The healing of Israels breaches. VVherein is set forth Israels disease. Cure. Physitian. Danger. All paralleld with, and applyed to the present times. As they were delivered in six sermons at the weekly lecture in the church of Great Yarmouth. By John Brinsly minister of the Word, and pastor of Somerleiton an adjacent village. Published by order of a committee of the House of Commons. Brinsley, John, 1600-1665. This text is an enriched version of the TCP digital transcription A77502 of text R17352 in the English Short Title Catalog (Thomason E119_14). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 274 KB of XML-encoded text transcribed from 73 1-bit group-IV TIFF page images. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2017 A77502 Wing B4716 Thomason E119_14 ESTC R17352 99860174 99860174 112284 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A77502) Transcribed from: (Early English Books Online ; image set 112284) Images scanned from microfilm: (Thomason Tracts ; 21:E119[14]) The healing of Israels breaches. VVherein is set forth Israels disease. Cure. Physitian. Danger. All paralleld with, and applyed to the present times. As they were delivered in six sermons at the weekly lecture in the church of Great Yarmouth. By John Brinsly minister of the Word, and pastor of Somerleiton an adjacent village. Published by order of a committee of the House of Commons. Brinsley, John, 1600-1665. England and Wales. Parliament. [4], 138, [2] p. Printed for John Bartlet, at the signe of the golden Cup, neere S. Austins gate, in S. Pauls Church-yard, London : 1642. With a final errata leaf. The words "disease. .. Danger." are enclosed in brackets on title page. Annotation on Thomason copy: "7ber. 30". Reproduction of the original in the British Library. eng Bible. -- O.T -- Prophecies -- Early works to 1800. Great Britain -- History -- Civil War, 1642-1649 -- Early works to 1800. A77502 R17352 (Thomason E119_14). civilwar no The healing of Israels breaches.: VVherein is set forth Israels disease. Cure. Physitian. Danger. All paralleld with, and applyed to the pr Brinsley, John 1642 46305 48 140 0 0 0 0 41 D The rate of 41 defects per 10,000 words puts this text in the D category of texts with between 35 and 100 defects per 10,000 words. 2007-04 TCP Assigned for keying and markup 2007-04 Apex CoVantage Keyed and coded from ProQuest page images 2007-05 Emma (Leeson) Huber Sampled and proofread 2007-05 Emma (Leeson) Huber Text and markup reviewed and edited 2008-02 pfs Batch review (QC) and XML conversion THE HEALING OF ISRAELS BREACHES . VVherein is set forth ISRAELS Disease . Cure . Physitian . Danger . All paralleld with , and applyed to the Present Times . As they were delivered in six Sermons at the weekly Lecture in the Church of Great Yarmouth . By JOHN BRINSLY Minister of the Word , and Pastor of Somerleiton an adjacent village . Published by order of a Committee of the House of Commons . TEXT . PSAL. 60. 2. Heale the Breaches thereof , for it shaketh . LONDON , Printed for JOHN BARTLET , at the signe of the golden Cup , neere S. Austins gate , in S. Pauls Church-yard . 1642. To all the Lovers of Truth , and Peace , specially those in the Towne of Great Yarmouth . TO some of you were these Meditations lately preached ; For all of you they are now Published . My Designe in both is , ( that which should bee the Desire of every true Israelite ) The Healing of the Breaches in this our Israel . And my Hopes are that there is not a line within the Circumference of this Tract , which is not drawne directly to this Center . If any shall thinke otherwise , let them mistrust their owne eyes , which , being dazeled , will make the Sun-beames ( though most direct in themselves ) seeme distort , and crooked . Sure I am , what ever my lines may seeme to bee , my Intentions have beene right . These I can approve to God who knowes them , and the other ( I trust ) shall approve themselves to those who ( being not prejudiced ) are able to judge of them . If herein I fall short of my Marke , let it be enough I have aymed , and shot at it . In magnis voluisse — Yours , devoted to the service of Gods Truth , and the Churches Peace , IOH. BRINSLY . ISRAELS DISEASE . The first Sermon . Anno 1641. Feb. 23. PSAL. 60.2 . Heal the Breaches thereof , for it is shaken . IN these words which I have now singled out upon this solemn aoccasion ; 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 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 , 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 had beene afflicted . And hereunto Interpreters generally 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 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 . 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 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 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 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 , 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 . Even Israel is subiect to Breaches , that is the conclusion which from hence I take up : Even Israel is 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 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 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 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 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 of the feals of the covenant , a holy people , called to holinesse , Saints by calling , professing sanctitie and holinesse . 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 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 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 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 . 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 . 1. For the former . There was as yet a strong partie in Israel , which after the death of Ishbosheth 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 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. 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 & 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 upon one of his own daughters , who having forsaken the true God , they were also enemies to his 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 was called Edom , i. e. redd . These also were enemies , imbittered and inveterate enemies against Israel ; so David setteth them forth Psal. 137. 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 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 persecution ; from within , by intestine and home-bred 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 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 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 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 divisions and distractions from within : their owne 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 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 about circumcision , whether necessary or no : no small dissention about it betwixt Paub and Barnabas , and certaine beleevers of Iudeah , who made a journey to Antioch ( as it seemeth ) to vent their tenents , and to undertake a dispute about it . After this ( to let passe personall differences which fell in betwixt their Teachers themselves , as viz. that betwixt Paul and Barnabas are sharpe contentions , 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 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 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 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 , 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 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 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 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. 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 eyeparts to 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 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 way , as he not onely leaves no fear 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 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 . 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 to his Church , giving way to these Breaches , & that For , 1. Exercising 2. Trying 3. Purging of it . 1. For the exercising of the Church . Therefore doth he expose it sometimes to open persecution , 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 . 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 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 as he had done the rest , that through them he might prove Israel , whether they would keepe the way 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 ; {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} oportet . There must be ; Why ? 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 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 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 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 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 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 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 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 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 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 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 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 ; 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 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 ( Vnitie ) it is a thing which they have no cause to boast of . The use I intend to make of it , shall be onely to 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 Edomites , and Philistines here spoken of , over Israels Breaches . Israels Breaches were their Triumph ; so were they to the Philistines . O Philistia triumph 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 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 ; uncircumcised Philistines , such as have gone about to set up the Ark of God by their Dagon , as 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 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 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 done ) because of some divisions amongst the Professors of it . To others of discouragement ; Weak and faint-hearted 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 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 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 true Church of God . To make this good , paralell and compare we the state of the Church in these 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 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 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 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 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 of them where their Vnitie 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 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 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 Vnity amongst themselves , or to insult over the Breaches of others . One of their own modestly tels us of 20. 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 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 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 home-bred 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 , 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 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 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 the Spouse desireth that her Beloved might come unto her , Like a Roe , or a yong Hart upon the mountains of Bether , the mountains of division , as the word signifieth . In his own time ( which let not us prescribe ) healing and making up all our breaches . This is Davids Prayer for Israel in the text : And for this Let us pray . ISRAELS CURE . The second SERMON . March 2o . PSAL. 60. Vers . 2. Heale the Breaches thereof , for it is shaken . UPon this Text , I made an entrance the last day , being then led unto it by that * 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 thereof . To Heale , properly you know what it is , viz. 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 a word , b touch , c garments , d 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 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 , as you have it vers . 1. of that 6. chap. What they did for the Typicall ; this ought all true Israelites 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 prayer elsewhere , Lord , build up the walls of Jerusalem : 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. 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 Prosperity ( or quietnesse ) within her Pallaces , as it followeth vers. 7. of that 122. Psalm . And great reason for it , why Christians should 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 , 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 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 Nature of these breaches , which are 1. Vnseemly . 2. Dangerous . 1. Vnseemly , not unlike a rent or breach in a 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 , 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 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 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 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 increase to the edifying of it selfe in love , saith the same Apostle to his Ephesians . On the other hand , 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 ; making the truth ( which is but one ) a gainer by division , improving distractions to the Churches benefit . But this is by accident , no thanks to these divisions , distractions , for this gain ; which being enemies to Vnitie , 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 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 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 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 of Israels breaches ; What then , In the first place , shall we say to them , who instead of Healing , make them ? 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 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 Church in this Kingdome is distracted , and torne . 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 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 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 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 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 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 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 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 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 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 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 home-bred 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 Truth ; turning their feet into the wayes of peace . And to these must we joyn ( not as accessaries , but as principalls ) those late 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 , 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 , 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 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 the time of Reformation . This yoake would they have put upon the Gentiles necks , pressing and obtruding 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 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 be ) but they have not done it . 1 In Love , 2 with Wisdome . First , some who have done it in love ; This they should have done , speaking the Truth in Love , ( faith the Apostle . ) {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} : Veritatem 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 . ) But First , not out of love to the Truth it selfe , 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 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 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 , 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 : 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 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 Vzzahs , in putting forth his hand to stay the Ark of God , 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 breach upon him , which gave the denomination to the place , thereupon called ( Perez-Vzzah ) i. e. The breach of Vzzah . 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 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 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 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 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 , 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 cannot indure that the Breaches amongst us , should be made up . In that like Sanballat and Tobiah , and 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 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 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 , 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 A third sort , who come under Reprehension here . Such who , as they have no hand ( as they think ) in 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 refuse to be an Healer . When a man shall take hold of his Brother , &c. In that day he shall sweare , I will 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 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 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 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 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 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 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 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 had : but a little {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} 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 Vses , which maketh way to the latter . An Use of Exhortation , wherein I should excite and exhort you , and all true Israelites , even all the Lords people amongst us , that they would first desire , secondly endeavour the healing of Israels breaches . But this I must defer till another occasion . ISRAELS CURE . The third SERMON . March 16. PSAL. 60. Vers . 2. Heale the Breaches thereof , for it shaketh . THe healing of Israels breaches , is a thing which every true Israelite should desire and endeavour . This was the Conclusion which I insisted upon , the last time I spake in this place ; prosecuting it both by way of Doctrine , and Application . The former of these , I then dispatched ; the latter I entred upon , but left imperfect . Then insisting upon an Vse 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 , 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 ( say I ) I do not repent . This sorrow ( I trust ) shall prove unto you , as theirs to them , but temporarie , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , 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 , 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 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 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 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 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 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 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 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 , 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 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 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 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 wayes doth David here look upon Israels Disease , her Breaches here in the Text . First , In the Cause of them , which he found to 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 our 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 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 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 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 Breach-makers 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 . 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 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 wrath taketh hold upon mans sins . Where no wood is there the fire goeth out : were there no sin , there would be no wrath . For this is it that the wrath of God cometh upon perticular persons , who being sinners bynature , they are also by nature children of wrath ; and being sinners by Practie , they are made vessels of wrath ; treasuring up unto themselves wrath , even that wrath which is , and shall be revealed from Heaven against all unrighteousnesse of man . This wrath is , and shall be powred out upon the heads of men for their sins . Because of these things ( saith the Apostle 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 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 of it . Those we shall finde 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 did Korah and his Confederacie . Thus was it with Israel at this time when David made this complaint 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 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 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 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 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 , but sadder Prognosticks . Which if we look upon in the third place , what 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 ) 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 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 . 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 ; 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 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 publique peace and wel-fare of this our Israel , the restoring and setling of Peace , by healing the breaches 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 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 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 ( 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 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 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 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 Main-top , 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 , which is the Mother of us all : and in that like Zelephehads 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 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 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 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 , 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 , 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 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 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 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 of peace and truth . So you have it , Jer. 33. 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 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 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 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 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 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 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 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 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 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 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 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 ) which may serve as a fitting Preparative for all the test ; and therefore I shall put it in the first place . Let us have faith to be healed . It is said of Paul ; that Beholding the Criple at Lystra , and perceiving that he had faith to be healed , he said unto him , stand 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 for mira●ulous faith . Wonderful and extraordinary Cures , call for 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 up our faith , in apprehending , in beleeiving this ? The hand of faith is like Moses his hands , which he held up in Israels cause against Amaleck , 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 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 exceeding the skill of this great Phifician , who can put life into a dying , nay a dead bodie . He that said unto those dry bones , live ; and to Lazarus after 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 , 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 humble themselves , and pray , and seeke my face , and turn from their wicked wayes ; then will I hear from 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 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 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 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 may be saved . For other Directions , I must deferre them till another occasion . ISRAELS CURE . The fourth SERMON . March 23. PSAL. 60. Ver. 2. Heale the Breaches thereof . THe healing of Israels breaches , is a Cure which every true Israelite should earnestly desire , and seriously endeavour . This is the maine conclusion which my eye was upon , when I first tooke this Text in hand . Some time I have spent upon it already , prosecuting it both by way of Doctrine , and Application . The latter of these I directed two waves : By way of Reprehension , Exhortation . With the first of these we have done , and have made some way into the latter ; Exciting and stirring up all sorts of Persons , to the desire , and endeavour of this blessed Cure ; the healing of the breaches amongst us , in this , and the neighbour 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 breach-makers 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 That we should have faith to be healed . It is said 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. Mathew ; ) He could not do them ( saith St. Marke . ) Why ? Because of their unbeliefe . Unbeliefe doth 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 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 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 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 thee ( saith he ) that if thou wouldst beleeve , thou shouldst see the glory of God ? Q. But will faith alone do it ? A. Not so ; we know what St. James tells us concerning a fruitlesse faith , Faith without workes , 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 , even in the curing of sicknesses ; The prayer of faith shall save the sicke . A sick person ( saith he , ) a sick 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 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 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 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 ; 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 ; 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 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 . 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 Job ( I remember ) concerning the Leviathan . will he make supplications unto thee ? will he speak soft 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 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 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 , 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 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 Healers then , all of us in our places , furthering this 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 ; 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 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 , 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 , Be thou our Ruler , and let this ruine be under thy 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 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 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 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 , 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 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 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 . 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 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 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 called ; If any man will come after me , let him deny 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 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 , ) {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} 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 . 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 , so to part with much for Peace . Peace is a Pearle ; the Latin word ( Vnio ) 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 over-bought , 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 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 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 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 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 , 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 sure ( what ever may be said for some truths , truths of the new Covenant , for of them onely it can be said ) was a peece of that great purchase , purchased by the blood of Christ . He is our peace ( saith the Apostle ) i. e. the Author of it , our Peace-maker , making peace , as it followeth vers. 15. And this he hath done by , and through the bloud of Christ , ( as the same Apostle hath it ) there purchasing peace , and 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 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 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 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 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 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 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 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 the Breach-makers amongst us , whether in this , or the neighbour Kingdom . 1. For Strangers . Moabites , Edomites , professed 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. 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 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 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 this act of justice ; and that as for the suppressing 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 fomenting 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 , 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 , ( 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 ? To this I answer in the generall ; Seek to Reduce them , to heale them . That which is lame , or turned out of the way , let it be healed , Heb. 12. And 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 man be overtaken with a fault , restore such a one : {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , 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 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 , 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 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 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 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 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 , &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 , 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 Armie , his Church , set up for his people . But what Standard ? why , even that ( saith Bullinger , writing upon that Text of the Prophet Esay ) which Simeon speaks of in the 2. Luke ; Behold this Child ( saith he , speaking of Christ ) is set up for a signe ; {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , 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 , 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 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 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 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 stray wandring souls , and the uniting of all into one 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 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 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 should give them Lawes according to which they should be ordered and governed , which power and authority belonged to the Tribe of Judah , according to that Prophecie of Jacob Gen. 49. to which 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 is the Law-giver of his Church , and let him so be . This will be found one ; I , and the only means to breed an holy and Religious unitie , to reduce and bring home straying , wandering sheepe , ( for such , and only such they are that I now have to deal with or speak for ; sheep , not wolves , such as seek to make a prey of the flock , whom I put in the former rank , reckoning them as enemies . ) And so consequently for the repairing and healing of these Breaches . It was the first thing which David looked at , as giving to his Kingdom hopes of a Cure of these breaches ; but God had given a Banner , an Ensigne to his people , setting David over them as their head , vers. 4. You see what Magistrates and Rulers the Lords Commanders amongst us ought to do , or see done ; and for this they shall have my prayers , as well as directions , that they may do it . But what shall we of the Ministery do ? This is the next head which I should have now fallen with , but time taketh me off for the present . This with what remains of this point , I see I must yet adjourn till another occasion . ISRAELS CURE . The fift SERMON . April 6. PSAL. 60. Ver. 2. Heale the Breaches thereof , &c. THe healing of Israels breaches , is a Cure which every true Israelite should seriously desire , and endeavour . Once more this usefull conclusion commeth to hand , which I have already prosecuted by way of Doctrine and Application . I yet stick in the latter of these , the latter part of it ; wherein my designe was to lay you downe some Rules and directions for the furthering of this desired Cure in the Church of God amongst us . These directions we ranked into two sorts ; some wherof were restorative , others preservative . Of the former sort we found some concerning our selves , others of them concerning others , viz. those which have beene and are Breach-makers amongst us , teaching us how to order our selves towards 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 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 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 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 {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . This 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 ) {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} : without just reproofe . This blamelesnesse of life and conversation , consisteth in three things . You have them all together in that knowne place , 2 Tit. viz. in living 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 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 of the Lord . And surely it cannot be denied , ( 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 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 the 2d place ) be Painfull in their Callings , a watching over their flocks , b Feeding them , c Warning 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 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 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 the work , seriously intending the work of the Lord , Preaching the Word , being instant in season , and out of season , ( as St Paul . chargeth it upon his Timothy ) Reproving , Rebuking , Exhorting , and that with all long-suffering . 3. Let them bee Meek and Wise in their Carriage : 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 the Ministers of Christ have an eye to both . To Meeknesse ; The servant of the Lord must not strive , ( saith the Apostle ) but be gentle unto all men , Patient , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , 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 ) {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , i. e. ( saith Beza ) {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , 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 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 stray , wandring sheep , instructing them with Meeknesse , waiting if per adventure God will give them repentance to the acknowledgement of 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 requisite ; Who so is awise man ( saith St James ) &c. Let him shew out of a good conversation his works with Meeknesse of wisdome . Such a Meeknesse becometh the Man of God , not the meeknesse of Pusillanimity , and weaknesse , but the meeknesse of wisdome . A wise meeknesse , that so whilst he beareth with the weaknesse of others , he may not feed it , nourish it ; not so bearing and forbearing as that he should thereby , in stead of rectifying , and reducing , rather confirme , and strengthen others in their deviations , and wandrings . A Caution of great use , and I wish it may be accordingly regarded by all . It was so by the blessed Apostle , who though he condescended to the weaknesse of some neere converted ews in Circumcising Timothy , yeelding to the use of that Rite , not as a necessary Sacrament , but as an Indifferent Ceremony , ( so Mr Calvin conceives of it ) using it adfovendam charitatem , non ad pietatis exercitium , ( they are his words ) not as a Religious Exercise , an Ordinance , but as a meanes to preserve Vnity and Charity ; yet afterwards he would not doe the like by Titus , nor yet yeeld that it should be done , and that because he would not , by betraying Gods truth , and the Churches liberty , confirme and strengthen others in that erroneous opinion , which they had of the necessity of that then Indifferent Ceremony , as you may see it in the 2d Gal. Thus Paul was willing to yeeld to the weak Brethren in what he might , but yet so , as that he would by no meanes feed their weaknesse , by confirming them in their Iudaisme . Therefore was it that he , who in other cases ( Chameleon like ) became ( as himself saith ) All things to all , To the Iewes a Iew , to the Gentiles a Gentile , to the weak , weak , that so By all meanes he might gain some , yet when Peter was fallen into that unwarrantable Separation , withdrawing and separating himself from the Gentiles , breaking off open , 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 {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , 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 * 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 : 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 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 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 , 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 order , and demeane themselves towards those which are turned aside ? To give them their portion in a few words . Let them only reflect upon that 3d and last Direction given to Ministers , and let them make use of it , of both parts of it , viz. Let them carry themselves towards all such , First , with Meeknesse : Secondly , with Wisedome . 1. With Meeknesse . It is S. Pauls own direction , 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 , 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 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 . 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 ; No . I hope of many of them ( if there bee many ) both have beene of us , and are of us , true members 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 , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , 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 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 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 , lest a worse thing come unto thee . Following this 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 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 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 , 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 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 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 ; 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 every one therein to use what weights , and measures they please , to doe what is right in their owne eyes ( as it was in Israel when there was no King , and as it is amongst us at this day in this unhappy 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 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 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 commend but two directions . First , Let them seriously intend the mayne worke of their Ministerie , therein looking right forwards ; 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 them both looke , and goe right forward , seeking 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 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 : 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 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 ) not despising , not contemning them in respect of some differences in Iudgement , or disparitie in parts , 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 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 in it . It is not ( saith he ) to bee held want of 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 . 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 Dr Willet , for his zeale and abilities shewed in that quarrell , calleth Brownistarum malleum , the Hammer of Brownists ) frequently and strenuously doth both in that Tract , and in other of his writings . But I have yet divers particulars to touch upon , which I see I must but name , willing to discharge my selfe of this point at the present , which hath hung in my hands longer then I made account of . For Private Persons what shall they doe ? 1. In the first place , let them labour for Humble Hearts . A soveraigne Preservative against these 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 . 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 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 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 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 {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , 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 . Secondly , Condescend to men of low estate . Despise 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 {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , 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 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 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 the Apostle puts them together . Follow Peace with all men , and Holinesse . Certainly , did men studie 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 , shewing them withall , how they should find what they studie for . Studie to bee quiet ( saith hee ) and 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 with their owne businesse , conscionably , and diligently attending upon their owne callings , therein Abiding with God , ( as the Apostle exhorts 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 . 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 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 , the servants , and Ministers of Christ . Who is Paul , and who is Apollos , but Ministers by whom ye beleeved ? Being so , give unto them that honour and respect which is due unto them ; I , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , that Double Honour to whom it belongeth , viz : to those which are {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , those which labour in the Word and Doctrine ; hearkning to them , obeying them in and for Christ : But in the meane time take heede of making Gods , or Idols of any : which is done , 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 , 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 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 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 ? All that wee can doe in this case is but to minister to you , as Apothecaries doe their patients ; In the meane time the Cure is Gods : So it followeth in the third particular in this former part of the Text , which directs us to the great Physician , who is the Healer of these Breaches , even God himselfe ( O God Heale the Breaches thereof . ) But of this ( God willing ) hereafter . Israels Physitian , THE VI . SERMON . APRIL . 13. PSAL. 60. 2. Heale the Breaches thereof , for it shaketh . ARequest 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 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 , even God himselfe , the great Physitian , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , 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 whether of Body , or Soule . Bodily diseases . Goe tell Hezekiah ( saith the Lord to the Prophet ) Behold , I will heale thee . I am the Lord that healeth thee ( saith 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 sinned against thee ( saith David . ) Of sorrow . Hee healeth the broken in heart , and bindeth up their 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 , restoring the Church to former peace and happinesse . In that day shall the Lord binde up the breach of his people , and heale the stroake of her wound , ( saith the Prophet Isay , speaking of the restauration 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 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 , ( 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 ? 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 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 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 said of men in distresse . ) Speak the word onely and my servant shall be healed , ( saith the Centurion to 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 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 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 , ( 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 Geneva reads it . ) And it may be so sometimes with Sion , with Ierusalem . The Church of God may be in a forlorne and desperate condition , her wound being ( as Ieremy complaineth of his ) Incurable , 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 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 Babylon , but in the mean time cannot help her , cannot heale her : Not unlike Dorcas her friends 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 a miracle . When my Father and Mother for sake mee ( saith David ) then the Lord will take me up . When 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 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 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 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 , ( 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 . Our feares are from the vallies , our hopes are from the Hills . Mine eyes are to the Hills . Our feares are from Earth , our hopes from Heaven . Our fears are from men , our hopes are in God . O Israel thou hast 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 {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , 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 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 dangerous , what sending and posting , messenger 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 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 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 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 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 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 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 them the way , and cleare it for them , taking away the {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , 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 : 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 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 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 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 Aegypt . 19. Is . They shall returne even unto the Lord , 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 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 , 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 their land ; and Turning unto him by renewing and 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 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 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 {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , that Living Sacrifice , holy and acceptable unto God ; even 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 Righteousnesse , which may bee by Iesus Christ to the 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 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 Psalme . ) So David apprehended it in the case of his Kingdome . So desperate were the Breaches 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 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 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 , 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 bow , a bow which , being in the hands of God ▪ he can breake at pleasure . Hee breaketh the bow . What 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 , ( 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 , both which the Lord there threatens to divide , & breake . This God can doe by these two Houses in 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 of the citie ( of Ierusalem ) that they were many , they used means to repayre them , Pulling downe their houses to fortifie 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 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 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 for Cure . In this Case wee may say of all helpers and healers , as Job doth of his friends , They 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 In the Fourth and last place : If God shall 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 Reason . ) Let me borrow of you a little time , and but a little , and I shall dismisse both you and the Text , of which I am desirous to discharge my own thoughts , and your attentions at the present . Israels Danger . It shaketh . AN Argumēt or Reason ( as I told you ) taken up by the Psalmist to presse his request , taken ( as you have heard ) from the eminency of the Danger wherein that his Kingdome then was . It shaketh , or it is shaken . A metaphoricall expression borrowed from an Earthquake , ( as I have already explained it ) where the Earth being big , and in travell , as it were , with some windy vapour , which it strives to bring forrh , and to be delivered of , it trembles , and shakes . So wavering and unsetled was Israels condition at that time , by reason of those forraine Invasions , and homebred Divisions , and Distractions , that the very foundations of it seemed to shake , threatning Ruine , and Destruction . Such may the state of the Church of God upon earth sometimes be , wavering , tottering , shaken . Even as we read of Mount Sina at the giving of the Law , though it stood fast in respect of the foundations of it , yet it was shak●n , it quaked . The Church of God , in respect of the foundation , it standeth sure , being built upon a Rock , so as the Gates of Hell , all the Power , and Policie of Satan , and his Instruments shall never be able to prevaile against it ; yet may it be shaken . So was the Ark of God at the threshing floore of Nachon or Chidon though it fell not , yet it was shaken . So may the Church of God , and Religion of God be ; though they shall never be quite overthrowne , yet they are subject to shakings . So is the Church . And that through these Breaches , which are both from Without , and from Within : ( as I have already shewn you in the case of Breaches . ) From without , by persecution , and Opposition from Enemies abroad . From within , by and through homebred Divisions and Distractions , which like a windy vapour inclosed in the bowels of the earth cause shaking and trembling . This it was that made Israel shake , her intestine , and civill Combustions . Nothing more dangerous to a State , a Church , moe ominous , and pernicious then these , Intestine Breaches . Such Breaches are shakings , dangerous presages , in their own nature Destructive , presaging downfall , and Ruine , unlesse they be Healed . Both these wayes is the Church subject to shakings . And that ( as I have said heretofore ) partly through Satans malice , who hereby intends the Ruine and downfall of the Church . Thence is it that he raiseth , and bringeth stormes , and tempests in , and upon it : Even as he did that Tempest which he brought from the wildernesse , which smote the foure corners of the house wherein Iohs children were banqueting , so as it fell , burying them in the ruines of it . Partly through Gods effectuall Permission , and Ordination , who sometimes shakes his Church as he did Mount Sina : Thereby intending , First , Sometimes to manifest his Displeasure against a People , a Nation . Thus at the Death of our Saviour the Earth shook and trembled , as a token of Gods indignation against the Iewes for that horrid Act of theirs in Crucifying the Lord of Life . Like construction David maketh of this Earthquake , these shakings here in the text , he took them as tokens and evidences of Gods wrath and displeasure , O God , thou hast been displeased . Secondly , Sometimes God shakes his Church to Purge it , as the Husbandman shakes his Come to and fro in the fant to cleanse out the Chaffe and Drosse . Thirdly , Sometimes God doth it to Humble his people , and so to fit and prepare them for some speciall mercy . Thus when God descended upon Mount Sina he shook the Earth , both the Place , and the People ; putting both into a trembling fit , thereby fitting and preparing the people for the receiving of that holy Law of his . Thus when God intends to come downe upon his Church in a way of speciall grace and favour , he oft-times prepares it by these shakings : Even as the Whirlewinde , and Earthquake at Mount Horeb , made way for the still voyce , wherein God was . Seldome it is that God worketh any great Changes in his Church without these shakings going before . But I must not dwell upon it . The use I shall make of it shall be only a double exhortation . 1. That we would lay to heart the present state and condition both of this , and the neighbour Kingdome , which by reason of the Breaches made in them and upon them are shaken . So was Israel , and so are they . Be we affected herewith . So wee would be with an Earthquake . Did we feele the Earthquake and tremble under us , who but would tremble with it ? This doth the State , the Church in these Kingdomes at the present . Let every of us be deeply affected with these shakings ; so laying them to Heart , that , In the second place , we may be excited and stirred up every of us to do that office & duty to , & for the Church of God amongst us , that David doth here for Israel , viz. to seek the Healing of the Breaches thereof . These Breaches ( how sleight so ever any may make of them ) they are shakings , presages of Ruine and Downfal , unlesse they be healed . And therefore let both our Hearts work , & Hands work towards the Healing of these Breaches . This it was that made Vzzah so forward in putting forth his hand to touch the Ark , he saw that it was shaken , and he knew not what the danger might be . Stupid is that Heart which apprehends the Ark of God shaken , and shall not be ready to put forth an hand to the staying of it . This let every of us doe . Only taking heed of that Errour into which he through a suddain unadvisednesse fell ; observing the severall places and stations wherein God hath set us , do we what appertaineth to thē . Publike persons in their places , and Private persons in their places . Those which may not touch the Ark it selfe , let them lay hand upon the Cart , which if Vzzah had done , and no more , that act of his ( I suppose ) had been not onely warrantable , but acceptable . This caution being observed , then let it be the holy ambition of every of us to be found of God , and man in the number of those , which shall be called ( not the makers or Maintainers , but ) the Repairers of Breaches , and the Restorers of Paths to dwell in ; Even of those ancient , and truly Christian pathes ( which I wish were more beaten and trodden then they are ) of Religious Peace and Love , which if they be wanting , the Church ( how well so ever accommodated , and furnished with all other necessaries , and conveniences , yet ) will scarcely be found habitable . For the furthering of you in this blessed work , I shall say no more unto you , then what the Apostle doth to his Philippians , Phil. 4. 9. with whose words I shall dismisse both you and the Text : Those things which ye have both learned , and received , and heard from me , ( I goe no further ) Doe , and the God of Peace shall be with you ▪ Amen . FINIS . ERRATA . page line read 2 13 sad story 3 2 before the text 11 15 was a sufferer : 12 5 a sharp contention , 29 1 to doe a Cure 32 4 Enemies without triumph ,   5 Neuters without scandall . 38 6 garish 39 19 who have not done 40 29 Pilot 54 9 these Breaches , 68 19 Why , but what 72 29 our selves 74 3 they be light matter     marg. inedia non 81 25 rent the kingdome 85 26 in that his 86 21 over slaves , 93 27 fallen upon , 123 13 or blast ▪ Notes, typically marginal, from the original text Notes for div A77502e-440 a Puplike fast . Occasion Coherence . Calvin . Mollerus Sohnius . Scultotus . Division . Israels Disease , Breaches . The word and thing explained . {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Confringere {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Contritio {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Israel is subject to Breaches ▪ Israel a Type of the Church in three particulars . 1. The King & Head . 3 Hos. v. last . 2. Subjects . 1 Ioh. 47. 3. State . Psal. 110. qu. 1. What Breaches the church is subject to . Ans. Cleared from the Type . Israels Breaches of two sorts . Hombred made by Israelites . Iosh. 20. 7. Ioshu . 13. 27. a Sam. 2. 8 Foraigne made by Enemies . Geni 19. 3 3. &c. Num. 25. 1. 3. Judg. 3. 12 Ge. 25. 30 Psa. 137. 7 Gen. 1● . 6. 14. The Church subject to like Breaches . 1. Foraigne , by Persecution . Acts 8. 1. Act. 13. 50 2. Hombred by divisions . Acts 6. 1. The Church rent during the Apostles time . Acts 15. 1 , 2. Act. 15. 39. Gal. 2. 14. 1 Cor. 3. 3 , 4. 1 Cor. 11. 22 , 23. After their departure torne . By Lyons a Tim. 4. 17. By wolues Act. 20. 29 Danae . do Haeres . Q. 2. How the Church cometh to be so subject to these Breaches . Answ. 〈◊〉 is Gods doing , who permits & orders them , with respect , 1. To his own glory which is manifested , In Preserving . In Healing . Ioh. 11. 21 Ve. 4. 2. To his Church , viz. for Exercise . Is . 28 24. Tryall . Ios. 23. 13 2 Iudg. 22. 23. 1 Cor. 11. 19. Purging . Mat. 3. 12. 2. Satans doing , who hath an hand in al these Breaches , thereby 2 Sam. 24. 1. 1 Chro. 21. 1. Rev. 12. 13. ver. 5. Bright man . Rev. 14. 15. Mat. 13. 25. Intending the ruine and destruction of the Church . Rev. 12. 15. Matth. 24. 24. Vse 1. Confutation . Bellarm. de notis Eccle. c. 3. Vnitie , Prosperity no true marks of the Church . Use 2. Infosmation . Our Breaches no just cause of triumph , scandall , or discouragement to any , though made so . To some matter of triumph . Obad. 12. Psal. 137. 7. 1. Sam. 5. To some , of scandal Vid. ep. Dr. Hall to Mr. W. L. Decad. 3. Ep. 5. To some , of discouragement . No just ground for any of these . 1. Cor. 10. 13. Israels Breaches and ours compared 2 Sam. 20 1. 2. No cause of triumph to our adversaries . Mic. 7. 8. Whose Breaches are not lesse then ours . Luk. 16. 8. Gene brard . No cause of scandall . Mat. 11. 6. Or discouragement to weake ●hristian Hos. 6. 1 2. Goo● hopes that God will heal our Breaches . Iude 13. 23. Mal. 4. 2. Cant. ● and last Notes for div A77502e-9110 Publick Fast . Explic. what meant by Healing . a 107. Ps. 20. Math. 8. 8. b Math. 8. 3. 15. c Math. 9. 20. Luk. 8. 44. Act. 19. 12 d Acts 5. 15. 2 Chr. 7. 14. Doct. The Healing of the Churches breaches , should be the desire of every Christian . Neh. c. 3. c. 6. Verse 1. Psal. 51. 18. Psal. 122. 6. Reas. 1. All members of the same body 1 Cor. 12. 27. Reas. 2. Breaches in the Church unseemly . Psal. 122. 3. Exod. 26. 2 , 3. Dangerous , being Disadvantagious to the Church . 2 Col. 19. Eph. 4. 16 Note . Marke 3. 24 , 25. Advantagious to her Enemies . Vse 1. Reprehension . 1. To breach makers . In the state . In the Church . Who they are , cleared from the Type . Breach-makers amongst us ( as in Israel ) of two sorts . 1. Strangers enemies to our Religion , Papists , &c. Isa. 7. 6. Num. 25. 18. 2. Israelites , Protestants professing the same Religion with us . Iud. 12. 6. Amongst them , two sorts of Breach-makers . 1. Such as have turned aside after Error . 2 Tim. 2. 25. Luk. 1. 79. Superstitious Innovatours . Hab. 2. 1. Act. 15. 1. Verse 10. Heb 9. 10. Act. 15. 28 2. Followers of Truth , but not 1. In Love . Eph. 4. 15. To the Truth is selfe . Iude 16. To their Brethren . 1 Pet. 4. 8. 2. Not in wisdome . 2 Sam. 6. ver. 6. ver. 7. ver. 8. Gen 38 29. Lam. 4. 5. Dan. 5 7. 2. Breach-maintainers , whether Purposly . Nehe. 4. 7. 8. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Errorem . Ier. 6. 14. Or unadvisedly . Such as will be no Healers . Icr. 3. 6 , 7. Benevolence , and Loane for Ireland pr●ssed . Hab. 2. 6. Liv. lib. 6 Oros. 3. c. 5. Plutarch . vit. Aristid . paral . Val. max. Acceptam a Patria vitam , eidem impendere non dubitavit . Liv. Mark . 12. the last . Notes for div A77502e-15690 2. Cor. 7. 8. ver. 9. Use 2. Exhortation . To desire the healing of breaches amongst us . To that end , be a●●●●●ed with them Ier. 24. 17. ver. 15. ● Iud. 5. 15 , 16 Iud , la . 15. Look upon this disease 3. wayes . As David doth here upon Israels breaches . In the causes of it : viz. Gods wrath for . Num. 16. 46 Isa. 30 last Our sins . Pro. 26. 20 Eph. 2. 3. Rom 9. 22 Rom. 2. 5. Rom. 1. 18 Ephe. 5. 6. Lev. 26 2. 5 2. In the symptoms of it , which are dreadfull . Num. 16. ●2 . Zach. 12. 2. Isa. 51. 17 Psal. 119. 53. Frigus Horror , Rigor , Fernel : Psal. 82. 5. 3. In the prognosticks , which are prodigious 2. Indevour this cure . Motives . 3. Arguments moving David to seek the peace of Ierusalem . Psal. 122. 8. 9. V●efull to us in this case . Seek this Cure for our own sakes . Ier. 29 7. ●●st . 4. 13 1 Tim. 3. 15 Psa. 137. 6 2. For our Brethrens sake . Gal. 4. 26. Num. 27. 3. For Religions sake . 1 Kin. 6. 7. Psa. 74. 6. Gen. 11. 7. Q : How shall the Churches breaches be healed . A. Meanes of cure . By abundance of peace and truth . Ier. 6. 14. Seek after both these Peace and Truth . 1 Pe. 3. 11 Pro. 23 23 See the next Sermon . Both together . 1 Th. 5. 3. Quest . Answ. Directions for furthering this Cure in this way . Two sorts of them . 1. Restorative . 2. Preservative . The former concerning 1. Our selves , 2. Others . A Prepative . Dir. 1. Have Faith to be healed . Act. 14. 9. Quest . Ex. 17. 12. Answ . Faiths supporters in this case , two . The powor of God Eze. 37. 4. Ioh. 11. 43 His Promise . 2 Chr. 7. 14. 1 Sam. 25. 37. vers. 18. Psa. 80. 3. Notes for div A77502e-22820 Dir. 1. Have faith to be healed . Mat. 13. last . Mar. 6. 5. Mar. 9. 23 Isa. 79. Ro. 4. 18. Iohn 11. 40. Iam. 2. 20. 2● . 2. la . 5. 15 , 16. Pray the breaches whole . Vers . 16. Luk. 7. 6. 7. 2 Chr. 7. 14. Ioyn fast●ng to our Prayers . 1 Tim. 4. 8. Morbi qui medianon curantur , medecina curentur . Fernel . Math. 17. ●1 . Exod. 32. 10. Iob 41. 3. Ioh. 9. 30. Dir. 3. Make up our owne breaches , getting our owne sins healed . Isa. 59. 2. Ioshua 7. Luke 4. 23. 2 Chr. 7. 14. Specially publick persons . Isa. 3 6. 7. Whose sins have a dangerous influence upon the Publicke State . Psa. 5. 18. Exod. 32. 25. 2 Sa. 24. 15. Dir. 4. Every one cast in something into these breaches . Luke 22. 1. Every man himseie , viz. His owne will . Luke 9. 23. ( Selfe ) the greatest breach-maker , & therefore ought to be sacrificed . 2 Pe. 2. 10 2 Sa. 20. 21. Doctor Staughtons Sermon upon 1●2 . Psal. verse 6. Ho● truth may , and ●ught to be parted with for Peace . Ro. 14. 22. 1 Sa. 1. 8. Peace purchased with the bloud of Christ . Eph. 2. 14. vers. 15. Col. 1. 20. Luk. 2. 14. Joh. 14. 27 2. Directions concerning breach-makers , what to do them . Davids course with the breach-makers in his Kingdome . Calvin . Mollerus . Somnius . 1. Prosessed enemies , subdue them . Lev. 24. 19 , 20. Nu. 25. 16 Iosh. 7. 25 1 Kin. 2. 9 2. Seduced Brethren . Psal. 59. 5. Quest . Ans. Reduce them . Heb. 12. 13. With gentlenesse . Gal. 6. 1. What to be done to this end . Directions for Magistars in this case . Isa. 41. last . 1. Take stumbiing blocks out of the way . Isa. 57. 14 2. Set up a Standard for the people . Isa. 62. vers. 10. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Super populos . Num. 10. 14. viz. Christ in his ordinances . Luk. 23. 34. Num. 21. 9. Ioh. 3. 14 Deu. 10. 8. 31. 9. Gal. 3. 1. ] This is the only way of gathering the people . Mat. 23. 37. vers. 7. Let Iudah be the Law-giver . Ge. 49. 10 Reve. 5. 5. Notes for div A77502e-29040 2. Directions for ministers . Iere. 6. 14 Eze. 34. v. 2 , 7 , 8. &c. Mat. 18. 12. 1. Let them be blamelesse in their lives 1 Tim. 3. 2. Tit. 2. 13. 1 Pet. 5. 3. 1 Sa. 2. 17 Exod. 28. 36. 38. 2 Painfull in their Callings . a Luke 2. 8. b Acts 20. 28. c Ib. verse 31. 2 Tim 4. 5. Num. 4. 11. 2 Sam. 6. v. 6. 8. 2 Tim. 4. 2. 3. Meck and wise in their carriage . Mat. 10. 16. 2 Tim. 2. 24. Meek , bearing with infirmities of weake Brethren . Luke 15. 5. 2 Tim. 2. 25 , 26 Wise , not feeding their weaknesse . I am . 3. 13. Acts 16 3. Gal. 2. 34. 1 Cor. 9. v. 19 , 20 , 21 , 22. Gal. 2. 12. * The use of the Lords Prayer A warrant for speaking against Brownists , & whom meant thereby . Masters Balls Answer to Master Cans Treatises , in the Answer to the Epistles . Brownists doe more credit to Antichrist then his chiefe upholders . Directions for Private persons . 1. Walke in meeknesse . Ephes. 4. 1 , 2. 2. In Wisedome . Col. 4. 5. 1 Joh. 2. 19. Gal 1. 12 , 13. Preservative Directions . Joh. 5. 14. For Magistrates . Keepe the way cleare from stumbling-blocks , by asserting Christian libertie . Not suffering Conscience to bee pressed with unnecessary Burdens . Acta . 15. Vers . 28. 29. 2. Having set up a Standard , let them make it a Standard . Deut. 12. 8. Judg. last cap. and Verse . 1 King. 7. 27. 30. 37. Prov. 25. 11. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Super Rotis suit Montan. Directions for Ministers . 1. Let them look , and goe right forwards . 1 Sam. 6. 12. Phil. 2. ●1 . Lu●e 2. 14. Labour for unitie amongst themselves . Maintaining the credit ea●h of other . Rom. 14. 3. Avoyding Pulpit-jars , & Publicke contests . M. Hilderch m. Lect. 65. upon Ioh. 4. cap. Acts 20. 20. Comment. sup . 1 Sam. in Ep. Dedicat. Directions for Private Persos . 1. Labour for Humble hearts . Prov. 13. 10. c. 28. v. 25. Rom. 12. 16. Not minding high things above their reach . Condescēding to weak Christians . 2 Cor. 12. 9. Rom. 14. 4. 1 Cor. 12. 22 , &c. Not being wise in their own Conceits . Prov. 3. 7. Esay 5. 21. 2. Follow Holinesse . Heb. 12. 14. Studie quietnesse . 1 Th. 4. 11. 1 Tim. ● . 13. 1 Cor. 7. 20. 24. Beware of Minister-worship . 1 Cor. 1. 12. 1 Cor. 3. 5. 1 Tim. 5. 17. Heb. 13. 17. Ministers made Idols 4. wayes . See M. Hildersh●m 66. Lect. upon Joh. 4. Distinguish betwixt a Tender and Scrupulous Conscience . Notes for div A77502e-34810 D. God is the Healer of Israels Breaches . Psal. 103. 6. 1 King. 20. 5. Exod. 15. 26. Psal. 41. 4. Psal. 147. 3. Psal. 46. 9. 147. 14. Isa. 30 26. Jer. 30. 17. Jer. 32. 39. R. Hee wounds , and Healeth . Deur . 32. 39. 2 King. 5. 7. Hos. 6. 1. This Cure is his though effected by Instruments and means . Psal. 107. 20. Mat. 8. 8. Vse 1. Despaire not of a Cure for this and the neighbour Kingdome . Icr. 17. 14. Ier. 51. 9. Ier. 15. 18. Lam. 2. 13. Rev. 18. 11. Acts 9. 39. 2 Joh. 3. Psal. 27. 10. Psal. 90. 3. Ier. 30. 12 , 13. v. 17. Gen. 41. 20. Psal. 121. 1. Hos. 13. 9. Ps. 124. v. last . Vse 2. 1. Seek this Cure from God . Psal. 6. 2. 2 Chro. 16. 12. Psal. 41. 4. Not , but that we may seek it from men . Ioh. 4 47. 1 Cor. 9. 2. Acts 17. 28. Ier. 30. 13. 2. Goe our selves unto God , Returning unto him . 2 Kings 5. 9. Is . 19. 22. Hos. 6. 1. Joel , 2. 12 , 13 , 14. 2 Chro. 7. 14. 1 Sam. 6. 3. Rom. 12. 1. 2. Phil. 1. 27. Vers . 11. 3. Rest upon him for this Cure . Is . 30. 15. Psal. 60. 11. Jer. 17. 5. Not upon Instruments , being but an Arme of flesh subject to bee broken . Psal. 44. 6. Psal. 18. 34. Job 20. 24. Psal. 18. 34. Psal. 46. 9. Amos 6. 11. Proceres , & Gregarios , seu Plebeios . Calvin . Gualt. Is . 22. 9 , 10 , 11. Hos. 5. 13. Ver. 14. Job 13. 4. Esay 28. 16. Give God the Glory of the Cure , if ever effected . Notes for div A77502e-39370 D. Israel subject to shakings . Exod. 19. 18. Mat. 16. 18. 2 Sam. 6. 8. 1 Chron. 13. 9. Breaches are shakings . The Church subject to shakings through Satans malice . Iob 1. 19. 2. Through Gods Providence , hereby 1. Sometimes manifesting his displ●asure . Mat. 27. 51. 2. Purging his Church . 3. Humbling his people , and so preparing thē for some speciall mercy . 1 King. 19. 11 , 12. Vse . Be we affected with the shaking of our Israel . Seek the healing of her Breaches . 2 Sam. 6. Every one in his Place . Esay . 58. 12. Phil. 49.