and in aſſured confidence of this conqueſt, David here triumphs aforehand; Moab ſhall be my waſhpot, over Edom will I caſt out my ſhcoe,

But as yet they ſtood out, upon all occaſions ready to make incurſions and invaſions upon Iſrael, which alſo frequently they did, to the great diſturbing and indangering of that Kingdome. Put theſe together, and you ſee the Breaches to which the typicall Iſrael, Davids Kingdome, was ſubjected. And in theſe may you ſee what are the Breaches which The Church ſubject to like Breaches. the ſpirituall Iſrael, the Church of God upon earth is ſubject.

Breaches from without, and breaches from within. I will invert the order. From without, by open 1. Foraigne, by Perſecution. perſecution; from within, by inteſtine and homebred Diviſions. Of both theſe the Church of God in all ages hath had ſufficient experience: looke we upon the primitive times, during the infancy of the Church, however the ſoundeſt and entiveſt Church that ever was, yet how was it broken? broken, as by [Page] foraigne perſecutions, ſo by homebred diviſions. Both theſe wayes was the Church during the Apoſtles times broken, diſtreſſed by Enemies from without, who perſecuted it. So was the Church at Hieruſalem broken, in that great perſecution, wherein Paul was an actor, Stephen a Martyr, many of the Saints ſufferers, who thereupon were diſperſed and ſcattered, as you may ſee Acts 8. there might the Acts 8. 1. Church have taken up the words of the Pſalmiſt, in the firſt verſe of this Pſalme; O God thou haſt caſt us off, thou haſt ſcattered us. Thus was the Church at Antioch broken in that perſecution raiſed by the Iewes, irritating and ſtirring up devout and honorable Act. 13. 50 women with the chiefe men of the citie, againſt the Chriſtians, wherein Paul himſelfe was to ſuffer: to let paſſe divers other.

The Churches being thus broken by perſecution from enemies without; they were alſo broken by 2. diviſions and distractions from within: their owne Hombred by diviſions. members being divided, and ſevered in their judgements, in their affections. This fire it began to ſmoke betimes, as you may ſee in that firſt Church, the Church at Hieruſalem, kindled by a little ſparke, a ſmall neglect, through the want of convenient Church-officers. There aroſe a murmuring of the Grecians againſt the Hebrewes, becauſe their widowesActs 6. 1.were neglected in the daily ministration. Afterwards it broke forth into more open flames, hot and eager conteſts, and that about divers points; as namely The Church rent during the Apoſtles time. about circumciſion, whether neceſſary or no: no ſmall diſſention about it betwixt Paub and Barnabas, and certaine beleevers of Iudeah, who made a [Page] journey to Antioch (as it ſeemeth) to vent their tenents, and to undertake a diſpute about it. After Acts 15. 1, 2. this (to let paſſe perſonall differences which fell in betwixt their Teachers themſelves, as viz. that betwixt Paul and Barnabas are ſharpe contentions, Act. 15. 39. Gal. 2. 14. and Paul and Peter:) how were the people in ſome of the Churches divided? divided in particular about their Teachers. Inſtance in that Church of Corinth, where the members thereof were divided into Sects, ſome were Paulites, others Apolloites, a 1 Cor. 3. 3, 4. third Cephites, a fourth Christians; ſo divided and broken into ſects, and that about their Teachers, after whoſe names they affected to be called. In the ſame Church we ſhall finde other Breaches; the members thereof being divided againe (as probably about their Gestures in the publike worſhip and ſervice of God, ſo) about the doctrine and manner of adminiſtring the Sacrament of the Lords Supper, as it may be collected from that 1 Cor. 11. where the Apoſtle both cenſures thoſe differences amongſt them, and for the rectifying of them reduceth them 1 Cor. 11. 22, 23. to the firſt institution. Such Breaches were there made in and upon the Church during the time of the Apoſtles themſelves.

After their departure theſe Breaches were more After their departure torne. and greater. In the three firſt Centuries how was the Church of Chriſt rent and torne, partly by Lyons, partly by Wolves? By Lyons, ſuch as Nero, By Lyons a Tim. 4. 17. Saint Pauls Lyon was; cruell and bloudy perſecutours, putting the Church into blood; powring ſo much blood at the root of this Vine, as hath made it the more fruitfull ever ſince. Of theſe breaches [Page] Hiſtories uſually mention ten as moſt remarkable. The ten primitive perſecutions under thoſe Romiſh Heatheniſh Emperours. Thus was it torne by Lyons.

As by Lyons ſo by Wolves. So Saint Paul foretold that it ſhould be; I know that after my departure By wolues Act. 20. 29 ſhall grievous Wolves enter in amongſt you, not ſparing the flocke. He ſpake it of falſe Prophets and hereticall Teachers, which with their pernicious errours, ſchiſmes and hereſies ſhould even rend and teare the flocke of Chriſt, the Church. And accordingly it came to paſſe, as the Hiſtories of thoſe times ſufficiently teſtifie. Never was the Church more rent and torne by Hereſies and Schiſmes, then in thoſe next ages after the Apoſtles: within the compaſſe of the firſt 400. yeeres, there being little leſſe then an hundred of them of note, as they are Danae. do Haereſ. collected and computed out of thoſe two ancient Doctors Epiphanius and Augustine. So fruitfull was the Church then in breaches. Broken by heatheniſh perſecutions, broken by various diviſions and distractions: and ſuch hath bin the condition of it ever ſince; even in the pureſt and quieteſt times never free from breaches: in ſome parts perſecuted, in others diſtracted. That it hath bin ſo, is out of doubt, which maketh good the Aſſertion that it may be ſo. Iſrael is ſubject to breaches. Q. 2. How the Church cometh to be ſo ſubject to theſe Breaches. Anſw.

Q. But how cometh it ſo to be? to be ſubject, ſo ſubject as it is?

A. I anſwer briefly. This is diverſly conſidered:

Gods doing.

Satans doing.

Gods doing; who doth it with an eye[Page]parts to [...] is Gods doing, who permits & orders them, with reſpect,

Himſelfe.

His Church.

1. With an eye to himſelfe: his owne glory; the glory of his power, wiſdome, goodneſſe; all which are gloriouſly manifeſted; as,

Firſt in the preſerving and upholding his Church in the midſt of all theſe Breaches: even as the care 1. To his own glory which is manifeſted, In Preſerving. and skill of a Pilot is ſhowne in ſtearing a ſhip in a ſtreſſe, keeping her above-water in the midſt of thoſe raging billowes: or as the wiſdome and valour of a good Commander is ſhowne in defending the Citie, the wals whereof are full of breaches: ſo,

Secondly, in healing and making up of theſe Breaches; which God ſometimes doth in ſuch a In Healing. way, as he not onely leaves no ſear behinde, but maketh the Church a gainer by them. In both theſe is God glorified: and to theſe ends doth he permit theſe breaches, which if he would he could hinder: even as our Saviour ſuffered Lazarus to be ſicke, to Ioh. 11. 21 dye (both which he could have hindred) that the Sonne of man might be glorified in his Reſurrection: This ſicknes is not unto death, but for the glory of God. Ve. 4. So may we ſay of theſe diſeaſes in the Church; her Breaches are not mortal, not unto death (the Church being a Body like unto the Head of it, immertall) but for the glory of God, that the ſonne of man, the Head of the Church may be glorified in preſerving in Healing it.

2. God doth it in the ſecond place, with an eye 2. To his Church, viz. for to his Church, giving way to theſe Breaches, & that For,

1. Exerciſing

2. Trying

3. Purging

of it.

[Page] 1. For the exerciſing of the Church. Therefore doth he expoſe it ſometimes to open perſecution, Exerciſe. ſuffering Enemies to breake in upon it, and to break it; even as the Husbandman opens and breakes the clods of his ground, rending and tearing it with ploughes and harrowes, as the Prophet Jſai alludeth. Iſ. 28 24. This he doth for the exerciſe of his Church, which if it lay fallow, would be ready to run wilde and prove unfruitfull.

2. For probation and triall of it. To make triall of the Faith and Obedience of his people. To this Tryall. end the Lord left the Cananites and ſome other nations, to be as thornes and pricks in the eyes and ſides of the Iſraelites, not driving them out before Joſhuah Ioſ. 23. 13 as he had done the reſt, that through them he might prove Iſrael, whether they would keepe the way 2 Iudg. 22. 23. of the Lord, to walke therein, as you have it 2 Judg. And to this end (amongſt other) he ſuffers his Church to be pierced, rent and torne, as by perſecutions, ſo by ſchiſmes and hereſies, viz. for the trying and manifeſting of thoſe which are approved: There muſt be hereſies or ſects, ſaith Paul to his Corinthians; [...] oportet. There muſt be; Why? 1 Cor. 11. 19. That they which are approved, may be made manifeſt. Of ſuch uſe were thoſe civill diſſentions in the Kingdome of Iſrael betwixt David and Iſhboſheth, thereby it was manifeſted who they were which cleared to the houſe of Saul, and who to the Houſe of David. And ſuch uſe God maketh of the Breaches and Diviſions in his Church; hereby he diſcovers who they are which will cleave unto him & to his Truth, and who they are which for by and ſiniſter [Page] reſpects will be drawen aſide to follow after errour. Hereby God maketh a Diſcoverie; diſcovering men to others; I, and ſometimes diſcovering them to themſelves, making them hereby to know the rottenneſſe or ſinceritie of their own hearts, whether they have followed Chriſt for Loaves, or no.

Thirdly, for the purging of the Church. Even as by Purging. thoſe Commotions in the upper region of the Ayre, thunderings and lightnings, rending and tearing the clouds; with thoſe in the lower Region, ſtormes and tempeſts, the ayre it ſelf is purged, and cleanſed from many noxious vapours, which otherwiſe would anoy the inhabitants: Even ſo by theſe commotions, and combuſtions in the Church, God purgeth a great deal of corruption out of it. This is one of the fans in the hand of Chriſt, whereby he Mat. 3. 12. dreſſeth his corne, and purgeth his floore, (his Church,) freeing his truth from a great deal of chaffe, and droſſe which is oftimes mingled with it. Thus this is Gods doing: and,

In the ſecond place it is Satans doing, who hath 2. Satans doing, who hath an hand in al theſe Breaches, thereby ever an hand in thoſe Breaches which God permits and orders. So had he in the great Breach which was made upon Iſrael, through Davids ſin in numbring the people. This happened not without a divine permiſſion, and ordination; whence it is ſaid, that God moved David against Iſrael, yet Satan had 2 Sam. 24. 1. an hand in it, being the immediate inſtigator of David unto that ſin, which made the Breach, whereat that judgement brake in; and thence we finde it elſe where attributed to Satan; Satan ſtood up againſt 1 Chro. 21. 1. [Page] Iſrael &c. Which latter text explaynes the former. There is not a Breach that is made in, or upon the Church, whether it be by open Perſecution, or home-bred Diſſenſion, but Satan hath an hand in it. So had he in all thoſe Breaches which were made in, and upon the Primitive Churches. Thoſe perſecutions were from him. The great red Dragon in the Revelation, he perſecuted the woman; Thoſe Rev. 12. 13. perſecutions wherewith the Church was broken under thoſe heatheniſh Emperouts untill the time of Conſtantine the great, that man-childe there ſpoken of (as ſome expoſitours conceive it,) that maſculine deliverer, they were of Satans rayſing. And ver. 5. Bright man. we may ſay the ſame of thoſe ſchiſmes, hereſies, errours, ſuperſtitions, wherewith the Church in thoſe Primitive and after ages was infeſted and troubled, they were all but the ſpawne and ſeed of the ſame Serpent. The Serpent caſt out of his mouth a flood of water after the woman, ſo you have it verſe Rev. 14. 15. fifteen. A flood of water, even that flood of errours and hereſies, as that of Arrianiſme and ſome other, which like a flood (a land flood) had overflowen almoſt the whole world: This flood came out of the mouth of that Serpent. And ſo hath that deluge of Antichriſtian errours in which the world for many ages together lay ſteeped, and drowned; And we may ſay the ſame of all thoſe leſſer ſtreames of errours, hereſies, ſchiſmes, which have or do infeſt any part of the Church, they are but as ſo many ſmaller brookes or rivolets flowing and ſtreaming from the ſame head; diviſions, diſcenſions in the Church they are ſome of the tares ſowen by this Mat. 13. 25. [Page] envious man in Gods field; which he doth to a clean contrary end then that which God intendeth them for; viz. for the ruine, and deſtruction of the Intending the ruine and deſtruction of the Church. Rev. 12. 15. Matth. 24. 24. Church. To this end the Dragon caſt out that flood of warers after the woman, that the woman might be carried away of the food. To this end doth Satan ſet abroach all theſe pernicious errours in the Church, that (if poſſible) the very Elect might be deceived, and ſo the whole Church carried away, either by ſeduction, or deſtruction. To this end doth he ſowe theſe tares of differences and diſſentions, that they may hinder the groweth of the good corne, the groweth of Religion, as for the moſt part they do: That hereby the Kingdome of Chriſt may be weakned, his own ſtrengthened, which as it was at the firſt founded in, and rayſed by diviſions, his dividing betwixt God and man; ſo it is exceedingly promored, and built up by the ſame meanes, by dividing betwixt men and men. You ſee the truth of the point, that it is ſo; you ſee the grounds of it, why it is ſo. What uſe ſhall we now make hereof unto our ſelves?

Here, to let fall a ſtone which the text putteth into my hand to caſt at our adverſaries of Rome; Ʋſe 1. Confutation. Bellarm. de notis Eccle. c. 3. Vnitie, Proſperity no true marks of the Church. who amongſt their fifteen notes, or markes of the true viſible Church, lay down theſe for two; Vnitie, Proſperity: Vnitie or Vnion of the members under one viſible head, and amongſt themſelves: Proſperity, outward and temporall felicitie; which if ſo, what ſhall we ſay to the Church of Iſrael at this preſent, when David complained of ſo many Breaches in it? Where was then the union of the [Page] Church under one viſible head, when that Kingdom (to which the Church was then confined) was ſo divided betwixt two; ſome cleaving to the houſe of David, others to the houſe of Saul, yet both making up one viſible Church? Where was the outward felicitie, and temporall Proſperity of the Church, when the foundations of that Kingdome, and conſequently of the Church, the whole Church, were ſo ſhaken, both by foraigne invaſions, and home-bred ſeditions? But I paſſe by this, leaving them to talke of that, which is not, nor ever yet was to be found amongſt themſelves. What ever may be ſaid for the latter (Temporall Proſperitie) ſure we are, as for the former (Ʋnitie) it is a thing which they have no cauſe to boaſt of.

The uſe I intend to make of it, ſhall be onely to Uſe 2. Infoſmation. Our Breaches no juſt cauſe of triumph, ſcandall, or diſcouragement to any, though made ſo. take off the triumph, ſcandall, or diſcouragement, which any may happilie either make or take, at the preſent Breaches which are to be found amongſt us in this, and the neighbour Kingdom. In the behalf of both theſe we are this day, and at this time aſſembled together, viz. to ſeek God for them, as David doth here for Iſrael, that He would heal the Breaches thereof.

That there are Breaches in both, and thoſe very conſiderable ones, but for number, and nature, many and great, ſhaking the very foundations of them, it cannot be denied. And in theſe Breaches ſome happily will be ready to triumph. So did both the To ſome matter of triumph. Edomites, and Philiſtines here ſpoken of, over Iſraels Breaches. Iſraels Breaches were their Triumph; ſo were they to the Philiſtines. O Philiſtia triumph [Page] thou becauſe of me, or over me, ſaith the Pſalmiſt here verſe 8. ſpeaking by way of Ironie, and mockage, bidding them go on in their rejoycing and triumphing over the Church of God, inſulting over her Breaches and ruines as they did. The like did the Edomites. So we may hear the Prophet Obadiah Obad. 12. charging it upon them, ver. 12. of his prophecie. Edom looked upon the day of his brother Jacob, the day of Iſraels affliction, the day wherein he became a ſtranger, was carried away captaive. This day the Edomites looked upon in a rejoycing way, inſulting over the miſerie of the Church; ſo it followeth, Edom rejoyced over the children of Juda in the day of their deſtruction, and ſpake proudly (inſultingly) in the day of their distreſſe, &c. with ſuch an eye (no queſtion) do the enemies of God and his Church at this day looke upon the diſtreſſed, diſtracted ſtate, and condition of this and the neighbour nation. Romiſh Edomites, thoſe children of Edom which ſay of our Hieruſalem, our reformed Religion, Race it, race it, even to the foundations thereof; Pſal. 137. 7. uncircumciſed Philistines, ſuch as have gone about to ſet up the Ark of God by their Dagon, as 1. Sam. 5. the Philiſtines once did; to make Rome and England meet together; I doubt not but they are ready to triumph, and inſult over theſe Breaches, which themſelves have made; theſe diviſions, distractions, ſeditions, rebellions, whereof themſelves are the Authours, and fomenters; hoping that at theſe Breaches themſelves ſhall re-enter, ſetting up their ſtandards again upon the Churches battlements; raiſing themſelves upon the Churches ruines, which [Page] they hope theſe diſtractions do preſage.

Others there are to whom theſe Breaches may happily be a matter either of ſcandall, or diſcouragement.

To ſome of ſcandall, unſetled and unſtable To ſome, of ſcandal Chriſtians, reeds ſhaken with the winde, carried about with every blaſt. Upon this ground happily they may be brought to ſcruple and queſtion the truth of our Religion, and ſo to entertain thoughts of relinquiſhing it, flying from it, (as ſome have Vid. ep. Dr. Hall to Mr. W. L. Decad. 3. Ep. 5. To ſome, of diſcouragement. done) becauſe of ſome diviſions amongſt the Profeſſors of it.

To others of diſcouragement; Weak and fainthearted Chriſtians, who becauſe they cannot at the preſent ſee how theſe Breaches ſhould be repaired, and made up, therefore they are ready to yeeld up the City, to give the Church, and cauſe of Chriſt in it, for loſt; as if the condition thereof were forelorne, and deſperate.

Not ſo: No juſt gro [...]nd for any of theſe; whether for triumph, ſcandall, or diſcouragement. Breaches No juſt ground for any of theſe. there are amongſt us, it cannot be denied; and thoſe ſuch Breaches as deſerve to be lamented with tears of blood: but yet, are they any other then what the Church of God upon earth is ſubject to? Surely no. It is Saint Pauls conſolation to his Corinthians touching their temptations. There hath no temptation taken you but ſuch as is common to man. And the 1. Cor. 10. 13. like may I ſay of theſe temptations, diſtractions, diviſions, wherewith the Church of God in theſe parts at this day is exerciſed, they are no other then what are common to the Church, may befall the Church, the [Page] true Church of God. To make this good, paralell and compare we the ſtate of the Church in theſe Iſraels Breaches and ours compared two Kingdoms with that of Iſrael in Davids time, and ſee, what greater Breaches ſhall we finde in the one then in the other?

In the neighbour nation, the Trumpet of rebellion is ſounded, the Kingdome divided, put into blood, ingaged in a civill war, by the means of a ſeditious party of Romiſh confederates, who, under a pretence of vindicating the liberty of their own, ſeek and indeavour the extirpating, and rooting out the true Religion of God, of late through the mercy of God begun to be planted amongſt them, together with all the profeſſours of it. But what is here more to be ſeen, or heard, then was in Iſrael at that time when ſhe bad the ſon of Bichri, a man of Belial, blew a trumpet, and ſaid, we have no part in 2 Sam. 20 1. 2. David, neither have we inheritance in the ſon of Jeſſe: every man to his tents O Iſrael; whereupon the whole 10. tribes made a preſent revolt, following after him, the tribe of Judah onely cleaving to their King.

Amongſt our ſelves however (bleſſed be God, and bleſſed be his Anointed, and bleſſed be the multitude of his wiſe & faithfull Councellours) this fire hath not yet broken forth into ſuch open flames, yet how hath it ſmoaked? how doth it ſmoak? To let paſſe here that late Breach, ſo happily healed, and made up, betwixt the two Nations, (at leaſt ſo ſome would have had it) which threatned us with the dreadfull judgement of a civill war (of wars the worſt.) To let that paſſe, (which yet we [Page] muſt not let paſſe without a thankfull acknowledgement of the power, wiſdome, goodneſſe of God manifeſted in making up of that Breach; not onely healing it without a skar, but bringing a more firme union out of it.) As alſo to forbear the mention of thoſe late Breaches made both upon Church, and ſtate among our ſelves. Breaches made upon the eſtates of men, upon the liberties of ſubjects, the bodies, nay the ſouls and conſciences of Chriſtians, which through the goodneſſe of God inclining the heart of his Anointed to hearken to his great Councell of ſtate are in part already repaired and made up. Beſides theſe, other Breaches there are which yet lye upon us. Breaches in the Church & Breaches in the ſtate; both in meaſure ſtill rent and torne, diſtracted, and divided. I ſhall not need to name particulars, which are too obvious to every vulgar eye. But in all theſe what is here more then was to be found in Iſrael at that time when the whole land was ſhaken, that Kingdome divided betwixt the two Houſes of Saul and David; ſome ſiding with the one, others with the other; taking of parts to the great indangering of the ſtate, of the Church therein? True it is, the enemies of our peace are many. Beſides a dangerous party at home of ſuch as do (in their hearts and affections at leaſt) cleave to the Houſe of Saul, the old Houſe as they falſly call it) Papiſts, and others popiſhly affected, together with a Malignant party of malecontents, perſons ill affected to Church and ſtate; beſides theſe, it cannot be thought but that we have enemies abroad; enemies to our Religion we are ſure, many of them [Page] vaſſals to that Man of ſinne, that Antichriſt of Rome, who (as they at the preſent inſult over our breaches, ſo) if occaſion were offered, we cannot thinke but that they would be ready to breake in at them. But herein againe, what is our condition other then Iſraels was at this time when David penned this Pſalme, when beſides that ſeditious party amongſt themſelves they had alſo many foraigne enemies; enemies both to their Kingdome and Religion, and that almoſt on every ſide: Moabites, Edomites, Philistines; Moabites and Edomites on the Eaſt; Philistines on the Weſt. Thus paralelling our condition with Iſraels, we finde no great oddes of breaches betwixt them; not more in the one then was in the other.

And therefore (to draw towards a concluſion of this point and exerciſe.) In the firſt place, let not No cauſe of triumph to our adverſaries. Mic. 7. 8. our adverſaries triumph over our breaches; Rejoyce not againſt me O mine enemy. Or, if they will, let them triumph; Triumph thou O Philistia becauſe of me or over me. Let our adverſaries of Rome and their adherents, the ſedicious and ill affected party amongſt our ſelves, triumph and lift up their heads, inſulting over our breaches: in the meane time we could tell them of their owne breaches, and enquire Whoſe Breaches are not leſſe then ours. of them where their Ʋnitie was when their Church was divided betwixt two viſible Heads at once, (two Popes I meane,) both ſet up, and both ruling at the ſame time, the one in Italie, the other in France; the one at Rome, the other at Avignion: a conſiderable number of Cardinals and Prelates ſiding and taking part with either of them. Then was the [Page] ſtate of their Church like that of Iſrael, when after the death of Saul ſome ſided with David, others with Iſhboſheth. We could minde them of their own preſent diviſions, which long have, and ſtill do diſtract that Church of theirs; which howſoever they (having more of the Serpent, and being wiſer in their generations then the children of Light,) carry Luk. 16. 8. more cloſely, with leſſe noiſe, (wherein I wiſh we could imitate them,) yet are they both for nature, and number ſo conſiderable, as that it ſhould make them aſhamed either to boaſt of Ʋnity amongſt themſelves, or to inſult over the Breaches of others. One of their own modeſtly tels us of 20. Gene brard. ſeverall ſchiſmes amongſt them. Another, their great Cardinall Bellarmin by name (to the everlaſting glory of their Churches unity,) ingenuouſly acknowledgeth no leſſe then 237. differences, or contrarieties in Doctrine amongſt their own Divines. But theſe we paſſe by, contenting our ſelves with this; this was Iſraels condition, and it may be the condition of the true Church of God, to be divided, distracted, no matter of triumph to them.

Nor yet, in the ſecond and third place, of ſcandall or diſcouragement to others.

Not of ſcandall: What though the naturall body No cauſe of ſcandall. of Chriſt be pierced, rent, torne, with thornes, nailes, the ſpear of the ſouldier? yet let none be offended at it. Bleſſed is he (ſaith our Saviour) whoſoever Mat. 11. 6. ſhall not be offended in me: What though the miſticall body of Chriſt, the Church be pierced, rent and torne, pierced with the ſpear of perſecution; rent and torne, with the thornes and nailes of homebred [Page] diviſions and diſſentions? let none be offended at it. Nor yet

Diſcouraged by it. The naturall Body of Chriſt, for all it was ſo pierced, rent, and torne; yet it roſe again the third day. They are not all the rents, Or diſcouragement to weake [...]hriſtian Hoſ. 6. 1 2. breaches, diviſions, distractions in the misticall body of Chriſt, the Church, that ſhall hinder the reſurrection of it. The Church in Hoſea complains, that the Lord had torne her, and ſmitten her; Yet mark what followeth, After two dayes he will revive us, in the third day he will raiſe us up, and we ſhall live in his ſight. God hath at the preſent done the like by this, and the neighbour Nation, ſmitten the one, torne the other: Smitten the one with the ſword of a Civill, but Barbarous and Savage enemy: Torne the other, with unhappy differences and diſtractions; yet let not either of theſe diſcourage: He that hath torne us, he can heal us: He that hath ſmitten us, he can binde us up; and this (we truſt) in mercy he will yet do. It is the ſpeech (I remember) of the wife of Manoah to her hu [...]band; If the Lord had had a purpoſe to deſtroy Goo [...] hopes that God will heal our Breaches. Iude 13. 23. us, he would not have received a burnt-offering, and a meat-offering at our hands, neither would he have ſhewed us all theſe things. And let us in an holy conſidence ſay the like, touching the Church of God in this, and the neighbour Kingdoms: Had God had a purpoſe to haue caſt us off from being a Church, from being a people, to have unchurch'd us, to have taken his Goſpel from us, ſurely he would never have accepted our offerings, our prayers, and the prayers of his people amongſt us, which we [Page] are aſſured he hath dore, having given us moſt gracious & comfortable returnes of them, aſſured evidences of their acceptation: Neither would he ever have ſhewed us all theſe things. Diſcovered and conſounded ſo many plots, ſo many trecheries and conſpiracies of our adverſaries, ſtill turning their councels upon their own heads; carrying the great councell of the Kingdom through ſo many (to fleſh and blood) inſuperable difficulties: Nor yet would he have begun to repair and make up our Breaches, ſo as in part already he hath done, and (we hope) is doing. Do we ſee one beſtowing coſt upon an old garment, in darning up the holes, drawing up the rents, making up the Breaches in it; we thereupon conjecture, ſurely it is not his intent as yet to caſt it off, and to lay it aſide. Surely (beloved) ſuch have been Gods dealings with us, (ſpecially of this Kingdom) of late, as that we may ſay that they are, at leaſt ſeem to be, ſweet intimations of a gracious purpoſe and intention towards us: Onely in this will the Lord be ſought. And for this, let every of us ſeek him, that it may not repent him of the good which he hath ſeemed to intend towards us, but that he would returne, and come unto us with healing in his wings; coming unto us as Mal. 4. 2. Cant. [...] and laſt the Spouſe deſireth that her Beloved might come unto her, Like a Roe, or a yong Hart upon the mountains of Bether, the mountains of diviſion, as the word ſignifieth. In his own time (which let not us preſcribe) healing and making up all our breaches. This is Davids Prayer for Iſrael in the text: And for this Let us pray.

ISRAELS CURE. The ſecond SERMON. March 2o.

[Page]

PSAL. 60. Verſ. 2.‘Heale the Breaches thereof, for it is ſhaken.’

UPon this Text, I made an entrance the laſt day, being then led unto it by that *Publick Faſt. Solemn occaſion. We brake it into two parts, Davids

Requeſt.

Reaſon.

In the former of theſe, we tooke notice of three particulars. Iſraels

Diſeaſe.

Cure.

Phiſitian.

Upon the firſt of theſe we then inſiſted. Come we now to the ſecond, viz. Iſraels Cure.; which is the healing of her Breaches. Heale the Breaches Explic. what meant by Healing. thereof.

To Heale, properly you know what it is, viz. [Page] do a Cure upon the Body in healing the ſickneſſes or ſores thereof, whether in an ordinary way, by naturall means, Medicines, or Salves, as the Phiſitian or Chirurgion doth, or in an extraordinary and miraculous way, without means, as our Saviour and his Apoſtles did, who cured all manner of diſeaſes only by their 107. Pſ. 20. Math. 8. 8. word, Math. 8. 3. 15. touch, Math. 9. 20. Luk. 8. 44. Act. 19. 12 garments, Acts 5. 15. 2 Chr. 7. 14. ſhadow. From the naturall body, it is transferred to the Politicall, or Eccleſiaſticall Bodie in a Kingdome, the Common-wealth, the Church. The remedying of the evills whereof, is ſometime in phraſe of Scripture called an Healing. If my people ſhall humble themſelves, and pray, (ſaith the Lord) I will heale their Land, i. e. Redreſſe and remedy the evills which lye upon it: Heale the breaches thereof, ſaith the Text, i. e. Repaire them, make them up. This it is that David here prayeth for; and Doct. The Healing of the Churches breaches, ſhould be the deſire of every Chriſtian.

This ſhould every true Iſraelite deſire and ſeek after, The healing, repayring, making up of Iſraels breaches. It was the firſt work that Nehemiah and the reſt of the Jewes did after their returne from Captivity; they ſet upon the repairing of the walls of Jeruſalem, which they began, as you may ſee in the 3. chap. of Nehem. and finiſhed chap. 6. not giving over, till there was no breach found therein, Neh. c. 3. c. 6. as you have it verſ. 1. of that 6. chap. What they did for the Typicall; this ought all true Iſraelites Verſe 1. do for the Spiritual Mysticall Jeruſalem, the Church of God upon earth, viz. ſeeke and endeavour what they can, the building up the Walls, the repairing the breaches thereof. This is Davids [Page] prayer elſewhere, Lord, buid up the walls of Jeruſalem: Pſal. 51. 18. Jeruſalem the Metropolis, both Civill and Eccleſiasticall of that Kingdome, the Head Citie of Iſrael, a Type of the Church viſible; For this David prayeth, that God would build up the walls thereof, repayre the breaches thereof; reſtoring to it, and eſtabliſhing in it Peace, and Prosperitie. And what himſelfe doth, he ſtirreth up others to do the like: Pray for the peace of Jeruſalem, i. e. Pſal. 122. 6. for the publicke tranquility and happineſſe of the Church; for the continuance of it, if enjoyed; for the restoring of it, if wanted; that it may not be troubled, whether without, by perſecuting Tyrants putting it into bloud; or within, by Schiſmes, and Hereſies, rending and tearing of it. Theſe are the breaches of the Church (as I have ſhewed you in the former Point) and both theſe every true Iſraelite ſhould defire to have healed, repaired, made up; that ſo there may be Peace within her Walls, and Prosp erity (or quietneſse) within her Pallaces, as it followeth verſ. 7. of that 122. Pſalm.

And great reaſon for it, why Chriſtians ſhould Reaſ. 1. All members of the ſame body thus deſire and endeavour the healing of Iſraels breaches, they being all members of that mystical body: ye are the body of Chriſt, and members in particular, ſaith the Apoſtle to his Corinthians. The Church the body, 1 Cor. 12. 27. all true Chriſtians Members of that Bodie; and being ſo, they ſhould have a ſimpathie with the whole. So is it in the naturall body; If the body be wounded, or hurt in any part of it, there is never a part but is ſenſible of it: If the foot be wounded, the eye ſeeth it, the heart feeleth it, the tongue [Page] complains of it, the hand is ready to apply ſalves and Plaiſters to it, for the healing of it. So ſhould it be in the Mysticall bodie, and ſo it will be. If the Church be wounded, rent, torn, the eye of a true Iſraelite being a living member of that body, ſeeing it, his heart cannot but be affected with it, his tongue will be ready to complain of it unto God, his hand will be readie to apply ſuch healing remedies as God ſhall put into it. Chriſtian affection in the hearts of Chriſtians, it both ſhould, and will encline them to ſeek the Cure of Iſraels breaches.

Take a ſecond Reaſon, and that fetcht from the Reaſ. 2. Nature of theſe breaches, which are

1. Ʋnſeemly.

2. Dangerous.

1. Ʋnſeemly, not unlike a rent or breach in a Breaches in the Church unſeemly. Garment; which, becauſe uncomely, we will therefore get drawn, ſowne up: Or like a Harelip in a good face; which, though it be not a ſore, yet becauſe it is an eye-ſore, a blemiſh, we will therfore (if poſſible) get healed. Upon this ground ſhould Chriſtians ſeek the healing of Iſraels breaches. They are an eye-ſore, a blemiſh in this myſticall body. It was the outward Beauty of the Typicall Jeruſalem, that the buildings thereof were contiguous, and uniforme. Jeruſalem is builded as a Citie that is compact together. Ju [...]cta ſibi ſimul, Pſal. 122. 3. as Montanus renders the Originall, the Houſes not ſcattered, but joyning together. Even as it was with the Curtains of the Tabernacle, which were of one meaſure (ſaith the Text) and coupled together. Surely it is a peece of the viſible Churches viſible Exod. 26. 2, 3. [Page] beautie, her unitie, her breaches, her diviſions make the leaſt of them, make the beſt of them, they are a blemiſh, an eye-ſore; I, ſuch an eye-ſore, as friends cannot behold without grief, enemies with triumph, Neuters with ſcandall. And being ſo, were there no other reaſon; Chriſtians ſhould ſeek the Healing of them. But beſides this,

2. In the ſecond place, theſe Breaches are dangerous. Dangerous, being Dangerous to the Church; and that two wayes, being

1. Diſadvantagious to her.

2. Advantagious to her enemies.

1. To her diſadvantagious. In that, like Domeſticall Diſadvantagious to the Church. Breaches in a Family, which are great hinderances to all the buſineſſe in it; whether Civill, or Religious; for the moſt part hindring the groweth both of Grace, and Estate. So prejudiciall and detrimentall are theſe Breaches to the State of the Church, hindering the groweth of it, the increaſe of it. This Mysticall bodie being joyned, compacted and knit together, it increaſeth with the increaſe of God, ſaith Saint Paul to his Coloſſians; It maketh 2 Col. 19. increaſe to the edifying of it ſelfe in love, ſaith the ſame Apoſtle to his Epheſians. On the other hand, Eph. 4. 16 being divided, rent, and torne, it withereth, wanzeth, it groweth not.

Not but that God can, and ſometimes doth bring good out of this evill, light our of this darkeneſſe; Note. making the truth (which is but one) againer by diviſion, improving distractions to the Churches benefit. But this is by accident, no thanks to theſe diviſions, diſtractions, for this gain; [Page] which being enemies to Ʋnitie, they are in their own nature no friends to the Truth, no friends to the Church, but enemies to it: Enemies hindering the growth of it; nay, threatning the ruine of it. Our Saviour hath ſayd it of a Kingdome, an Houſe if divided againſt themſelves, they cannotſtand. Theſe Marke 3. 24, 25. Breaches in the Church, are like wounds in the bodie, though not all mortall, yet in their own nature destructive, (as I ſhall ſhew you (God willing) in the latter part of the Text) ſhaking the Church, as well as hindering it. And in this reſpect, Chriſtians who bear good will to Iſrael, wiſh well to the Church, ſhould ſeeke the Cure, the Healing of them; they are diſadvantagious to the Church.

And Secondly, Advantagious to her enemies. In Advantagious to her Enemies. this, like Breaches made in the walls of a Citie, which are an In-let to the Enemie, giving him the advantage of entring, and taking poſſeſſion, if they be not either repaired, or looked to. Of ſuch dangerous conſequence are theſe Breaches in the Church, they are In-lets to the Adverſary.

In-lets (in the firſt place) to Sathan, that comon Adverſarie; who by theſe breaches, breaks in upon the Church; as by domesticall breaches, he breaks in upon a Family, hindering the affaires of it.

In-lets (in the ſecond place) to the Inſtruments of Sathan, Falſe-Teachers, Seducers; who make great advantage of theſe Breaches, to let in their owne pernicious errors by them: Even as by the Graecian Horſe, that fatall Engine was let and drawn in, by that Breach which the Trojans themſelves [Page] had made in their owne Walls, to the overthrow of their Citie. So dangerous are theſe breaches; diſadvantagious to the Church, advatagious to her Enemies: Great cauſe why Chriſtians ſhould deſire, and endeavour our the Cure, the Healing of them.

Dwell we no longer upon Confirmation, or Illustration: It is a truth (I ſuppoſe) which in Theſi, in the generall, will eaſily be granted, and yeelded at all hands. That which I principally ayme at, is the practicall part, the bringing it home, the ſetting it on by way of Application, which I ſhall direct theſe two ways; By way of

Reprehenſion.

Exhortation.

By way Reprehenſion, is this; The duty and practiſe of every true Iſraelite, to ſeeke the Healing Ʋſe 1. Reprehenſion. of Iſraels breaches; What then,

In the firſt place, ſhall we ſay to them, who inſtead of Healing, make them? Breach-makers; 1. To breach makers. whether in the Church, or State. To let paſſe the latter of theſe: State-Incendiaries, ſuch as have troubled and diſtracted the Politicke State of this In the ſtate. Kingdome, for their own private ends and advantages, that they might have the better fiſhing in theſe troubled waters.

Them I referre, together with the Cure of thoſe breaches by them made, to that wiſe and venerable Colledge of State Phiſitians, at the preſent aſſembled to that purpoſe. The Breaches which my eye is principally upon, are Iſraels breaches; Breaches in the Church, ſpecially thoſe wherewith the [Page] Church in this Kingdome is diſtracted, and torne. In the Church. And here give me leave briefly to tax, and cenſure thoſe which have been, or are either the makers, or maintainers of them, whether Principalls, or Acceſſaries.

Q: But who are they?

A. For Anſwer, I ſhall have recourſe to the Who they are, cleared from the Type. Type; who were they which made theſe breaches in Iſrael, which the Pſalmiſt here complains of? I have ſhowen you it already. They were either ſtrangers, or Iſraelites. Strangers, Enemies to their Kingdom, and Religion, Moabites, Edomites, Philistines, or elſe Iſraelites, that factious, ſeditious party, which cleaved to the Houſe of Saul, and ſo were enemies to the Houſe of David. Paralell Breachmakers amongſt us (as in Iſrael) of two ſorts. hereunto, behold we alſo in our Iſrael two forts of Breach-makers:

Strangers.

Iſraelites.

Firſt, Begin with the former. Strangers; I mean ſtrangers, and Enemies to our Religion: Such as 1. Strangers enemies to our Religion, Papiſts, &c. though they be amongſt us; yet they are not of us, Papiſts, and perſons Popiſhly affected. Amongſt whom, how ever I cannot think, but that there are ſome blindly zealous, poor miſguided ſouls, who follow after their Iſhhoſheth, Or Adonijah, with ſimplicity of heart, and ſo are both more quiet and innocent; Yet others amongſt them there are, and that many, very active and practicall in this worſt piece of Arithmatick, which they ſtudy more than anvother Diviſion. Dividing of Houſes, Cities, Parliaments, Kingdoms, States, Churches; Setting Subjects [Page] againſt Subjects. In this Helliſh Art, how many famous (I ſhould ſay infamous) Practitioners have there been amongſt them in all Ages? Witneſſe the Hiſtories of the late and frequent Iriſh Rebellions; Some of them Maſters in that Science, Proſeſſours in it. Thoſe devoted and profeſſed Incendiaries, the Jeſuites, and their ſchollers, Helliſh Engineers, who make it their work to be continually laying of Trains, and ſpringing of Mines, for the blowing up the gates and wals of our Jeruſalem, endeavouring to make Breaches therin, that themſelves and their party may re-enter and take poſſeſſion. It was the ſpeech of the Syrians, and others their Confederates: Let us go up againſt Judah and Iſa. 7. 6. vex it, and let us make a breach therein for us. What they determined againſt Judah, that do theſe Romiſh Conſederates practiſe againſt our Iſrael; continually vexing us by their wiles (as the Midianites did Iſrael) ſeeking to make a Breach amongſt Num. 25. 18. us for themſelves, their hopes being founded upon our diviſions. Upon them in the firſt place do we charge theſe our Breaches, both in this, and the neighbour Kingdomes; but charging them, we cannot diſcharge our ſelves.

2. A ſecond ſort of theſe Breach-makers are to 2. Iſraelites, Proteſtants profeſſing the ſame Religion with us. Iud. 12. 6. be found amongſt our ſelves: Iſraelites, men profeſſing the ſame Religion, Protestants by name; who to approve themſelves ſuch, can readily pronounce the Protestants Shibboleth, willingly ſubmitting to the late Protestation; wherin amongſt other things, they have vowed and promiſed to praeſerve and maintaine the union and peace of the [Page] three Kingdoms; and yet they either are, or have been Breach-makers, breaking the peace of the Church. Of theſe, we may take notice of two ſorts; (Pardon my plain and home-dealing, in proſecuting of this charge.) The deſigne which I aym at, is the Healing of Iſraels Breaches: Now a wound (you know) that it may be Cured, it muſt firſt be ſearched. This I ſhall do with as tender and gentle and hand, as poſſible I can; that whileſt I go about to make up Breaches, I may not make any.

Two ſorts of perſons there are amongſt our Amongſt them, two ſorts of Breach-makers. ſelves, upon whom theſe Breaches of our may, and muſt be charged.

Some, who have turned aſide after error.

Others, who have followed the Truth.

Deale we firſt with the former, as having the greateſt ſhare in this buſineſſe; ſuch as have turned 1. Such as have turned aſide after Error. aſide after error. In this ranke muſt we reckon all thoſe Schiſmaticks, and Sectaries, who have departed from the truth of God, profeſſed amongſtus; or elfe have renounced all communion with us; Anabaptiſts, Familiſts, (of Chriſtians the worſt) Antinomians, Socinians, Arminians, Browniſts. I cannot reckon all, neither will I go about it. Upon theſe muſt we charge a great part of our homebred Breaches, which are cauſed by their Diviſions, dividing and cutting themſelves off from the unitie of the Faith, or the unitie of the Church. Theſe are obvious Breach-makers, to whom we wiſh (with the Apoſtle) that God would give them Repentance, to the acknowledgement of the 2 Tim. 2. 25. [Page] Truth; turning their feet into the wayes of peace. Luk. 1. 79.

And to theſe muſt we joyn (not as acceſſaries, but as principalls) thoſe late Superſtitious Innovatours; Superſtitious Innovatours. who, not contented with the ſimplicity of the Goſpel, would have put a new dreſſe, and that a garniſh one, upon the face of our Religion: together with thoſe unhappy and unfaithful Engineers, whether Maſters of the Ordinance, or their ſubordinate Officers, who being be-truſted with the Churches Artillerie, have turned the mouth of her own Canons againſt her ſelfe, battering her Bulworks, Hab. 2. 1. beating her watchmen from their Watchtowers, making Breaches in her Walls, driving out her Inhabitants, by laying taxes and impoſitions upon their conſciences. This (if I miſtake not) was the firſt ground of that firſt Breach, made in the firſt Church under the Goſpel; for the healing whereof, that firſt Synod was called, and Congregated at Jeruſalem, Acts 15. Some there were, Act. 15. 1. who being converted from Judaiſme to Chriſtianitie, they ſtill hanging upon the old haunt themſelves, they would needs have impoſed ſome burdens upon the conſciences of the converted Gentiles, Putting a yoake upon their necks (as Saint Verſe 10. Peter layeth it down) which (ſaith he) neither our Fathers, nor we were able to bear. What yoake was this? A yoake of legall Jewiſh Ceremonies, then antiquated and aboliſhed; a voake of Carnall Ordinances (ſuch as the Authour to the Hebrews ſpeaks of) which were impoſed on the Jews, untill Heb 9. 10. the time of Reformation. This yoake would they have put upon the Gentiles necks, preſſing and obtruding [Page] upon them ſome things offenſive, others not neceſſarie. And this it was which made that Breach; I will not ſpend time in making the Application thereof to our own Church, and times. I know your thoughts therein, run before me; my deſire only is, and my prayer ſhall be, that as our diſeaſe is not unlike theirs, ſo we may in Gods time finde a like Cure, by a like means, (a lawfull Synod, other means I know none) after the like manner; (Impoſing upon the Conſciences of men, no burdens Act. 15. 28 but what are neceſſary.)

Paſſe we from hence, to what may happily more neerly touch and conſcern ſome of our ſelves.

A ſecond ſort of Breach-makers amongſt our ſelves, are ſuch as have followed the Truth (it may 2. Followers of Truth, but not be) but they have not done it.

1 In Love,

2 with Wiſdome.

Firſt, ſome who have done it in love; This they 1. In Love. Eph. 4. 15. ſhould have done, ſpeaking the Truth in Love, (faith the Apoſtle.) [...]: Ʋeritatem lectantes, following the Truth in love, ſo the old vulgar Tranſlation readeth it; not without ſome warrant from the Originall. In Love, viz. To

the Truth it ſelfe,

Our Brethren.

To the Truth followed; To our Brethren, followers of the Truth with us. Thus ſhould the Truth be followed, but thus ſome have nor followed it, do not follow it; they follow the Truth (it may be.) To the Truth is ſelfe.

But Firſt, not out of love to the Truth it ſelfe, [Page] but rather out of ſelf-love; drawen by ſome By and ſiniſter reſpects, and inducements; led and carried (it may be) rather by the examples of others, whoſe perſons they have in admiration (happily) becauſe of advantage, (as Saint Jude ſpeaks) then by Iude 16. the dictates of their own judgements: Thus following the truth, not in love to the truth, but to themſelves, their own credits, reputations, advantages. Or,

Secondly, Not in love to their Brethren, followers of the truth, as well as they: Hence are thoſe To their Brethren. unchriſtian jealouſies, and heart-burnings, diſdainfull thoughts and ſpeeches, mixed (it may be) with uncharitable Conſures; which ſome are ready to paſſe upon thoſe, who in any thing are otherwiſe minded then themſelves: Inſomuch as they cannot walk with any, unleſſe they be in all things agreed; The leaſt Difference breedeth a Diſtance, the leaſt difference in Judgement, ſevers them in their Affections: Plain evidences againſt them, that they do not follow the truth in love; which if they did, it would certainly cover a multitude of weakneſſes and infirmities, 1 Pet. 4. 8. in thoſe whom they walk with, ſpecially they being ſuch, as they have no cauſe to think but that they are followers of the truth, according to light received, as well as themſelves. Others there are

In the ſecond place, which do not follow the truth with wiſdom. Thus ſhould the truth be followed: 2. Not in wiſdome. Wiſdom being the Pilate which ſhould ſtear, and direct the whole Courſe of a Chriſtian; regulating all his actions, which if they be not ordered by wiſdom, though materially, (and in themſelves [Page] never ſo good, yet) they looſe their grace and acceptation both with God and man. Now there are ſome amongſt us, which in following after the truth, looſe this ſtearage; whoſe aimes, and Intentions, happily are good in what they do, or ſeek after; but their Actions are unadviſed, raſh, heady, unwarrantable. Such was that act of Ʋzzahs, in putting forth his hand to ſtay the Ark of God, 2 Sam. 6. ver. 6. when it was ſhaken: The intention good, but the action evill, becauſe unwarrantable; he having no calling to do what he did: Whereby it came to paſſe, that whilſt he went about to prevent a breach, he made one: God ſmiting him for his errour, (or Raſhneſſe, as the Margin readeth it:) So making a ver. 7. breach upon him, which gave the denomination to the place, thereupon called (Perez-Ʋzzah) i. e. ver. 8. The breach of Ʋzzah. And even thus fareth it with ſome amongſt us, who beholding the Ark of God ſhaken, the religion of God (as they apprehentd it) endangered, they preſently ſtep forth, putting their hands (being private hands) to the work of Publicke Reformation; not ſtaying for them to whom that work properly belongeth, but they will ſtep forth before them in an irregular, and unwarrantable way. By this means inſtead of healing or preventing a breach, making one. You know the ſtory Gen. 38. of Tamars twins: She being in her travell, the one putteth forth his hand firſt, about Gen 38 29. which the Midwife tyed a ſcarlet thred, as a token or mark of the firſt-borne; the Purple or ſcarlet colour alſo, well agreeing to the birth-right, Orelderſhip, (as Muſculus noteth upon it. Notwithſtaning [Page] this, the other breaks forth before him, not tarrying his time: Whereupon Tamar wondring at it, and enquiring after the cauſe or reaſon, of this ſtrange, and extraordinary birth: She breaketh forth into a paſſionate expoſtulation with her ſon, ſaying unto him, How haſt thou broken forth, This breach be upon thee; from thence giving him his name Pharez, i. e. a breach. And is it not the caſe (my brethren) of ſome amongſt us, who waiting, (or rather not waiting,) thinking long for the Churches delivery, they will not tarry their time (Gods time,) but they will be breaking forth in a prepoſterous and inordinate way: I, notwithſtanding that God hath brought deliverance to the birth, ſo as they ſee an hand put forth already, an hand with a ſcarlet thred about it, the Nobles and Senatours of the Kingdom (to whom that colour Lam. 4. 5. Dan. 5 7. moſt properly agreeth) reaching forth their hands, being at work for the reforming of what is amiſſe, and the ſuppying of what is wanting; yet they will anticipate them, out of a raſh and prepoſterous zeal ſtepping forth before them. To ſuch let me ſay (and if there be any here preſent; as happily there may be: I ſhall ſay it unto them) ſpeaking in the language of Tamar to her ſon, how have you broken forth? This breach (alſo) be upon you: We cannot but charge you amongſt others as acceſſaries to theſe breaches, if not to the making, yet to the increaſing of them of them: And being thus charged, ſee you to it how you can diſcharge your ſelves, either before God, or man.

I have done with the firſt Ranke of thoſe who [Page] come within the compaſſe of this juſt reprehenſion; ſuch as are ſo far from ſeeking, and endeavouring the healing of Iſraels breaches, that they make them, 2. Breach-maintainers, whether or elſe (in the ſecond place) keep them open, keep them from healing; being means, or occaſions to hinder the making up of theſe breaches, which they do either purpoſely, or unadviſedly.

Purpoſely fome. So do the enemies of God, and his truth, the Malignant party amongſt us, who Purpoſly. cannot indure that the Breaches amongſt us, ſhould be made up. In that like Sanballat and Tobiah, and Nehe. 4. 7. 8. their confederates, who when they heard that the walls of Jeruſalem were made up, and that the breaches began to be ſtopt, they were very wroth (ſaith the text) and ſo conſpired altogether to come fight againſt [...] Jeruſalem, and to hinder it, (or to make an errour in it) as the Margin in our new Tranſlation readeth Errorem. it according to the Originall. Such back friends to the peace of our Jeruſalem, there are many amongſt us at this day, who cannot endure that the breaches amongſt us ſhould begin to be ſtopped: And therefore they do what they can, to hinder the work; ſtill caſting in new jealoſies, and new obſtacles; thinking thereby either to hinder the work, or to make an errour in it: That ſo our breaches either may not be healed or elſe ſlightly healed: as the Lord complaines againſt the falſe Prophets Jer. 6. They have healed the hurt of the daughter of my people Ier. 6. 14. ſlightly: So healed, as that they may ſoon break forth again: which they do for their own advantage. In this like water-foule in a froſt, which by their continuall padling, keep open a weake in a river, [Page] not ſuffering it to freeze over, that ſo themſelves may have roome to ſwim and fiſh in: Or like ſome wretched Surgeons, who keep open a wound for their own gaine.

Others do the like, but unadviſedly, beſides their intention. I ſpare them, and haſten to Or unadviſedly.

A third ſort, who come under Reprehenſion here. Such who, as they have no hand (as they think) in Such as will be no Healers. the making of theſe Breaches, ſo they will have none in the Healing of them. It is that which the Lord ſaith of the Jewes, in that great confuſion which ſhould befall them; every man ſhould reſuſe to be an Healer. When a man ſhall take hold of his Brother, &c. In that day he ſhall ſweare, I will Icr. 3. 6, 7. not be an Healer. And is it not ſo with ſome amongſt us at this day? They are not, they cannot be ignorant of the breaches which are made amongſt us in this, and the neighbour Nation; Breaches ſhaking and endangering both Church, and State, and vet they decline this Chriſtian office, They will be no Healers; No, their reſolution is for a wiſe, and wary Neutrality; they will be ſtanders by, and lookers on, to ſee what will become of things. Like men ſtanding upon the ſhoar, and looking upon others in a ſtreſſe at Sea, to ſee what will become of them, whether they ſhall ſinke or ſwim; In the mean time they will not put forth an hand, a finger to the making up, the healing of theſe breaches. Truth is, they are not at all affected with them, ſo themſelves may but keep their own heads whole, and ſleep in a whole skin (as we ſay) they care not what breaches [Page] there be in the Church, whether at home, or abroad. In this, not unlike ſome ſimple man at Sea; who, ſo his own Cabin be but tight, he cares not what leaks there be in the Ship he ſayles in. Surely, ſuch there are, ſome amongſt us, and I wiſh the evidence were not too ſtrong, too clean againſt them. Whence is it, that ſome amongſt us are ſo loth, ſo backward in parting with any thing, for the making up of any of theſe breaches? not willing to part with a little earth to fill them up. It is a caſe which Divine Providence at preſent putteth into my hand, let me not over-looke, or neglect it.

I ſuppoſe there are none of you here preſent, but take notice what a great and fearfull breach is Benevolence, and Loane for Ireland pr [...]ſſed. made upon the neighbour Nation, our Brethren in the Kingdome of Ireland; where, through the open Rebellion of a Romiſh Confederacie, rending and taring of that Kingdome, the State therein tottereth, and the Church lyeth a bleeding. For the repairing and making up of this breach: It hath pleaſed Authoritie (that Authoritie which may Command it, the King, and his Parliament) to requeſt, and deſire from you, either by way of gift, or Loane, a little of your earth, (your Gold is no other, no better, Red-earth, thick-clay, as the Prophet Hab. 2. 6. Habakkuk phraſeth it.) This they deſire for the filling, and making up of this Breach; by ſuccouring your Brethren which are driven from thence, and relieving thoſe which do ſtand in the breach. But (alas) how unwillingly, how cravingly, how ſparingly doth it come from ſome aamongſt [Page] us? Surely (my Brethren) thus it would not be, if the Towne wherein we now are, were beſieged, and a Breach made in the Wals of it. In this caſe (I ſuppoſe) there is none of us but would be ready both to carry baskets of earth, and to lend our Wool-packs or Featherbeds (if we have them) for the ſtopping, the making up of that Breach. And ſhall we not do a little for the Church of God in that Kingdome; the welfare whereof, is of ſo great and neere concernment to our ſelves? Inſomuch as ſome wiſe Stariſts have thought theſe two Kingdoms to be like Hypocrates his Twins, the one whereof could not ſubſiſt, at leaſt not well, without the other. Surely (my Brethren) ſuch Parſimonius ſpirits, may be conceived to be far from the reſolution of that noble Roman Marcus Curtius, whom the Hiſtories of Liv. lib. 6 Oroſ. 3. c. 5. Plutarch. vit. Ariſtid. paral. Val. max. thoſe, and after Ages have rendered famous to the World, for his unparaleld affection to his Country, and in ſpeciall, to the Citie of Rome whereof he was a Member: Wherein, when by reaſon of an Earthquake their happened a prodigious Chaſma, a great Gulpb, or opening of the earth in the midſt of the Market-place; and the Oracle had ſignified to them, that there was no way to fill up that breach, but by caſting the beſt thing in their Citie into it: He thereupon preſently mounting his Horſe in compleat Arms (which was then the Acceptam a Patria vitam, eidem impendere non dubitavit. Liv. chiefe glory of that Citie and Nation) caſt himſelf into the Breach for the making it up; ſo yeelding up his life (ſaith my Authour) to, and for his Countrey, from which he had received it. This did he [Page] with a Roman reſolution. And the like ſhould Chriſtians be ready to do in a Chriſtian way for the Church of God, in caſe that God ſhall be pleaſed to call them to it, even caſt themſelves into the breaches thereof, for the filling, making them up; not thinking their naturall lives too dear for her, to whom (under God) they owe their ſpirituall. How far then do they fall beneath themſelves, beneath Chriſtians, who will not ſo much as part with a little of their ſuperfluities in ſuch a caſe? It is no more that is deſired from you; not the Widowes two Mites, her whole livelihood, all that ſhe Mark. 12. the laſt. had: but a little [...] of your abundance, your ſuperfluitie. And hereof, he that will not ſpare a little to ſo good a work, muſt pardon me, if I leave him where I finde him, within the verge and compaſſe of this juſt Reprehenſion, charging him to be in the number of thoſe, that will not be an healer of Iſraels breaches.

I have done with the firſt of theſe Ʋſes, which maketh way to the latter. An Uſe of Exhortation, wherein I ſhould excite and exhort you, and all true Iſraelites, even all the Lords people amongſt us, that they would firſt deſire, ſecondly endeavour the healing of Iſraels breaches. But this I muſt defer till another occaſion.

ISRAELS CURE. The third SERMON. March 16.

[Page]

PSAL. 60. Verſ. 2.‘Heale the Breaches thereof, for it ſhaketh.’

THe healing of Iſraels breaches, is a thing which every true Iſraelite ſhould deſire and endeavour. This was the Concluſion which I inſiſted upon, the laſt time I ſpake in this place; proſecuting it both by way of Doctrine, and Application. The former of theſe, I then diſpatched; the latter I entred upon, but left imperfect. Then inſiſting upon an Ʋſe of Reprehenſion, which I intended only as a needle, to make way for, and draw in a thred after it. If that needle ſeemed then ſharp to any, pricking and ſmarting as it went, let not them blame either it, or me. A Chrugion in ſearching a wound, if he put his Patient to paine, it is beſides his intention, who intends his Cure, [Page] and not his ſmart; but he cannot helpe it, it will be ſo, and being ſo, it maketh the Cure the more hopefull, becauſe the part is ſenſible: In which regard the chirurgion is not diſcouraged by it, nor yet ſorry for it, though his Patient be. And in this regard, I muſt confeſſe, and ſay as the bleſſed Apoſtle ſometime to his Corinthians; Though I made you ſorry, with a Letter (ſaith he) with a Sermon 2. Cor. 7. 8. (ſay I) I do not repent. This ſorrow (I truſt) ſhall prove unto you, as theirs to them, but temporarie, [...], for a ſeaſon, and ſhall in the end produce the like effects; ſo as you ſhall have cauſe to acknowledge, what they found. That you have received damage by us in nothing. In the hopes hereof, ver. 9. I now come to that which I pincipally intended when I firſt took this Text in hand; A word of Exhortation; which I ſhall direct generally, indefinitely, to all true Iſraelites, even all the Uſe 2. Exhortation. Lords people; exciting, and exhorting them, that they would

1. Deſire,

2. Endeavour

this Cure; the Healing of Iſraels breaches; the repairing and making up of theſe breaches which are amongſt us at the preſent in this, and the neighbour Kingdome, whether Politicall Breaches, or Eccleſiaſticall Breaches; Breaches in the State, or Breaches in the Church, how ever made, or by whomſoever, whether by ſtrangers, or Iſraelites; ſeek we the healing To deſire the healing of breaches amongſt us. of them. This deſire we, this endeavour we.

Firſt, Deſire it: This doth David here for that Kingdom, that State, that Church, whereof he was [Page] the Head; and this do we for this Kingdom, this State, this Church, whereof we are members. And that we may do it, Labour to be affected with it. That we may ſeriouſly deſire the Cure, labour to To that end, be a [...]ed with them be throughly affected with the Diſeaſe. So was David with Iſraels Breaches; very ſenſible of them, and deeply affected with the apprehenſion of them. And ſo have others of the Saints of God been in like caſes.

Firſt, with Breaches made amongſt themſelves, in, or upon the Church, or State, where they lived. It is the word which Jeremie muſt ſay unto the Jews, Jer. 24. Thou ſhalt ſay this word unto them: Let mine eyes run down with tears night and day, and let them not ceaſe, for the virgin daughter of my people Ier. 24. 17. is broken with a very great Breach: What ever the falſe prophets ſaid unto them, making light of that Breach, that judgement threatned; promiſing them that either it ſhould not be, or if it were, yet it ſhould be healed, and made up well enough, yet ver. 15. [...] Jerimie, for his part, he layeth it to his own eyes and heart; mourning over it, being deeply affected with it, and willeth all the reſt of the Jews to doe the like.

Secondly, with Breaches made upon others; their brethren in other parts. The diviſions of Ruben were Iud. 5. 15, 16 great thoughts of heart to all the reſt of the Tribes. The whole congregation of Iſrael, even all the other Tribes, they were ſorry and repented for Benjamin, Iud, la. 15. becauſe of that great Breach made upon that tribe. And thus let us, all of us be affected, with the breaches at preſent made upon this, and the neighbour [Page] Kingdom. God hath broken in upon both, breaking the one, and rending the other. O let theſe breaches be to all of us, great thoughts of heart: Take we notice of them, and be we deeply affected with them; which it is to be feared the greateſt part amongſt us, as yet are nor. Hiſtories tell us of Archimedes the great Mathematicion, that when the City Syracuſe was ſacked, and plundred by the Romans, the ſouldiers ſome of them breaking into the houſe, and ſtudie where he then was, they found him ſo intent in drawing of lines and figures in the duſt, as that he took no notice either of the Cities loſſe, or his own danger, untill on of them diſdaining that ſeeming diſreſpect, drew his ſword, and ſheathed it in his bowels, runing him through. And is it not thus (my brethren) with ſome, with multitudes amongſt us at this day? Whileſt the neighbour Kingdom is on fire already, and our owne in danger; the fire of Gods wrath flaming in the one, ſmoaking in the other, fearfull breaches made in both, breaches in the ſtate, and breaches in the Church, threatning every one of us in our particulars, inſomuch as we may ſay of our ſelves, as it is ſaid of ſea-men, we know not whether to reckon our ſelves amongſt the living, or dead, ſo eminent is our hazard, ſo eminent our danger; yet for all this they are wholly taken up with drawing of lines in the duſt, ſtill wallowing, and cumbling in duſt, minding nothing but earth, burying themſelves in the duſt of worldly thoughts and imployment, ſeeking their own things, their own private lucre and gain, the increaſing of their eſtates, the building and rayſing [Page] of their houſes: In the mean time let heaven, and earth go together; let Church and ſtate ſinke or ſwim, or claſh one aganſt the other to the breaking, and drowning of both, what care they? they regard it not, they are not affected with it: Too plain an evidence againſt them, that they are but as woden leggs or armes, tyed on to this miſticall body, no true gemime, living members of it: Which if they were, it could not be but that they ſhould be ſenſible of the wounds, and ruptures in it, the breaches thereof; ſo ſenſible of them, as to be affected with them. And thus let every of us labour to be, that we may in the firſt place, finde our Hearts working towards the healing, and repairing of theſe breaches. The heart muſt firſt work, before the hand will work. That we may put an hand to the healing of theſe breaches, lay them to heart: That we may both deſire, and indeavour the Cure, let us be affected with the Diſeaſe.

Which that we may be, let us conſider and look Look upon this diſeaſe 3. wayes. upon it theſe three wayes, even as Phiſitians are wont to do upon the diſeaſes of their Patients.

1. In the Cauſes

2. In the Symptomes

3. In the Prognosticks

of it.

In the Cauſes of it, breeding and feeding it. In the Symptomes or effects attending upon it, going along with it. In the Prognosticks or events portended by it, and following upon it. All theſe three As David doth here upon Iſraels breaches. wayes doth David here look upon Iſraels Diſeaſe, her Breaches here in the Text.

Firſt, In the Cauſe of them, which he found to [Page] be Gods diſpleaſure and anger conceived againſt them, and broke forth upon them for their ſinnes. O God, thou haſt caſt us off, thou haſt ſcattered us, thou haſt been diſpleaſed, viz. for ous ſins, which is the onely cauſe of Gods diſpleaſure: So you have it, Verſe 1.

Secondly, In the Symptomes of it, which were fearfull and terrible. The earth trembled, it was broken, Riven and torn as it were with an Earthquake; affected, and afflicted with frequent and dangerous Commotions and distractions, Verſe 2.

Thirdly, In the Prognosticks of it. It ſhaketh (ſaith the Text) i. e. preſaging nothing but Ruine, and downfall; unleſſe it be ſpeedily underpropped, and the Breaches thereof made up, and Healed. Thus did David looke upon Iſraels diſeaſe; and hereupon it was that he was ſo deeply affected with it, ſo earneſtly deſiring the Cure of it. That we may be alike affected with the Breaches of our Iſrael; look we alſo upon this Diſeaſe, theſe three wayes.

Firſt, In the cauſes of it; what is the true Cauſe of all theſe Breaches, which do for the preſent lye In the cauſes of it: viz. upon this, and the neighbour Kingdome? Surely it is no other, than that which David here pitcheth upon, even the wrath and diſpleaſure of God, conceived againſt us for our ſins. Other Cauſes may Gods wrath for. be aſſigned as Instrumentall; but theſe are the chiefe and principall. In Iſraels caſe, David was not ignorant that ſome Forraigne enemies, Moabites, Edomites, Philistines, together with ſome of his own Kingdom, Iſraelites, that ſeditious partie [Page] which cleaved to the Houſe of Saul, had an hand in making, and maintaining thoſe Breaches: Yet ſee he reſts not here, his thoughts riſe higher, to the firſt and Primary cauſe which ſets them awork, and that he findes to be Gods diſpleaſure againſt that Kingdom for the ſinnes thereof. In this and the neighbour Kingdom, there have been and are many Inſtuments, which have had hands in making, and maintaining there Breaches, even all thoſe Breachmakers which I named before; yet (alas) theſe are but Inſtruments, which move as they are moved; the Chiefe and Principal cauſe is the juſt anger, and Diſpleaſure of God conceived againſt us for ſin. And ſo let us conceive of it. When the Plague was broke forth in the Camp of Iſrael, beginning to make a Breach upon them, Moſes preſently tells Aaron, There is wrath gone out from the Lord. Num. 16. 46

What ever plague or Judgement, in what kinde ſoever it be, breaketh in upon a Nation, it is but a token and effect of wrath, even Divine wrath, the wrath of God. It is the breath of the Lord which Iſa. 30 laſt kindleth theſe Tophets. And kindling them bloweth them up. It is wrath which both maketh, and maintaineth theſe Breaches.

Wrath conceived for our ſins; that is the fewell which this firetaketh hold and feedeth upon. Gods Our ſins. wrath taketh hold upon mans ſins. Where no wood is there the fire goeth out: were there no ſin, there would Pro. 26. 20 be no wrath. For this is it that the wrath of God cometh upon perticular perſons, who being ſinners bynature, Eph. 2. 3. they are alſo by nature children of wrath; and Rom 9. 22 being ſinners by Practie, they are made veſſels of Rom. 2. 5. [Page] wrath; treaſuring up unto themſelves wrath, even that wrath which is, and ſhall be revealed from Heaven againſt all unrighteouſneſſe of man. This wrath Rom. 1. 18 is, and ſhall be powred out upon the heads of men for their ſins. Becauſe of theſe things (ſaith the Apoſtle Ephe. 5. 6. ſpeaking of ſinfull luſts) cometh the wrath of God upon the children of diſobedience. And as upon particular perſons, ſo upon whole Kingdoms and Nations: Never did the wrath of God break forth upon Iſrael, but when he was provoked by their ſins. The Breach firſt ever begun on their part in their breaking Covenant with God: Still they break with God, in breaking his Lawes, before he brake in upon them by his judgements, which were ever ſent onely to avenge the quarrel of his covenant, as the Lord himſelf telleth them. And ſurely (my Lev. 26 2. 5 Brethren) here is the firſt riſe, and ſpring of all thoſe Evils, which either already are Broken in upon us, or elſe do threaten us: They are no other but tokens, and effects of Gods diſpleaſure againſt us for ſin. And ſo conceive we of all theſe Breaches, at which God himſelf, having been long provoked, ſeemeth now to be breaking in upon us to aveng the quarrell of his Covenant, which we have violated and and broken. Here are the Cauſes of this diſeaſe.

In the ſecond place, look we upon it in the Symptomes 2. In the ſymptoms of it, which are dreadfull. of it. Thoſe we ſhall ſinde very dreadfull and terrible: Not unlike the the Symptomes of an Earth-quake, where the earth trembles and ſhakes and breaks, being riuen or ſplit with prodigious ruptures and openings, yawning and gaping, even threatning to ſwallow up the inhabitants, as once it [Page] did Korah and his Confederacie. Thus was it with Iſrael at this time when David made this complaint Num. 16. [...]2. of the Breaches thereof. Thou haſt made the earth to tremble, thou haſt broken it; ver. 2. And is it not ſo in this, and the neighbour Kingdom at preſent? doth not the earth even ſeeme to tremble under us? Hath not the Lord even made us a Cup of trembling (not unto others, as he ſaith he would make Jeruſalem; Behold I will make Jeruſalem a Zach. 12. 2. cup of trembling unto all the people round about. Time was when it was ſo with us, we were a cup of trembling to all the Nations round about; but) to our ſelves: Having begun to drink of that cup, which Jeruſalem was once made to drink of, I, to drink Iſa. 51. 17 off, even the cup of the Lords fury, the cup of trembling. Inſomuch that we may ſay in the words of the Pſalmiſt, that Horrour (I, and Rigor or ſhaking too, two ſymptomes of a violent Ague) hath taken hold Pſal. 119. 53. Frigus Horror, Rigor, Fernel: upon us; the earth under us ſeeming to tremble, as the bed doth ſometimes in the Paroxiſme of a cold fit under him that lyeth upon it. And how ſhould it be otherwiſe? when as the foundations thereof are moved or out of courſe, as the Pſalmiſt hath it. Sure Pſal. 82. 5. we are, (what ever it is athome) ſo it is in the neighbour Kingdom, where by reaſon of that civill combu [...]ion all things are out of order, many of the chief rulers alſo, upon whom the Common-wealth there ſhould reſt, as a houſe doth upon the foundations, bearing a part in that tragicall commotion. And amongſt our ſelves, how is the earth riven, and broken both church and common-wealth, rent and torne by home-bred diviſions, and diſtractions? Sad ſymptimes, [Page] but ſadder Prognoſticks.

Which if we look upon in the third place, what 3. In the prognoſticks, which are prodigious can we conjecture and look for, unleſſe God be pleaſed ſpeedily to ſtep in un [...]o us, fruſtrating our fears, and our enemies hopes, by healing and making up our breaches, but Confuſion, deſolation? It ſhaketh, ſaith the Pſalmiſt here of Iſrael. It ſhaketh, it ſhaketh may we ſay both of Church and State, in this and the neighbour Kingdome. Theſe unhappie breaches being in themſelves, and oft-times proving ominous preſages, prodigious fore-runners of Ruine and Deſtruction. But of this (it may be) I ſhall have occaſion to ſpeak more fully hereafter, in handling the ſecond part of the Text. Davids Reaſon, Iſraels Danger.

And are theſe the Cauſes, theſe the Symptomes, theſe the Prognosticks of the diſeaſe? Oh what cauſe then have every of us to be affected, deeply affected with it? laying to heart the breaches both of Church and State in this, and the neighbour Kingdom; ſo laying them to heart, as that our hearts may work towards the healing of them, and not our hearts only, but our hands alſo.

Deſiring this Cure, let us (in the ſecond place) 2. Indevour this cure. Indeavour it. Indeavour we the healing of Iſraels breaches, the repairing and making up the Breaches which are amongſt us, whether in Church, or State.

And what arguments ſhould I uſe, to whet your Motives. endeavours this way, to put you forwards upon this (I had almoſt ſaid ſo meritorious a) work? Thoſe conſiderations which I named before as Reaſons, may alſo ſerve again for Motives, and that forcible ones.

[Page] Firſt, Ye are all members of this Myſticall, this Politicall, this Eccleſiaſticall body; and being ſo, ſeek the Healing of the breaches therof. Which breaches

2. (In the ſecond place) are unſeemly in the Church. And

3. Dangerous both to Church, and State, being diſadvantagious to both; great obſtructions exceedingly hindering the affairs and proceedings of both, as by wofull experience we finde it true. VVhat is it that hinders the buſineſſe both of Church and State at preſent, that it ſticketh in the birth, and commeth off ſo ſlowly? Surely (next to our ſins) our diviſions. Not more diſadvantagious to them, then advantagious to their enemies, being an In-let to enemies both Forraign, and Domeſtick, to break in upon both.

To theſe three, let me briefely adde three other; 3. Arguments moving David to ſeek the peace of Ieruſalem. Pſal. 122. 8. 9. and I will not ſtraggle far to ſeeke theſe ſticks to make this fire withall. You ſhall finde them all lying cloſe together in a little compaſſe, in the two laſt verſes of that 122. Pſal. where David exciting both himſelfe and others to pray for the peace; ſeek the happines of Jeruſalem, that Peace might be within her wals, and prosperitie within her Palaces. He ſetteth downe a threefold Motive or inducement, putting him on to that duty. This he did for his own ſake, this he did for his Brethrens ſake, this he did for Religions ſake. The two former of theſe, you have v. 8. the one of them expreſſed, the other inſinuated and implied. For my brethren and Companions ſake, I will now ſay, Peace be within thee, i. e. not only for my own ſake; ſo ſome happily would have been [Page] readie to conſtrue it, that David in being ſo zealous for the good, and happineſſe of Jeruſalem, had an eye only to himſelfe, for the eſtabliſhing of his Kingdome, and ſetling the Crown upon his own head, and the head of his Poſterity. To clear himſelfe from this imputation, and take off this ſuſpition; David here by a Prolepſis, by way of anticipation or prevention, he ſets downe the cauſe which moved him to it. It was not only his owne Cauſe (though he might herein have, and had an eye to himſelfe alſo,) but the cauſe of his brethren and Companions, i. e. of all the people of God, diſcended from the ſame ſtock of Iſrael, profeſſing the ſame Religion of God. The peace and happineſſe of them all, being as it were bound up in the peace and happineſſe of Jeruſalem. If it went well with it, it ſhould go the better with them; none of them but having a ſhare in Jeruſalems peace and happineſſe. He did it for his own ſake, he did it for their ſake.

And thirdly, for Religions ſake, that you have verſe laſt; Becauſe of the Houſe of the Lord our God, i. e. for the Religion of God, the true and pure worſhip and ſervice of God, whereof God had then made Jeruſalem, as it were the Staple, putting his Name there. In this threefold reſpect doth David ſeeke the peace and well-fare of Jeruſalem, and willeth others to ſeek it; viz. that it might be continued and increaſed, if enjoyed; repaired and reſtored, if impaired & decaied. And upon this threefold ground, let every of us be excited to ſeeke the V [...]efull to us in this caſe. publique peace and wel-fare of this our Iſrael, the [Page] reſtoring and ſetling of Peace, by healing the breaches Seek this Cure for our own ſakes. Ier. 29 7. thereof.

This do we (in the firſt place) for our own ſakes. It is the Reaſon which the Lord giveth, why he would have the Jews in their Captivity to ſeeke the Peace of Babylon; Seek the Peace of the Citie whither I have cauſed you to be carried away Captive; Pray unto the Lord for it, why? for in the peace thereof, ye ſhall have peace. And for this reaſon ſhould all of us be earneſt in ſeeking the peace of Jeruſalem, the peace of the Church, the peace of the State wherein we live. In the peace thereof, we ſhall have peace. On the other hand, if they miſcarry, none of us but will feel of it. It is Mordecaies meſſage to Hester, which he uſeth as an argument to put her on, and cauſe her to break through all diſcouragements and fears, in ſeeking and endeavouring the reſcue and deliverance of Gods people, her Country-men the Jews. Think not with thy ſelf (ſaith he) that thou ſhalt eſcape in the Kings houſe, more than [...]ſt. 4. 13 all the Jews. The Court, the Kings houſe ſhould be no Sanctuary to her. No more ſhall any of our Eſtates which we have, or the places where we live, or any other outward priviledge be unto us; and therfore think not of taking Sanctuary in any of theſe, as our fooliſh carnall hearts are very apt and ready to do, thereby eluding and bearing off the blow of Gods threatnings, ſo as they take no place with us, to cauſe us to ſeek the averting and turning of them away. No, if it go il with the Church, with the State, it cannot go wel with us. Think not to eſcape in our particulars. If a ſhip founder and ſink at ſea, all the [Page] paſſengers which are in it, for the moſt part, periſh with it. And in that reſpect there is none but will be more ſolicirous and carefull for the ſhip it ſelfe, then for their own Cabins; for the ſtopping of the leakes in the one, then the chinks in the other. And in this regard Chriſtians ſhould be more ſolicirous for the publique weale, then for their owne private wealth: bonum quo communius. The Common-wealth ſhould be preferred before a mans owne private wealth, and much more the Church, the houſe of God 1 Tim. 3. 15 (as the Apoſtle calleth it) before our own houſes: ſo was the Pſalmiſt (who ever it was that penned that Pſalm) affected towards Jeruſalem; If I prefer not Pſa. 137. 6 Jeruſalem before my chiefe joy; the head or top of my joy, as the Originall hath it. Thus ſhould we ſtand affected towards the Church of God, preferring the welfare thereof before our own welfare, making it as the top of our joy, ſo the top of our care, and deſire and feare. If it go well with the Church wherein we live, it will goe the better with us; our private happineſſe is bound up in the publique peace and tranquility thereof: In the peace thereof we ſhall have peace. Seek and endevour this cure for our own ſakes.

Seeke it (in the ſecond place) for our brethrens 2. For our Brethrens ſake. ſake; For my brethren and companions ſake (ſaith the Pſalmiſt.) If it went well with Jeruſalem, not onely David and his Family, but all the inhabitants in Jeruſalem, nay, all the people of God in the whole Land of Iſrael, or where ever they were, they ſhould fare the better for it.

And for this cauſe ſeeke we the peace and welfare [Page] of this our Iſrael, the Kingdom wherein we live, that the breaches thereof may be healed. Seek it for our brethren and Companions ſake; our Brethren at home, our Brethren abroad; not only thoſe of the ſame Nation in Forraign parts, but all others of the ſame Religion with us, even all the true Churches of Chriſt throughout the World; all which have a venture in this bottome, being greatly intereſted in the woe or wel-fare of this Church. If we compare all the Protestant Churches, to a Fleet or Navie of Ships (as fitly in many reſpects they may be.) In this Fleet, the Church of England muſt needes be acknowledged to be the Admirall, having long carried the Flag in the Maintop, and having been a ſecurity and Protection to many other Churches (I wiſh I could have ſaid to all) which have come under her Lee. Now the Admirall miſcarrying, oftentimes indangers the whole Fleet. Certainly, all the Forraign Churches, how ever they have not a dependance upon this Church for their being, (in that reſpect they being all independent, all Sisters, Daughters of the ſame Father (Churches of God) I, and of the ſame Mother too, daughters of that Jeruſalem which is above, Gal. 4. 26. which is the Mother of us all: and in that like Zelephehads Num. 27. daughters, joynt-heirs in their Fathers Inheritance, none having power over other, nor priority before other;) yet in reſpect of their well being they ſeeme to have. If it goe ill with this Church, ſo as that miſcarry, there is none of the Churches of Chriſt this day under Heaven, but are like to feele of it; and as things now ſtand, to ſmart [Page] for it. Oh for our brethren and Companions ſake, let us ſeek the Peace of Jeruſalem, the healing of the breaches of this our Iſrael.

And this doe we (in the third place) for Religions 3. For Religions ſake. ſake, Becauſe of the houſe of the Lord our God, ſaith the Pſalmiſt, i. e. the Tabernacle and Temple, the Religion, worſhip and ſervice of God, whereof Jeruſalem then was the ſeat. If Jeruſalem went to wrack, what ſhould become of the Religion of God, the publique exerciſe of it? God having choſen that to be the place to put his name in. Let the ſame argument prevaile with us to make us ſeeke the peace of this our Iſrael, by indeavouring the healing of the breaches both of Church and State amongſt us. This doe we becauſe of the houſe of the Lord our God. The publique exerciſe and profeſſion of the true Religion of God depends upon it, which cannot but ſuffer if the ſtate ſuffer, if the Church ſuffer, as now for the preſent it doth, and is likely more to doe (if it be not ſpeedily remedied) by theſe unhappy diviſions and distractions amongſt us. In the midſt of theſe, how ſhall we thinke that the Religion of God ſhall grow? The Temple was 1 Kin. 6. 7. built without the noiſe of Axe or hammer; when it was built, axes and hammers were fatall to it, at leſt to the beautie of it; They breake downe the carved worke thereof with axes and hammers (ſaith Aſaph, Pſa. 74. 6. by a propheticall eye and tongue, foreſeeing and foretelling the deſtruction of the Temple.) And what doth the noiſe of axes and hammers amongſt us at this day preſage; I meane thoſe ſharpe and eager contentions, diviſions, diſtractions? Certainly, [Page] if theſe be not ſilenced and quieted they will indanger, at leaſt, our carved worke, the beautie of our Church and Religion. In the meane time we are ſure they hinder the growth and progreſſe of it: You know what it was that hindred the building of Babel; and the ſame meanes will hinder the building Gen. 11. 7. of Jeruſalem, the Church of God, the Religion of God, confuſion, diviſion. Diviſion of tongues and hearts. Oh, becauſe of the houſe of the Lordour God, the Religion of God profeſſed amongſt us, therefore ſeeke we the peace of Jeruſalem, ſeeke and endeavour the healing of the breaches of this our Iſrael.

By this time (me thinkes) I feele your pulſes begin to beat, and your hearts to worke, burning within you, ſo as you are ready to ſay; O but how ſhall the breaches of this our Iſrael be healed? how ſhall this Q: How ſhall the Churches breaches be healed. Cure be effected? the cure of this Nation, this State, this Church; that is the patient I confeſſe I principally have in hand, and that is the Cure which I principally aime at, though the other is ſo twiſted in with it, as that I cannot ſpeake of the one, but I ſhall touch now and then upon the other. How ſhall the Church amongſt us be cured?

A. A uſefull Queſtion. Take the reſolution A. Meanes of cure. of it from the Churches Phyſitian, God himſelfe, who promiſing to undertake Iſraels cure, the healing of her breaches, thoſe breaches which the Babilonians had made upon her, he ſets downe the ratio medendi, tels her how, and in what way that cure ſhould be, viz. by revealing upon her abundance By abundance of peace and truth. of peace and truth. So you have it, Jer. 33. [Page] Behold, I will bring it health and cure, and I will cure them, and will reveale upon them the abundance of peace and truth. Behold, the way and means whereby a Nation, a Church that is broken, may be perfectly healed and cured, viz. by Revealing upon it, and eſtabliſhing in it abundance of Peace and Truth. In which ſoveraigne Restorative, we may take notice of two things; The

Ingredients,

Quantities.

The Ingredients, which are but two, but two principall ones, each of them of great price and value; Peace the one, Truth the other: The Quantitie of each, Abundance; abundance of Peace and Truth. Theſe two together, taken in this Quantitie, will make a perfect Cure upon any Nation, any Church; I, upon this Church. Peace and Tru [...]h both together; the one without the other will not do it. Peace without Truth, will make but a ſlight Cure, onely skinning over the wound for a time. Such a Cure it was that the falſe Prophets wrought upon Iſrael, in healing her breaches. They have healed the hurt of the Daughter of my people Ier. 6. 14. ſlightly; ſaying Peace, peace. Nor unlike an unskilfull Chyrurgion, who by applying ſome healing plaiſter to an ulcerous ſore, cilatrizeth the wound, skinneth it over, when it is not ſound at the bone. On the other hand, truth without peace may make the Church ſound at the bone, but it will not heale the wounds of it; both together make a ſoveraign ſalve: Like that uſuall, but uſefull one, of Minium or red-lead and oyle mixed together, where the one [Page] draweth out corruption, and maketh the part ſound, the other skins and heals; both together making a perfect Cure of any ordinary wound. Oh, then in the fear of God, following the preſcript and direction of this great Chyrurgeon, this great Phiſician; Let all of us ſeeke and endeavour the furthering and effecting of the Churches Cure in this way, by ſeeking after both theſe; Seeke Peace, ſeeke Truth, ſeeke Peace and Truth. Peace. Seeke Seek after both theſe Peace and Truth. 1 Pe. 3. 11 Pro. 23 23 Peace and enſue it, ſaith St. Peter. Truth. Seeke it, and buy it. Buy the Truth, ſaith the Wiſe-man. Fundamentall Truths, Truths ſimply neceſſarie at any rate, what ever they coſt. Other Truths be content to buy them, but not over-buy them, give See the next Sermon. not too much for them. It is but an ill bargaine which ſome make, to buy ſome truths with the loſſe of Peace; Seeke the one, and ſeeke the other, but ſeek both together; Peace and Truth, that they Both together. may be both revealed upon us, and eſtabliſhed amongſt us, and that in abundance. In this abundance there is no danger, I meane in the abundance of both theſe together. Of the one without the other, there may be. Abundance of Peace without Truth, will breed a Lethargie; abundance of Truth without Peace, may breed a Phrenſie. The one will breed a ſenſleſſe ſecuritie, the harbenger of Ruine and deſtruction. When they ſhall ſay Peace, peace, then ſudden destruction cometh upon them. The other 1 Th. 5. 3. by accident may breed a ſwelling Timpany of Spirituall pride, and ſelfe-conceitedneſſe, then which (as hereafter happily I ſhall ſhew you) there is nothing more oppoſite to this Cure, the healing [Page] of the Churches Breaches: You ſee then the way whereby this great and much deſired Cure is to be effected.

But what ſhall we do for the furthering of this Queſt. Cure in this way?

It is a great queſtion, and it will aske ſome time to anſwer it, more then I have to ſpare at the preſent. In anſwer to it, my deſign and purpoſe is to Anſw. Directions for furthering this Cure in this way. lay downe ſome rules and directions which may be aſefull to you this way, for the furthering of this Cure, the healing of the breaches in this our Iſrael; to which, the good Lord give a bleſſing, that they may conduce to the end for which they are intended.

Theſe Directions I intend to reduce to two Two ſorts of them. 1. Reſtorative. 2. Preſervative. heads, laying down two ſorts of them. Some reſtorative, others preſervative. The former directing to the curing and healing the Breaches alreadie made: The latter, to the preventing of the like Breaches for the time to come. I ſhould begin with the former, Restorative directions; which again The former concerning 1. Our ſelves, 2. Others. are of two ſorts ſome of them concerning our ſelves; others of them concerning others, viz. thoſe which have been, or are the breach-makers amongſt us, ſhewing how we are to order our ſelves towards them, and what we are to do to them, or for them.

Of the former ſort I ſhould have given you three or foure; Take one of them for the preſent, (for I will not multiply particulars under any one head) A Prepative. which may ſerve as a fitting Preparative for all the teſt; and therefore I ſhall put it in the firſt place.

[Page] Let us have faith to be healed. It is ſaid of Paul; that Beholding the Criple at Lystra, and perceiving Dir. 1. that he had faith to be healed, he ſaid unto him, ſtand Have Faith to be healed. Act. 14. 9. upright. This faith in him was a Paſſive miraculous ſaith. But what have we to do with this faith? Surely (Beloved) if we looke at our Diſeaſe, the dangerouſneſſe (I had almoſt ſaid the desperateneſſe) of it, we ſhall ſee that we have need of a ſaith, not much inferiour unto this. Miraculous Cures, call ſor mira [...]ulous faith. Wonderful and extraordinary Cures, call ſor a ſaith anſwerable. And ſuch is the ſaith that this Cure (to fleſh and bloud, carnall reaſon ſo difficult) calls for at our hands, a more then ordinary faith, which may breake through all thoſe clouds of apparent difficulties and ſeeming impoſſibilities, laying hold upon the great Phiſician, GOD himſelfe, for the healing of theſe breaches.

Why, but in what have we to ſupport and beare Queſt. up our faith, in apprehending, in beleeiving this? The hand of faith is like Moſes his hands, which he Ex. 17. 12. held up in Iſraels cauſe againſt A maleck, ready to flag and fall down, if it be not ſupported. Now what ſupporters ſhall we have for this faith?

Inſtead of many, make uſe of two; two ſupporters which may be to our faith in this caſe; as Aaron Anſw. Faiths ſupporters in this caſe, two. and Hur, were to Moſes in that, to uphold both the hand and head of it, to make it ſteady. The one is the Power of God, the other his Promiſe.

1. The Power of God; this he can do. The diſeaſe indeed is dangerous, and Cure difficult, but not The powor of God exceeding the skill of this great Phifician, who can [Page] put life into a dying, nay a dead bodie. He that ſaid unto thoſe dry bones, live; and to Lazarus after Eze. 37. 4. Ioh. 11. 43 his foure dayes buriall, Come forth: He can much more put life again into this our languiſhing dying State, and Church. He can do it. True: this we doubt not of; I, but the queſtion is touching his Will.

2. For that (in the ſecond place) take a promiſe, His Promiſe. which if we ſhall yet but performe the condition, it may give us at leaſt comfortable hopes, (ſhould I ſay aſſurance, it would bear me out) that God will make it good to us. And me thinks there are rayes and beames of comfort ſhining in, and ſtreaming from the face of that promiſe, in as much as God hath in part already wrought for us, and amongſt us that worke, which there he calls for from us: You have it 2 Chr. 7. 14. If my people which are called by my name (or upon whom my Name is called) ſhall 2 Chr. 7. 14. humble themſelves, and pray, and ſeeke my face, and turn ſrom their wicked wayes; then will I hear ſrom Heaven, and will forgive their ſinne, and heale their Land. The former part hereof, (bleſſed be God) it hath beene in meaſure already done; as by the Repreſentative bodie of the Kingdome, the heads of our Tribes; ſo by a conſiderable number of others of all ſorts, even all the Lords people amongſt us, whoſe hearts the Lord hath touched, and ſtirred up to ſtand in theſe breaches: They have endeavoured to humble themſelves, and pray, and ſeeke the face of God; this they have done privately, and this they have done publickly, upon thoſe ſolemne dayes of Publick humiliation, ſet apart by Authority to that [Page] purpoſe; for which I hope this Nation ſhall have cauſe to bleſſe the God of Heaven for ever. Oh! that the ſecond part were but now performed; that we were all of us, from the higheſt to the loweſt, turned from our wicked wayes; that we had but given a Bill of divorce to all thoſe wrath-provoking ſins, which cry for vengeance againſt us; then might we with confidence ſet faith a worke, to apply and lay hold upon that promiſe, That God will hear in Heaven, and forgive cur ſin, and heal our Land. In the hopes wherof, yet raiſe we up our drooping ſpirits, not ſuffering our hearts to dye within us, as Nabals once did, when he heard what Davids intention was 1 Sam. 25. 37. in coming againſt him. Let us rather ſtirre up our ſelves to act Ahigals part, to interpoſe our ſelves, uſing all the wayes and means which God ſhall direct verſ. 18. us to, for the appeaſing of his wrath, for the procuring of his favour; that through this his power and goodneſſe, the breaches of our Iſrael may be ſo healed, and his face may ſo ſhine upon us, that we Pſa. 80. 3. may be ſaved. For other Directions, I muſt deferre them till another occaſion.

ISRAELS CURE. The fourth SERMON. March 23.

[Page]

PSAL. 60. Ver. 2.‘Heale the Breaches thereof.’

THe healing of Iſraels breaches, is a Cure which every true Iſraelite ſhould earnestly deſire, and ſeriouſly endeavour. This is the maine concluſion which my eye was upon, when I firſt tooke this Text in hand. Some time I have ſpent upon it already, proſecuting it both by way of Doctrine, and Application. The latter of theſe I directed two waves: By way of Reprehenſion, Exhortation. With the firſt of theſe we have done, and have made ſome way into the latter; Exciting and ſtirring up all ſorts of Perſons, to the deſire, and endeavour of this bleſſed Cure; the healing of the breaches amongſt us, in this, and the neighbour [Page] Kingdom, whether in Church or State. To ſet on this Exhortation, I made uſe of ſome Arguments and Motives, tending and ſerving to ſet an edge, both upon your deſires, and endeavours; that both your hearts and hands might work this way. Having layed this foundation, I came to build upon it. For your direſtion, ſhewing you

Firſt, Wherein this Cure conſiſteth, and how it muſt be effected; ſpecially the Cure of the Church, which is properly my Patient at preſent, viz. by Revealing unto it, and upon it abundance of peace and truth.

Secondly, What you are to do for the furthering of this Cure in this way. This latter I entred upon the laſt day, and but entred; then only chaulking out the way wherein I intended to walk; which is to lay you downe ſome Rules and directions, which may be uſefull unto you in this way. Thoſe I ranged into two Ranks, dividing them into two ſorts; ſome Restorative, others Preſervative. The former directing to the making up of Breaches already made; the other, to the preventing of Breaches for the time to come. We have begun to bring up the former Rank. Restorative directions, which again are of two ſorts; Some of them concerning our ſelves; others of them, concerning others, viz. thoſe which are, or have been breachmakers amongſt us, teaching us how to demean, and order our ſelver towards them. Of the former of theſe, I have given you one, and but one, which I laid down as a fiting Preparative to make way for all the reſt. Which is

[Page] That we ſhould have faith to be healed. It is ſaid Dir. 1. Have faith to be healed. of our bleſſed Saviour, that when he came into his own Countrey (Patriam nutrition is, the place where for a time he was educated and brought up, Nazareth;) He did not many mighty works there (ſaith St. Mat. 13. laſt. Mathew;) He could not do them (ſaith St. Marke.) Why? Becauſe of their unbeliefe. Unbeliefe doth Mar. 6. 5. after a ſort, break the arme, and evacuate the power of the omnipotent God, putting a kinde of impoſſibilitie upon things, otherwiſe poſſible: Whereas on the other hand, faith putteth a poſſibility upon things in appearance, to fleſh and bloud impoſſible. If thou canſt beleeve (ſaith our Saviour Mar. 9. 23 to the father of the Demoniack) all things are poſſible to him that beleeveth. Let not us then through our unbeliefe, either weaken the power, or make voyd the promiſe of God. If ye will not beleeve, ſurely ye ſhall not be establiſhed (ſaith the Lord to Iſa. 79. Ahaz and his people in a like caſe.) And if we will not beleeve, ſurely we ſhall not be healed. And therfore ſtirre we up our hearts to Beleeving; Even againſt hope, beleeving in hope, as it is ſaid of the Father Ro. 4. 18. of the faithfull; Still reſting upon the power and mercie of God, for the pardoning of our ſins, and healing of our Land, which he is eaſily able to do; only beleeve. Said I not unto thee (ſaith our Saviour to Martha, objecting unto him the impoſſibility of her Brother Lazarus his Reſurrection, after his four dayes buriall.) Said I not unto Iohn 11. 40. thee (ſaith he) that if thou wouldſt beleeve, thou ſhouldſt ſee the glory of God?

Q. But will faith alone do it?

[Page] A. Not ſo; we know what St. James tells us concerning a fruitleſſe faith, Faith without workes, Iam. 2. 20. 2 [...]. is dead. So may I ſay in this caſe; It is not a meer paſſive faith that will do us any good, unleſſe it be accompanied with active, and effectuall endeavours, it will be of no availe. What then ſhall we doe to further this Cure, the healing of theſe breaches?

Why (in the ſecond place) Pray them whole. The prayer of faith availeth much (ſaith St. James) I, 2. la. 5. 15, 16. even in the curing of ſickneſſes; The prayer of faith ſhall ſave the ſicke. A ſick perſon (ſaith he,) a ſick Pray the breaches whole. Verſ. 16. State, a ſick Church (ſay I.) No means more ſoveraign then this. It muſt needs be ſo; Prayer being an expreſſe ſent from Heaven to the great Phiſician. Not unlike thoſe friends which the Centurion ſent as Meſſengers to our Saviour, to deſire Luk. 7. 6. 7. him to give the word for his ſervants Cure; Say but the word, and my ſervant ſhall be healed: Make we uſe of this Meſſenger. Earth will not afford it, ſend to Heaven for a Cure; Diſpatch we our prayers and tears to that great Phiſician upon this errand; that He would but ſpeake the word, and we ſhall be healed. In this way we may have hopes of ſpeeding, having a promiſe for it. If my people 2 Chr. 7. 14. ſhall humble themſelves, and pray, and ſeeke my face, &c. I will heare in Heaven, and will heale their Land. Be we inceſſant then, in ſending out theſe Ioyn faſt [...]ng to our Prayers. Meſſengers day after day; never reſting untill God hath beene pleaſed to make a gracious return, by granting what we ſue for.

And that our Prayers m [...]y be the more prevalent; [Page] joyne faſting to them. Faſting is to Prayer, as feathers to the Arrow; which (though in themſelves be light matter, yet (being glued or faſtned to the ſhaft, they make it both flye far, and ſtrike ſure. Oh ſuch uſe is faſting unto Prayer; In it ſelfe little worth. Bodily exerciſe profiteth little; 1 Tim. 4. 8. But being joyned unto Prayer, it maketh it the more prevalent, and that becauſe the more ſervent. And therefore adde we this to the other, as being of ſpeciall uſe in this caſe. It is the Phiſicians rule, and it is a good one, did we but know how to make a [...]ight uſe of it. Such diſeaſes as will Morbi qui medianon curantur, medecina curentur. Fernel. not be cured by faſting, cure by Phiſick. Make we experiment of this exerciſe, and try what it will do for the curing of the diſeaſes both in Church and State. I remember what our Saviour tells his Diſciples concerning the worſt kinde of Devils; They go not out (ſaith he) but by Prayer and faſting. Math. 17. [...]1. Now ſurely, that which will caſt out Devils, will lay them, binde them, reſtrain them. But what ſpeak I of binding of Devils, when as by this means God yeelds himſelfe to be bound? It was no leſſe then a ſacred violence, that made God ſay unto Moſes, Let me alone. It is the Lords ſpeech unto Exod. 32. 10. Job (I remember) concerning the Leviathan. will he make ſupplications unto thee? will he ſpeak ſoft Iob 41. 3. words unto thee? That which the Creature diſdaineth to do; Behold, the Creatour ſtoopeth to do! Such force and prevailencie is there in humane ſupplications, being prayers of faith, that they do even draw ſupplications from the Almighty; after a ſort binding his hands, the hands of his revenging [Page] juſtice that he cannot break in upon a nation, a people, as otherwiſe he would do. This courſe then take we for the appeaſing of Gods wrath already broke forth upon us, and conſequently for the repavring and Healing of theſe Breaches: Pray them whole. But of this directon, I ſhall have occaſion to ſpeak again in the next Point, viz. Iſraels Phiſician, to whom we are to repaire for a Cure; and that (as by other wayes, ſo) by prayer.) Pray them whole.

But God heareth not finners; ſo the Blinde man upon whom our Saviour had wrought that great Ioh. 9. 30. miracle, and Cure, told the Jews; But if any man be a worſhipper of God, and doth his will, (ſaith he) him he heareth. And therefore

(In the third place) that our prayers may take place, and prove avaylable, not only for our ſelves, Dir. 3. Make up our owne breaches, getting our owne ſins healed. but for others, for the State, the Church, let it be our care, and our firſt care every of us to get our own ſinnes removed, and taken out of the way. Theſe (as I have already ſhowen you) they are the great Breachmakers, and the firſt Breachmakers, firſt making a Breach in heaven; making a Breach, and ſeperation betwixt God and us: (Your iniquities Iſa. 59. 2. have ſeperated betwixt you and your God.) Provoking God to break in upon us by his judgements, as upon our perſons and families, ſo upon the places where we live; ſometimes making publicke Breaches upon States, and Kingdoms for the ſins of ſome particular perſons, as upon the whole Houſt of Iſrael for the ſin of one Achan. That we may be Ioſhua 7. Healers then, all of us in our places, furthering this [Page] bleſſed Cure, the healing of breaches abroad; let it be our firſt care to make up the breaches at home, our own Breaches. Luke 4. 23. Our Saviour tels the Jews what they were ready to object unto him, Phiſician heale thy ſelfe. In this caſe it muſt be ſo; Luke 4. 23. they which would have any hand, ſo as to lend any effectual endeavours to the healing of Publick breaches; they muſt firſt practiſe at home inprivate, practiſe upon themſelves, upon their own hearts and lives, to get the breaches of both healed by Repentance and Reformation. Repentance for evils paſt, Reformation for the time to come. Without this our Prayers, will be to little to no purpoſe; mark the connexion of theſe two together, in the place forenamed. If my people ſhall humble themſelves, and pray, and ſeeke my face, and turne from 2 Chr. 7. 14. their wicked wayes; then I will heare from heaven, and forgive their ſin, and heale their Land. The one without the other, is but loſt labour, all our bumilation, and ſupplication, without Reformation will be of no availe. And therefore ſet we upon this courſe, and this work, all of us begining this ſo much deſired, Publick Reformation at home, in private: every one ſweeping before his owne doore, which is the readieſt way to make the ſtreet clean.

And as all ought to do it, ſo ſpecially Publicke perſons, Specially publick perſons. Magistrates, Rulers, who are by their office Phiſicians, healers. Church and State (if ſicke) they are their Patients, the Breaches and Ruines of both being under their hands. A man ſhall take hold of his Brother (ſaith the Prophet Eſay;) ſaying, Iſa. 3 6. 7. Be thou our Ruler, and let this ruine be under thy [Page] hand, viz. for the healing, repairing of it. And in that day he ſhall ſweare (ſo he goeth on) ſaying, I will not be an healer, &c. Make me not a Ruler of the people. A Ruler and an healer then are both one; this Office and charge lying upon them after a ſpeciall manner. Now that they may have ſucceſſe in this Cure, let them firſt be Phiſicians to themſelves. Heale themſelves, make up their own Breaches, by getting their owne ſins taken away. The ſins of Publik perſons, they have often a dangerous influence upon the Publick State both of Whoſe ſins have a dangerous influence upon the Publicke State. Church and Common-wealth. Not unlike a prodigious Comet, or Blazing-ſtar, which hath for the moſt part a maligne and dangerous aſpect and influence upon the Kingdoms, and Countries over which it is. It is a good note of Scultetus his upon that paſſage in the 51. Pſal. where David maketh this his ſuit, that God would build up the Wals of Pſa. 5. 18. Jeruſalem. Build them (ſaith he,) why what breach was there in thoſe Wals, that David ſhould put up ſuch a requeſt? Yes (faith he) David himſelf had made a Breach in them; and that by his ſinnes, thoſe ſins which he there confeſſeth, his Adultry, Murder; Two murdering Peeces which had made a Batterie upon, and a breach in thoſe Wals, the Wals of Gods gracious Protection. And hereof David was ſenſible. Senſit ſe quaſi denudaſſe Jeruſalem. He apprehended that he had even layed flat the Wals of Jeruſalem, and layed the Citie naked, expoſing it, as much as in him lay, to ruine and deſolation. Of ſuch dangerous conſequence are the ſins of Publick perſons, of Rulers, ſpecially of chief [Page] Rulers. Principes peccantes denudant muros Jeruſalem, (ſo my Author goeth on.) Princes, (and we may ſay the ſame of the Prieſts too) if they tranſgreſſe; by their ſins they make a Batterie upon the Wals of Jeruſalem, lay the Church and State where they live, naked. This did Aaron to the Iſraelites, by conſenting and giving way to that Idolatrie of theirs, he made them naked (ſaith the Text) in the midst of their enemies, i. e. he ſtript them naked of the gracious Protection of God, Exod. 32. 25. which was their beſt covering, and ſo expoſed them to the incurſions of their enemies. Such a dangerous influence have the ſins of Publick perſons upon the States, Churches, Kingdomes wherein they live, oft-times making dreadful breaches in them; as Davids ſin in numbring the people, made that great breach upon Iſrael, at which the Destroying-Angel 2 Sa. 24. 15. brake in, ſmiting no leſſe then ſeventy thouſand men in leſſe then three dayes ſpace. And as making, ſo maintaining them. And therfore let all ſuch, that they may be in truth what they are by Office, healers, labour firſt to get their own breaches healed, their own ſins taken away, and that (as I ſaid) by Repentance and Reformation; Reforming themſelves, their Families, and Charges as much as may be; that ſo the Breaches being made up at home, they may with more ſucceſſe undertake this great Cure, the healing of Iſraels breaches.

Take a fourth, and a laſt; for I ſhall not give Dir. 4. Every one caſt in ſomething into theſe breaches. you many particulars under any one head. That we may further the healing▪ and making up of theſe breaches, let every of us caſt in ſomething into them. [Page] This (you know) is the readieſt way to make up a Breach in a wall, by caſting earth and Rubiſh into it, every one his Basket. And like courſe take we to make up the Breaches in the wals of our Jeruſalem; every of us caſt ſomething into them. So did they into the Churches Treaſurie, Luke 22. Every one Luke 22. 1. caſt in ſomething according to abilitie. Do we the like into the Churches Breaches; Every one caſt in ſomething. But what ſhall we caſt in? I might anſwer; Caſt in our Prayers, caſt in our ſins in the wayes already preſcribed. To theſe I might adde, Be readie to caſt in our Estates, at leaſt a proportionable part of them, if God ſhall call for it. But theſe I have touched upon already. Beſides theſe, there is yet one thing more, which every of us have, (moſt of us too much of it.) And could we be but perſwaded to caſt it in, I ſhould make no queſtion, but it would undoubtedly fill up all theſe Breaches, at leaſt in the Church; And what is that?

Why, Every man caſt in himſelfe; So did that Every man himſeie, viz. His owne will. noble Roman whom I mentioned before, Marcus Curtius for his Countrey, for the making up of that Breach in the Market-place at Rome, he caſt in himſelfe. Oh, that every of us, and all others profeſſing the ſame Religion with us, would but be contented to do the like for the Church of God, every one to caſt himſelfe into the breaches of it; I mean that which is moſt properly called himſelfe, viz. His own will; A thing which multitudes are ſo wedded to, and make ſo much of, as if it were indeed their own ſelfe. Whence it is ſometimes ſo [Page] called; If any man will come after me, let him deny Luke 9. 23. himſelfe, i. e. his owne will. And this (ſelfe) let every of us, who deſire the Healing, and filling up of theſe Breaches, caſt into them, and that by learning and taking out this great leſſon of ſelfe-deniall. What is it that hath made theſe Breaches, and having made them maintaines them? Why, ſurely (Selfe) the greateſt breach-maker, & therefore ought to be ſacrificed. 2 Pe. 2. 10 even that which is the greateſt breach-maker in the world (ſelfe.) This it is that maketh Breaches in Families, Breaches in Societies, in Townes, Cities, States, Churches, Kingdomes; in all, the great Breach-maker is ſelfe. That men are ſelfe-willed and ſelfe-conceited: Preſumptuous are they, and ſelfe-willed, (ſaith Saint Peter, ſpeaking of the falſe Teachers and their followers,) [...] ſtanding in their owne conceits (as the Geneva renders it.) Certainly (my Brethren) there neither is, nor ever yet was Breach in the Church, but this (ſelfe) had an hand in it. And therefore for the Churches peace let every of us be content to ſacrifice this univerſall breach-maker. Even as the men of Abel, following the counſell of that wiſe woman dealt with that rebellious Arch-breach-maker, Sheba the ſonne of Bichri, who ſounding the trumpet of rebellion made a great breach, and rent thein kingdom of Iſrael, they caſt his head over the wals, and ſo made up the breach. 2 Sa. 20. 21. Thus deale we with this breach-maker (ſelfe) our owne wils, our owne conceits; be not ſo much wedded to them, as that we will rather hazard the Churches peace and being, then part with them: but labour for humble hearts and yeelding ſpirits, that we may be contented as to do much, and ſuffer much, [Page] ſo to part with much for Peace. Peace is a Pearle; the Latin word (Ʋnio) ſignifieth both. Let not any of us trample this Pearle under-foot, ſo far undervaluing it, as to thinke every little too much to give for it, preferring every ſeeming truth before it. It is a miſtake (I ſaid it the laſt day, and I ſay it again) if any ſhall thinke that ſome truths may not be overbought, viz. when they are bought with the loſſe of Peace. Of theſe ill bargaines the Church of God in all ages hath had too great experience. And in other caſes we wil not ſpare to cenſure and condemn this folly. We will not buy gold too deare (we ſay.) And we would account him but a very ſimple man (ſaith a late reverend Divine of our owne,) who would Doctor Staughtons Sermon upon 1 [...]2. Pſal. verſe 6. ſet his houſe on fire to roſte his egge: Such, and no better is the wiſdome of thoſe, who ſhall contend ſo hotly and eagerly for ſome truths, being not of the foundation, nor neere it; as that in the meane time they regard not the ſetting all on fire, rather then part with them. Certainly, they which will not (in a good ſence) be content to part with ſome truths, (and thoſe, it may be, uſefull ones) for peace; they are not worthy of it, nor yet muſt ever looke to enjoy it upon earth.

Let it not be miſtaken; loath I am that any, in the darkneſſe either of ignorance or prejudice, ſhould Ho [...] truth may, and [...]ught to be parted with for Peace. ſtumble at this truth of parting with truth. Part with it; How? Not by abjuring; denying any Truth againſt conſcience. This a man may not doe upon any tearmes; Peace of conſcience muſt be maintained what ever it coſt: But, by not avowing, not openly contending and conteſting for it, whether by [Page] Profeſſion or Practice. And for this I thinke we ſhal need no other warrant then that rule and direction of the Apoſtle, Rom. 14. Haſt thou faith? have it to Ro. 14. 22. thy ſelfe. Faith, i. e. acknowledge, and aſſurance either of the truth or lawfulneſſe of ſomething indifferent, which thou canſt not either profeſſe or practice, without the offence and ſcandall of thy weake Brother, to the breaking of Peace. In this caſe (ſaith the Apoſtle) have this ſaith to thy ſelfe; enjoy thine owne knowledge and perſwaſion, but keepe it to thy ſelfe, not letting it breake forth to the ſcandall of others, much leſſe to the indangering of the Churches Peace, which ought to be of more price and value to us then many of theſe Truths. It is the ſpeech of Elkanah to Hannah his wife, when ſhe was ſo inordinately deſirous of a Son that nothing elſe could give her content; Am not I better to thee then ten Sonnes, 1 Sa. 1. 8. i. e. then many children. The like may the Church of God ſay unto us, Am not I better unto you then many children? then many fruits and conceptions of your own braines; I, though iſſues of truth.

This I ſpeake, not that I would have Truth, any truth (which I acknowledge to be a part of the image of God) ſleighted and undervalued. Goldſmiths will not caſt away the duſt and filings of their gold and ſilver; No more ſhould Chriſtians caſt away ſuch ends and ſhreads of truth as God either hath, or ſhall be pleaſed to reveale unto them. Onely my aime is that I would have a higher price ſet upon Peace then (for the moſt part) it is bought and ſold at. This, I am Peace purchaſed with the bloud of Chriſt. ſure (what ever may be ſaid for ſome truths, truths of the new Covenant, for of them onely it can be ſaid) [Page] was a peece of that great purchaſe, purchaſed by the blood of Chriſt. He is our peace (ſaith the Apoſtle) Eph. 2. 14. i. e. the Author of it, our Peace-maker, making peace, as it followeth verſ. 15. And this he hath verſ. 15. done by, and through the bloud of Christ, (as the ſame Apoſtle hath it) there purchaſing peace, and Col. 1. 20. not only peace with God, but peace with and amongſt men. Of that peace the Apoſtle ſpeaketh in that 2 to the Epheſians, Peace betixt Jews and Gentiles, making them one. To this end Chriſt came downe from Heaven to earth, to make peace, (as in heaven, ſo) upon earth. Glory be to God on high, on earth Luk. 2. 14. peace, (ſo ſings that Quire of Angels at the birth of our Saviour.) This he purchaſed, and having purchaſed it, he left it, bequeathed it; Peace I leave with you, my peace I give unto you, (ſaith he to his Diſciples, when he was to take his laſt farewell Joh. 14. 27 of the world and them.) And let not us, any of us ſlight this Legacie; we will not do ſo by th Legacie of a dying friend. If it be a Ring, an embleme of union and concord, we will weare it for his ſake. And ſhall we not do the like by the Legacie of a dying Saviour, make much of it, make uſe of it, and be content to part with ſomething for it, for the keeping of it, if enjoyed, for the recovery of it, if loſt? By this means ſhall we much further this bleſſed Cure, the filling and making up of the breaches in this our Iſrael, by caſting every one ſomething into them, every one himſelfe. I have done with the directions which meerly concerne our ſelves, which if they may but be taken, and kept, not naufeated and caſt up again, as tuely ſtomachs [Page] are wont to deal with their diſtaſtefull Potions; I doubt not, but that they will have a kindely working, conducing much towards the cure deſired, and intended.

Paſſe we in the ſecond place to ſuch directions as may concern others, viz. thoſe which are or have 2. Directions concerning breachmakers, what to do them. been breach-makers amongſt us; concern them not as agents, but as patients; teaching us how we are to order and demean our ſelves towards them, what we are to do to them, for them, or againſt them, for the effecting of this Cure.

Theſe Breach-makers (as I have alreay ſhewn you) the Inſtrumentall cauſes of the preſent breaches in this our Iſrael, they are of two ſorts. Either Strangers, or Iſraelites. Strangers, profeſſed enemies to our Religion; or Iſraelites, ſuch as profeſſing the ſame Religion with us for ſubſtance, have beene through weakneſſe ſeduced, and drawne aſide, either from the wayes of Truth, or Peace. Now what ſhall be done to the one, and to the other?

For anſwer hereunto, I ſhall have recourſe againe to the Type in the Text; obſerving what Davids courſe with the breach-makers in his Kingdome. courſe David here pitcheth upon, and intendeth to run with both theſe, which were the cauſes of thoſe Breaches in tha this Kingdom. Strangers, Iſraelites, he would deale with both, but after a different manner; ſubduing the one, reducing the other. So you ſhall finde it in the 6, 7, 8, verſes of the Pſalm. As for thoſe which were enemies to his Kingdom, Moabites, Edomites, &c. He would ſubdue them, and bring them under by force. So much is intended [Page] in thoſe two emphaticall expreſſions, verſe▪ 8. Moab is my waſh pot, over Edom wil I caſt out my ſhoe. Each importing a ſervile and contumelious ſubjection, (as Expoſiters note upon it.) Moab ſhould Calvin. Mollerus. Somnius. be his waſh pot, a veſſell to waſh his feet in, according to the cuſtome of thoſe Eaſtern Countries, then and now, i. e. the Moabites; they being conquered, ſhould be imployed about baſe ſervices, and ſervile offices. Over Edom he would caſt out his ſhoe, i. e. paſſe through it as a Conquerour, trampling upon it, treading down the Inhabitants under foot, handling them in a diſgracefull and contumelious way, as they had done the people of God before. Thus would he deale with the profeſſed enemies of his Kingdom. As for his own people, that ſeditious party of Iſraelites which cleaved to the houſe of Saul, he would uſe means to reduce them, to bring them under his Government. I will divide Shechem, and mete out the valley of Succoth; ſo you have it verſe 6. i. e. I will poſſeſſe my ſelfe of them, and rule over them; not as a Conquerour, and Slaves, but as a Lord over ſubjects, as a Father over Children, owing and acknowledging them as mine. Gilead is mine, and Manaſſeth is mine, ver. 7. i. e. they are my Inheritance, and ſhall be my people, my ſubjects. This was the courſe which David intended to take with theſe Breach-makers, for the making up of the Breaches in his Kingdom. And from him learn we what courſe is to be taken with 1. Proſeſſed enemies, ſubdue them. the Breach-makers amongſt us, whether in this, or the neigh bour Kingdom.

1. For Strangers. Moabites, Edomites, profeſſed [Page] enemies to our Religion, the only way is to ſubdue them; and that by bringing under ſome, and keeping under others. Thoſe which have been, or are the diſturbers and troublers of our peace, whether in Church or State. The Malignant-party of Papiſts, and their Adherents amongſt us, which have ſhewed themſelves active in theſe diſturbances, the way is to bring them under, to caſt the ſhoe over them, putting a yoak upon their necks. Not that I intend, what I have no warrant for, to excite and ſtir up any to the unchriſtian exerciſes of ſavage cruelty, or yet rigour, ſo to repay them in their own coyne, as to return cruelty, for cruelty. Yet in the mean time, I muſt ſubſcribe to the equitie of that divine Law, the Law of Retaliation, Levit. 24. As a man hath done, ſo ſhall it be done unto him againe, Breach for breach, &c. Lev. 24. 19, 20. Thoſe which have made a Breach upon us, to make a breach upon them, were no injuſtice. It is Gods own order to Moſes; Vex the Midianites Nu. 25. 16 and ſmite them, for they vex you with their wiles. And it is Joſhuahs ſpeech to Achan; why haſt thou troubled us, the Lord ſhall trouble thee this Ioſh. 7. 25 day. Thus to deale with the Midianites, the Achans, who ever they have been, which have vexed and troubled our Iſrael, to vex them, to ſmite them, were but ſuſtice. But this I leave to the wiſedom of Superiours, to our Moſes, and Joſhuahs, of whom I may ſay as David did of and to his Son Solomon in a like caſe. They are wiſe, and know what they ought to do unto them. To them I referre 1 Kin. 2. 9 this act of juſtice; and that as for the ſuppreſſing [Page] and bringing under of ſome, ſo for the Repreſſing and keeping under of others; ſuch as being of the ſame diſpoſition, acted and moved by the ſame principles, want nothing but the opportunitie, either for the cheriſhing and ſomenting of theſe, or elſe the kindling and breeding of new diſtractions. Only for our ſelves, let us, all of us remember that ſolemne Vow and Covenant which of late we have made and entred into, for the joynt defence of our Royall Soveraign, His Parliament, and Kingdomes; Gods Religion, againſt all that ſhall riſe up againſt them: And remembring it, let us by all lawfull wayes and means, according to the ſeverall ranks and ſtations wherein God hath ſet us, be ready to perform it.

Paſſe we (in the ſecond place) to the Breach-makers amongſt our ſelves, Iſraelites, our Brethren, 2. Seduced Brethren. ſuch as have been and are ſeduced, and drawn aſide, either from the wayes of Truth or Peace, and that through weakneſſe: Such I have now to deal with, not preſumptuous malicious oppoſites, to whom the Pſalmiſt would have no mercy extended. Be not mercifull unto them which offend of malicious wickedneſſe, Pſal. 59. 5. (ſo the old Tranſlation reads it;) but ſuch as erre and ſtray through infirmity. And for ſuch, what ſhall we do to them, or for them? Queſt.

To this I anſwer in the generall; Seek to Reduce them, to heale them. That which is lame, or Anſ. turned out of the way, let it be healed, Heb. 12. And Reduce them. Heb. 12. this do we in as gentle and tender away as poſſibly may be; even as we would deal with a bone out of joynt. It is the Apoſtles one Metaphor; If any 13. With gentleneſſe. [Page] man be overtaken with a fault, restore ſuch a one: Gal. 6. 1. [...], Put him in joynt again. And this do (as it there followeth) in the ſpirit of meekneſſe.

Q: But how ſhall this be effected? Anſ. For What to be done to this end. the anſwer, let me deſcend into particulars, ſhewing you diſtinctly what every one ſhould do in this caſe

1. What Publick perſons are to do?

2. What private?

For the former; Publick perſon are

Magistrates,

Ministers.

Begin with the former; Magistrates, Rulers, Directions for Magiſtars in this caſe. Iſa. 41. laſt. who being by office (as Healers: ſo) Shepheards, (Cyrus my Shepheard; they ought to have a care for the reducing and bringing home of ſtraying wandring ſheep. And to this purpoſe, let me commend unto them a two-fold Direction.

In the firſt place, let them take ſtumbling blockes 1. Take ſtumbiing blocks out of the way. out of the way, ſuch as are ſo in truth; what ever it is, which being a juſt ground, or obvious occaſion of ſcandall, hath either cauſed any to ſtray, or elſe confirmeth them in their ſtraying; ſo either making or maintaining theſe breaches; for the reducing of the one, and healing of the other, this muſt be removed. And this is properly the Magistrates work to do, or ſee done. Expreſſe is that of the Prophet Iſaiah, Iſa. 57. Where the Lord ſpeaking to Darius and Cyrus, (as Mr. Calvin and others interpret it) giveth them this in charge; that they ſhould remove and take away all the Remoraes and ſtumbling-blocks out of the way of his people, even [Page] what ever might hinder their paſſage out of Babylon, or return to Canaan. He (i. e. the Lord) ſhall ſay, caſt ye up, caſt ye up, prepare the way, take up the Iſa. 57. 14 ſtumbling-block out of the way of my people. What ever it is that may keep any of the Lords people in Babylon, or upon the Confines and Borders of Babylon; keep them from coming out, or elſe make others to think of returning thither again, it ought to be removed and taken out of the way. Such are all Reliques, Monuments, Showes, and apparances of Idolatrie and Superſtition. And all theſe it is the Magiſtrates dutie to ſee removed and taken away.

This being done, then (in the ſecond place) Let 2. Set up a Standard for the people. Iſa. 62. them ſet up a Standard; ſo the ſame Prophet proſecuring the ſame charge elſewhere, he willeth, that for the reducing of the people of God, and gathering them into one bodie, they ſhould erect, and liſt up a Standard for them. Prepare the way, verſ. 10. &c. Gather off the ſtones (i. e. the ſtumbling ſtones) and lift up a ſtandard for, (or over) the people (ſo I read it according to the Originall, not (of) but (for) or (over) the people.) A Metaphor taken from Princes, who gather their Subjects, or Commanders, [...] Super populos. who gather their Souldiers into a Warlike poſture and order, by ſetting up a Standard which they may repair unto, and follow whether it ſhall be carried before them. So you read of the Standard of the Camp of the Children of Judah, which was carried in the Front of the Armie. Such a Standard ſhould the Commanders of the Lords Num. 10. 14. viz. Chriſt in his ordinances. Armie, his Church, ſet up for his people. But what Standard? why, even that (ſaith Bullinger, [Page] writing upon that Text of the Prophet Eſay) which Simeon ſpeaks of in the 2. Luke; Behold this Child Luk. 23. 34. (ſaith he, ſpeaking of Chriſt) is ſet up for a ſigne; [...], a ſigne, an Enſigne, a Standard. Behold, the Standard of the people, which all the Lords Commanders ſhould labour to ſet up for them, even the ſame which Moſes typically erected in the Wilderneſſe, the Brazen Serpent lift up on high, Num. 21. 9. on a pearch or pole, a lively repreſentation of Chriſt lift up upon the Croſſe, as our Saviour himſelfe (for I conceive the words to be his) expounds it, 3. John. This is the Standard which Ioh. 3. 14 ſhould be ſet up. And how ſhould it be ſet up? Why by the Preaching of the Goſpel; (ſo the ſame Expoſiter proſecutes it.) Gods Miniſters they are the Lords Standard-bearers, whoſe office it is to carry this Standard before the people, as the Prieſts under the Law did the Arke; and this they Deu. 10. 8. 31. 9. are to do by the preaching of the Goſpel. Set up Chriſt, by the preaching of Chriſt. Hereby is this Standard ſet up, Chriſt being in the preaching of the word, as it were lift up upon the Croſſe before the eys of the people. So Paul telleth his Galathians, that Chriſt had been evidently ſet forth, and crucified Gal. 3. 1.] before their eyes, viz. in and by the preaching of the Goſpel. By this means is this Standard ſet up; and this is the beſt means for the gathering the people into one bodie. Oh then let all in their places, ſpecially the Commanders in the Lords Armie amongſt us (to whom after a ſpeciall manner it belongeth) as they deſire the reducing of ſtraying wandring ſouls, and the uniting of all into one [Page] body, let them by all meanes endeavour to ſet up this Standard, providing as much as in them lyeth for the liberty and free paſſage of the Goſpel, that this ſtandard may be ſet up where it hath not yet been ſeen, that it be continued and diſplaied more and more where it is erected.

And here let not any think or fear that this will This is the only way of gathering the people. be a means to ſcatter the people (as ſome, no wel-willers to the Goſpel) are ready enough to do, who ſtick not to charge all our diviſions upon the Goſpel, and the Preaching therof; as if the clocking of the Hen, were the means to ſever and ſcatter the the Chickins. No, this is the only means of gathering them. Oh Jeruſalem, how often would I have Mat. 23. 37. gathered thy children together, (ſaith our Saviour) viz. by the ſending out of Prophets and Apoſtels, and Miniſters to them, to ſet up Chriſt in the Miniſtery of the Word, as in other of his ordinances, to ſet him up, and that not only in his Prieſtly, and Propheticall, but alſo in his Kingly office; not only as the Saviour and Teacher, but as the King and Ruler, and Law-giver of his Church. And here let me repaire again to the Type. David here projecting and propounding to himſelf the way and means of reducing his own ſubjects, and bringing them to unitie; amongſt other, he pitcheth up this, that Judah ſhould be his Law-giver. Judah is (or ſhall be) my Law-giver, i. e. all his ſubjects ſhould be brought under one Head, one Governour, who verſ. 7. Let Iudah be the Law-giver. ſhould give them Lawes according to which they ſhould be ordered and governed, which power and authority belonged to the Tribe of Judah, according [Page] to that Prophecie of Jacob Gen. 49. to which Ge. 49. 10 the Pſalmiſt here alludeth. No way, no means to bring the people unto unitie, to bring them into one body, but by bringing them under one head, one Law-giver, by whoſe Laws they may be regulated and governed. Now in the Church, and in matters of Religion, this one Head is Chriſt, even that Lyon of the Tribe of Judah, as he is called Reve. 5. He Reve. 5. 5. is the Law-giver of his Church, and let him ſo be. This will be found one; I, and the only means to breed an holy and Religious unitie, to reduce and bring home ſtraying, wandering ſheepe, (for ſuch, and only ſuch they are that I now have to deal with or ſpeak for; ſheep, not wolves, ſuch as ſeek to make a prey of the flock, whom I put in the former rank, reckoning them as enemies.) And ſo conſequently for the repairing and healing of theſe Breaches. It was the firſt thing which David looked at, as giving to his Kingdom hopes of a Cure of theſe breaches; but God had given a Banner, an Enſigne to his people, ſetting David over them as their head, verſ. 4.

You ſee what Magistrates and Rulers the Lords Commanders amongſt us ought to do, or ſee done; and for this they ſhall have my prayers, as well as directions, that they may do it.

But what ſhall we of the Ministery do? This is the next head which I ſhould have now fallen with, but time taketh me off for the preſent. This with what remains of this point, I ſee I muſt yet adjourn till another occaſion.

ISRAELS CURE. The fift SERMON. April 6.

[Page]

PSAL. 60. Ver. 2.‘Heale the Breaches thereof, &c.’

THe healing of Iſraels breaches, is a Cure which every true Iſraelite ſhould ſeriouſly deſire, and endeavour. Once more this uſefull concluſion commeth to hand, which I have already proſecuted by way of Doctrine and Application. I yet ſtick in the latter of theſe, the latter part of it; wherein my deſigne was to lay you downe ſome Rules and directions for the furthering of this deſired Cure in the Church of God amongſt us. Theſe directions we ranked into two ſorts; ſome wherof were restorative, others preſervative. Of the former ſort we found ſome concerning our ſelves, others of them concerning others, viz. thoſe which have beene and are Breach-makers amongſt us, teaching us how to order our ſelves towards [Page] them. Theſe breach-makers (as you have heard) are either ſtrangers, or Iſraelites. Strangers, enemies to our Religion, or rather Gods Religion profeſſed amongſt us; with theſe we have done. Iſraelites, ſome of our brethren who through infirmitie and weaknes have been ſeduced and drawn aſide, either from the wayes of truth or peace. Concerning them the queſtion was; what ſhall be done to them, or for them? This we anſwered generally, let them be reduced, and brought home with all tenderneſſe and gentleneſſe. More particularly, for full ſatisfaction, I entred upon a way of giving to every one his portion. Shewing firſt, what publike perſons are to do. Secondly, what private. Publike perſons are either Magistrates or Ministers. The former of theſe have had their directions, which the Lord teach them to make a good uſe of. It remains now that we come to the latter, and ſo proceed to that which remains.

2. What ſhall we of the Ministery do? For 2. Directions for miniſters. Iere. 6. 14 anſwer, as briefly as I may. Gods Ministers, they are alſo by office healers. They have healed the hurt of the Daughter of my people ſlightly, ſo the Lord complains of the falſe Prophets. To heale was their office, that they did it ſlightly was their error. And what ſhall they do that they may be healers in truth, furthering this Cure, by reducing thoſe which are gone aſtray, which is a part of their office (they being alſo the Lords Shepheards) to ſeeke ſtraving Eze. 34. v. 2, 7, 8. &c. Mat. 18. 12. wandring ſheepe, and finding them to bring them home again. To this purpoſe, let them make uſe of a three-fold direction (the beſt that either my [Page] reading, or experience will furniſh me with.) Let them firſt be blameleſſe in their lives. Secondly, Painfull in their Callings. Thirdly, Meek and wiſe in their carriage. I will but touch upon each, having a reſpect to the Audience.

1. Blameleſſe in their lives [...]. This 1. Let them be blameleſſe in their lives 1 Tim. 3. Paul requires from his Biſhop or Pastour, for in that place they are both one. A Biſhop muſt be blameleſſe. Blameleſſe, viz. in life and converſation, walking (as it is ſaid of Zacharias the Prieſt, and his wife Elizabeth) [...]: without juſt reproofe. 2.

This blameleſneſſe of life and converſation, conſiſteth in three things. You have them all together in that knowne place, 2 Tit. viz. in living Tit. 2. 13. Firſt, ſoberly. Secondly, righteouſly. Thirdly, godly. All which (as all Chriſtians, ſo) the Miniſters of the Goſpel ought to have a ſpeciall regard unto; to live Godly, that they may be Patterns of Piety, and Holineſſe; to live righteouſly, that they may be patterns of Justice and Integritie; to live ſoberly, that they may be patterns of Sobrietie 1 Pet. 5. 3. and Temperance. In all being Enſamples to the flocke, (as Saint Peter hath it;) that ſo thoſe which are weake, may not ſtumble at their lives; which being ſcandalous, are great ſcandals, bringing an evill report upon the wayes and Ordinances of God.

We know what is ſaid of Elies Sonnes; how that they by their ſcandalous lives and courſes, made men even to abhorre the offering 1 Sa. 2. 17 of the Lord. And ſurely it cannot be denied, [Page] (I would not uncover it; if it could be hid) but that the ſame cauſe amongſt us hath had the ſame effect; Many being turned aſide, and many others confirmed in their ſtrayings, and that by reaſon of the ſcandalous lives of ſome of the ſons of Aaron. To help to make up theſe Breaches, let all the Lords Prieſts, which ſerve at his Altar, have Holineſſe to the Lord written (as in their Hearts▪ ſo) in Exod. 28. 36. 38. their foreheads; That their lives, and converſations may be ſober, Righteous, Godly, every wayes Blameleſſe, then which, there will be found no meanes more effectuall for the reducing of thoſe which are gone aſtray.

2. Being Blameleſſe in their Lives, let them (in 2 Painfull in their Callings. the 2d place) be Painfull in their Callings, Luke 2. 8. watching over their flocks, Acts 20. 28. Feeding them, Ib. verſe 31. Warning 2 Tim 4. 5. them, not turning over the overſight, and care of them unto others, which without queſtion hath beene, and is no ſmall cauſe, or occaſion of ſtraying unto many, and ſo of making, or increaſing theſe Breaches. When Vzzah and Ahi [...] and the reſt of the Levites for their own eaſe, ſhifted off the Ark of God from their own ſhoulders, (which ſhould have been the ſupporters of it) and laid it Num. 4. 11. upon the Carts, the Ark it ſelf was ſhaken, endangered, and a Breach thereby made, as you may ſee, 2 Sam. 6. To remedy and prevent the like evils 2 Sam. 6. v. 6. 8. that might happen to the Religion and Church of God amongſt us, let the Lords Miniſters take the Ark of God upon their own ſhoulders, putting not their hands only, (as Vzzah there did) but their ſhoulders alſo, (as Vzzah ſhould have done) to [Page] the work, ſeriouſly intending the work of the Lord, Preaching the Word, being inſtant in ſeaſon, 2 Tim. 4. 2. and out of ſeaſon, (as St Paul. chargeth it upon his Timothy) Reproving, Rebuking, Exhorting, and that with all long-ſuffering.

3. Let them bee Meek and Wiſe in their Carriage: 3. Meck and wiſe in their carriage. I put theſe two together, therein following our Saviour, who willeth his Apoſtles, whom he ſendeth forth to preach the Goſpel, that they ſhould bee Wiſe as Serpents, ſimple as Doves. Let Mat. 10. 16. the Miniſters of Chriſt have an eye to both.

To Meekneſſe; The ſervant of the Lord muſt not 2 Tim. 2. 24. Meek, bearing with infirmities of weake Brethren. ſtrive, (ſaith the Apoſtle) but be gentle unto all men, Patient, [...], Bearing, forbearing. A Grace, and vertue which the Miniſters of Chriſt had never more need, or more exerciſe of, then at this day. In Meekneſſe inſtructing thoſe which oppoſe themſelves, (ſo the Apoſtle there goeth on) [...], i. e. (ſaith Beza) [...], Men which are contrary minded, to whom the Truth is not yet fully, and clearly revealed; Such Inſtruct with meekneſſe. This will be found the next way to reduce them; not to fly upon them with tart and bitter invectives, ſpitting gall, and vinegar in thoir faces; nor yet preſently to fall upon wayes of compulſion, making uſe of the Brachium ſeculare, calling in the ſecular power, (which yet in ſome caſes may be done, though in the laſt place, as being the laſt remedy) but by Inſtructing them with Meekneſſe. Thus dealeth the good ſhepheard with his tender ſheep; if it be ſtrayed from the fold, finding it, he doth not preſently ſet his Dog upon Luke 15. 5. [Page] it to worrie it, but he layeth it upon his ſhoulders, and ſo bringeth it home; ſuch bearing, forbearing, muſt the Miniſters of Chriſt uſe in reducing, and bringing home ſtraying, wandring ſheep, inſtructing them with Meekneſſe, waiting if per adventure God will give them repentance to the acknowledgement of 2 Tim. 2. 25, 26 the Truth, and that they may recover themſelves out of the ſnares of the Devil, (as it there followeth.) Let them be Meek,

But Wiſe, I adde this to the other, as being very Wiſe, not feeding their weakneſſe. I am. 3. 13. requiſite; Who ſo is awiſe man (ſaith St James) &c. Let him ſhew out of a good converſation his works with Meekneſſe of wiſdome. Such a Meekneſſe becometh the Man of God, not the meekneſſe of Puſillanimity, and weakneſſe, but the meekneſſe of wiſdome. A wiſe meekneſſe, that ſo whilſt he beareth with the weakneſſe of others, he may not feed it, nouriſh it; not ſo bearing and forbearing as that he ſhould thereby, in ſtead of rectifying, and reducing, rather confirme, and ſtrengthen others in their deviations, and wandrings. A Caution of great uſe, and I wiſh it may be accordingly regarded by all. It was ſo by the bleſſed Apoſtle, who though he condeſcended to the weakneſſe of ſome Acts 16 3. neere converted ews in Circumciſing Timothy, yeelding to the uſe of that Rite, not as a neceſſary Sacrament, but as an Indifferent Ceremony, (ſo Mr Calvin conceives of it) uſing it adfovendam charitatem, non ad pietatis exercitium, (they are his words) not as a Religious Exerciſe, an Ordinance, but as a meanes to preſerve Vnity and Charity; yet afterwards he would not doe the like by Titus, nor Gal. 2. 34. [Page] yet yeeld that it ſhould be done, and that becauſe he would not, by betraying Gods truth, and the Churches liberty, confirme and ſtrengthen others in that erroneous opinion, which they had of the neceſſity of that then Indifferent Ceremony, as you may ſee it in the 2d Gal. Thus Paul was willing to yeeld to the weak Brethren in what he might, but yet ſo, as that he would by no meanes feed their weakneſſe, by confirming them in their Iudaiſme. Therefore was it that he, who in other caſes (Chameleon like) became (as himſelf ſaith) All things to all, To the Iewes a Iew, to the Gentiles a Gentile, to the weak, weak, that ſo By all meanes he 1 Cor. 9. v. 19, 20, 21, 22. might gain ſome, yet when Peter was fallen into that unwarrantable Separation, withdrawing and ſeparating himſelf from the Gentiles, breaking off open, Gal. 2. 12. and viſible communion with them, and that becauſe of the Iews, with whom he deſired to comply more then was fitting, this Paul could not, would not beare with, or connive at, but thereupon breaks forth into an open Reprehenſion. When he ſaw that they did not [...], that Peter and the reſt, which were by his example drawn into the like Diſſimulation, they Halted, and did not walk with an upright foot according to the Truth of the Goſpel, he reproves him openly. This did he. And this (I take) will be warrant ſufficient to beare me out (as in my practiſe in ſome other The uſe of the Lords Prayer A warrant for ſpeaking againſt Browniſts, & whom meant thereby. particulars, ſo) in what I have lately done, in ſpeaking openly againſt the new ſeparation of thoſe whom I taxed by the name of Browniſts. A Terme too well known to the Church of God: [Page] ſo well, that (for my part) I cannot but wonder that it ſhould now ſeeme to need any explanation. Yet for ſatisfaction to thoſe who otherwiſe happily might either take offence at it, or advantage by it, (both which I deſire equally to decline) I ſhall actum agere, doe that againe which I then did. When I named the word, I explained whom I meant by it, viz. Such as renounce all Communion with us; and with the Churches of God in this Kingdome. I now adde, ſuch as doe this upon this ground, becauſe our Churches (as they conceive, and doome them) are Antichriſtian Churches, our Miniſters Antichriſtian Miniſters, our Worſhip Antichriſtian worſhip; neither true Churches, nor true Miniſters, nor true worſhip, all Antichriſtian. A charge both harſh and heavy; In impoſing whereof, little doe they think what ſervice they doe to that Antichriſt, whom they Maſters Balls Anſwer to Maſter Cans Treatiſes, in the Anſwer to the Epiſtles. pretend to fly from. It is a charge laid upon them by a late reverend, Godly-learned Divine, and let them ſee how they can diſcharge it; for my part I cannot. That They, though they doe not in words maintaine Antichriſt, yet really they doe him more credit then his chiefe upholders. A charge as heavy Browniſts doe more credit to Antichriſt then his chiefe upholders. as the former; But how ſhall it be made good againſt them? Why? even out of this Charge of theirs, wherein they charge our Churches, and Miniſters, and worſhip to bee Antichriſtian. For herein, what doe they but confeſſe and acknowledge (which they cannot, I think will not deny) That in Antichriſtian Churches (I will uſe the words of my Author) the entire Faith may be purely profeſſed, [Page] the Doctrine of ſalvation plentifully preached, the ſeales of the Covenant for ſubſtance rightly adminiſtred; and by the bloſsing of God upon his owne meanes, Chriſtian ſoules ordinarily converted, and nouriſhed up unto life eternal, which is much more then all the factors for Antichriſt ſhall ever be able to make good; And if true, nothing could be ſaid more to the praiſe of Antichriſtianiſme. Thus far he: This was the error I then glaunced at, and (I think) not without either cauſe, or warrant; It being an error of very great dangerous conſequence, tending moſt directly to the making of a Breach, and therefore not to be connived or winked at, leſt by our continued ſilence we ſhould ſeeme to betray Gods Truth, his Churches Innocency, and confirme and ſtrengthen thoſe in their errour, whoſe weakneſſe we are willing, as much as may bee, to beare with. And this all the Miniſters of Chriſt ought to have a ſpeciall regard unto, and I pray God they may have it, that ſo whilſt out of Meekneſs they bear & forbeare, which they ought to doe, they may not through Imprudence feed and nouriſh the weakneſſe of any, which they ought not to doe.

I have done with what belongs to Publike perſons, both Magiſtrates, and Miniſters. What ſhall Private perſon doe in this Caſe? How ſhall they Directions for Private perſons. order, and demeane themſelves towards thoſe which are turned aſide? To give them their portion in a few words. Let them only reflect upon that 3d and laſt Direction given to Miniſters, and let them make uſe of it, of both parts of it, viz. Let them carry themſelves towards all ſuch, [Page] Firſt, with Meekneſſe: Secondly, with Wiſedome.

1. With Meekneſſe. It is S. Pauls own direction, 1. Walke in meekneſſe. which he not only propounds to, but preſſeth upon his Epheſians. I beſeech you (ſaith he) that you walke worthy of the vocation wherewith yee are called, Epheſ. 4. 1, 2. with all Lowlineſſe, and Meekneſſe, with long-ſuffering, forbearing one another in love: Indeavouring to keepe the unitie of the Spirit in the Bond of Peace. It were to be wiſhed, and it is to bee indeavoured, that there might be a Vnitie in Iudgement bet wixt all the Lords people, that they might bee all of one minde: But this is not to bee looked for upon earth. In the meane time let them indeavour to keepe the Vnitie of the ſpirit, that they bee all of one Heart. And to that end let them walke with Lowlineſſe and Meekneſſe, bearing, for bearing one another in Love, ready to performe all Chriſtian offices to their weake brethren, ſo indeavouring to winne and overcome them by love.

2. Thus walking in Love and Meekneſſe, let 2. In Wiſedome. them alſo walke in Wiſedome. It is Pauls direction to his Coloſsians. Walke in wiſedome towards them which are without. He ſpake it of Infidels and Heathens. Col. 4. 5. Amongſt ſuch wee doe not live; and yet wee may walke amongſt ſome which are without: Such as either are not, nor ever were of us, or elſe ſuch as are gone out from us, in the way aforeſaid; of whom I will not, I dare not ſay as S. Iohn doth of thoſe Antichriſtian Apoſtates, That They went out from us, becauſe they were not of us; 1 Joh. 2. 19. No. I hope of many of them (if there bee many) both have beene of us, and are of us, true members [Page] of the ſame myſticall Body, though ſevered in reſpect of outward, viſible Communion with us. (Peter was a good and an holy man, though for a time hee ſeparated himſelfe, [...], 2 Gal. 12.) And towards ſuch walke in wiſedome, that we may neither doe, nor receive hurt: Neither doe hurt to them, nor receive hurt from them: Doe hurt to them by ſo complying with them, as that wee ſhould confirme and ſtrengthen them in their errors, or elſe receive hurt, by drawing in any unwholſome breath from them, as Barnabas and many others did from Peter, who by the prevalencie Gal 1. 12, 13. of his example were carried away with the ſtreame of that his unwarrantable ſeparation.

And thus I have as briefly as I could laid you downe the firſt ſort of Directions, Reſtorative directions, tending to the Repayring and Healing of Breaches already made.

The other ſort are yet behind, preſervative directions, tending to the preventing of the like Breaches for the time to come. In theſe I will bee Preſervative Directions. briefe, haſting as faſt as I can to the Concluſion of this point, which hath (I confeſſe) fled before mee farther then at the firſt I made account of.

Phyſitians having recovered their Patients, they doe not ſend them away without ſome directions and Inſtructions for preventing of relapſes. Thus dealt our Bleſſed Saviour with that Patient of his, that impotent perſon whom hee had reſtored to the uſe of his limbs; meeting him in the Temple he bids him, Goe thy way and ſinne no more, Joh. 5. 14. leſt a worſe thing come unto thee. Following this [Page] courſe, having layed downe a Method for the Curing and Healing of theſe Breaches, let me briefly ſhew you (if ever God pleaſe to worke a Cure upon us) what is to bee done for the preventing of Relapſes in this kinde, and ſo for the preſerving of peace and unity in the Church of God being once reſtored to it. And here, (as in the former) I ſhall deale particularly, giving to every one his portion, dealing firſt with Publicke perſons, and amongſt them with Magiſtrates, to whom I ſhall For Magiſtrates. here againe commend onely a twofold direction, each being an off-ſet from the former directions which I propounded to them as Reſtoratives.

1. Having cleared the Churches way by taking the ſtumbling-blocks out of it, Let them keep it cleare, and that by vindicating, and aſſerting (as Keepe the way cleare from ſtumbling-blocks, by aſſerting Chriſtian libertie. much as may bee) that which wee call Chriſtian libertie, the libertie of Conſcience in the uſe of things indifferent; providing that that may not bee preſſed and burdened with unneceſſary burdens. To this purpoſe I ſhall onely propound to them a Preſident, Not ſuffering Conſcience to bee preſſed with unneceſſary Burdens. Acta. 15. viz: that of the Apoſtles, 15 Acts. who having in that Councell or Synode of theirs diſputed and debated the differences betwixt the Iewes and Gentiles, at length they agree upon it, what courſe to take for the ſetling, and keeping of peace in the Churches: The Reſult of all with their Conſultations you have in the 28. and 29. Verſes of that Verſ. 28. 29. Chapter. It ſeemed good to the Holy Ghoſt, and to us, to lay upon you no greater burdens then theſe neceſſarie things, viz: That yee abſtaine from meats offered to Idols, &c. In which Determination of theirs [Page] [...] [Page] [...] [Page] there are three things very conſiderable, firſt, the Injunctions which they impoſe upon the Churches were viz: few, not many. Secondly, Neceſſary, though not in themſelves, yet pro tempore, for that time. Thirdly, they were Negative, which intrench leſſe upon Conſcience then Affirmatives doe. In all theſe I doe not peremptorily preſcribe what Magiſtrates (thoſe which have authority) ought to ſee done: I onely propound a Preſident, which if followed, I conceive it will tend much to the continuance, and ſettlement of the Churches peace. Sure I am; if burdens, and unneceſſarie burdens bee impoſed, whether directly upon the conſcience, or having reference unto conſcience, either wee muſt introduce, and ſet up that Popiſh Idoll, a blind obedience, (which ſome of late have cryed up for the beſt obedience) that ſo men may ſwallow downe all without chewing; or elſe give inevitable occaſion unto ſcandall, and conſequenttly unto Breaches.

2. (In the ſecond place) having ſet up a ſtandard for the people, let them make it a Standard; 2. Having ſet up a Standard, let them make it a Standard. by their authority enjoyning, and requiring all in the publicke exerciſe of Religion to obſerve the ſame rule and order, the ſame forme of Publicke worſhip, regulated (as neere as may bee) by the lawes of Chriſt in his Word, and ſo made conformable to that patterne, that ſtandard: Not permitting Deut. 12. 8. every one therein to uſe what weights, and meaſures they pleaſe, to doe what is right in their owne Judg. laft cap. and Verſe. eyes (as it was in Iſrael when there was no King, and as it is amongſt us at this day in this unhappy [Page] Interregnum of the Church) which, if given way unto, will prove a paſsing-bell to the Churches peace where ever it is admitted. It is noted 1 King. 7. 27. 30. 37. of the tenne Baſes in the Temple which were made to beare and carrie the ten Lavers upon their wheeles, They had all of them one caſting, one meaſure, and one ſize. Of ſuch uſe is outward order to publicke Ordinances, a vehiculum ſerving to beare and carrie them ſuper Rotis ſuis (as the originall Prov. 25. 11. [...] Super Rotis ſuit Montan. hath that of the Wiſeman. 25. Prov. 11. A word ſpoken upon his wheeles, ſo our margin readeth it according to the Hebrew) upon the Wheeles of meete and convenient circumſtances, as Time, Place, manner, &c. that ſo they may bee the more ſerviceable, and uſefull; And being ſo, it is moſt fit it ſhould bee uniforme. But I muſt but touch upon things. This for Magiſtrates.

As briefly for Miniſters, to whom alſo I ſhall Directions for Miniſters. commend but two directions.

Firſt, Let them ſeriouſly intend the mayne worke of their Miniſterie, therein looking right forwards; 1. Let them look, and goe right forwards. 1 Sam. 6. 12. as it is ſaid of the Philiſtines kine which drew the Arke to Bethſhemeſh, They tooke the ſtreight way, and went along the high way, and turned not aſide, to the right hand, nor to the left. Thus ſhould the Lords Miniſters doe; In Carrying the Arke of the Lord before his people, let them goe right on, in the Kings high way, (Gods way) not turning aſide to the right hand or to the left, not ſeeking their owne things, their owne ends, their owne profit, credit, popular applauſe, or the like, but let Phil. 2. [...]1. them both looke, and goe right forward, ſeeking [Page] the glory of God, and the ſalvation of his peoples ſoules. Noe ſuch way for them to preſerve, and maintaine peace in the Church as this.

It is the ſong of the Angels at the birth of our Saviour, Glory bee to God in the highest, on Earth Lu [...]e 2. 14. peace, Good will towards men. O that all the Angels of the Churches would but have a reſpect to the firſt, and laſt of theſe, ſeeking the Glory of God, and expreſſing their Good will towards his people by ſeeking their ſalvation, then no doubt but the ſecond would fall in betwixt them, there would bee Peace on Earth, peace in the Church.

Secondly, Let them labour as much as may be for an holy unitie and Agreement amongſt themſelves: Labour for unitie amongſt themſelves. that they I may not bee divided, not in Iudgement, if it might bee, however not in Affection; that though they bee not of one minde in all things, yet they may bee of one heart, I meane with thoſe which deſire to bee found faithfull, following the Truth according to the meaſure of light vouchſafed; in this Caſe, though there bee ſome differences in Iudgement (as ſome there will bee) yet let not theſe hinder their walking together in Love. A leſſon which we may learne even from thoſe creatures which of all other are moſt quarrelſome. (Pardon the homelineſſe of the ſimilitude, the aptneſſe ſhall make amends for it.) A packe of Hounds in the field, in hunting they chop upon diverſe trayles, and ſents, ſome of them traverſing this way, others that, yet in as much as they all hunt▪ the [Page] ſame game, and follow the ſame chaſe, how well doe they agree, and accord amongſt themſelves? From them (for there is no creature ſo meane, but man (who was once their maſter) may now goe to ſchoole to it) let the Miniſters of Chriſt learne a Chriſtian harmonie. As long as they are all followers of the Truth, the ſame Truth, though with ſome difference about the finding it out, yet let them follow the Truth in Love, by all meanes ſeeking after an holy concord, and agreement betwixt themſelves, which will bee of great uſe in preſerving peace, and unity amongſt the people. And to this end, Let them,

Firſt, Reverence, and eſteeme highly of one another, (I meane ſo many as they ſee painfull and godly) Maintaining the credit ea [...]h of other. not deſpiſing, not contemning them in reſpect of ſome differences in Iudgement, or diſparitie in parts, Rom. 14. 3. and Gifts, but ſtill upholding the eſteeme of them in their owne hearts, and labouring by all means to uphold and maintaine their credits and reputes in the eſtimation of others.

Secondly, Let them by all meanes avoid open Conteſts. If there bee private differences betwixt Avoyding Pulpit-jars, & Publicke conteſts. them, let them not breake forth to a publicke view, nor yet come into a popular cognizance, by Pulpit-jars and Claſhings; which, for my own part, as I have ever deſired to decline, ſo I ſhall ever indeavour to doe it, though (I might ſay) juſtly provoked to it. It was a good direction of a late godly, learned, and judicious Divine of our Church, one that was no friend (I am ſure) either in judgement or practiſe to the ſuppoſed Corruptions [Page] in it. It is not (ſaith he) to bee held want of M. Hilderch m. Lect. 65. upon Ioh. 4. cap. Zeale, or alteration in Iudgement, but true wiſdome in a Miniſter, to ſhun in his Miniſtery, and doctrine (ſo far as in him lyeth) thoſe points which Brethren differ in, and to ſpend his time in ſuch points wherein we all agree, and which are more profitable for the People to know. Paul kept back nothing that was profitable. Acts 20. 20. And let not any here conceive that my ſelf have runne counter to this Direction, in ſpeaking againſt that dangerous error of thoſe, which, upon the grounds aforeſaid, Renounce all Communion with us: Wherein I have done no more then that Author himſelfe (whom that induſtrious Comment. ſup. 1 Sam. in Ep. Dedicat. Dr Willet, for his zeale and abilities ſhewed in that quarrell, calleth Browniſtarum malleum, the Hammer of Browniſts) frequently and ſtrenuouſly doth both in that Tract, and in other of his writings. But I have yet divers particulars to touch upon, which I ſee I muſt but name, willing to diſcharge my ſelfe of this point at the preſent, which hath hung in my hands longer then I made account of.

For Private Perſons what ſhall they doe? Directions for Private Perſos.

1. In the firſt place, let them labour for Humble Hearts. A ſoveraigne Preſervative againſt theſe 1. Labour for Humble hearts. Breaches. What is it that maketh them? Pride. Onely by Pride commeth Contention (ſaith the Wiſeman.) He that is of a proud heart ſtirreth up ſtrife. Prov. 13. 10. c. 28. v. 25. This is The Breach-maker, and making theſe Breaches it maintains them. As long as there is proud fleſh in a wound, it will not heale, or if it doe, it will breake forth againe. For the Healing of theſe [Page] Breaches, ſo healing them that they may not break forth againe, labour to get the proud fleſh cut out of our Hearts, all of us ſeeking for humble ſpirits. A generall direction; To which I may ſubjoine 3. other particulars being ſubordinate, and ſubſervient to it. You ſhall find them all together laid down by the Apoſtle in that one verſe, v. 16. of the 12. chap. to the Romanes: where the Apoſtle Rom. 12. 16. exhorting his Romanes to an holy unanimitie and agreement, that they ſhould be of the ſame mind one towards another, he ſheweth them by what means they ſhould both attaine it, and keepe it. Firſt, Mind not high things: Secondly, Condeſcend to men of low eſtate: Thirdly, Be not wiſe in your conceit: All of them very uſefull for the preſent times; And I wiſh Chriſtians would make uſe of them.

Firſt, Mind not high things: things above your Not minding high things above their reach. reach. By this means women with child ſometimes come to miſcarry, by reaching too high. And ſurely this hath been, and is none of the leaſt cauſes of ſome of thoſe miſcarriages amongſt us: Private Chriſtians, (whoſe reach and apprehenſion is but ſhort and ſhallow, yet) they will [...], be reaching at High things, things above their reach and capacity, and beyond their line; (I ſpare particulars) whilſt in the mean time they neglect thoſe fundamentals of Faith and Repentance, both the ſtudy and practice of them. Beware of this Preſumption, remembring that weake Brains being ſet on high are ſubject to a Vertigo, a Giddineſſe.

[Page] Secondly, Condeſcend to men of low eſtate. Deſpiſe Condeſcēding to weak Chriſtians. not poore Chriſtians, weake Chriſtians; though neither their eſtates, nor parts, nor places, nor graces, bee anſwerable unto yours, yet deſpiſe them not. But condeſcend to them, cloſe with them; If they be ſuch as doe [...], indeavour to walk uprightly according to the meaſure of light and grace received, be not aſhamed to owne, and honour the graces of God in them; bearing with their weakneſſes, and infirmities, conſidering that the ſtrong God (whoſe power is made perfect in weakneſſe) is able to make them ſtand; And that they may be as neceſſary and uſefull members 2 Cor. 12. 9. Rom. 14. 4. 1 Cor. 12. 22, &c. to the Body as thy ſelfe, though not ſo honourable.

Thirdly, Be not wiſe in our own conceits: In our owne Eyes, (ſo the Wiſeman hath it) to whom the Not being wiſe in their own Conceits. Prov. 3. 7. Eſay 5. 21. Prophet Eſay denounceth a woe, woe unto them. I, and woe oft-times to the Church becauſe of them. No ſuch a Breach-maker as this (as I have ſhewn you already.) Every of us beware of it, being ever jealous of our ſelves, ready to ſuſpect our owne judgements in points controverſall, where we have not clear evidence of the Word for deciding them. Were theſe directions obſerved, certainly they would conduce much to the preventing of Breaches, to the preſerving of Peace.

Take two or three more, each in a word.

2. In the ſecond place, Follow after Holineſſe. The direct, and next way to peace. Therefore 2. Follow Holineſſe. Heb. 12. 14. the Apoſtle puts them together. Follow Peace with all men, and Holineſſe. Certainly, did men ſtudie [Page] Holineſſe more, the Theorie and Practiſe of it, (as it would divert their thoughts from many fruitleſſe Controverſall ſpeculations, ſo) it would bee a means to cement and unite their hearts to all thoſe which truely feare God, ſo as every triviall difference ſhould not divide and ſever them.

Thirdly, Following Holineſſe; Studie alſo Quietneſſe. So the Apoſtle exhorts his Theſſalonians, Studie quietneſſe. ſhewing them withall, how they ſhould find what they ſtudie for. Studie to bee quiet (ſaith hee) and 1 Th. 4. 11. doe your own buſineſſe, and worke with your own hands. Certainly were this regarded; did men and women love their own houſes, (and them beſt) medling 1 Tim. [...]. 13. with their owne buſineſſe, conſcionably, and diligently attending upon their owne callings, therein Abiding with God, (as the Apoſtle exhorts 1 Cor. 7. 20. 24. his Corinthians) it would bee a great, and ſoveraigne preſervative, to prevent many Breaches, many differences, which by the contrary are occaſioned.

Fourthly, In the fourth place, Take heed of Miniſter-worſhip. Beware of Miniſter-worſhip. Flying other Idolatry, beware of this. This it was that cauſed thoſe breaches in the Church of Corinth; they after a ſort made Gods, and Chriſts of their Miniſters, making them their Heads. Some were of Paul, others of Apollos, a third of Cephas, a fourth of Chriſt. As ever you 1 Cor. 1. 12. deſire to maintain peace in the Church of God, take heed of this, of making Miniſters, in this ſenſe, your Heads. Know them to be as they are, [Page] the ſervants, and Miniſters of Chriſt. Who is Paul, and who is Apollos, but Miniſters by whom ye beleeved? 1 Cor. 3. 5. Being ſo, give unto them that honour and reſpect which is due unto them; I, [...], that Double 1 Tim. 5. 17. Honour to whom it belongeth, viz: to thoſe which are [...], thoſe which labour in the Word and Doctrine; hearkning to them, obeying them in Heb. 13. 17. and for Chriſt: But in the meane time take heede of making Gods, or Idols of any: which is done, Miniſters made Idols 4. wayes.

Firſt, when wee ſhall ſo adhere and cleave to any, as that wee ſhall take all their words for Goſpell, receiving them, and building upon them without farther diſcuſſion, or tryall.

Secondly, when we ſhall make their examples a Rule to walke by, a Compaſſe to ſteare by.

Thirdly, when wee will not receive the Word from any hand, from any mouth, but ſuch as we affect; though having no juſt exception againſt others whereupon to decline their Miniſterie; like ſome nice humoriſt that will drinke in no cup but his owne, though another may bee as cleane as that.

Fourthly, when we ſhall ſo farre extoll, and admire ſome, as that we deſpiſe, and contemne others, See M. Hilderſh [...]m 66. Lect. upon Joh. 4. becauſe (it may bee) inferiour to them in ſome parts, and gifts; ſo Deifying ſome, whileſt wee Vilify and Nullify others; The diſeaſe of the times, of which take wee heede. And let not any here miſconceive my words, or miſconſtrue my intentions, as if I ſpake this out of a baſe principle of [Page] Envie to the deſerved reſpects given to any in this place, or elſewhere, which I ſhall ever bee ready, and deſirous to uphold, and maintaine: Nor yet out of any ſenſe of any want of reſpect to my ſelfe, which I muſt with thankfulneſſe to God and his people acknowledge, I have no cauſe to complaine of, ſpecially in this place: Onely I ſpeake it out of a deepe apprehenſion of the great evill which at this dore is like to breake in upon the Church of God, where ever it is ſet open. And herein what I have ſaid, let it bee taken as ſpoken as well againſt my ſelfe, as any other.

Fiftly, Let me adde one more, which I ſhall but Diſtinguiſh betwixt a Tender and Scrupulous Conſcience. name, though as uſefull as any of the former: Learne to diſtinguiſh betwixt a tender & a ſcrupulous conſcience: The former precious, the latter noxious, betraying the ſoule to cauſeleſſe, and groundleſſe feares, and doubts; making ſtumbling blocks where there are none, ſcrupling and queſtioning the truth or lawfulneſſe of every thing, either without any ground, or upon very ſleight grounds; without any warrant either from the Word, or elſe from ſound and rectified reaſon. An Infirmitie very prejudiciall (as to private, ſo) to publicke peace, (as to the peace of a mans owne Conſcience, ſo) to the peace of the Church. But I cannot dwell upon it.

Theſe Directions being laid downe (ſome few of many) what remaines but that I ſhould commend them to your practiſe and Gods bleſſing, upon which depends the ſucceſſe of all our indeavours? [Page] All that wee can doe in this caſe is but to miniſter to you, as Apothecaries doe their patients; In the meane time the Cure is Gods: So it followeth in the third particular in this former part of the Text, which directs us to the great Phyſician, who is the Healer of theſe Breaches, even God himſelfe (O God Heale the Breaches thereof.) But of this (God willing) hereafter.

Iſraels Phyſitian, THE VI. SERMON. APRIL. 13.

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PSAL. 60. 2.‘Heale the Breaches thereof, for it ſhaketh.’

A Requeſt and a Reaſon (as you have heard) divide the text. In the former of theſe wee tooke notice of three particulars: Iſraels Diſeaſe, Cure, Phyſitian. The two firſt whereof I have inſiſted upon. It remaines now that we come to the third and laſt, and ſo paſſe on to the ſecond part of the Text, both which I ſhall paſſe over with as much brevitie as conveniently I may, having already diſpatched that which I principally intended when I firſt tooke the Text in hand. Iſraels Phyſitian, To whom it is that David here repayres for this deſired Cure, the [Page] Healing of the Breaches in this Kingdome, and that is, God himſelfe. So the firſt word in the Pſalme expreſſeth it: O God—Heale the breaches thereof.

Behold, who it is that is the Healer of Iſraels Breaches, D. God is the Healer of Iſraels Breaches. even God himſelfe, the great Phyſitian, [...], he that healeth all diſeaſes. So David deſcribeth him, Pſ. 103. Bleſſe the Lord o my Soule, who healeth all thy Diſeaſes, all perſonall diſeaſes, & that Pſal. 103. 6. whether of Body, or Soule. Bodily diſeaſes. Goe tell Hezekiah (ſaith the Lord to the Prophet) Behold, I 1 King. 20. 5. will heale thee. I am the Lord that healeth thee (ſaith Exod. 15. 26. the Lord to the Iſraelites, ſpeaking of their Bodily diſeaſes.) Soule ſicneſſes; and that whether of ſinne, or ſorrow. Of ſinne. Heale my ſoule, for I have Pſal. 41. 4. ſinned againſt thee (ſaith David.) Of ſorrow. Hee healeth the broken in heart, and bindeth up their Pſal. 147. 3. wounds. Hee it is that healeth perſonall diſeaſes. And as perſonall, ſo Domeſticall, making up Familie-breaches, making man and wife to bee of one heart, reſtoring and repayring that peace and unitie betwixt them which at the firſt hee created, and ordained. And as domeſticall, ſo Politicall and Eccleſiaſticall diſeaſes. Thoſe are the maladies, which the Text leadeth us to, Nationall diſeaſes, Breaches in the State, in the Church. To both theſe God is the Phyſician, curing and healing both. Politicall breaches, reſtoring and ſetling peace in the Commonwealth. Hee maketh warres to ceaſe: 46. Pſal. Hee maketh Peace in thy borders. Pſal. 147. As Politicall and Civill, ſo Eccleſiaſticall breaches, Pſal. 46. 9. 147. 14. reſtoring the Church to former peace and happineſſe. In that day ſhall the Lord binde up the [Page] breach of his people, and heale the ſtroake of her wound, (ſaith the Prophet Iſay, ſpeaking of the reſtauration Iſa. 30 26. of the Church of the Iewes.) A promiſe ſeconded by the Prophet Ieremie ſpeaking in the ſame language. I will reſtore health to thee, and heale thee Jer. 30. 17. of thy wounds. This Cure is Gods, the Reſtoring of the Church, and ſo the cementing and uniting of the hearts of his people together, making them one. I will give them one heart, and one way, Jer. 32. 39. (ſaith the Lord.) Behold the Churches Phyſitian, who it is that muſt heale the Breaches thereof, if ever they bee healed.

And who but hee ſhould doe it? Hee it is that breaks, that wounds, and who but he ſhould heale? R. Hee wounds, and Healeth. Deur. 32. 39. 2 King. 5. 7. I wound and I heale them (ſaith the Lord.) Vna eademque manus. The ſame hand kills, and cures. Hee hath torne, & hee will heale us, (ſaith the Hoſ. 6. 1. Church) Hee hath ſmitten, and hee will binde us up. That which God maketh, man may ſometimes marre; but that which God marreth, none but hee can mend. Hee it is that healeth Iſraels Breaches.

For further Illuſtration I might ſhew you, how God effecteth this Cure. This hee doth ordinarily This Cure is his though effected by Inſtruments and means. by Inſtruments, and means. How ever he can doe it immediately by his word, us in Cures of the Body, He ſent his word and healed them, (it is Pſal. 107. 20. ſaid of men in diſtreſſe.) Speak the word onely and my ſervant ſhall be healed, (ſaith the Centurion to Mat. 8. 8. our Saviour) yet ordinarily God maketh uſe of Inſtruments and Means. Even as in the Cure of the Body hee maketh uſe of Phyſitians, and [Page] Medicines, ſo in the healing of a Church, a State, he maketh uſe of Church-Phyſitians, State-Phyſitians, making uſe of the Miniſterie of man. Yet ſtill ſo, as that the maine work is his, and the Cure his: Even as the Cure is the Phyſitians, though the meanes be applied by his Apothecary. But I will not dwell upon the Doctrinall part of this point, being deſirous to finiſh it and the Text at the preſent.

The Vſe I ſhall make of it, ſhall be only two-fold. Is God the Healer of Iſraels Breaches? here is Comfort, and here is Counſell.

1. Comfort. Is God our Phyſitian? why then let not us deſpair of a Cure, of the healing of the Breaches Vſe 1. Deſpaire not of a Cure for this and the neighbour Kingdome. amongſt us. Theſe breaches, it muſt be acknowledged, are both many and great, the diſeaſe dangerous, yet not exceeding the skill of this great Phyſitian. If God undertake the Cure, we ſhall be cured. Heal me O Lord, and I ſhall be healed, Icr. 17. 14. (ſaith Ieremy.) It is not ſo with other Phyſitians: They may, and oft-times doe meet with diſeaſes which are paſt their cure, diſeaſes which being violent or inveterate ſcorne the force and vertue of all their drugs, though never ſo ſoveraign. And it may be ſo with a State, a Church, they may be paſt humane help, to man Incurable. Such was Babylons diſeaſe, deſperate, and incurable, her Phyſitians could doe nothing to her for her Care. We would have healed Babylon, (ſaith the Prophet) but ſhee is not, (ſhee could not bee) Healed, (as the Ier. 51. 9. Geneva reads it.) And it may be ſo ſometimes with Sion, with Ieruſalem. The Church of God [Page] may be in a forlorne and deſperate condition, her wound being (as Ieremy complaineth of his) Incurable, Ier. 15. 18. refuſing to be healed. So was it with Ieruſalem when Ieremy lamented over her Breach as being paſt mans Cure. Thy Breach is great like the Sea, who can heale thee? The Churches Breaches Lam. 2. 13. may be ſometimes like Sea-breaches, ſuch as the whole country cannot repaire and make good; ſo as her friends and lovers may ſtand, and mourn over her, as Ieremy there doth over Ieruſalem, and as the Merchants of the earth are ſaid to doe over Rev. 18. 11. Babylon, but in the mean time cannot help her, cannot heale her: Not unlike Dorcas her friends Acts 9. 39. and neighbours, which wept over her corps, but could do nothing to the raiſing of her up again, til Peter came. Yet in this caſe deſpair not. Vbihumanū deficit, ibi incipit divinum auxilium. When the wine was ſpent, then it was Chriſts time to work 2 Joh. 3. a miracle. When my Father and Mother for ſake mee (ſaith David) then the Lord will take me up. When Pſal. 27. 10. Phyſitians leave a man, and give him over, then it is Gods time to take him in hand, which oft-times he doth, reſtoring & raiſing him with great facility and celerity, beyond his owne, and others expectation. Turning man to deſtruction, he then ſaith, Come againe ye Children of men. And this he is able Pſal. 90. 3. to doe for this, and the neighbour Nation, the State, the Church in both. What ever the condition of them at the preſent bee, be it as forlorne and deſperate as our feares and jealouſies are readie to preſent it; ſuppoſe to our apprehenſions Incurable; yet let not this diſcourage. If God undertake [Page] the Cure, he can and will effect it. It is the comfort which the Lord giveth unto Ieruſalem againſt the deſperateneſſe of her diſeaſe▪ Thus Ier. 30. 12, 13. ſaith the Lord, Thy bruize is incurable, and thy wound is grievous, there is none to plead thy cauſe that thou maiſt be bound up, thou haſt no healing medicines, &c. Yet mark what followes. v. 17. I will reſtore health unto thee, I will heale thee of thy wounds, v. 17. (ſaith the Lord.) The deſperateneſſe of the diſeaſe maketh the Cure difficult to us, not to God▪ difficult for us to apprehend, not for God to effect. And therefore let not our fears, (how juſtly ſo ever bottomed and grounded) devoure and eat up our Hopes; as thoſe meager kine did the fat ones. Gen. 41. 20. Our feares are from the vallies, our hopes are from the Hills. Mine eyes are to the Hills. Our feares are Pſal. 121. 1. from Earth, our hopes from Heaven. Our fears are from men, our hopes are in God. O Iſrael thou haſt Hoſ. 13. 9. Pſ. 124. v. laſt. deſtroyed thy ſelfe; but in mee is thy help. Our help is in the name of the Lord; And ſo is our Health; depending upon this [...], this great and chiefe Phyſition, who is able to heale all our Breaches. Here is Comfort.

Only that he may be a Phyſitian, a Healen unto us, working this Cure for us, Let us ſeek it from Vſe 2. him; Returning unto him, Reſting upon him, and, if ever we be healed, Give the Glory to him. Here is Counſel, running as you ſee in 4. ſtreames or channels. Paſſe over them ſeverally, briefly.

Seek [...]e unto God for this Cure. So doe Parients to their Phyſicians, apprehending the diſeaſe 1. Seek this Cure from God. dangerous, what ſending and poſting, meſſenger [Page] after meſſenger? never reſting untill the Phyſitian either come or ſend. Doe we the like unto this great Phyſitian in all our diſeaſes. For the healing of our bodies, if ſick and weak, goe to him. So doth David. I am weak Lord heale me. Not but that we may in this caſe have recourſe to the Phyſitian Pſal. 6. 2. alſo, as being the Miniſter of God for our health. But let not our addreſſes be onely unto him. That was Aſahs ſinne. In his diſeaſe he ſought not to the Lord, but unto the Phyſitians. Nor yet in the firſt 2 Chro. 16. 12. place unto him. Let God have the honour to hear of us, and from us in the firſt place, who is able to bleſſe our blaſt counſels and means.

The like doe we for our ſoules. Heale my ſoule (ſaith David.) Not but that we may in this caſe Pſal. 41. 4. alſo repayre to Gods Miniſters being Soule-Phyſitians, or others who are able to adviſe, laying open our ſinnes, and ſorrowes unto them, ſeeking Cure from them; but goe to God in the firſt place.

And what we doe in our owne private, doe we the ſame in the publike caſe of the State, of the Church amongſt us; for the healing of the Breaches in both, goe we with David unto this great Phyſitian, putting up our ſuit unto God in their behalf; O God heale the Breaches thereof. Not but Not, but that we may ſeek it from men. that we may alſo have recourſe unto men in this caſe, viz: to thoſe whom God hath made Healers by office, Rulers, Magiſtrates in this our Iſrael, whether ſupream, or ſubordinate, under whoſe hands theſe Breaches, theſe Ruines, at the preſent are for the Cure of them, that Sage and honourable Councell of State-Phyſitians congregated, and [Page] aſſembled for this purpoſe. To them we may, we ought to have recourſe, ſeeking this Cure at their hands, wherein my Petition ſhall ever be ready to goe and run with the firſt, the ſumme whereof ſhall be, O ye Gods heale the Breaches in this our Iſrael; and this do with what ſpeed may be Sero medicina-Medicines come too late when diſeaſes are growne inveterate. It is the ſpeech of the Ruler to our Saviour, preſſing him to haſte his Journey, for the Cure of his ſonne, Come down (ſaith hee) before my Sonne dye. I forbear the Application, as not Ioh. 4 47. ignorant of the exemplary forwardneſſe of thoſe to whom I now ſpeak, of whom I may ſay, as Paul once of the Chriſtians of Achaiah, They were ready a yeare agoe. The good Lord ſhew 1 Cor. 9. 2. them the way, and cleare it for them, taking away the [...], what ever it is that with-holdeth, or keepeth back their Religious Intentions from an happy execution. This ſeek we from them, but ſo as that we ſeek it from God, and from him in the firſt place.

Pardon my Jealouſie, if cauſleſſe: My feares tell me there are ſome who have done the one, but never yet did the other; have ſigned Petitions, one, or more, to that Honourable Aſſembly, who never yet put up a ſerious Petition unto God in the Churches cauſe. And what is this, but with Aſah to ſeek to the Phyſitians, and not unto the Lord? Know we, that if ever our Breaches be Cured, it is God muſt cure-them. Men are but his Inſtruments, I, ſuch inſtruments as cannot move but as they are moved. In him we move: Acts 17. 28. [Page] Like Ciſternes and Cunduitpipes, which can contain, & convey no more water then what is put into thē. And therefore have we recourſe to the fountaine, to their God and our God, and that in the firſt place, ſeeking this mercy at his hands, Pleading with him for his Church. It is the Lords complaint over Iſrael, There is none to plead thy cauſe that thou maiſt be bound up. Bleſſed be God, it cannot Ier. 30. 13. be ſo ſaid of this Church of ours, that ſhe hath none to plead her cauſe; Advocates, and Oratours ſhe hath many, continually lying at the throne of Grace, pleading her cauſe with God, that through his goodneſſe and mercy ſhe may be bound up, that ſhe may be Healed. Let every of us ſtrive to be in this number, all ſuiters, and ſuppliants unto this great Phyſition, that he would make the Church amongſt us his Patient, undertaking her Cure; to that end guiding and directing thoſe whom we look at as the Inſtruments of our good, directing them to the choice and uſe of right meanes, and then commanding a bleſſing upon thoſe meanes, making them effectuall to ends deſired. Thus ſeek we unto God for this Cure.

And that wee may finde what wee ſeeke for, (in the ſecond place) Returne wee unto him; not 2. Goe our ſelves unto God, Returning unto him. thinking it enough in this caſe to ſend, but goe; So did Naaman the Leaper unto the Prophet, for the Cure of his Leproſie, hee cometh in perſon. Doe 2 Kings 5. 9. wee the like in this caſe; thinke it not enough to ſend our Prayers, and Tears as meſſengers to heaven, but goe our ſelves, returning unto that God from whom wee deſire this Cure. It is ſaid of [Page] Aegypt. 19. Iſ. They ſhall returne even unto the Lord, Iſ. 19. 22. and hee ſhall be intreated of them, and ſhall heale them. God will never bee intreated of a people to Heale them, unleſſe they returne unto him. And therefore let this bee the generall, univerſall deſigne of all, even a Nationall Converſion, that from the higheſt to the loweſt we may all of us turne, returne unto the Lord our God from whom wee have gone aſtray. This is the next way to healing. Come (ſaith the Church) Let us returne unto the Lord, Hee hath Hoſ. 6. 1. torne, and hee will heale us, hee hath ſmitten, & hee will binde us up. This doe wee, and ſtirre wee up one another to doe it, as the Prophet there brings in the Church, as ſpeaking one to another, Come, &c. Without this no healing to bee expected, at leaſt not a perfect Cure. And therefore ſet wee upon this way. That God may returne, let us returne. This is the Counſell the Lord giveth his people in that knowne place, 2 Ioel. Thus ſaith the Lord, Turne yee unto me, &c. Rent your hearts, Joel, 2. 12, 13, 14. and turne unto the Lord; who knoweth if hee will returne, and repent, and leave a Bleſsing behind him? Some grounds of Hope yet there are, that God hath a bleſsing in ſtore for this Nation. O, that hee may returne unto us (who at the preſent ſeems to threaten a departure from us) and leave this bleſſing behind him, returne wee unto him, turning away from thoſe evill wayes whereby wee have provoked him. It is one condition in that promiſe which God maketh unto his people, If they ſhall turne from their wicked wayes, I will heale 2 Chro. 7. 14. their land; and Turning unto him by renewing and [Page] keeping our Covenant with him of a cloſer walking with and before him: Indeavouring (as much as in us lyeth) for the time to come to make amends, (as for other errors, ſo) for barrenneſſe, and unfruitfulneſſe under the means of grace: Surely amongſt other this is none of the leaſt provocations which hath drawne downe this wrath upon us; Even our abuſe of the Goſpell ſo long a time enjoyed, our abuſe of the ordinances of God, his Word, his Sacraments, for which (as ever wee deſire to bee Healed) let us indeavour to make amends for the future. It was the Counſell which the Prieſts of Dagon gave to the Philiſtines, when they were ſmitten with divers plagues, and judgments, and that (as they rightly apprehended) for the wrong, and injurie done unto the Arke of God; that they ſhould ſend backe the Arke, and that not emptie, but ſend a Treſpaſſe-offering, a Preſent with it, thereby, as it were, to make amends for 1 Sam. 6. 3. former indignities, and ſo doing (ſay they) Yee ſhall bee healed. Surely (beloved) ſhall wee enquire after the cauſe of all the Evills which either lie upon us, or threaten us at this day, wee ſhall finde this as one of the principall, the Indignities offered to the Arke of God, the worſhip and Religion of God, the Ordinances of God; the Captivating, and as it were impriſoning of them, with the Abuſes offered to them; that the Word hath not had ſuch free paſſage in the mouthes of Gods Miniſters, in the hearts of his people, as it ſhould have had; that the Truth of God hath beene detained, and withheld in unrighteouſneſſe, not finding fruits worthy [Page] of it, anſwerable unto it; That ſome have gone about to ſet up Gods Arke and their Dagon together; That others have polluted the Ordinances of God, handling them (as the Philiſtines did the Ark) with common, uncircumciſed, hands. Certainly, had wee no other ſins, theſe were inough to kindle all that wrath which is either broke forth upon us, or elſe ſmoaking againſt us. Now therefore, that we may be healed, Let us make a returne of the Arke of God, indeavouring to reſtore the worſhip and Religion of God, to Primitive Libertie, Puritie, Power; And let us returne it with a Treſpaſſe-offering, a Preſent; And what ſhall this Preſent bee? Why, even that which the Apoſtle calleth for from his Romans, That [...], that Living Sacrifice, holy and acceptable unto God; even Rom. 12. 1. 2. Our ſelves, our Bodies, our Soules; Preſent, and give up both unto God, binding our ſelves by ſolemne vow and Covenant, to a cloſer walking with and before him, ſo to walke as Becometh the Goſpell, bringing forth thoſe fruits of Holineſſe and Phil. 1. 27. Righteouſneſſe, which may bee by Ieſus Chriſt to the Verſ. 11. prayſe and Glory of God. Thus Returne we unto him who is the God of our health.

And Returning to him (in the third place) let 3. Reſt upon him for this Cure. Iſ. 30. 15. us alſo Reſt upon him. In Returning, and Reſting ſhall yee bee ſaved, (ſaith the Lord to his people.) Returning to God, Reſt wee upon him, and him alone. In vaine to Reſt elſewhere. In vaine is the helpe of man (ſaith the Pſalmiſt. Verſ. 11. of this Pſal. 60. 11. Pſalme.) So David apprehended it in the caſe of his Kingdome. So deſperate were the Breaches [Page] therein, that they were paſt his Cure. David a wiſe, and a gracious Prince, one that wiſhed as well to Iſrael, as ever did Cing to his Kingdome; and no queſtion hee wanted not a wiſe and faithfull Counſell, which were both able, and willing to adviſe him for the beſt; yet ſo deſperate was the condition of that Kingdome, that it was paſt all their skill to know how to heale it; In vaine was the helpe of man. And therefore hee betakes himſelfe unto God; looking up unto him, and reſting upon him. It is not our King, or his Great Councell, (I ſpeake it with a reverent boldneſſe) though the one Gracious, and the other many & wiſe, that can heale the breaches in this our Iſrael. All that they can doe is to wiſh well to the Caſe, and put forth their hands to worke; In the meane time it is God that muſt worke the Cure. As it is ſaid of that ſtrange Cure of the Kings-Evil; Tangit te Rex, Sanat te Deus, The King may touch, but it is God muſt Cure. And therefore though wee ſeeke and ſue to them, and looke at them as Inſtruments whoſe hands God maketh uſe of, yet let us not reſt upon them, being but an Arme of fleſh. To reſt Jer. 17. 5. Not upon Inſtruments, being but an Arme of fleſh ſubject to bee broken. upon the Arme of fleſh is the next way to breake it. I will not ſay that this hath beene the means to breake this Arme of fleſh heretofore: But this (I ſuppoſe) I may ſay, that our overmuch looking at, leaning, and reſting upon Parliaments, hath been neither advantageous to us, nor them. David will Pſal. 44. 6. Pſal. 18. 34. Job 20. 24. make uſe of his Bow, but hee will not truſt in it. I will not truſt in my bow. No, though a bow of ſteele, [Page] the ſtrongeſt metall, and beſt for that purpoſe: Such is the bow, (wee muſt acknowledge) which is at the preſent ready bent for our good; An excellent bow, promiſing much; yet truſt wee not in it, It beeing a bow ſubject to bee broken. So was Davids bow, though of ſteele, yet hee could breake it. A bow of ſteele is broken by mine armes. And ſuch is this Pſal. 18. 34. bow, a bow which, being in the hands of God▪ he can breake at pleaſure. Hee breaketh the bow. What Pſal. 46. 9. herein hee hath ſo frequently done before our eyes, ſhewes ſufficiently what he can doe. It matters not what any may thinke of it now, that this bow is better ſtrung then formerly; yet ſtill is it ſubject to bee broken. Who is there but ſeeth ſome flawes in it already? Thoſe unhappy Miſunderſtandings betwixt the Royall Head, and Loyall Members of that Repreſentative Bodie, (which what eye ſeeth, and mourneth not over, what care heares of and tingleth not at?) make the beſt and leaſt of them, they are flawes, and theſe flawes ill Preſages, ſhewing that this bow is ſubject to bee broken. It is one of the threatnings which the Lord menaceth Iſrael with, Am. 6. Behold, the Lord commandeth, Amos 6. 11. (ſaith the Prophet) and hee will ſmite he Great Houſe with breaches, and the little (or leſſer) Houſe with Clefts. The Great Houſe, and the leſſer Houſe, what meanes the Prophet hereby? M. Calvin, and ſome others▪ by the former of theſe underſtand their Nobles, by the latter their Commons, Proceres, & Gregarios, ſeu Plebeios. Calvin. Gualt. both which the Lord there threatens to divide, & breake. This God can doe by theſe two Houſes in [Page] any Kingdome, in this Kingdome, though never ſo well anchord, and bound together by never ſo many tyes, and bonds, Naturall, Civill, Politicke, Religious, yet if hee give the word, at his command they ſhall bee ſmitten with breaches, with Clefts, divided, rent, broken. This they are ſubject to. And therefore learne wee to looke higher; looking at them, not to truſt in them. Nor yet in any other ſecondary cauſe or meanes what ever. This was the ſinne of the Jewes charged upon them by the Prophet Iſay; when they ſaw the breaches Iſ. 22. 9, 10, 11. of the citie (of Ieruſalem) that they were many, they uſed means to repayre them, Pulling downe their houſes to fortiſie the wall (as you have it Verſ. 10.) But marke what follows (Verſ. 11.) yee have not looked unto the maker thereof, neither had reſpect unto him that faſhioned it long agoe. They truſted more in their owne fortifications, carnall meanes of ſafety, then in God himſelfe. A vaine thing ſo to doe. It is not the Arme of fleſh in theſe caſes that can helpe or heale. It is that which the Lord telleth Ephraim or Iſrael, 5. Hoſ. When Ephraim ſaw his wickedneſſe, and Judah his wound, Then went Hoſ. 5. 13. Ephraim to the Aſſyrian, and ſent to King Jareb, yet could hee not heale you, nor cure you of your wound. And why? I will bee unto Ephraim as a Lyon (ſaith Ver. 14. the Lord) and as a young Lion to the houſe of Juda, and I will teare and goe away. If God, being provoked againſt a Nation, ſhall give it over unto confuſion, being unto it as a Lion, and as a young Lion rending, and tearing, it will be in vaine to ſend abroad [Page] for Cure. In this Caſe wee may ſay of all helpers and healers, as Job doth of his friends, They Job 13. 4. are Phyſitians of no value, not able to doe us any good. And therefore let it be our care firſt to ſeeke unto God, Returning unto him, thereby ſeeking to pacifie, and appeaſe his wrath. Tranquillus Deus tranquillat omina. Make peace in heaven, there will be peace upon earth: Then give this honour unto him, Reſt upon him, and him alore for the effecting of this great Cure, and that in his owne Way and Time. Take heed of preſcribing unto God in either of theſe. Hee that beleeveth ſhall not make haſt. Bee we content to tarry Gods leiſure, and then Eſay 28. 16.

In the Fourth and laſt place: If God ſhall Give God the Glory of the Cure, if ever effected. ever be pleaſed to work this great Cure for us, forget not to Give him the Glorie of it, and him alone: If we may not truſt to our Bow, neither may we ſacrifice to it. If the Phyſitian by his skill worke a Cure upon his patient, the honour is his, not his Apothecaries who miniſters what he preſcribes. All the inſtruments of our good, they are but as Inſtruments which muſt be ſtrung, and tuned, and touched before they will make any Muſick. So take, and ſo acknowledge them, giving unto them what honour and thanks is their due, but in the meane time reſerve unto God what is his peculiar, the praiſe and Glory. And thus I have at length done with the former part of the Text, (Davids Requeſt.)

It remains now that I come to the latter (Davids [Page] Reaſon.) Let me borrow of you a little time, and but a little, and I ſhall diſmiſſe both you and the Text, of which I am deſirous to diſcharge my own thoughts, and your attentions at the preſent.

Iſraels Danger.

[Page]

‘It ſhaketh.’

AN Argumēt or Reaſon (as I told you) taken up by the Pſalmiſt to preſſe his requeſt, taken (as you have heard) from the eminency of the Danger wherein that his Kingdome then was. It ſhaketh, or it is ſhaken. A metaphoricall expreſſion borrowed from an Earthquake, (as I have already explained it) where the Earth being big, and in travell, as it were, with ſome windy vapour, which it ſtrives to bring forrh, and to be delivered of, it trembles, and ſhakes. So wavering and unſetled was Iſraels condition at that time, by reaſon of thoſe forraine Invaſions, and homebred Diviſions, and Diſtractions, that the very foundations of it ſeemed to ſhake, threatning Ruine, and Deſtruction.

Such may the ſtate of the Church of God upon earth D. Iſrael ſubject to ſhakings. [Page] ſometimes be, wavering, tottering, ſhaken. Even as we read of Mount Sina at the giving of the Law, though it ſtood faſt in reſpect of the foundations of it, yet it was ſhak [...]n, it quaked. The Church of Exod. 19. 18. God, in reſpect of the foundation, it ſtandeth ſure, being built upon a Rock, ſo as the Gates of Mat. 16. 18. Hell, all the Power, and Policie of Satan, and his Inſtruments ſhall never be able to prevaile againſt it; yet may it be ſhaken. So was the Ark of God at the threſhing floore of Nachon or Chidon 2 Sam. 6. 8. 1 Chron. 13. 9. though it fell not, yet it was ſhaken. So may the Church of God, and Religion of God be; though they ſhall never be quite overthrowne, yet they are ſubject to ſhakings. So is the Church.

And that through theſe Breaches, which are both from Without, and from Within: (as I have already ſhewn you in the caſe of Breaches.)

From without, by perſecution, and Oppoſition from Enemies abroad. From within, by and through homebred Diviſions and Diſtractions, which like a windy vapour incloſed in the bowels of the earth cauſe ſhaking and trembling. This it was that made Iſrael ſhake, her inteſtine, and civill Combuſtions. Nothing more dangerous to a State, a Church, moe ominous, and pernicious then Breaches are ſhakings. theſe, Inteſtine Breaches. Such Breaches are ſhakings, dangerous preſages, in their own nature Deſtructive, preſaging downfall, and Ruine, unleſſe they be Healed. Both theſe wayes is the Church ſubject to ſhakings.

And that (as I have ſaid heretofore) partly through Satans malice, who hereby intends the [Page] Ruine and downfall of the Church. Thence is it The Church ſubject to ſhakings through Satans malice. Iob 1. 19. that he raiſeth, and bringeth ſtormes, and tempeſts in, and upon it: Even as he did that Tempeſt which he brought from the wilderneſſe, which ſmote the foure corners of the houſe wherein Iohs children were banqueting, ſo as it fell, burying them in the ruines of it.

Partly through Gods effectuall Permiſsion, and Ordination, who ſometimes ſhakes his Church 2. Through Gods Providence, hereby as he did Mount Sina: Thereby intending,

Firſt, Sometimes to manifeſt his Diſpleaſure againſt a People, a Nation. Thus at the Death of our 1. Sometimes manifeſting his diſpl [...]aſure. Mat. 27. 51. Saviour the Earth ſhook and trembled, as a token of Gods indignation againſt the Iewes for that horrid Act of theirs in Crucifying the Lord of Life. Like conſtruction David maketh of this Earthquake, theſe ſhakings here in the text, he took them as tokens and evidences of Gods wrath and diſpleaſure, O God, thou haſt been diſpleaſed.

Secondly, Sometimes God ſhakes his Church to Purge it, as the Husbandman ſhakes his Come 2. Purging his Church. to and fro in the fant to cleanſe out the Chaffe and Droſſe.

Thirdly, Sometimes God doth it to Humble 3. Humbling his people, and ſo preparing thē for ſome ſpeciall mercy. his people, and ſo to fit and prepare them for ſome ſpeciall mercy. Thus when God deſcended upon Mount Sina he ſhook the Earth, both the Place, and the People; putting both into a trembling fit, thereby fitting and preparing the people for the receiving of that holy Law of his. Thus when God intends to come downe upon his Church in a way of ſpeciall grace and favour, he oft-times prepares [Page] it by theſe ſhakings: Even as the Whirlewinde, and 1 King. 19. 11, 12. Earthquake at Mount Horeb, made way for the ſtill voyce, wherein God was. Seldome it is that God worketh any great Changes in his Church without theſe ſhakings going before. But I muſt not dwell upon it. The uſe I ſhall make of it ſhall be only a double exhortation.

1. That we would lay to heart the preſent ſtate Vſe. Be we affected with the ſhaking of our Iſrael. and condition both of this, and the neighbour Kingdome, which by reaſon of the Breaches made in them and upon them are ſhaken. So was Iſrael, and ſo are they. Be we affected herewith. So wee would be with an Earthquake. Did we feele the Earthquake and tremble under us, who but would tremble with it? This doth the State, the Church in theſe Kingdomes at the preſent. Let every of us be deeply affected with theſe ſhakings; ſo laying them to Heart, that,

In the ſecond place, we may be excited and ſtirred Seek the healing of her Breaches. up every of us to do that office & duty to, & for the Church of God amongſt us, that David doth here for Iſrael, viz. to ſeek the Healing of the Breaches thereof. Theſe Breaches (how ſleight ſo ever any may make of them) they are ſhakings, preſages of Ruine and Downfal, unleſſe they be healed. And therefore let both our Hearts work, & Hands work towards the Healing of theſe Breaches. This it was that made Vzzah ſo forward in putting forth his hand to touch the Ark, he ſaw that it was ſhaken, and 2 Sam. 6. he knew not what the danger might be. Stupid is that Heart which apprehends the Ark of God ſhaken, and ſhall not be ready to put forth an [Page] hand to the ſtaying of it. This let every of us doe. Every one in his Place. Only taking heed of that Errour into which he through a ſuddain unadviſedneſſe fell; obſerving the ſeverall places and ſtations wherein God hath ſet us, do we what appertaineth to thē. Publike perſons in their places, and Private perſons in their places. Thoſe which may not touch the Ark it ſelfe, let them lay hand upon the Cart, which if Vzzah had done, and no more, that act of his (I ſuppoſe) had been not onely warrantable, but acceptable. This caution being obſerved, then let it be the holy ambition of every of us to be found of God, and man in the number of thoſe, which ſhall be called (not the makers or Maintainers, but) Eſay. 58. 12. the Repairers of Breaches, and the Reſtorers of Paths to dwell in; Even of thoſe ancient, and truly Chriſtian pathes (which I wiſh were more beaten and trodden then they are) of Religious Peace and Love, which if they be wanting, the Church (how well ſo ever accommodated, and furniſhed with all other neceſſaries, and conveniences, yet) will ſcarcely be found habitable. For the furthering of you in this bleſſed work, I ſhall ſay no more unto you, then what the Apoſtle doth to his Philippians, Phil. 4. 9. with whoſe words I ſhall diſmiſſe both you and the Text: Thoſe things which ye have Phil. 49. both learned, and received, and heard from me, (I goe no further) Doe, and the God of Peace ſhall be with you▪ Amen.

ERRATA.

[Page]

page | line | read
2 | 13 | ſad ſtory
3 | 2 | before the text
11 | 15 | was a ſufferer:
12 | 5 | a ſharp contention,
29 | 1 | to doe a Cure
32 | 4 | Enemies without triumph,
| 5 | Neuters without ſcandall.
38 | 6 | gariſh
39 | 19 | who have not done
40 | 29 | Pilot
54 | 9 | theſe Breaches,
68 | 19 | Why, but what
72 | 29 | our ſelves
74 | 3 | they be light matter
|  | marg. inedia non
81 | 25 | rent the kingdome
85 | 26 | in that his
86 | 21 | over ſlaves,
93 | 27 | fallen upon,
123 | 13 | or blaſt▪

Information about this book

Title statement

The healing of Israels breaches. VVherein is set forth Israels disease. Cure. Physitian. Danger. All paralleld with, and applyed to the present times. As they were delivered in six sermons at the weekly lecture in the church of Great Yarmouth. By John Brinsly minister of the Word, and pastor of Somerleiton an adjacent village. Published by order of a committee of the House of Commons.

Brinsley, John, 1600-1665.

Edition statement

1642

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Publisher

Text Creation Partnership,

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Date

2008-09 (EEBO-TCP Phase 1).

ID [DLPS]

A77502

ID [STC]

Wing B4716

ID [STC]

Thomason E119_14

ID [STC]

ESTC R17352

ID [EEBO-CITATION]

99860174

ID [PROQUEST]

99860174

ID [VID]

112284

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Early English books online.

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(EEBO-TCP ; phase 1, no. A77502)

Transcribed from: (Early English Books Online ; image set 112284)

Images scanned from microfilm: (Thomason Tracts ; 21:E119[14])

Source

— The healing of Israels breaches. VVherein is set forth Israels disease. Cure. Physitian. Danger. All paralleld with, and applyed to the present times. As they were delivered in six sermons at the weekly lecture in the church of Great Yarmouth. By John Brinsly minister of the Word, and pastor of Somerleiton an adjacent village. Published by order of a committee of the House of Commons., Brinsley, John, 1600-1665., England and Wales. Parliament..

Extent

[4], 138, [2] p.

Printed for John Bartlet, at the signe of the golden Cup, neere S. Austins gate, in S. Pauls Church-yard,. London :: 1642.. (With a final errata leaf.) (The words "disease. .. Danger." are enclosed in brackets on title page.) (Annotation on Thomason copy: "7ber. 30".) (Reproduction of the original in the British Library.)

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