An Olive Leaf, Part 3

An Olive Leaf · Part 3

p. 33ACT. 3.26.

Ʋnto you firſt God having raiſed up his Sonne Jeſus, ſent him to bleſſe you, in turning away every one of you from his iniquities.

SEnt him to bleſſe you, &c. Chriſt did not take this honour to himſelfe to be the meſſenger of the Covenant; but was called, preciſely called, called by name, as it is ſaid of Cyrus; Call his name Emanuel; his name ſhall be called the Lord our righteouſneſſe; call his name Ieſus. Called by name outwardly, and by nature inwardly ſealed. Labour not for the meat which periſheth, but for that which endureth to everlaſting life, which the ſonne of man ſhall give unto you, for him hath God the Father ſealed. Iohn 6.27. (i.) poured grace into his lips, all the treaſures of wiſdome and knowledge, Collof. 2.3. and maintained this full unction in its full vigor, to be preſent and equall alwaies alike, for quickneſſe of underſtanding, p. 34and aptneſſe to action, and to ſucceſſe of action in all his undertakings; which broad ſeale of Heaven God did put upon Chriſt, with as great delight as this ſtate of worth, and ſo ſent him in all fulneſſe of endowments, and with all fulneſſe of content and triumph: See all theſe Iſa. 42.1. Behold my ſervant whom I uphold, mine elect in whom my ſoule delighteth: I have put my Spirit upon him, he ſhall bring forth judgement to the Centiles. Here is Chriſts Oyle, and his freſh Oyle, as the Pſalmiſt hath the expreſſion, to wit. Chriſts unction, and his upholding in this unction, to be equall in vigor at all times unto all actions; which differenceth his unction from ours; for even a gracious heart amongſt us, is very unequall in his abilities and performances; one day ſtrong, another day weake; one day wiſe, and another day, and in another thing, a beaſt: and thirdly, here is the delight of the father in ſealing the ſonne, with this broad and beautifull ſeale, which is all the glory of his fathers houſe caſt upon him; for what more could be done for Chriſt, to make him an effectuall p. 35and honourable Saviour? And withall you have in this one verſe one thing more, a pregnant proofe of this ſeale, [he ſhall] bring forth judgement to the Gentiles; this expreſſion could not poſſibly follow at this height, if Chriſts, ſeale had not ſuch glorious things in it as I have told you; if his unction were not upheld at this height, to be equall in his motion unto all undertakings, the neceſſary certainty of his productions would faile, or at leaſt be in danger ſo to doe, that one could not with that freedome and boldneſſe as here God doth, ſay this of Chriſt, behold he ſhall doe this, and he ſhall doe that. A like place for this great point, ſee Iſa 45.13. I have raiſed him up in righteouſneſſe; and I will direct all his waies: here is Chriſts freſh Oyle, and I will direct all his waies: we though the people of God, and ſealed to in our meaſure, yet in many of our waies are left of God unto our ſelves; Chriſt is in all his waies directed by his father; the dew of his youth is alwaies youthfull, alwaies under a full ſayle of aſſiſtance of the Spirit that is upon him, and ſo alwaies equally able to p. 36any worke in our behalfe; or elſe this could not follow in the verſe at this heighth which it doth—he ſhall build my City, and he ſhall let goe my captives, &c. A like place to both theſe, as a glorious type of this glorious truth, is in Pſal. 89.20, 21, 22, 23, &c. I have found David my ſervant, with my holy Oyle have I anoynted him; then obſerve in the next verſe his freſh Oyle, and in what height of expreſſion it is expreſſed. With whom my hand ſhall be eſtabliſhed, mine arme alſo ſhall ſtrengthen him, the enemy ſhall not exact upon him; I will beat down his foes before his face, and plague them that hate him, &c. I humbly conceive the glory of Chriſts unction to be here gloriouſly ſhadowed, with whom Gods hand was eſtabliſhed, and by which made to all things inviſible, as David to ſome things viſible, ſtill proſperous, and carrying all before him, as one and the ſame at the day of death for vigor and ſtrength unto war, as when he firſt tooke the field.

Thus ſent, Chriſt is able, certainly able to bleſſe: which is the next word to be opened. — Sent him to bleſſe p. 37you, &c. (i.) to reſtore the ruined condition of man. Bana, which ſignifies to build, is uſed by way of metaphor in the Old Teſtament, to ſignifie to bleſſe; to note, what properly it is for Chriſt to bleſſe man, to build up his ruined ſtate … pull down all old pieces, and … and build up all from the ground new; not to leave this worke of pulling down old and rotten remainders, til all be down; and not ceaſing building until all be made new, as right and tight, as beautifull and glorious as at firſt, and more; bigger roomes, bigger lights, better ſituation and out-let. Elephas ſuppoſing Ioh to be like an old houſe rotten and ruinous outward and inward, obſerve what he ſaith, if thou return to the Almighty, thou ſhalt be built up, or bleſſed; thou ſhalt put away iniquity farre from thy Tabernacle.

But what bleſſedneſſe is, is mentioned in the following words; namely to have our ſinnes pardoned, and our hearts changed, which doe inſeparably goe together, and therefore one put to comprehend both, as here, To turn every one of you from your iniquities. p. 38The generality of the Jewes converſion is twice ſpoken of in one chapter. Rom. 11.26. And ſo all Iſrael ſhall be ſaved, as it is written, There ſhall come out of Sion a deliverer, and ſhall turn away ungodlineſſe from Jacob▪ V. 32. for God hath concluded them a… … unbeliefe, that he might have me… …n all. O the depth of the riches both of the wiſdome and knowledge of God, &c. Of which language the Prophets in the old Teſtament are full. And they ſhall teach no more every man his neighbour, and every man his brother, ſaying know the Lord; for they ſhall all know me, from the leaſt of them to the greateſt of them, ſaith the Lord; for I will forgive their iniquity, and I will remember their ſinne no more. Ier. 31.34. And yet this converſion when it ſhall be accompliſhed, will not be ſo generall as ſtrictly and individually to involve all; for many of the Jewes after theſe promiſes are accompliſhed, notwithſtanding the glorious teſtimony God ſhall then give of his Sonne, ſhal remaine in their unbeliefe and rejection of him, as appeares by theſe Scriptures compared together. Dan. 12.1, 2. And there ſhall be a p. 39time of troubles, ſuch as never was, and at that time thy people ſhall be delivered, every one that ſhall be found written in the book; and many of them that ſleepe in the duſt of the earth ſhall awake, ſome to everlaſting life, and ſome to ſhame and everlaſting contempt. To which adde V. 10. Many ſhall be purified and made white, and tried; but the wicked ſhall doe wickedly, and none of the wicked ſhall underſtand, but the wiſe ſhall underſtand. The Scripture cals the comming in of the Jewes a reſurrection, ſo doth the Prophet here; but this reſurrection will be but partiall; Many of them which ſleep in the duſt of the earth ſhall awake, and many ſhall be purified and made white; not all, but every one that is found written in the book; that is, the election of God will diſtinguiſh and carry it ſtill, even then when they ſhall come in moſt plenty to Chriſt, like Doves to their windowes: ſome, and that a conſiderable number of theſe people, even then when Jeſus Chriſt ſhall appeare to make this glorious reſurrection, wil notwithſtanding all the glory that Chriſt ſhall come with to make his own welcome, ſtand ſtil p. 40in their unbeliefe and rejection of him, which then wil bring a dreadfull curſe and ſeparation upon them from that glorious Church; for no unclean thing ſhall abide in this cleare and Criſtal Church; and this curſe ſhall be as Cains curſe and ſeparation from that communion and Church wherein he was, and whereof ſuch a viſible member; and by this, as Cain, ſhall theſe wretches then be marked, and diſtinguiſhed manifeſtly amongſt men, to their everlaſting ſhame and contempt. To ſtrengthen this, take another Scripture. Revel. 21.3, 4. &c. compared with the eighth chapter, ſpeakes of the glorious ſtate of the Iewes, which God wil haſten in his time. And I Iohn ſaw the holy City, new Ieruſalem, comming down from God out of Heaven, prepared as a Bride adorned for her husband. And I heard a great noiſe out of Heaven, ſaying, behold the Tabernacle of God is with men, and be will dwell therein, and they ſhall be his people, and God himſelfe ſhall be with them, and be their God; and he that ſate upon the Throne ſaid, Behold I make all things new, &c. he that overcommeth ſhall inherit all things, and I will be his p. 41God, and he ſhall be my ſonne: but the fearfull and unbelieving, and the abominable, and murtherers, and whoremongers, and ſorcerers, and idolaters, and all liars ſhall have their part in the lake which burneth with fire and brimſtone, which is the ſecond death. Mr. Brightmans judgement upon this place, is, according to what I have ſaid, that even then when the glorious ſtate of the Iewes ſhall be, wil ſome of them be found in theſe luſts here mentioned, and ſo be curſed and ſeparated, as I have ſaid, from fellowſhip with them. Wherefore that expreſſion, all Iſrael ſhall he ſaved, and ſo this expreſſion in my Text, to turne every one of you, notes onelyonly the great abundance which ſhal then be brought in; a great multitude, as the word is uſed, and concerning this very matter, Revel. 19.6. And I heard as it wer the voyce of [a great multitude] and a… the voyc… of many waters, and as the voyce of mighty thunderings, ſaying Hallelujah, … Lord God omnipoten… … …eth…le… u… be glad and rejoyce, and give honour to him, for the marriage of the Lambe is come, and his wife hath made her ſelfe ready, &c.

p. 42If this Text, as applied to the time of the Jewes ſecond call, til the time of their fulleſt income and turning to God, cannot mean all; ſurely it cannot mean every one as applied to their firſt call, to which I thinke my Text doth properly belong. Chriſt was not ſent to turn every one of this people; for he ſaith expreſſely to them in his miniſtery, that he came not to call the righteous, to be a Phyſitian to thoſe were well: but came to call the poor, blinde, halt, maymed, ſome of the meaneſt outwardly and inwardly; poore, loſt, ſelf-condemned creatures, which is the meaning of that place, Iſa. 59.20. And the Redeemer ſhall come to Sion, to them which turn from tranſgreſſion in Jacob, ſaith the Lord. To them which turne from tranſgreſſion; leſhabei ad redeuntes, ſaith the originall; the redeemer ſhall come to turne them which are turning. There is a generation of ſinners which confeſſe they are what they are, dogges, divels, viler then any, in bonds and chaines, as the Prophet ſpeakes of ſome that ſhould come after Chriſt in chaines, Iſa. 45.14,Isa 45:14I am a Publican, a harlot, a covetous wretch, p. 43one that hath many devils in one, a loſt creature if Chriſt doe not looke upon me: why theſe are redeuntes, ſinners turning, and theſe is Chriſt come to turn and ſave: theſe are ſinners, others are righteous; theſe are ſick and diſeaſed, and ſo would prize a Phyſitian; Lord, if thou canſt doe any thing, help me, for I can doe nothing; here doth Chriſt lend a hand, and a heart; and this is the viſible inſtituted order of his way for the ſalvation of man.

Every one] is not here taken diſtributively, ſingula generuns: but collectively, genera ſingulorum; ſome of every kinde, and of every ranke, &c. Chriſt healed every diſeaſe, ſaith the Scripture, (i.) diſeaſes of every ſort. All men are lyars, ſaith the Prophet; and every man is an hypocrite, ſaith another Prophet; (i.) all ranks of men, high and low, not ſimply and individually; for then he that ſaid ſo had been a liar and an hypocrite to. And Ariſtotle himſelfe in his Polit. lib. 2. cap. 2. ſhews the uſe of univerſall termes, that they are not ſometimes in a ſtrict ſence univerſally to be taken, as you may p. 44ſee in the beginning of that Chapter, where ſpeaking of the Greeke word foreign, he ſaith that ſometimes it doth mean every one individually, and ſometimes not. The like may be ſaid of this univerſall terme in the Text foreign, and ſo it muſt be carried here, or otherwiſe this Scripture would contradict others.

The Scriptures which would be otherwiſe oppugned are theſe. Matth. 1.21. ſhall ſave his people, which ſurely notes ſome reſtriction. Iſa. 52.15. So ſhall he ſprinkle many Nations; he doth not ſay all. And Iſa. 53.11. By his knowledge ſhall my righteous ſervant juſtifie many; who theſe many be, ſee Iohn 6.37. All that the father giveth me ſhall come to me, and he that commeth to me I will in no wiſe caſt out. Chriſt is ſaid to ſave ſuch as come to him for ſalvation; redeuntes as I ſaid erewhile; but all doe not come to Chriſt, nor never wil, but onelyonly ſuch as the father hath given to Chriſt. As thou haſt given him power over all fleſh, that he ſhould give eternall life to as many as thou haſt given him. Iohn 17.20. Converſion is an actuall life; and this Chriſt is ſaid to give to thoſe onelyonly which the father hath p. 45given to him, (i.) to the elect.

And whereas it is ſaid, That as in Adam we all die, ſo in Chriſt we ſhall all be made alive; and ſo conſequently that Chriſt is ſent to make all alive, and to turne every one to God: the Apoſtle anſwereth himſelfe, writing to the Galatians, ſhewing that his meaning is not, that the efficacy of each, to wit, the firſt and ſecond Adam, is in the ſame manner neceſſarily extenſive; but ſaith, that the efficacy of the one indeed is neceſſarily extenſive; but the efficacy of the other extenſive onelyonly of free grace through faith, to them to whom Chriſt ſhall give this. But the Scripture hath concluded all under ſinne, that the promiſe by the faith of Jeſus might be given to them which believe Gal. 3.22. All by Adam die, not that all by Chriſt ſhould as neceſſarily be made alive; but that the free grace and promiſe of life may be given to thoſe whom he ſhall pleaſe to enable to believe: ſo that the efficacy of the one is neceſſary, and the efficacy of the other, to wit, the death of the ſecond Adam, voluntarily and wholy at Gods pleaſure, and ſo argueth nothing p. 46againſt the ſenſe and meaning which I give of my Text, every one onelyonly to meane ſome. By this other Texts which in the letter ſound as this that I have mentioned, and as the Text which I am upon doth, are to be expounded. God is in Chriſt reconciling the world to himſelfe, that is, ſome of all ſorts, Jews and Gentiles, who are given to Chriſt from eternity; Chriſt is to manifeſt the purpoſe of God from eternity to theſe, to die for them, to call them, to juſtifie them, ſanctifie them, and glorifie them; and to none elſe, but put for their ſtumbling and their fall: and of this no reaſon to be given, but Gods wil, having ſuch an abſolute power over the creature, as the potter over the clay; nor wil he beare the ſtriving of man in diſpute to any further medium, then his wil. Let the potſherd ſtrive with the potſherds of the earth, &c.

Finally, all may be reſumed and rendered for the opening of this clauſe, in other words to the ſame effect. —To turn every one of you, (i.) who are by the purpoſe of God to be turned: and ſo the expreſſion not ſtricty noting p. 47the univerſality of perſons to be turned, but the ſtrict propriety of Chriſt in this worke of turning ſoules to God. Chriſt is to turne every one that is to be turned; this Chriſt which you ſo deſpiſe, and ſo little eſteeme; not a ſoule amongſt you can be turned and ſaved from your ſinne, but by him. Thus doe many of the learned read and render theſe words: and thus doth Chriſt himſelfe open that place, Iſa. 54.13. And all thy children ſhall be taught of the Lord, &c. (i.) all which are taught, are taught by him, and can by none elſe come to learne unto life. Thus doth Chriſt explaine this place of the Prophet, as appeares by his words, Iohn 6.44, 45. No man can come to me, except the Father which hath ſent me, draw him, and I will raiſe him up at the laſt day, as it is written in the Prophets, and they ſhall be all taught of God: (i.) all that are taught are taught of God, and none elſe can learn this myſtery of comming to Chriſt, and believing on him, but ſuch as are taught of God.

So that this clauſe of my Text, being thus opened, the poynt you ſee to p. 48be ſtood upon, naturally ariſeth to be this, Doct. That it is Chriſts proper work to turn ſinners from their ſinnes: a buſineſſe devolved by joynt conſent upon him, the Father and the holy Spirit working in and by him, and no otherwaies, to this great end, the converſion and ſalvation of man. The Scriptures which concurre to this truth, are many, Iſa. 61.1. The Spirit of the Lord God is upon me, becauſe the Lord hath anointed me, to preach good tidings unto the meeke; he hath ſent me to bind up the broken hearted, to proclaime liberty to the captives, and the opening of the priſon to them that are bound, &c. This place confirmes the point, and alſo what I have before ſaid, that Chriſt is not ſent to turne all, but a generation of ſinners which are turning; the meeke and broken in heart, (i.) ſuch as are ſelf condemned, and lie under the bleeding ſence of their own wretched condition; prickt at heart with the ſting of ſinne, which may be, and yet in no actuall ſtate of grace; to be Phyſician to theſe ſick, wounded, bleeding, and dying ones, is Chriſts proper place and employment. To this p. 49may be added, Acts 5.31. Him hath God exalted with his right hand, to be a Prince and a Saviour, for to give repentance to Iſrael, and forgiveneſſe of ſinner. The like Scripture is, 1 Tim. 1.15. This is a faithfull ſaying, and worthy of all acceptation, that Jeſus Chriſt came into the world to ſave ſinners, of whom I am chiefe. 'Tis Chriſts proper worke you ſee, and his alone, to turn and ſave ſinners from their ſinnes.

The type of this read Rom. 9.10. When Rehecca alſo concerved by one, even by our father Iſaac. But one in the bed, to wit, Jeſus Chriſt, by whom the holy ſeed is begotten: Chriſt caſts that immortall ſeed into her wombe, by which the generation of the new creature is made, and none but he; he begets, brings forth, and breeds up; hence called, the authour and finiſher of our faith: and faith is called converſion, becauſe indeed it is the formality of it Jeſus ſaid unto them, except you be converted and become as a little child, yee ſhall not enter into the Kingdome of Heaven. And then in the following words ſaith, Whoſo ſhall offend one of theſe little ones which believe in me, Matth. 18.6. p. 50What he cals converſion before, Here he cals faith, becauſe faith indeed is converſion; the ſoule crediting Chriſt in what the word ſaith of him, and ſo reſigning it ſelfe wholly to him, to be ruled by him, and by his will, and not any longer by his own luſts and ſinnes; and this is the turning of the ſoule from ſinne, which my Text here ſpeaks of. There are ſeverall things in faith, to underſtand, to credit, to ſubmit, and ſimply to ſubmit; to ſubmit as a childe, who doth not contend or diſpute, but ſaith in his heart, my father bids be doe thus, and this is enough; and all theſe Chriſt workes in the ſoule, and none elſe. Chriſt enlightens the ſoule, ſhines into the heart, and makes it ſee what had never been told ef. Iſa. 52.15. Chriſt meekens and humbles the ſoule, pricks the heart, lets out all thoſe corrupt things which ſwel and puſſe up the ſpirit againſt God: Chriſt takes off headineſſe, raſhneſſe, and bows the heart to hearken & conſider; and then workes to wil, perſwades Iaphet, O that I had a dwelling in the tents of Shem, that I could believe on Jeſus Chriſt, Who is he Lord, that I p. 51might believe on him? and then workes to doe, to truſt in him to deny all and follow him: and now is the ſoule turned from its ſinnes.

But this is but in part. This ſtate of ſoule is called a heart after Gods own: one in this world as Chriſt; which is not ſtrictly to be taken, as if any whilſt in this world were ſo pure and unmixed in affection and action, as Chriſt, ſo ſeparated from ſinne▪ in his nature and life in this world, as he was; but it meaneth what a converted man is in his intention, in his endeavour, and in Gods acceptation. The heart truely turned to God, aimes and intends a courſe and motion in this world exactly like Chriſt, hath reſpect to all Chriſts commandements, without diſtinction of Great and little, as the Phariſees and hypocrites were wont to make; loves all, and would with all his heart, all his waies were ſo direct as to keepe all Gods ſtatutes; to this height is his aime, his deſire and endeavour; for this he prayes, ſighes, groans; and in this heavenly induſtry continueth, runnes, and is not weary, that if by any meanes he might attaine the p. 52reſurrection from the dead; and this in Gods acceptation, is a heart as Gods own, and holy as he is holy, and turned and ſeparated from ſinne as he.

If this be properly Chriſts work to turne you from your ſinne, Ʋſe. know upon whoſe ſhoulders God hath placed your hardeſt work, ye that are the people of God, and expect that he will goe thorough with it. The hardeſt worke of a Chriſtian is to turn from his ſinne, and beares more upon him then any thing: 'tis true that many things goe ill, but this goeth moſt to my heart; that ſinne cleaves ſo faſt unto me, ſaith a good ſoule. Why Chriſt will doe that wherein thy difficulty lies, he will ſubdue thine iniquities, and eaſt thy ſinne into the depth of the Sea, Mica. 7.19. he will break every bond, and remove every weight which preſſeth down; greater is he that is in you, then the greateſt corruption that is in you; the grace of Chriſt is ſufficient to withſtand what intices, and to deſtroy what intices; for this cauſe is Chriſt manifeſted to withſtand, yea to deſtroy the works of the Divell. Chriſt doth turn us from corruption, p. 53to deſtroy it. The covenant is, that Chriſt ſhall ſet in our heart as a reſiner, and purifier of Silver, and ſhall purifie thee as they doe thoſe mettles, that thou mayſt offer an offering in righteouſneſſe, a pleaſant offering; and this being the covenant, every thing ſhall conduce to this fruit, the turning thy heart from thy ſinne, (i.) the purging and refining of it, inſtructions, corrections. I will turn mine hand upon thee, and purely purge away thy droſſe, ſaith the Lord; therefore ſurely this hard worke will be down; Goliah will be ſlaine, and a little thing ſhall doe it. If Chriſt be long ere he doe a neceſſary work, it is probable that he will doe it very remarkably, with ſome pibble of the brook. with ſome Jaw-bone thrown by, will he ſmite to death at once heaps upon heaps, all that hath ſmote to death the peace and comfort of thy ſoule ſo long; not by might, or by ſtrength, doth Chriſt doe this, that thine eye may be much ſixed upon: but by a ſtill blow within, by his Spirit, ſhall be the death of that which hath been the death of thy life hitherto. If Chriſt worke all our workes in p. 54us, ſurely this work which is all, the turning of the heart from ſinne, he will not leave undone, he will purely purge thy ſoule, renew a right ſpirit within thee▪ 2and thy very fall ſhall conduce unto ſuch a reſurrection.

If this be the work of Chriſt, to turn ſinner from their ſinnes, then when Chriſt is about this work doe not hinder him: he ſtands at the doore and knocks; yea more calls, To you O men I call; whoſo is ſimple, let him turn in hither: yea points, this is the way, walk in it: nay, and blocks up all other waies; ſometimes croſſes, and puniſhes the man in other courſes, hedges him up, that he cannot finde his way; convinces, ſalts the ſoule with fire, makes the mans own heart condemne him▪ all this ſpeakes Chriſt about his worke▪ to turn thee from thy ſinne: and indeed if thou ſinde theſe things, Chriſt is at his worke hard, O take heed of oppoſing and contradicting his glorious worke. Tis ordinary with men when conſcience begins to awake, and to ſmite when the Spirit begins to ſtirre, to quench and ſtiſle thoſe things with more exceſſe of ſinning, to ſtop p. 55their eares when the call of Chriſt begins to ſound loud in their conſcience, and ſo p…cke and pierce, and bring ſinne to remembrance: why thou that thus doeſt art in league with ſinne and death; thou wilt not be turned from thy ſinne, therefore thou ſhalt die …rein; and thou ſhalt know in death that … was nigh thee, and this will aggravate thy doom, that the kingdom of God came ſo nigh thee: I was travelling with thee Chriſt will ſay, and thou couldſt not beare the pangs of the birth; I was lancing thy wound, and thou couldſt not endure it, I would have healed thee, and then thine iniquity broke out, then thou ragedſt when I ſet thy ſinnes in order before thee, and hadſt rather be kild thy ſelf, then that I ſhould kill thy ſin.

3If this be the work of Chriſt, to turn ſinners from their ſinnes, let not Chriſt want worke; preſent your conditions unto him, and deſire him to undertake them. Labour not for the meat which periſheth, but for that which endures to eve laſting life, which the ſonne of man ſhall give unto you; for him hath the Father ſealed, Joh. 6.22. That this is p. 56Chriſts work, ſhould be made a ground of faith to us in going to him, for he is under the Law of his place, faithfull in all things to him that appointed him, foreign, Non non ejiciam, ſaith the original.and ſealed him: therefore he ſaith, He that comes to him, be will in no wiſe caſt out, Joh. 6.37. And hence that of the Apoſtle, This is a faithfull ſaying, and worthy of all acceptation, that Chriſt came to ſave ſinners, the chiefe of ſinners. Let this point be of all acceptation unto you; you that have ſlaine Chriſt, and your own ſoules, yet think what Chriſt is made unto you, he is made to make you, to new make you who have marred your ſelves, and waites thus to be gracious & his meat and drinke is to be pulling ſuch brands out of the fire, and to quench them before they be quite burnt. Chriſt is able to ſubdue all things to himſelf, & as willing. You have done thus & thus ſaith God▪ yet be not deſperate; I Sam. 12 20. ſo ſay I to you, great ſinners.

4Finally, when I ſay this is the proper worke of Chriſt to turn people from their ſinnes, it is not to be underſtood as if we ſhould not be inſtrumentall in his hand: the effecting of this worke p. 57is indeed upon one, but the means in and by which he doth this, beares upon many ſhoulders, Magiſtrates, Miniſters, yea every one that is turned, is by the law of that very condition, as converted, to labour to convert others; and as advantages are more, ſo to be more inſtrumentall this way: generall calling, and particular calling, both ſometimes engage this way. Offices in government have this ſcope to beare up God, and to beat down that and be a terror to that which would deface him. God hath a double power, by which he doth his great workes in this world, one ſecret and inviſible, in which he alone is; of which ſee Gen. 1.4. And God ſaw the Light that it was good, and God divided between the light, and between the darkneſſe. Since this act of ſeparation, light will not have communion with darkneſſe; being parted, they conſtantly keepe apart, oppoſe, and continually conflict and expell each other, and this is by a ſecret power of God inviſible; and this is ſpiritualized by the Apoſtle, and applied to ſinne and grace, 2 Cor. 6.14. What fellowſhip hath righteouſneſſe with unrighteouſneſſe? p. 58and what communion hath light with darkneſſe? That the heart is made of darkneſſe light, that theſe two are ſeparated, and continually keepe ſo; that grace and corruption continually conflict, and are continually contradictory; this is by a ſecret power of God inviſible. But then God hath a viſible power, theſe are all his Ordinances, Magiſtracy, Miniſtery; theſe are Jakin and Boas, the two externall pillars of all grace and good in this world; the pipes by which, and in which he conveyeth vigour and force againſt ſinne, and unto good.

How perſons in authority may be ſubſervient to this great deſigne, to turne men from their ſinnes, is ſet forth in two places, Gen. 4.7. If thou doſt well, ſhalt thou not be obeyed? and ſhall not thy younger brother be ſubject to thee, and acknowledge thy birth-right, and be guided and ruled by thee? thus Ainſworth comments upon this place. Holineſſe in men of place makes majeſty and terrour upon all unholineſſe; cleare as the Sunne, and then terrible as an Army with Banners: be learned, yea, be holy, ye that ſway the Scepter: p. 59or elſe ye will not be inſtrumentall in the hand of Chriſt, to turn men from ſinne, but to draw them to it. The ſecond Scripture is in the 2 Chron. 17. at the third and fourth verſes; you have Iehoſaphats holineſſe, and anſwerably Gods owning of him. And the Lord was with Iehoſaphat, becauſe he walked in the firſt waies of his father David and ſought not unto Balaant, but ſought the Lord God of his father, and walked in his commandements: therefore the Lord eſtabliſhed the Kingdome in his hand, and all Judah brought to Jehoſaphat preſents, and he had riches and honour in abundance, and his heart was liſted up in the waies of the Lord. Alſo in the third yeer of his raigne he ſaid to the Princes, even to Ben…ail, and to Obadiah, and to Zechariah, and to Nethanel, and to Micah, to teach in the Cities of Judah: and with them he ſent Levites, even Shemajah and Nethaniah, and Zebadiah, &c. and they taught in Judah, and had the Law of the Lord with them, and went about throughout all the Cities of Judah, and taught the people. And the feare of the Lord fell upon all the Kingdomes of the Land that were round thout Iudah, ſo that they made no warre p. 60againſt Iehoſaphat. Iehoſaphats heart was lifted * up in the waies of the Lord, **Gabah and here uſed to be of ſame force wi…h …he Hebrew … of Sarah principem ſe geſſit, uſed of Iacob ſee Hoſ. 2.3, 4.Hos 2:3Hos 2:4(i.) he carried himſelfe boldly and freely, without baſe feare and carnall reſpect: the word is Gabah, and of the ſame force with Sarah Principem ſe geſſit, behaved himſelfe Princely, in and for the waies of the Lord: this was for his perſonall holineſſe; and how he improved his place and power to turn people from their ſinnes, you have heard in Verſ. 7, 8. and this brought plenty and peace round about.

Two things you ſee concern men in place, to ſubſerve Chriſt in this great worke of turning ſinners from their ſinnes; to be holy themſelves, and to plant the means of holineſſe; neglect theſe, and reglect all, to bring peace and plenty into this poore Land. Wherefore ſtirre up your ſelves unto theſe things, and in this worke, tender not one place but all; England. Wales, Ireland. Gentiles, yea and the Jewes: think, if it be poſſible. how you may be inſtrumentall for the good of that forlorne people: and now you are removing guilt from the Land, that you would doe it throughly, and leave p. 61if poſſible none upon us, reſpecting Jew or Gentile. The Scriptures by which I would urge to this, are two; and of two ſorts: one of promiſe, the other of ſevere threat. That of promiſe is Iſa. 32:20. Bleſſed are ye that ſow beſide all waters, that ſend forth thither the ſect of the Oxe, and the Aſſe. 'Tis a bleſſed worke to be ſowing beſide all waters, to be propagating the Goſpell every where, to be breaking up all grounds that lie fallow, and ſilling the world with weeds and tares; but to ſend forth thither the Ox and the Aſſe, that is painfull inſtruments to that poore people the Jews, to call upon that Shulamite returne, is peculiarly and eminently bleſſed: and the multiplication of this expreſſion, Returne O Shulamite, return, returne, which Maſter Brightm…n applies to the Jewes, makes me to think, it is not a vaine repitition, but to intimate that various Gentile Nations, ſhall call that poore forlorne people to embrace Chriſt, (i.) contribute the utmoſt of their aſſiſtance, to bring that elder ſiſter to returne to her firſt husband, that it may be much better with her then it is now; and O p. 62how gladly would I have England be the foremoſt in this bleſſed worke, to give the firſt call to the Shulamite, who were the firſt I am afraid, that gave ſharpe repulſe and expulſe unto them. The other Scripture I would urge you with, is threatning to all that ſhall deale hardly with that people. Zach. 2.8, 9. For thus ſaith the Lord of Hoſts, after the glory hath he ſent me to the Nations which ſpoyled you; for he that toucheth you toucheth the apple of his eye: for behold, I will ſhake mine hand upon them, and they ſhall be a ſpoyle to their ſervants, and ye ſhall know that the Lord of hoaſts hath ſent me. After the glory hath he ſent me to the Nations that ſpoyled you, (i.) after God hath accompliſhed the reſtitution of this people, who ſhall be the viſible glory of all Nations; then will God viſit all thoſe Nations who have been injurious to this people, and by this people injured, be revenged upon them, like as Mordecai and his brethren upon Haman and his followers; for this remnant of Iacob ſhall be among the Gentiles in the midſt of many people, as a Lyon among the beaſts of the Forreſt, as a young Lyon in the p. 63midſt of the flocks of ſheep or goats; the originall is either, who if he goe thorough, both treads it down, and teares it in pieces, and none can deliver. Mica. 5.8. To this agrees Mica. 4.13: Ariſe and threſh, O daughter of Zion, for I will make thy horne iron, and I will make thy hoofes braſſe, and thou ſhalt beat in pieces many people, &c. Iſa. 16.4. In mercy ſhall the throne be eſtabliſhed. this is in that place added.Isa 16:4I remember Gods ſpeech to Moab, Let mine outcaſts dwell with thee Moab; but it would not be, and anſwerably they ſmarted. The Jews are Gods outcaſts; but ſurely we may collect from the threats that are made, to them which hardly uſe them, that Gods call to the Nations, as to Moab, that we would let his outcaſts dwell with us, and dwell comfortably with us; and be as tender of injuring them, as of injuring the apple of our eye: for truely it is injury enough, that the guilt of Chriſts blood is upon them▪ uoon their ſoules; that loammi, the marke of Gaine a vagabond, is upon their foreheads; thoſe which make theſe ſervants and ſlaves, ſhall be a ſpoile to their ſervants, as the Prophet ſpeaks in the place before cited, (i.) ſhall be made ſo themſelves by this people p. 64whom they have ſo uſed.

Conſider you who are in places of power, how you are called in Scripture, the whole ſtay of bread, and the whole ſtay of water. Iſa. 3.1, 2, 3. and healers, and binders up, Iſa. 3.7. and your ſalve, by which to heale and bind up, I have told you, namely to live holy, and to plant the meanes of holineſſe among all people, Gentile and Jew; and ſhort of this, ſurely you wil not be healers and binders up, and ſo have your name for naught. If you ſay, this is troubleſome and coſtly, I wil anſwer, as the Prophet, Iſa. 45.18 For thus ſaith the Lord, that created the Heavens, God himſelfe that formed the Earth, and made it: he eſtabliſhed it, he created it not in vaine, not to be empty, ſaith the originall; which rendring beſt anſwers the clauſe that followeth, he formed it to be inhabited, I am the Lord, &c. The earth was not made to be empty, ſaith the Prophet; if no part of the earth was made to be empty and uſeleſſe, then ſurely not the fat and fertile parts of the earth: you Londoners are watered with wealth, like Eden, the garden of God; you are p. 65the fat and fertile part of the Lands and therefore ſurely you are not made to be empty; fruitfull exhalations by the love of Chriſt, ſhould be made and aſcend from your full purſes, and fall in dewes and ſilver-drops all the Land over, where poore barren places are, and people ſtarved by thouſands, in body and ſoule. Then for paines and labour, I would ſay this to you, 'tis eaſier to beare the burthen of duty upon our bodies, then to heare the burden of guilt for the neglect of duty, upon our ſoules. If the City and Kingdome lie tumbling ſtill in blindneſſe and wickedneſſe, and no means uſed to ſerve Chriſts providence, to turn theſe poore creatures from their ſins, where will all the ſinnes of the Kingdome lie) at whoſe doore, and how heavy? The cry and ſcrich of one loſt ſoule ſtarted up in thy conſcience, will more tug and waſte thy ſpirits, then all other pains and travels we now exhort unto. A holy man bewailes much our condition, that we know not the reaſon of the originall names of many things, though we know our father Adam did name all things ſignificantly: as why p. 66the day is called in Hebrew jom, See Ainſ worth on Gen. 1.5.Gen 1:5and the night lailah: howbeit (ſaith he) by affinity with other words it ſeemeth the day was named jom, of the tumult, ſtir, and buſineſſe in it; and the night lailah, of the howling and yelling of wilde beaſts in it. This day is jom, ſtir and buſineſſe for God, all out and in action for him; and if thy day be not thus jom, thy night wil be lailah indeed, howling and yelling, which will be more paine to thy ſpirit, then any paine otherwiſe poſſibly can be. Then as for the day, 'tis obſervable how the Scripture calleth it in the New Teſtament, foreign.foreign, 2 Cor. 11.25. a night-day, ghnereb-boker, an evening-morning, in Daniel. It is uſed by the Apoſtle, and ſo by the Prophet, to note a naturall day, conſiſting of day and night. I may ſafely ſpiritualize this terme, and tell you at this time, that this is your day for worke, and it is a night-day, a day to take up day and night, if need be, for the glory of God, and the good of many. Or it is a night day, not all day; not jom, jom, as that glorious day is called, which they keepe above. Prov. 8.30. I p. 67was daily his delight; the originall is jom-jom, I was day-day his delight; Heaven is day-day: ſpend your night-day now faithfully for Chriſt, to turne ſinners from their ſinnes, and you ſhall ſhine as Starres; yea as the the Sunne in your day-day hereafter.

FINIS.

End of the text · Nicholas Lockyer, An Olive Leaf (1650)