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A57150
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The peace of Jerusalem a sermon preached in the Parliament House, Jan. 9, 1656 : being a day of private humiliation kept by the members thereof / by Edward Reynolds.
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Reynolds, Edward, 1599-1676.
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1659
(1659)
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Wing R1271; ESTC R22215
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20,052
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40
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THE Peace of Jerusalem A SERMON Preached in the PARLIAMENT HOVSE Ian. 9. 1656. Being a day of private Humiliation kept by the Members thereof By Edward Reynolds D.D. LONDON Printed by Tho. Ratcliffe for George Thomason at the Sign of the Rose and Crown in St. Pauls Church-yard 1659. HOnoratissimis Amplissimis Consultissimis D. D. Magnae Britanniae Hiberniae Senatoribus in Magno Concilio Ardua Reipub. negotia assiduo indefesso studio tractantibus Concionem hanc de pace Ecclesiae Alteram Coram ipsis in solenni jejuniorum die privatim habitam ipsorumque jussu jam publici juris factam In Honoris humilimi obsequii Testimonium D. D.C. E.R. An Advertisement to the Reader Good Reader A Sad and sudden sickness befalling my Loving Friend the Stationer in whose hand this Sermon was to take care of the Printing of it hath been the cause why the Publication thereof hath been thus long retarded Which I thought fit to give an account of for the satisfaction of those who have too long expected it THE PEACE OF Jerusalem PSAL. 122.6 8 9. Pray for the peace of Jerusalem they shall prosper that love thee Peace be within thy walls and prosperity within thy palaces For my brethren and companions sake I will now say peace be within thee Because of the house of the Lord our God I will seek thy good THe whole world is divided into a two Congregations of men the Church Malignant under Satan their Head and the City of God under Christ their Head The general universality of natural men descending from the first Adam and the b special universality of believers descending from the second Adam This City of God was collected at first in the people of Israel therefore called the first-born Exod. 4 22. and holy to God as the first born Ier. 2.3 That which they were called from the rest of the world unto was to know to serve and to enjoy God Know him they could not but as he had revealed serve him they may not but as he had injoyned Gods service was prescribed both quoad modum and quoad locum the manner how the place where he would be worshipped the manner delivered to Moses from Sinai the place promised to be in due time revealed Deut. 12.11 14. The Tabernacle was the visible evidence of Gods presence amongst the people placed first in Shiloh Iosh. 18.1 and there continued till the dayes of Eli all which time the people went up thither to sacrifice 1 Sam. 1.3 Then the Lord being provoked forsook Shilo and gave his Glory the Ark into the hands of the Philistims Psal. 78.59 60 67. 1 Sam. 4.11 The Philistims by plagues were forced to bring it to Bethshemesh 1 Sam. 6.10 the men then being plagued for looking into it according to the threatning Numb. 4.20 perswaded those of Kiriath Iearim to fetch it which accordingly was done 1 Sam. 7.1 after Saul carried it into the field 1 Sam. 14.18 Thus we see that from the making of the Ark till its placing in Shiloh where it continued about 350. years and from the times of its captivity till David brought it into Sion which was about fifty years it was unsettled and itinerant But after it was fixed by David in the City of David Ierusalem or the South of the City which he wan from the Iebusites 2 Sam. 5.7 9. though it were removed from that part of the City to Mount Moriah something more Northward where Solomon built the Temple then it was in the City which God had chosen to place his name in from whence it was not to be by them removed though God threatned to do to that place as to Shiloh Ier. 7.12 14. This Psalm seemeth to have been compiled by David upon occasion of his setling the Ark in the Tabernacle which he had made for it in the City of David after the Iebusites were ejected the wall built the place fortified the Palace and political Government there setled And the use of it was as it may seem to be sung by the people when they went up solemnly unto Ierusalem according to the Law Exod. 23.17 as an expression of joy that the Ark was fixed in one certain place and the Kingdom in one certain family as visible testimonies of Gods presence and of the promised Messiah and as an excitation unto prayer for the continuance of so great a mercy unto all pious endeavours to promote the welfare of that City The parts of the Psalm are three First An expression of Davids joy for the House of God the resort of the people the publick Worship there celebrated vers. 1 2. Secondly A commendation of Ierusalem 1. From the Unity of it before it was a City divided for the Iebusites dwelt with the children of Iudah there till Davids time Iosh. 15.6.3 Iudg. 1.21 That part of it which was called the City of David was divided from the other part of the City untill Solomons time 1 Reg. 11.27 yet notwithstanding that separation the City is here said to be compacted in one because the Iebusites being cast out though the buildings were divided yet the affections were united and that made them a beautiful City 2. From the solemn worship of God when the Tribes came up thither thrice a year ver. 4. an honour which God gave that City above any other in Iudea or in the world to place his name there 1 Reg. 14.21 forbidding them to seek to any other place Bethel Gilgal or Beersheba Hos. 4.15 Amos 5.5 3. From the Civil Government there setled which from thence derived welfare into all parts of the Kingdom Where there is the Sanctuary and presence of God for Religion Thrones of Justice for Government no Iebusites to disturbe the one or the other but an unanimous and sweet consent of the whole people in both this must needs be a City of praise wherein good men could not but rejoyce Thirdly An Exhortation that inasmuch as such glorious things belong to this City of God therefore men would pray for the peace and prosperity thereof vers. 6 9. The words have no difficulty Pray for or ask after It extendeth not onely to the Duty of Prayer for Peace but of Consultation after the ways and means unto it which the Greek implies rendring it {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Peace may be taken both generally for all kind of Happiness and specially for all Quietness and freedom from enemies Within thy walls Ramparts or Forts It is not enough to have outward Fortifications and walls against enemies except there be Peace within the walls and amongst the People Palaces which David built 2 Sam. 5.9.12 Peace within thy walls amongst thy people and within thy Palaces amongst the Princes and Peers By his Brethren he meaneth the people of all the Tribes who were greatly concerned in the prosperity of that City wherein were their foundations Psal. 87.1 It might seem no wonder if David pray
for the peace of that place where his own Pâlace and Throne was But he doth it not for his own but for his peoples sake whose welfare was bound up in the peace of that place Nor so much for his own house as for Gods House who had placed his name and presence there would he seek the good thereof Now indeed the Church had not any certain seat as then it had but Every City is as Ierusalem and every house a Temple and in all places men may lift up pure hands Isa. 19.19 Mal. 1.11 Ioh. 4.11 But wheresoever God doth place his Candlestick and give evidence of his presence there every man ought to recount such mercies with thankfulness and by prayer and all real endeavours to labour that the peace and happiness of the Church the purity of heavenly Doctrine therein taught and of spiritual Worship therein used may be conserved and continued always In the words are considerable two general parts 1 An Exhortation to a Duty 2 Arguments to enforce it In the Exhortation two things The Prophets Direction v. 6 7. Example v. 8 9. In the Direction again two things the Matter Peace Root Love The Arguments are drawn from three Considerations Our own good Vers. 6. Our Brethrens good Vers. 8. The house of God Ver. 8. The principal Doctrine of the Text is this That it is the duty of all that love the Church of God earnestly to pray for and to seek the peace and prosperity thereof The Jews were to pray for the peace of Babylon while they were in it Ier. 29.7 though after they are taught to curse it Psal. 137.8 9. much more ought they to pray for the place where the Lord had caused his name to rest As we must do good to all so we must pray for all but much more for the houshold of faith Gal. 6.10 1 Tim. 2.1 Samuel dares not sin against God in ceasing to pray for Israel 1 Sam. 12.23 The Lord would not have us hold our peace for Ierusalems sake nor give him any rest till he make it a praise in the earth Isa. 62.6 7. and doth greatly complain when there wanted men to stand in the gap and to make up the hedge Ezek. 13.5 30 31. You see the precept you have it also in the practice of godly men in all ages Moses Samuel Elias Noah Iob Daniel famous for it Ier. 15.1 Ezek. 14.14 Iam. 5.17 18. How was Moses and Paul affected when for Israels sake they were contented to be blotted out of Gods book and to be an Anathema Exod. 32.31 32. Rom. 9.3 How was Isaiah affected with the calamities of the Church when he laid up prayers in store above an hundred years for it before those calamities did happen Isa. 64.9 12. How were Hezekiah and Nehemiah distressed with the afflictions of Ierusalem when they poured out their souls for mercy for it Isa. 37.14 15. Nehem. 1.3.4 11. How doth the Angel pathetically complain to God of the long and sore captivity of the Church in Babylon Zach. 1.12 We have Psalms full of holy importunity to this purpose Psal. 74 79 80 102. If I forget thee O Jerusalem let my right hand forget her cunning c. Psal. 137.5 6. It was the fruit of Davids and Peters repentance to pray for Sion and to strengthen their brethren Psal. 51.18 Luke 22.32 I conclude the General with that fervent and pathetical prayer of Daniel chap. 9.16 O Lord according to all thy righteousness let thine anger and thy fury be turned away from thy City Jerusalem the holy mountain because for our sins and for the iniquities of our Fathers Jerusalem and thy people are become a reproach to all that are about us Now more particularly let us consider first The Subject to be praised for Ierusalem though that whole land be called the Lords Land yet that City was more peculiarly esteemed holy as being the seat of Religion the place of Gods Sanctuary and presence towards that place they were to pray Dan. 6.10 In that place they were to sacrifice Deut. 12.6 from thence the Oracles of God were sent forth not onely into that land but into all the world Psal. 110.2 Isa. 2.2 Luke 24.49 For such places then where the Ark and the seats of Iudgement are we ought specially to pray that the Lord would protect his Ordinances maintain his truth continue his glorious and holy presence with his people have a defence and spread a covering upon all his glory That he would prosper fundamentall Laws the beauty and stability of Religious Government that he would keep out Blasphemies Heresies Schisms Idolatry Superstition Pollution Prophaneness out of his Church Oppression Violence Injustice Disorder Anarchy Confusion out of the State That the Tabernacle and the Tribunals Religion and Policy may joyntly flourish c they being the foundations of publick happiness and which usually stand and fall together Next let us consider what peace we are to pray for There is a sinful peace of which we are not to seek after David was a man of peace yet a great Warrior Solomon a King of peace yet made Targets for War Ierusalem a vision of peace yet therein were shields and bucklers Christ a Prince of peace Isa. 9.6 yet a Captain a Leader a man of Warre with a Sword girt on him and a Bow in his hand The Church must so pray for peace as to remember still that she is Militant and hath still Iebusites to conflict withall Here we may not have peace We must contend earnestly for the faith Iude vers. 3. There must be no agreement between the Temple and Idols 2 Cor 6.16 No Fellowship with the unfruitful works of darknesse Ephes. 1.11 no reconciliation between Dagon and the Ark As Christ is King of Salem so of righteousnesse too Heb. 7.2 therefore peace and holinesse must go together Heb. 12.14 Iam. 3.17 Israelites and Canaanites must not agree Deut. 7.2 Paul and Barnabas peaceable and holy men had no small dissention and disputation with Pharisaicall and Judaizing Christians The peace which consists with holinesse is threefold 1. Heavenly with God 2. Internal between the members of the Church within themselves 3. External in civil conversation with all men These we are to pray for and to preserve First Heavenly to enjoy the favor of God and to be in Covenant with him For if he be our Enemy all the Creatures are his Souldiers he can set in order the Stars hiss to the Fly muster up Caterpillers and Canker-worms arm Frogs animate Dust turn the hands of his enemies to destroy one another Above all things therefore we must keep peace with God for if he be not with us all other helps will fail Isa. 31.3 You will say We are sure of this for God hath promised to be with his Church and never to fail it the gates of hell shall not prevail against it Matth. 28.20.16.18 It is true the Catholick Church and the lively members of his body