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 2] 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 3] 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 4] 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 5] 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 6] 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 7] 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 8] 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 9] 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 10] 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 11] 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 widowes Acts 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 12] 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 13] 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 14]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 15] 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 16] 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 17] 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 18] 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 19] 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 20] 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 21] 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 22] 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 23] 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 24] 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 25] 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 26] 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 27] 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.

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 29] 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 30] 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 31] 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 32] 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 33] 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 34] 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 35] 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 36] 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 37] 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 38] 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 39] 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 40] 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 41] 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 42] 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 43] 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 44] 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 45] 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 46] 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 47] 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.

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 49] 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 50] 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 51] 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 52] 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 53] 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 54] 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 55] 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 56] 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 57] 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 58] 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 59] 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 60] 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 61] 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 62] 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 63] 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 64] 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 65] 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 66] 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 67] 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 68] 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 69] 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 70] 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.

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 72] 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 73] 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 74] 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 75] 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 76] 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 77] 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 78] 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 79] 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 80] 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 81] 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 82] 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 83] 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 84] 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 85] 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 86] 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 87] 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 88] 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 89] 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 90] 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 91] 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 92] 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 93] 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.

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 95] 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 96] 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 97] (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 2 ^d 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 98] 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 S ^t 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 99] 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 S ^t 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 M ^r 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 100] 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 2 ^d 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 101] 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 102] 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 3 ^d 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 103] 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 104] 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 105] 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 104] [...] [Page 105] [...] [Page 106] 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 107] 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 108] 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 109] 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 110] 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. D ^r 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 111] 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 112] 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 113] 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 114] 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 115] 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 116] 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.

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 118] 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 119] 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 120] 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 121] 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 122] 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 123] 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 124] 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 125] 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 126] 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 127] 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 128] 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 129] 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 130] 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 131] 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 132] 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 133] 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.