of Iob 14. 8. 9. the waters as Iob speakes and breaking forth into this extacy of divine affections in the beginning of the Psalme I was glad when they said unto mee let vs goe into the house of the Lord our feete shall stand within thy gates O Ierusalem Now the spring of reason that fed this strong affection in him are those Two that the Philosophers give as the just cause of all good affections There are two things that make us loue any thing 1. The beauty of it 2. The propriety of it The beauty of the Church set his heart so much in love with it that is expressed in the 3. verse Ierusalem is built as a City compact together How ever other mens eyes looked scornefully vpon Ierusalem as haveing no beauty nor comlines in it yet the godly man seeth of all the societies in the world no such beauty as in the Church of God Secondly his propriety hee hath in it or the relation in which he standeth to it which is Double 1. Jerusalem in the fourth verse is the place of Gods worship whether the Tribes goe up the Tribes of the Lord to the testimony to praise the Name of the Lord. There was the beauty because there was the worship of God the fountaine of all beauty And there is his second relation and propriety in that there was the company of all the Saints of God there hee set thrones for the house of David And then he commeth to his second affection which is answerable to the other and but a counter-pane of it his loue expressing it selfe in both and that is his ardent desire for the good of Jerusalem beginning in the verse that I haue read And this ardent desire breaketh forth and expresseth it selfe in a double streame We haue First a precept for prayer in the verse read Pray for the peace of Ierusalem And then a prescript forme of prayer for peace in the next verse Peace be within thy walls and prosperity within thy palluces And then the springs of reason that feed this loving affection of desire and maketh it in continuall motion are answerable to the former He lookes upon Ierusalem in the double relation mentioned before 1 For my Brethren and companions sake I will now say Peace bee unto thee There is the first relation And the second is For the house of our God I will procure thy good in the last verse And so I have given you in briefe the whole summe of the Psalme But to returne to the verse There be two things observable in it A Mandate and A Motive The Mandate Pray for the peace of Ierusalem The Motiue to put us upon it They shall prosper that loue thee In either of these there may be 3. things observable First There cannot be a better imployment for Christians then Prayer Pray for the peace of Ierusalem Secondly wee cannot aime at a better blessing in Prayer then Peace Pray for the peace of Ierusalem Thirdly There is not a nearer relation wee haue to any for whom we should wish all good then to Ierusalem pray for the peace of Ierusalem This is the direct gradation of the verse but I shall handle it in a retrogradation beginning at the last First The nearest relation a Christian hath to any for whom he should wish all good is to Jerusalem pray for Ierusalem Secondly The greatest blessing is Peace pray for the peace Thirdly The most effectuall meanes to gaine peace is Prayer Pray for the peace of Ierusalem There bee as many things observable in the second branch of the text The motiue that is used Let them prosper that love thee First wee cannot but pray for Ierusalem if we love her it is an argument wee loue not the Church of God and the honour of God if we will not doe so much as set forward her peace by prayer There is a second thing too implied in the other translation Let them prosper that love thee Our praying for the Church giveth us a share in all the Churches prayers we haue a venture in every ship of prayer that maketh a voyage for heaven if our hearts bee willing to pray for the Church and if not we haue no share in it Lastly All our prosperity depends upon the prosperity of the Church and our desires for the prosperity of it They shall prosper It is a certaine thing all that loue the Church of God shall prosper and prosperity only belongs to them and there cannot be more effectuall inducements to perswade men to this duty then these are I know there be so many sands in the Text that should I observe them all the glasse would out-run me I shall therefore contract all into one observation and so prosecute it in many particulars briefly that so I may comprehend the maine of the text and shall propound it thus Doct. It is the duty of all Christians to pray for the peace of Jerusalem and to provoke others to doe the like and all their owne good depends vpon it For the opening of the point to bee very briefe in it there bee two things concerning the Object that I shall giue a little inlargement to to take the full meaning of the point And also two branches concerning the act which is to be performed There is a double Object 1. For whom wee must pray for peace that is Ierusalem 2. And what wee must pray for for Ierusalem that is Peace I must expresse briefly what is meant within the compasse of Ierusalem And what is meant by Peace which are the objects of our prayer I. Ierusalem to expresse it in a word there may be a double signification of it which may come within the compasse of the meaning of the text First of all Ierusalem Mysticall Secondly Ierusalem Literall I. Ierusalem Mysticall is the Church of God or in Generall the common and publike good and welfare which every one should preferre before his owne private and not mind so much his owne cabbin as the ship in which all prosper or perish together But more particularly to expresse it you may take it in these three rankes or degrees First in the vtmost generallity the true Church of God is the object of our prayers and the whole Church of God every part and poâ—tion of it every branch and member of it throughout the world a Christian should haue an inlarged affection to reach and comprehend the good of all in his prayers Secondly and more specially Those members of the Church that are â—mminent the naturall members and the noble members The naturall members that are the living stones of the building of God not onely in the outward profession of religion pleasing to God Christians in name but those that are really such And especially such as are more noble members that are more instrumentall and organicall the good of the Church depends more vpon them Such as are Eminent in power in place in worth and in service our prayers must
SEAVEN SERMONS PREACHED UPON Severall Occasions VIZ. 1 The Christians Prayer for the Churches Peace One Sermon on Psal 122.6 2 One Sermon on 1 Sam. 2.30 3 BARUCHS Sore gently opened GODS Salve skilfully applyed In two Sermons on Jeremy 45.5 4 The Araignement of Coveteousnesse In three Sermons on Luke 12. 15. By JOHN STOUGHTON Doctor in Divinitie late of Aldermanburie London LONDON Printed by J.D. for John Bellamie and Ralph Smith and are to be sold at their Shop at the three Golden-Lyons in Cornhill neere the Royall-Exchange 1640. THE CHRISTIANS PRAYER FOR THE CHVRCHES PEACE OR A SERMON VPON PSAL. 122. ver 6. Preached at Mercers Chappell By JOHN STOVOHTON Doctor in Divinity late of Aldermanbury London PSAL. 137. 5. If I forget thee oh Ierusalem let my right hand forget her cunning c. Vult Deus rogari vult quadom importunitate vinci bona hac violentia est qua Deus non offenditur sed placatur Gregori in sext Psal Poenitent LONDON Printed by John Dawson for Iohn Bellamie and Ralph Smith and are to be sold at their shop at the three golden Lions in Cormbill neere the Royall Exchange 1640. TO THE RIGHT HONOVRABLE Robert Earle of Warwickâ— THE widow of the deceased Author in Testimony of her humble and thankefull acknowledgement of the respect shewed to her Dearest Husband presenteth these ensuing Sermons A Methodicall Analysis of the principall things contained in the Sermon upon the 122. Psalm 6. vers as it was perfected by the Author and left written with his own hand 1. Context 1 Tryumphant joy concerning the Churches 1 Portion 2 Cheife perfection 1 Sublimity Torrent of affection r â— ver 2 Solidity Fountaine of Reason 2. ver 1 the beauty of it 2 His proprietie in it 1 It is the place of Gods Worship 2 There is the company of Saints 2 Ardens desire 1 Torrent of affection 1 Precepts for prayer 6. ver 2 Prescript forms ver 7. 2 Fountaine of Reason for 1 Brethren 8. vers 2 Father the house of our God vers 9. 2. Text. 1 Amandate 2 A motive Observation It is the duty of all Christians to pray for the peace of Jerusalem and to provoke others to doe the like and all their owne good depends upon it 1. Explication 1 Proposition 1 For whom Ierusalem 1 Inclusively 1 Mystical either 1 general the Church True Vulversal 2 special the members Naturall morenoble 3 Singular 2 Literall 2 Exclusively 1 Our own Church 2 Principals in it Citties Vniversities What Place in 1 Generall Latitude 1 Protection Preservation Liberation 2 Perfection Restauration Purgation 3 Propagation to 1 Insidels Heretâ—cks 2 Speceall proprietie Peace with the Lord Cityes Enâ—mies 3 How 1 Sct to 1 Pray 2 Exâ—ite 1 Endeavours 1 Councels 2 Aides 2 Wishes 2 Manner with 1 Sinceritie 2 Zeale 3 Constancie 4 Who the Christian 1 True All of what Station sâ—ever Magistrate subject Minister people 2 Condition Learned unlearned Man woman 2 Probation 1. Scripture 1 Testimonies 2 Examples 2 Nature of 1. Jerusalem the 1 Spouse of Christ 2 Mother of Christians 2. Peace The summe of blessings 1 Mother of Prosperitie 2 Nurse of Piâ—tiâ— 3. Prayer 1. Efficacie 2. Necessitie 1 God rules the world 2 Prayer God for 1 Peace 2 Ierusalem 4. Christian Who is a debtor of all these duties as he is a 1 Sonne of 1 Ierusalem 2 Peace 3 Prayer 2 Lord and so able 2. Applâ—â—ation 1. Conviâ—tion Reprehension of 1 Evill doers 2 Doers of impertinent things 3 Doers of nothing Such as are 1 Not for Ierusalem but Babell 2 Not for peace but destruction 3 Not importune heaven but councell â—â—ell 2. Examination 3. Exhortation 1 Dutyes 1 Act 〈◊〉 1 Genâ—rall pray in 1 Faith 2 Châ—â—â—tie 3 â—â—pentaneâ— 2 Speciâ—ll 1 Pray for Ierusalem 1 Prosperitiâ—iâ— 1 Protection 1 Conservation 2 Liberation 2 Perfection 1 Pâ—â—gation 2 Reâ—â—â—uration 3 Prâ—vâ—â—â—â—â—â— 1 Gentiles 2 〈◊〉 2 Peace with 1 Eneâ—â—â—â— 2 Cityâ—s 3 〈◊〉 2 Excite others 1 All inâ—â—â—â—â—ly either by Studies 1 Councels 2 Helpes Wishes 2 〈◊〉 2 Mâ—â—â—â—r by 1 Strong faith 2 〈…〉 3 Fruitfull 〈◊〉 4. Instancy Prayer 〈◊〉 〈◊〉 1 Intention of desire 2 Vigour of zeale in the wishes of 1 All singular 2 All conjoyned 5. Constancy 2 Helpes 1 MMâ—â—â—â—s 1 Depose carnall securitie 2 Lay things to heart 3 Take heed of the world 2 Motives 1 Texeuall in 1. Command 1 God requires it 2 Godly exâ—â—â—â—â—â— 3 The Church injuâ—â—â—â—â—â— 2 Motive 1 Necessitie of Lâ—â—â—â— 2 Societie of Lâ—â—â—â— 3 Communitie of Honor 1 Certainâ— 2 to the 〈◊〉 〈◊〉 2 Additionall 1 A â—â—ighty matter is agitated 1 The Church of God 2 Syâ—agogâ—ue of Sathan 2 Our owne good is agitated 1 Communion of good 2 Contagion of evill 3 Article of time is instanâ— 1 〈…〉 infirme for Weapons Courage 2 Enâ—â—â—â—s 〈◊〉 Proud of 1 Aides 2 Policies 4 Successe of worke incites 1 From certaine promise made 2 Joyfull from duty performed Ornament of prayer invites 1 Smallest impense 2 Greatest compensation 3 Fonlest offence 1 Perfidiousnesse 2 Ignâ—mie THE CHRISTIANS PRAYER FOR THE CHVRCHES PEACE PSAL. 122. 6. Pray for the peace of Ierusalem they shall prossper that love thee Or as some translations read it O pray for the peace of Ierusalem let them prosper that love thee THE whole Psalme breatheth nothing but a sweete perfume of inflamed affections to God and to Ierusalem such as that onely bird the dying Phoenix lying in her bed of spices all the spices of Arabia and fired with the pure beames of the Sun cannot paralell The only Paralell may be the Angell in Revel chap. 8. verse 3. Having a golden censer in his hand and much odours given unto him to offer with the prayers of all Saints vpon the golden altar before the Throne That which the ancient legends report of Jgnatius that when he was dead the name of Iesus was found written in his heart in golden Characters And that which our moderne stories relate of Queene Mary that she should say if they did open her when shee was dead they should find Callis lying at her heart the losse it seemes of which hastened her end These may be nay are truely verified in David here In whose heart you may see the loue God and of the Church of God deepely ingraven in legible and indelable characters For we have here a double torrent of living affections each of them fedde with a double spring of Reason The first is an affection of Triumphant joy and delight in the apprehension of the perfect beauty of the Church and his part and propriety in it Not long agoe one psalme onely between his soule was withered within his breast as the water trees in the Drought as it were blasted with the sad thoughts of his banishment Woe is me that I dwell in Meseâ—h that my habitation is in the tents of Kedar but now his joy flourisheth againe in the thoughts of an approaching returne reviueing as it were like a dry tree by the sent
reach to all the Church and to all the members of it Thirdly and more particularly and singgularly our owne Church which we haue relation to and the principalls of it as Cities and Vniversities those which wee haue a peculiar relation to doe challenge a peculiar share in our prayers II. And not onely the Mysticall Ierusalem 〈◊〉 the Literall Jerusalem should be no stranger to a Christians prayers Returne returne O S 〈…〉 e Wee should pray for the râ—â—â—â—ring of the people of God even for the 〈◊〉 and for the setting vp of the new Ierusalem as God hath promised in his word I will onely adde one thing in this As these are all included in this Ierusalem which we are to pray for So by the same reason by which these are included we must also understand there is an exclusion and collatterally a praying against them that are against Ierusalem Against Babel against all the opposites of Ierusalem for it is with Ierusalem and the enemies of it as with a paire of ballances when one scale is up the other must needs be downe and when the one is downe the other is vp if Babel get aloâ—t Ierusalem lyeth low and if Ierusalem rise Babel must fall So that the same prayers that are directed for Jerusalem perpendicularly bâ—â—â— that way will also collaterally reach against Babel And so I have expressed as much as I intended in this first part of the Object which is comprehended in Ierusalem Pray for Ierusalem II. But what must we pray for in the behalfe of Jerusalemâ— It is expressed in the 〈◊〉 in one word but the word iâ— very comprehensiue it is Peace And Peace comprehends 〈◊〉 the bosome of it all blessings it is the Hebrew phrase when they would wish all happines whatsoever that commeth within the compasse of making happy then they say Peace be to this house that is all happines be to it and in this respect there may be given a double sence of this word Peace First in the generall latitude of it Secondly in the more speciall propriety of it 1. In the generall latitude of it all blessings and proprieties all that is good and usefull and tends to the welfare of Jerusalem is comprehended under peace which we must pray for here As to giue an instance in two or three things We must pray for the protection of Jerusalem that God will protect his Church delivering those that are in danger and preserving from danger those that are out of it wee must pray for the perfection of the Church that God will restore those Churches that are over-runne and will refine and purge more and more to all purity and perfection those Churches that stand we must pray for the propagation of the Church of God that God will stretch the bounds and enlarge the borders of it and carry the Gospell further that he will bring more subjects to acknowledge the kingdome of Christ and to submit to his scepter whether among the heathen of the world or among those erring people that haue a name of christianity and yet rase the foundation of it that God would inlarge the borders of his Church and inlighten them So much for the generall latitude of the word 2. To take it in the propriety of it the word Peace in it selfe is an excellent blessing and of speciall consequence which our hearts should pray to God to bestow upon his Church either preserving peace where it is or bestowing it where it is not A threefold peace we should pray for A Peace with God in causing his Churches to keepe their peace with him in walking in the purity and power of his ordinances without which though they were at peace with all the world yet all will come to nothing if religion be defiled and polluted As the Cardinall made it his Embleme a Beach-tree with this inscription Take off the top and it is the ruine of all the rest The nature of that tree is such that if the top of it be cut off it will never thrive So it is true of the purity of religion tamper with that take away that defile and pollute that and all other blessings will be gone they will take themselves to their wings except there be something to soder us with God which can be nothing but our exact walking with him in his ordinances Except we keepe our peace with God all other peace will fall a 〈…〉 As that great Artificer who sometime 〈◊〉 famous buckler for 〈◊〉 the Goddesse of the Atheniâ—â—s â—e contrived it so that hee wrought his owne name in the Center of the Buckler which was so framed of severall pieces and m 〈…〉 s that it was impossible to picke out his name who was the author of it but the whole buckler would fall in pieces So the name of God and the true religion of God is such a supporter to the world that if that be sleighted and trampled upon if you goe about to overthrow that all other blessings will fall in pieces As Peace with God so also peace among the Citizens civill peace free from disseâ—tion divisions and distractions that they may thinke the same things and goe the same way and vnanimously minde the glory of the Lord together the breach and losse of which Peace iâ— one of the greatest mischiefes and miseries that can â—efall us And a forreigne peace also from all opposition without that there may be no hostility no invasion of foâ—â—ine enemies upon the Churches of God These I suppose are the principalls that comprehend the summe of what is meant and couched under the name of Peace I shall onely adde one thing in this and that is If wee thinke onely of temporall peace and the blessings upon that it is not worth the while on pray for peace to the Churches of God 〈◊〉 may 〈◊〉 prosper in warre and misery For as the Father complaines In the time when they flourished they all decayed and the vigour of religion was gone but when they had no 〈◊〉 thâ—â— they flourished in religion The primitive Church which was persecuted by the red Dragon was cloathed with the Sun and crowned with a crown of twelue Stars with the M 〈…〉 vnder her foot but the 〈◊〉 in the 17. of the R 〈…〉 was cloathed with scâ—â—let and gold all â—uâ—ward riches but no heauenly ornament about her Thus it may fall so out that to aske onely for a temporall peace may not be worth the while therefore you must ioyne in your prayers Peace that may be sanctified that we may make a good vse of it and so it is very vsefull for the worke of the Gospell and it is a great blessing to inioy it I shall expresse brieâ—â—y aâ— other b 〈…〉 ch of the point which is the office of a Christian in II. regard of the Act. There is a double Act intimated in the point and contained in the Text. It is our duty to 〈◊〉 for this 〈◊〉 of Peace for our mother Ierusalem
the 22. of Esay and the 12. verse When God did call for mourning in regard of the estate of the Church and men ran to madnes and merriment he was infinitely provoked by it As I remember a common wealth when the kingdome and state was in great trouble a great many young ruffins being in a taverne were drinking and they used to crowne there heads with rushes which being done one of them lookt out at the window which did so provoke the state that they tooke away his head for it And that in Haggai Is it time for you to dwell in seiled houses and my house not built saith the Lord. It is not worth the while to mind our owne houses whilst Gods house lyes in the Dust To point at 2. or 3. places in the New Testament Saint Pauls affection in this kind that same in comparable affection in Rom. 9. 3. is not to be expressed in which he paralelled Moses if not surpassed him 〈◊〉 desire to be accursed from Christ for my brethrcus sake It noteth his infinite superlatiue affection towards them So in the 2 Cor. 11. 28. Phil. 1. 18. Col. 2. 5. You shall find how Saint Paul expresseth that all the care of all the Churches lay upon him As it was in the old law the Priest was never to enter into the holy of holiest but hee must haue his ornaments about him all the twelue tribes to offer them up to God So it was Saint Pauls case and should be every ministers and every Christians in their station but I forbeare I shall giue the grounds of the point in a word from the severall parcells which we haue touched in the explication Euery one of those make a contribution to raise the summe of a sufficient reason whether wee consider The Nature of Ierusalem or The Nature of Peace or The Nature of Prayer or The Nature of a Christian You shall find it strongly demonstrated in all these That it is the duty of every Christian to pray for the peace of Jerusalem Doe but First consider the Nature of Ierusalem what Jerusalem is the Church of God and in it there is a double relation 1. If you looke vpward the relation it hath to God it is the house of God it is the Spouse of Christ and can there bee a dearer relation to put a deeper ingagement vpon us then to tender the spouse of Christ 2. Or if you looke downeward in the relation shee hath to us Shee is the Mother of us all all the Saints of God are all the daughters of Ierusalem all members of the Church there is a naturall vnion and comunion betweene them and there should be a fellow-feeling of the good or ill of the whole by every particular member Or if you consider Peace it is the summe of all blessings it comprehends all blessings in the bosome of it The ancients were wont to paint peace with a horne of plenty 1. Peace it is the mother of all other prosperities and blessing arts and sciences trades and every thing flourish with peace and all wither if peace bee gone warre blasts all And it is not onely the mother of all inferiour blessings but 2. It is a very carefull and usefull nurse to cherish religion religion receiveth a great deale of advantage by peace as in the Acts The Church had peace and increased exceedingly As a Generall said sometimas when one came to him for justice what doest thou talke to mee of justice saith hee I cannot heare the noise of Law and justice for the sounds of the drumms There is no hearing of the Law of God the Law of justice when men haue their swords in their hands there can be no roome for religion to grow up and thriue if there bee not peace to giue it a station and a setled place 3. Or if you consider the Nature of Prayer What prayer is to mention onely the efficacy and necessity of it I. It is the most efficacious engine the summe of all policies for a Christian to worke by for Peace Is it not God that ruleth all the world and hath all hearts in his hands he can make the very stones to be at peace with a man he soders men together Peace and warre depends upon him and prayer rules God he suffreth himselfe to be overcome by Prayer Let me alone saith God by prayer a Christian â—etcheth all from God what is in Gods power is a Christians by prayer Yea there is such an efficacy in it that all the pollicies of all the men in the world is nothing to Prayer because God is abouâ— all and can blast all II. It is of great necessity also God will not bestow blessings but when a people will seeke him and sue to him for them and the reason is because he shall haue little honour by it if it came without our seeking it from God we should ascribe it to some other way God should have no honour by it but when it commeth begged by prayer it appeareth to be the worke of God and God hath the glory of it So that hee doth not bestow ordinarily blessings upon any but at the request of his people where hee hath a people Or Lastly If you consider the nature of a Christian take him in relation to all these three former or take him in another relation we shall adde A godly man it is the most proper worke for him that can be imagined he cannot bee excused of it I. He is a Sonne of Ierusalem it becommeth him at least to pray hard for his mother he is an vnnaturall child that will not open his mouth to saue mischeife from his mother As the Son of Crasâ—s that never spâ—kâ— before the dumbe child through vehemency of tender affection seeing one goe about to kill his father cryed ouâ— O man wilâ— thou kill Crasus it opened the dumbe mans mo 〈…〉 that could not speake before to plead for his father in a case of danger So should it be withus for our Mother Ierusalem II. Every child of God is as a son of Ierusalem so a sonne of Peace we are the sonnes of the God of peace and sonnes of the Gospell of peace and have all the ingagements of 〈◊〉 the spirit is a spirit of Peace the spirit of the Dove shall rest upon the spirit of the sonnes of God they are the sonnes of Peace III. He is the sonne of Prayer it should be the very Element saith Naziaâ—â—â—â— in which wee draw our breath to run towards God and towards Heaven in the way of Prayer So that a Christian that is the Sonne of God the Sonne of Ierusalem the Sonne of peace and the Son of prayer by all these necessary tyes is bound to pray for the peace of Ierusalem And so much the more because he is inabled when others cannot he hath ability and power as he is the Sonne it is in his hand and he is able to be sensible of Ierusalem and to pray
for the peace of Ierusalem which others cannot There bee 3. things in the generall that I desire to commend unto you from the consideration of this point by way of application to set it home vpon your consciences for the performance of this duty First we have here a cleare conviction and I. reproofe of those that doe the clean contrary that doe not obserue this but fall short of this duty and doe not carry themselves like Christians There be 3. sorts of men saith Seneca those that doe evill those that doe nothing but by things and those that doe nothing at all I might speake of them in this forme but I shall comprehend under this notion those which doe contrary to this duty They therefore especially are to be reproved that doe contrary If this be the duty of all Christians to pray for the peace of Ierusalem then how are they very Antipodes unto Christians in a direct opposition unto them that are not for Jerusalem but for Babel 1. If there bee any Iesuiticall spirit that would build Rome with the revenge of the ruines of England as the first was built this is cleane opposite to the text if any one be not for Ierusalem but for Babel they are cleane contrary 2. Againe if there be any Schismaticall Spirits that are not for peace and prosperity but for the 〈◊〉 and destruction of the Church that trouble cities and trouble states Salamaâ—â—er-like that cannot liue but in the fâ—re of c 〈…〉 ion and make disturbances Like a simple man that cares not to set the house on fire to rosâ— his eâ—â—â— Such wicked spirits as are not for 〈◊〉 〈◊〉 for 〈◊〉 had rather sow discord and make breaches to râ—nd and â—â—are and devouâ—e one another in the Church of God rather then study the vnion and concord of the Church these are cleane contrary 3. Againe they that are not for Ierusalem nor for 〈◊〉 â—â—e least of all for prayer If it be the duty of all Christians to pray for the peace of Jerusalem is goâ— to Heaven to helpe forward the welfare of Ierusalem Then what are they and how unlike unto Christians that doe nothing but pâ—â—â— the 〈…〉 Ierâ—salem and goe to Hell by diâ—elish counsels and 〈…〉 poll 〈…〉 to 〈◊〉 throw the Church of God Ierusalem and set up Babel and a confused A 〈…〉 〈◊〉 shall end in this 〈…〉 in the day of Ierusalem 〈…〉 to the ground God will have such spirits in re 〈…〉 and 〈…〉 but they shall 〈◊〉 to 〈◊〉 godly man hath these two advantages The prayers of the godly and the curses of the wicked and both of them to be blessings unto him Secondly wee may every one of us make II. this a touch stone to try our selues of what temper and mould we are wee pretend all to Christianity wee doe not doubt but that we are members of the Church of God and of Christ and wee hope to haue portion in both To know whether this bee true we may try it by our affection to the Church of God How doth our hearts worke towards the Church are our hearts soft and doe they melt within us and doe our hearts worke towards the repairing of the breaches of Ieâ—usalem This will giue a good testimony what we are if it bee not thus it is plaine we are not true genuine members but woodden members of the Church the liuing members that receiue true nourishment from the head have a fellow feeling of the mllâ—ry of the Church but if wee be but as woodden legges we shall bee cut off and it is a signe weare but such if we haue no affection to it For Ex 〈…〉 which is the principall III. that what ouer we haue done hitherto yet now to take this as our duty to carry the Church 〈◊〉 our bolomâ— and prayâ—â—r the wel 〈…〉 the good and peace of the Church of God that God would prâ—serue vs in peace that haue it and that God would visit in mercy those that haue had the sword drunken in there blood a long time wee should make this a part of our prayer unto God Many things should haue beene said here but to omit all other things If wee would pray for the Church of God as wee ought we must pray in Faith beleeue Gods word and the promises God hath made to his Church Spread his book before him and say Lord thou hast promised to doe good to thy Church and that thou wouldst confound the beast and the Dragon the appointed time seemâ—â— to come now thus pray to God and presse him with his promises and pray in â—aith Againe as we must pray in faith so pray in sincere charity in a true genuine loue to the Church of God otherwise it will not bee worth the while Againe Pray in repent 〈◊〉 〈◊〉 liâ—t up pure hands to God if thou art diligent in prayer and negligent in thy life and conversation converâ—â—â—g and d 〈…〉 ing thy selfe with the va 〈…〉 of the world as 〈◊〉 in it as any body and thinkest to come off because thâ—n remembrest the Church of God thou art deceived â—ost 〈◊〉 thinke God will heare thy prayers when â—â—ou 〈◊〉 not 〈…〉 commands â—e 〈…〉 s you 〈…〉 your selues from the vanities of this world and you will not heare him and doe you thinke he will heare you Pray with instancy and earnestnes of spirit a fearefull begger teacheth how to giue a deniall God loveth a kind of violence to dash our prayers against heaven against the throne oâ— grace with a holy violence and zeale of spirit which will prevaile much with God The Iewes haue an old saying which may have a good application Since the destruction of the Temple of Ierusalem the doore of prayers hath beene shut God would not heare the people of Jerusalem but yet the doore of teares is not shut though God seemeth to stoppe against the doore of prayers yet not against teares if our prayers breake forth into teares God will regard them As I haue sometimes observed of Prâ—â—â—â—s that was wont to give certaine oracles but it was hard to make him speake and deliver them but he would turne himselfe into severall shapes and formes yet if they would hold out and presse him hard without feare into whatsoever forme or shape he appeared they were sure to haue satisfactory oracles So God giveth not blessings unlesse we will wrastle them out and contend and striue with God for them by an earnest and a servent spirit And as Terâ—â—llian saith make prayers 〈◊〉 with fasting which ordinarily are â—â—arved with â—â—rmalities If God should come and threaten to turne all upside-downe if wee make prayer â—at with fasting with servency of spirit with intention and vigour of zeale God would bee over-ruled by his servants and I know nothing in the world would be a more certaine pledge of mercy then if we could see the spirit of prayer among Christians Lastly Pray constantly God may seeme to hide himselfe and not
is the saying of the Father the greatest worke of the Divinity is in taking care for our humanity to save our soules now that God would make his Ministers fellow labourers with himselfe it is a very honourable conjunction Then gifts are honourable whether they be gifts of knowledge learning eloquence or conscience Lastly as their master they servers honourable and then service honourable and gifts honourable So their reward is also honourable 4. I cannot speake of the reward they have here in their way nor is it to be expected that they should have great matters here the lesse they have here the more remaines for them in heaven the Papists have a conceit that besides the crowne of glory and immortallity that shall be given to every faithfull Christian there is a Coronate also of glory which shall give a lustre to the former and shall be given to 3. sorts of persons to Martyrs to Virgins and to Doctors and they give the reason because there is 3grand-enemies viz. the world the flesh and the Devill and these 3. sorts of persons encounter them The Martyrs they shall have a Crowne because they are imployed in the front of the battell against the world they are set as it were at Cannons mouth against all the oppositions of the world and they make their station good and maintaine Gods cause and bidde defiance to all the world they defie the world and dare it to doe them hurt The virgins that live and continue always so they bidde defiance to the flesh and therefore they must have their crowne And the Doctors also they must have a crowne because they have the greatest enemy to encounter with and stand in the greatest opposition to bid defiance to the devill himselfe and all his policies by which he doth seduce men and they are most exposed to perill because they are Gods particular instruments which God vseth to reduce men from the jawes of the Devill and therefore because they goe away conquerors in this there is a particular Coronet for them I mention not this to justifie every notion in it but sure I am the reward of the Ministers shall be a heavenly reward It is true there is but little preferment or incouragement nothing sutable to the honour we have spoken of that Ministers have here As you know Ambassadours have not preferment while they are abroad but when they come home in their owne countrey their King will preferre them and so God doth he lets it till they come home and then Those that convert Daâ— 1â— 3. many to righteousnesse shall shine as the sunne in the firmament shewing that there is a peculiar honour belongs to the Ministery To come then to the Application of the 2. Applicatio point 1. This may be matter of comfort to the faithfull 1. Consâ—â—atio Ministers of God against those that condemne their persons and ministery and this is matter of consolation to beare them up against all scornes and indignities that are put upon them in regard of their ministery As the Poet reports a story of a certaine rich man that when hee went abroad the people that met him would curse him and call him bite â—igge he being a very niggard yet saith hee very wittily Populus me sibilat at mihi met ipse plaudo domi When I come home to my counting house and seeing the angells smiling vpon mee I comfort my selfe against all those scornefull speeches So may not the faithfull ministers of Christ doe in the like case when the world scoffes at them that when as it is said unto them as it was said vnto Elisha Come vp thou bald pate Come up thou bald pate may not they counterpoize this when as they goe home and come into their closets and looke upon the charter and the commission that they have from God that they have a commission from the God of heaven to be his servants in choise imployments may not they say to themselves did not God appoint us to walke in this way did hee not set us in this place and office and he it is that saith I will honour thee it is enough that he saith I will doe it he hath not promised that the â—ascallity of the world shall honour them but that hee himselfe will doe it and laudarâ—â— laudato viro ea demum est vera â—aus i. e. they shall receive honour from one which is honourable indeed and that is true honour To passe the vse of reproofe This point may be of good Vse for instruction to instruct all sorts and conditions 2. First it may be a good Item to those that shall sit at the sterne of the Church to take care 1. whom they doe give admittance and way to in the entrance into the ministery It is a memorable story of Constantius the father of Constantine the great that when he was advanced to honour there were about him many Pagans and many Christians and he to discover who were Christians and who were not made an edict that all those that were Christians and would not worship the heathen Gods should immediately depart from the Court upon this all the Pagans slockt about him and many false hearted Christians also presented their service to him to whom he made this answer nay saies he â—f you will bee false to your God I will never trust you to bee a servant to me It behooveth the governours of the Church to prevent this that no vnworthy persons be admitted to the office of the ministery to bee a servant of God in so choise an imployment It was 〈◊〉 sinne that he made Priests of 〈◊〉 of the people and it is a soule shame and sinne that God should be served with base and vnworthy persons that such should goe for his Ambassadours that cast a disgrace and dishonour vpon the office it selfe the saying is of old every blocke is not fit to build in Gods house at least to be a builder a principall builder to bee a Minister and dispencer of the mysteries of the Gospell Therefore this may be a good Item to the Church to take heed who they admit into this office But humbly by way of instruction I shall need say but this There is two things required to make any office warrantable and authentike in this case 1 There must be an Externall Calling and 2 There must be an Internall Calling Without the Externall Calling of the Church who can take vpon him and vsurpe such an office as this is And without an internall calling what right hath the Church to put any into such an honourable office therefore it is the Churches part to examine whether they whom they admit into this office have a commission from God or no and the seales of it must be Ability and Integrity Ability for matter of Doctrine and Integrity for matter of Conversation and they that doe not bring with them their commission from God with these seales should