The Healing of Israels Breaches, Sermon 4
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 breachmakers amongſt us, teaching us how to demean, and order our ſelver towards them. Of the former of theſe, I have given you one, and but one, which I laid down as a fiting Preparative to make way for all the reſt. Which is
That we ſhould have faith to be healed. It is ſaid Dir. 1. Have faith to be healed.of our bleſſed Saviour, that when he came into his own Countrey (Patriam nutrition is, the place where for a time he was educated and brought up, Nazareth;) He did not many mighty works there (ſaith St. Mat. 13. laſt.Mathew;) He could not do them (ſaith St. Marke.) Why? Becauſe of their unbeliefe. Unbeliefe doth Mar. 6. 5.after a ſort, break the arme, and evacuate the power of the omnipotent God, putting a kinde of impoſſibilitie upon things, otherwiſe poſſible: Whereas on the other hand, faith putteth a poſſibility upon things in appearance, to fleſh and bloud impoſſible. If thou canſt beleeve (ſaith our Saviour Mar. 9. 23to the father of the Demoniack) all things are poſſible to him that beleeveth. Let not us then through our unbeliefe, either weaken the power, or make voyd the promiſe of God. If ye will not beleeve, ſurely ye ſhall not be establiſhed (ſaith the Lord to Iſa. 79.Ahaz and his people in a like caſe.) And if we will not beleeve, ſurely we ſhall not be healed. And therfore ſtirre we up our hearts to Beleeving; Even againſt hope, beleeving in hope, as it is ſaid of the Father Ro. 4. 18.of the faithfull; Still reſting upon the power and merciemercy of God, for the pardoning of our ſins, and healing of our Land, which he is eaſily able to do; only beleeve. Said I not unto thee (ſaith our Saviour to Martha, objecting unto him the impoſſibility of her Brother Lazarus his Reſurrection, after his four dayes buriall.) Said I not unto Iohn 11. 40.thee (ſaith he) that if thou wouldſt beleeve, thou ſhouldſt ſee the glory of God?
Q. But will faith alone do it?
A. Not ſo; we know what St. James tells us concerning a fruitleſſe faith, Faith without workes, Iam. 2. 20. 2….is dead. So may I ſay in this caſe; It is not a meer paſſive faith that will do us any good, unleſſe it be accompanied with active, and effectuall endeavours, it will be of no availe. What then ſhall we doe to further this Cure, the healing of theſe breaches?
Why (in the ſecond place) Pray them whole. The prayer of faith availeth much (ſaith St. James) I, 2. la. 5. 15, 16.even in the curing of ſickneſſes; The prayer of faith ſhall ſave the ſicke. A ſick perſon (ſaith he,) a ſick Pray the breaches whole. Verſ. 16.State, a ſick Church (ſay I.) No means more ſoveraign then this. It muſt needs be ſo; Prayer being an expreſſe ſent from Heaven to the great Phiſician. Not unlike thoſe friends which the Centurion ſent as Meſſengers to our Saviour, to deſire Luk. 7. 6. 7.him to give the word for his ſervants Cure; Say but the word, and my ſervant ſhall be healed: Make we uſe of this Meſſenger. Earth will not afford it, ſend to Heaven for a Cure; Diſpatch we our prayers and tears to that great Phiſician upon this errand; that He would but ſpeake the word, and we ſhall be healed. In this way we may have hopes of ſpeeding, having a promiſe for it. If my people 2 Chr. 7. 14.ſhall humble themſelves, and pray, and ſeeke my face, &c. I will heare in Heaven, and will heale their Land. Be we inceſſant then, in ſending out theſe Ioyn faſt…ng to our Prayers.Meſſengers day after day; never reſting untill God hath beene pleaſed to make a gracious return, by granting what we ſue for.
And that our Prayers m…y be the more prevalent; joyne faſting to them. Faſting is to Prayer, as feathers to the Arrow; which (though in themſelves be light matter, yet (being glued or faſtned to the ſhaft, they make it both flye far, and ſtrike ſure. Oh ſuch uſe is faſting unto Prayer; In it ſelfe little worth. Bodily exerciſe profiteth little; 1 Tim. 4. 8.But being joyned unto Prayer, it maketh it the more prevalent, and that becauſe the more ſervent. And therefore adde we this to the other, as being of ſpeciall uſe in this caſe. It is the Phiſicians rule, and it is a good one, did we but know how to make a …ight uſe of it. Such diſeaſes as will Morbi qui medianon curantur, medecina curentur. Fernel.not be cured by faſting, cure by Phiſick. Make we experiment of this exerciſe, and try what it will do for the curing of the diſeaſes both in Church and State. I remember what our Saviour tells his Diſciples concerning the worſt kinde of Devils; They go not out (ſaith he) but by Prayer and faſting. Math. 17. …1.Now ſurely, that which will caſt out Devils, will lay them, binde them, reſtrain them. But what ſpeak I of binding of Devils, when as by this means God yeelds himſelfe to be bound? It was no leſſe then a ſacred violence, that made God ſay unto Moſes, Let me alone. It is the Lords ſpeech unto Exod. 32. 10.Job (I remember) concerning the Leviathan. will he make ſupplications unto thee? will he ſpeak ſoft Iob 41. 3.words unto thee? That which the Creature diſdaineth to do; Behold, the Creatour ſtoopeth to do! Such force and prevailencie is there in humane ſupplications, being prayers of faith, that they do even draw ſupplications from the Almighty; after a ſort binding his hands, the hands of his revenging juſtice that he cannot break in upon a nation, a people, as otherwiſe he would do. This courſe then take we for the appeaſing of Gods wrath already broke forth upon us, and conſequently for the repavring and Healing of theſe Breaches: Pray them whole. But of this directon, I ſhall have occaſion to ſpeak again in the next Point, viz. Iſraels Phiſician, to whom we are to repaire for a Cure; and that (as by other wayes, ſo) by prayer.) Pray them whole.
But God heareth not finners; ſo the Blinde man upon whom our Saviour had wrought that great Ioh. 9. 30.miracle, and Cure, told the Jews; But if any man be a worſhipper of God, and doth his will, (ſaith he) him he heareth. And therefore
(In the third place) that our prayers may take place, and prove avaylable, not only for our ſelves, Dir. 3. Make up our owne breaches, getting our owne ſins healed.but for others, for the State, the Church, let it be our care, and our firſt care every of us to get our own ſinnes removed, and taken out of the way. Theſe (as I have already ſhowen you) they are the great Breachmakers, and the firſt Breachmakers, firſt making a Breach in heaven; making a Breach, and ſeperation betwixt God and us: (Your iniquities Iſa. 59. 2.have ſeperated betwixt you and your God.) Provoking God to break in upon us by his judgements, as upon our perſons and families, ſo upon the places where we live; ſometimes making publicke Breaches upon States, and Kingdoms for the ſins of ſome particular perſons, as upon the whole Houſt of Iſrael for the ſin of one Achan. That we may be Ioſhua 7.Healers then, all of us in our places, furthering this bleſſed Cure, the healing of breaches abroad; let it be our firſt care to make up the breaches at home, our own Breaches. Luke 4. 23. Our Saviour tels the Jews what they were ready to object unto him, Phiſician heale thy ſelfe. In this caſe it muſt be ſo; Luke 4. 23.they which would have any hand, ſo as to lend any effectual endeavours to the healing of Publick breaches; they muſt firſt practiſe at home inprivate, practiſe upon themſelves, upon their own hearts and lives, to get the breaches of both healed by Repentance and Reformation. Repentance for evils paſt, Reformation for the time to come. Without this our Prayers, will be to little to no purpoſe; mark the connexion of theſe two together, in the place forenamed. If my people ſhall humble themſelves, and pray, and ſeeke my face, and turne from 2 Chr. 7. 14.their wicked wayes; then I will heare from heaven, and forgive their ſin, and heale their Land. The one without the other, is but loſt labour, all our bumilation, and ſupplication, without Reformation will be of no availe. And therefore ſet we upon this courſe, and this work, all of us begining this ſo much deſired, Publick Reformation at home, in private: every one ſweeping before his owne doore, which is the readieſt way to make the ſtreet clean.
And as all ought to do it, ſo ſpecially Publicke perſons, Specially publick perſons.Magistrates, Rulers, who are by their office Phiſicians, healers. Church and State (if ſicke) they are their Patients, the Breaches and Ruines of both being under their hands. A man ſhall take hold of his Brother (ſaith the Prophet Eſay;) ſaying, Iſa. 3 6. 7.Be thou our Ruler, and let this ruine be under thy hand, viz. for the healing, repairing of it. And in that day he ſhall ſweare (ſo he goeth on) ſaying, I will not be an healer, &c. Make me not a Ruler of the people. A Ruler and an healer then are both one; this Office and charge lying upon them after a ſpeciall manner. Now that they may have ſucceſſe in this Cure, let them firſt be Phiſicians to themſelves. Heale themſelves, make up their own Breaches, by getting their owne ſins taken away. The ſins of Publik perſons, they have often a dangerous influence upon the Publick State both of Whoſe ſins have a dangerous influence upon the Publicke State.Church and Common-wealth. Not unlike a prodigious Comet, or Blazing-ſtar, which hath for the moſt part a maligne and dangerous aſpect and influence upon the Kingdoms, and Countries over which it is. It is a good note of Scultetus his upon that paſſage in the 51. Pſal. where David maketh this his ſuit, that God would build up the Wals of Pſa. 5. 18.Jeruſalem. Build them (ſaith he,) why what breach was there in thoſe Wals, that David ſhould put up ſuch a requeſt? Yes (faith he) David himſelf had made a Breach in them; and that by his ſinnes, thoſe ſins which he there confeſſeth, his Adultry, Murder; Two murdering Peeces which had made a Batterie upon, and a breach in thoſe Wals, the Wals of Gods gracious Protection. And hereof David was ſenſible. Senſit ſe quaſi denudaſſe Jeruſalem. He apprehended that he had even layed flat the Wals of Jeruſalem, and layed the Citie naked, expoſing it, as much as in him lay, to ruine and deſolation. Of ſuch dangerous conſequence are the ſins of Publick perſons, of Rulers, ſpecially of chief Rulers. Principes peccantes denudant muros Jeruſalem, (ſo my Author goeth on.) Princes, (and we may ſay the ſame of the Prieſts too) if they tranſgreſſe; by their ſins they make a Batterie upon the Wals of Jeruſalem, lay the Church and State where they live, naked. This did Aaron to the Iſraelites, by conſenting and giving way to that Idolatrie of theirs, he made them naked (ſaith the Text) in the midst of their enemies, i. e. he ſtript them naked of the gracious Protection of God, Exod. 32. 25.which was their beſt covering, and ſo expoſed them to the incurſions of their enemies. Such a dangerous influence have the ſins of Publick perſons upon the States, Churches, Kingdomes wherein they live, oft-times making dreadful breaches in them; as Davids ſin in numbring the people, made that great breach upon Iſrael, at which the Destroying-Angel 2 Sa. 24. 15.brake in, ſmiting no leſſe then ſeventy thouſand men in leſſe then three dayes ſpace. And as making, ſo maintaining them. And therfore let all ſuch, that they may be in truth what they are by Office, healers, labour firſt to get their own breaches healed, their own ſins taken away, and that (as I ſaid) by Repentance and Reformation; Reforming themſelves, their Families, and Charges as much as may be; that ſo the Breaches being made up at home, they may with more ſucceſſe undertake this great Cure, the healing of Iſraels breaches.
Take a fourth, and a laſt; for I ſhall not give Dir. 4. Every one caſt in ſomething into theſe breaches.you many particulars under any one head. That we may further the healing▪ and making up of theſe breaches, let every of us caſt in ſomething into them. This (you know) is the readieſt way to make up a Breach in a wall, by caſting earth and Rubiſh into it, every one his Basket. And like courſe take we to make up the Breaches in the wals of our Jeruſalem; every of us caſt ſomething into them. So did they into the Churches Treaſurie, Luke 22. Every one Luke 22. 1.caſt in ſomething according to abilitie. Do we the like into the Churches Breaches; Every one caſt in ſomething. But what ſhall we caſt in? I might anſwer; Caſt in our Prayers, caſt in our ſins in the wayes already preſcribed. To theſe I might adde, Be readie to caſt in our Estates, at leaſt a proportionable part of them, if God ſhall call for it. But theſe I have touched upon already. Beſides theſe, there is yet one thing more, which every of us have, (moſt of us too much of it.) And could we be but perſwaded to caſt it in, I ſhould make no queſtion, but it would undoubtedly fill up all theſe Breaches, at leaſt in the Church; And what is that?
Why, Every man caſt in himſelfe; So did that Every man himſeie, viz. His owne will.noble Roman whom I mentioned before, Marcus Curtius for his Countrey, for the making up of that Breach in the Market-place at Rome, he caſt in himſelfe. Oh, that every of us, and all others profeſſing the ſame Religion with us, would but be contented to do the like for the Church of God, every one to caſt himſelfe into the breaches of it; I mean that which is moſt properly called himſelfe, viz. His own will; A thing which multitudes are ſo wedded to, and make ſo much of, as if it were indeed their own ſelfe. Whence it is ſometimes ſo called; If any man will come after me, let him deny Luke 9. 23.himſelfe, i. e. his owne will. And this (ſelfe) let every of us, who deſire the Healing, and filling up of theſe Breaches, caſt into them, and that by learning and taking out this great leſſon of ſelfe-deniall. What is it that hath made theſe Breaches, and having made them maintaines them? Why, ſurely (Selfe) the greateſt breach-maker, & therefore ought to be ſacrificed. 2 Pe. 2. 10even 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,) foreign ſtanding in their owne conceits (as the Geneva renders it.) Certainly (my Brethren) there neither is, nor ever yet was Breach in the Church, but this (ſelfe) had an hand in it. And therefore for the Churches peace let every of us be content to ſacrifice this univerſall breach-maker. Even as the men of Abel, following the counſell of that wiſe woman dealt with that rebellious Arch-breach-maker, Sheba the ſonne of Bichri, who ſounding the trumpet of rebellion made a great breach, and rent thein kingdom of Iſrael, they caſt his head over the wals, and ſo made up the breach. 2 Sa. 20. 21.Thus deale we with this breach-maker (ſelfe) our owne wils, our owne conceits; be not ſo much wedded to them, as that we will rather hazard the Churches peace and being, then part with them: but labour for humble hearts and yeelding ſpirits, that we may be contented as to do much, and ſuffer much, ſo to part with much for Peace. Peace is a Pearle; the Latin word (Ʋnio) ſignifieth both. Let not any of us trample this Pearle under-foot, ſo far undervaluing it, as to thinke every little too much to give for it, preferring every ſeeming truth before it. It is a miſtake (I ſaid it the laſt day, and I ſay it again) if any ſhall thinke that ſome truths may not be overbought, viz. when they are bought with the loſſe of Peace. Of theſe ill bargaines the Church of God in all ages hath had too great experience. And in other caſes we wil not ſpare to cenſure and condemn this folly. We will not buy gold too deare (we ſay.) And we would account him but a very ſimple man (ſaith a late reverend Divine of our owne,) who would Doctor Staughtons Sermon upon 1…2. Pſal. verſe 6.ſet his houſe on fire to roſte his egge: Such, and no better is the wiſdome of thoſe, who ſhall contend ſo hotly and eagerly for ſome truths, being not of the foundation, nor neere it; as that in the meane time they regard not the ſetting all on fire, rather then part with them. Certainly, they which will not (in a good ſence) be content to part with ſome truths, (and thoſe, it may be, uſefull ones) for peace; they are not worthy of it, nor yet muſt ever looke to enjoy it upon earth.
Let it not be miſtaken; loath I am that any, in the darkneſſe either of ignorance or prejudice, ſhould Ho… truth may, and …ught to be parted with for Peace.ſtumble at this truth of parting with truth. Part with it; How? Not by abjuring; denying any Truth againſt conſcience. This a man may not doe upon any tearmes; Peace of conſcience muſt be maintained what ever it coſt: But, by not avowing, not openly contending and conteſting for it, whether by Profeſſion or Practice. And for this I thinke we ſhal need no other warrant then that rule and direction of the Apoſtle, Rom. 14. Haſt thou faith? have it to Ro. 14. 22.thy ſelfe. Faith, i. e. acknowledge, and aſſurance either of the truth or lawfulneſſe of ſomething indifferent, which thou canſt not either profeſſe or practice, without the offence and ſcandall of thy weake Brother, to the breaking of Peace. In this caſe (ſaith the Apoſtle) have this ſaith to thy ſelfe; enjoy thine owne knowledge and perſwaſion, but keepe it to thy ſelfe, not letting it breake forth to the ſcandall of others, much leſſe to the indangering of the Churches Peace, which ought to be of more price and value to us then many of theſe Truths. It is the ſpeech of Elkanah to Hannah his wife, when ſhe was ſo inordinately deſirous of a Son that nothing elſe could give her content; Am not I better to thee then ten Sonnes, 1 Sa. 1. 8.i. e. then many children. The like may the Church of God ſay unto us, Am not I better unto you then many children? then many fruits and conceptions of your own braines; I, though iſſues of truth.
This I ſpeake, not that I would have Truth, any truth (which I acknowledge to be a part of the image of God) ſleighted and undervalued. Goldſmiths will not caſt away the duſt and filings of their gold and ſilver; No more ſhould Chriſtians caſt away ſuch ends and ſhreads of truth as God either hath, or ſhall be pleaſed to reveale unto them. OnelyOnly my aime is that I would have a higher price ſet upon Peace then (for the moſt part) it is bought and ſold at. This, I am Peace purchaſed with the bloud of Chriſt.ſure (what ever may be ſaid for ſome truths, truths of the new Covenant, for of them onelyonly it can be ſaid) was a peece of that great purchaſe, purchaſed by the blood of Chriſt. He is our peace (ſaith the Apoſtle) Eph. 2. 14.i. e. the Author of it, our Peace-maker, making peace, as it followeth verſ. 15. And this he hath verſ. 15.done by, and through the bloud of Christ, (as the ſame Apoſtle hath it) there purchaſing peace, and Col. 1. 20.not only peace with God, but peace with and amongſt men. Of that peace the Apoſtle ſpeaketh in that 2 to the Epheſians, Peace betixt Jews and Gentiles, making them one. To this end Chriſt came downe from Heaven to earth, to make peace, (as in heaven, ſo) upon earth. Glory be to God on high, on earth Luk. 2. 14.peace, (ſo ſings that Quire of Angels at the birth of our Saviour.) This he purchaſed, and having purchaſed it, he left it, bequeathed it; Peace I leave with you, my peace I give unto you, (ſaith he to his Diſciples, when he was to take his laſt farewell Joh. 14. 27of 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 2. Directions concerning breachmakers, what to do them.been breach-makers amongſt us; concern them not as agents, but as patients; teaching us how we are to order and demean our ſelves towards them, what we are to do to them, for them, or againſt them, for the effecting of this Cure.
Theſe Breach-makers (as I have alreay ſhewn you) the Inſtrumentall cauſes of the preſent breaches in this our Iſrael, they are of two ſorts. Either Strangers, or Iſraelites. Strangers, profeſſed enemies to our Religion; or Iſraelites, ſuch as profeſſing the ſame Religion with us for ſubſtance, have beene through weakneſſe ſeduced, and drawne aſide, either from the wayes of Truth, or Peace. Now what ſhall be done to the one, and to the other?
For anſwer hereunto, I ſhall have recourſe againe to the Type in the Text; obſerving what Davids courſe with the breach-makers in his Kingdome.courſe David here pitcheth upon, and intendeth to run with both theſe, which were the cauſes of thoſe Breaches in tha this Kingdom. Strangers, Iſraelites, he would deale with both, but after a different manner; ſubduing the one, reducing the other. So you ſhall finde it in the 6, 7, 8, verſes of the Pſalm. As for thoſe which were enemies to his Kingdom, Moabites, Edomites, &c. He would ſubdue them, and bring them under by force. So much is intended in thoſe two emphaticall expreſſions, verſe▪ 8. Moab is my waſh pot, over Edom wil I caſt out my ſhoe. Each importing a ſervile and contumelious ſubjection, (as Expoſiters note upon it.) Moab ſhould Calvin. Mollerus. Somnius.be his waſh pot, a veſſell to waſh his feet in, according to the cuſtome of thoſe Eaſtern Countries, then and now, i. e. the Moabites; they being conquered, ſhould be imployed about baſe ſervices, and ſervile offices. Over Edom he would caſt out his ſhoe, i. e. paſſe through it as a Conquerour, trampling upon it, treading down the Inhabitants under foot, handling them in a diſgracefull and contumelious way, as they had done the people of God before. Thus would he deale with the profeſſed enemies of his Kingdom. As for his own people, that ſeditious party of Iſraelites which cleaved to the houſe of Saul, he would uſe means to reduce them, to bring them under his Government. I will divide Shechem, and mete out the valley of Succoth; ſo you have it verſe 6. i. e. I will poſſeſſe my ſelfe of them, and rule over them; not as a Conquerour, and Slaves, but as a Lord over ſubjects, as a Father over Children, owing and acknowledging them as mine. Gilead is mine, and Manaſſeth is mine, ver. 7. i. e. they are my Inheritance, and ſhall be my people, my ſubjects. This was the courſe which David intended to take with theſe Breach-makers, for the making up of the Breaches in his Kingdom. And from him learn we what courſe is to be taken with 1. Proſeſſed enemies, ſubdue them.the Breach-makers amongſt us, whether in this, or the neigh bour Kingdom.
1. For Strangers. Moabites, Edomites, profeſſed enemies to our Religion, the only way is to ſubdue them; and that by bringing under ſome, and keeping under others. Thoſe which have been, or are the diſturbers and troublers of our peace, whether in Church or State. The Malignant-party of Papiſts, and their Adherents amongſt us, which have ſhewed themſelves active in theſe diſturbances, the way is to bring them under, to caſt the ſhoe over them, putting a yoak upon their necks. Not that I intend, what I have no warrant for, to excite and ſtir up any to the unchriſtian exerciſes of ſavage cruelty, or yet rigour, ſo to repay them in their own coyne, as to return cruelty, for cruelty. Yet in the mean time, I muſt ſubſcribe to the equitie of that divine Law, the Law of Retaliation, Levit. 24. As a man hath done, ſo ſhall it be done unto him againe, Breach for breach, &c. Lev. 24. 19, 20.Thoſe which have made a Breach upon us, to make a breach upon them, were no injuſtice. It is Gods own order to Moſes; Vex the Midianites Nu. 25. 16and ſmite them, for they vex you with their wiles. And it is Joſhuahs ſpeech to Achan; why haſt thou troubled us, the Lord ſhall trouble thee this Ioſh. 7. 25day. Thus to deale with the Midianites, the Achans, who ever they have been, which have vexed and troubled our Iſrael, to vex them, to ſmite them, were but ſuſtice. But this I leave to the wiſedom of Superiours, to our Moſes, and Joſhuahs, of whom I may ſay as David did of and to his Son Solomon in a like caſe. They are wiſe, and know what they ought to do unto them. To them I referre 1 Kin. 2. 9this 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 ſomenting of theſe, or elſe the kindling and breeding of new diſtractions. Only for our ſelves, let us, all of us remember that ſolemne Vow and Covenant which of late we have made and entred into, for the joynt defence of our Royall Soveraign, His Parliament, and Kingdomes; Gods Religion, againſt all that ſhall riſe up againſt them: And remembring it, let us by all lawfull wayes and means, according to the ſeverall ranks and ſtations wherein God hath ſet us, be ready to perform it.
Paſſe we (in the ſecond place) to the Breach-makers amongſt our ſelves, Iſraelites, our Brethren, 2. Seduced Brethren.ſuch as have been and are ſeduced, and drawn aſide, either from the wayes of Truth or Peace, and that through weakneſſe: Such I have now to deal with, not preſumptuous malicious oppoſites, to whom the Pſalmiſt would have no mercy extended. Be not mercifull unto them which offend of malicious wickedneſſe, Pſal. 59. 5.(ſo the old Tranſlation reads it;) but ſuch as erre and ſtray through infirmity. And for ſuch, what ſhall we do to them, or for them?Queſt.
To this I anſwer in the generall; Seek to Reduce them, to heale them. That which is lame, or Anſ.turned out of the way, let it be healed, Heb. 12. And Reduce them. Heb. 12.this do we in as gentle and tender away as poſſibly may be; even as we would deal with a bone out of joynt. It is the Apoſtles one Metaphor; If any 13. With gentleneſſe.man be overtaken with a fault, restore ſuch a one: Gal. 6. 1.foreign, Put him in joynt again. And this do (as it there followeth) in the ſpirit of meekneſſe.
Q: But how ſhall this be effected? Anſ. For What to be done to this end.the anſwer, let me deſcend into particulars, ſhewing you diſtinctly what every one ſhould do in this caſe
1. What Publick perſons are to do?
2. What private?
For the former; Publick perſon are
Magistrates,
Ministers.
Begin with the former; Magistrates, Rulers, Directions for Magiſtars in this caſe. Iſa. 41. laſt.who being by office (as Healers: ſo) Shepheards, (Cyrus my Shepheard; they ought to have a care for the reducing and bringing home of ſtraying wandring ſheep. And to this purpoſe, let me commend unto them a two-fold Direction.
In the firſt place, let them take ſtumbling blockes 1. Take ſtumbiing blocks out of the way.out of the way, ſuch as are ſo in truth; what ever it is, which being a juſt ground, or obvious occaſion of ſcandall, hath either cauſed any to ſtray, or elſe confirmeth them in their ſtraying; ſo either making or maintaining theſe breaches; for the reducing of the one, and healing of the other, this muſt be removed. And this is properly the Magistrates work to do, or ſee done. Expreſſe is that of the Prophet Iſaiah, Iſa. 57. Where the Lord ſpeaking to Darius and Cyrus, (as Mr. Calvin and others interpret it) giveth them this in charge; that they ſhould remove and take away all the Remoraes and ſtumbling-blocks out of the way of his people, even what ever might hinder their paſſage out of Babylon, or return to Canaan. He (i. e. the Lord) ſhall ſay, caſt ye up, caſt ye up, prepare the way, take up the Iſa. 57. 14ſtumbling-block out of the way of my people. What ever it is that may keep any of the Lords people in Babylon, or upon the Confines and Borders of Babylon; keep them from coming out, or elſe make others to think of returning thither again, it ought to be removed and taken out of the way. Such are all Reliques, Monuments, Showes, and apparances of Idolatrie and Superſtition. And all theſe it is the Magiſtrates dutie to ſee removed and taken away.
This being done, then (in the ſecond place) Let 2. Set up a Standard for the people. Iſa. 62.them ſet up a Standard; ſo the ſame Prophet proſecuring the ſame charge elſewhere, he willeth, that for the reducing of the people of God, and gathering them into one bodie, they ſhould erect, and liſt up a Standard for them. Prepare the way, verſ. 10.&c. Gather off the ſtones (i. e. the ſtumbling ſtones) and lift up a ſtandard for, (or over) the people (ſo I read it according to the Originall, not (of) but (for) or (over) the people.) A Metaphor taken from Princes, who gather their Subjects, or Commanders, foreign Super populos.who gather their Souldiers into a Warlike poſture and order, by ſetting up a Standard which they may repair unto, and follow whether it ſhall be carried before them. So you read of the Standard of the Camp of the Children of Judah, which was carried in the Front of the Armie. Such a Standard ſhould the Commanders of the Lords Num. 10. 14. viz. Chriſt in his ordinances.Armie, his Church, ſet up for his people. But what Standard? why, even that (ſaith Bullinger, writing upon that Text of the Prophet Eſay) which Simeon ſpeaks of in the 2. Luke; Behold this Child Luk. 23. 34.(ſaith he, ſpeaking of Chriſt) is ſet up for a ſigne; foreign, a ſigne, an Enſigne, a Standard. Behold, the Standard of the people, which all the Lords Commanders ſhould labour to ſet up for them, even the ſame which Moſes typically erected in the Wilderneſſe, the Brazen Serpent lift up on high, Num. 21. 9.on a pearch or pole, a lively repreſentation of Chriſt lift up upon the Croſſe, as our Saviour himſelfe (for I conceive the words to be his) expounds it, 3. John. This is the Standard which Ioh. 3. 14ſhould be ſet up. And how ſhould it be ſet up? Why by the Preaching of the Goſpel; (ſo the ſame Expoſiter proſecutes it.) Gods Miniſters they are the Lords Standard-bearers, whoſe office it is to carry this Standard before the people, as the Prieſts under the Law did the Arke; and this they Deu. 10. 8. 31. 9.are to do by the preaching of the Goſpel. Set up Chriſt, by the preaching of Chriſt. Hereby is this Standard ſet up, Chriſt being in the preaching of the word, as it were lift up upon the Croſſe before the eys of the people. So Paul telleth his Galathians, that Chriſt had been evidently ſet forth, and crucified Gal. 3. 1.]before their eyes, viz. in and by the preaching of the Goſpel. By this means is this Standard ſet up; and this is the beſt means for the gathering the people into one bodie. Oh then let all in their places, ſpecially the Commanders in the Lords Armie amongſt us (to whom after a ſpeciall manner it belongeth) as they deſire the reducing of ſtraying wandring ſouls, and the uniting of all into one body, let them by all meanes endeavour to ſet up this Standard, providing as much as in them lyeth for the liberty and free paſſage of the Goſpel, that this ſtandard may be ſet up where it hath not yet been ſeen, that it be continued and diſplaied more and more where it is erected.
And here let not any think or fear that this will This is the only way of gathering the people.be a means to ſcatter the people (as ſome, no wel-willers to the Goſpel) are ready enough to do, who ſtick not to charge all our diviſions upon the Goſpel, and the Preaching therof; as if the clocking of the Hen, were the means to ſever and ſcatter the the Chickins. No, this is the only means of gathering them. Oh Jeruſalem, how often would I have Mat. 23. 37.gathered thy children together, (ſaith our Saviour) viz. by the ſending out of Prophets and Apoſtels, and Miniſters to them, to ſet up Chriſt in the Miniſtery of the Word, as in other of his ordinances, to ſet him up, and that not only in his Prieſtly, and Propheticall, but alſo in his Kingly office; not only as the Saviour and Teacher, but as the King and Ruler, and Law-giver of his Church. And here let me repaire again to the Type. David here projecting and propounding to himſelf the way and means of reducing his own ſubjects, and bringing them to unitie; amongſt other, he pitcheth up this, that Judah ſhould be his Law-giver. Judah is (or ſhall be) my Law-giver, i. e. all his ſubjects ſhould be brought under one Head, one Governour, who verſ. 7. Let Iudah be the Law-giver.ſhould give them Lawes according to which they ſhould be ordered and governed, which power and authority belonged to the Tribe of Judah, according to that Prophecie of Jacob Gen. 49. to which Ge. 49. 10the Pſalmiſt here alludeth. No way, no means to bring the people unto unitie, to bring them into one body, but by bringing them under one head, one Law-giver, by whoſe Laws they may be regulated and governed. Now in the Church, and in matters of Religion, this one Head is Chriſt, even that Lyon of the Tribe of Judah, as he is called Reve. 5. He Reve. 5. 5.is the Law-giver of his Church, and let him ſo be. This will be found one; I, and the only means to breed an holy and Religious unitie, to reduce and bring home ſtraying, wandering ſheepe, (for ſuch, and only ſuch they are that I now have to deal with or ſpeak for; ſheep, not wolves, ſuch as ſeek to make a prey of the flock, whom I put in the former rank, reckoning them as enemies.) And ſo conſequently for the repairing and healing of theſe Breaches. It was the firſt thing which David looked at, as giving to his Kingdom hopes of a Cure of theſe breaches; but God had given a Banner, an Enſigne to his people, ſetting David over them as their head, verſ. 4.
You ſee what Magistrates and Rulers the Lords Commanders amongſt us ought to do, or ſee done; and for this they ſhall have my prayers, as well as directions, that they may do it.
But what ſhall we of the Ministery do? This is the next head which I ſhould have now fallen with, but time taketh me off for the preſent. This with what remains of this point, I ſee I muſt yet adjourn till another occaſion.