A SERMON PREACHED Vpon the Fifth of November 1679. In the Cathedrall Church at Gloucester By CL. BARKSDALE Pray for the peace of Jerusalem OXFORD Printed for John Barksdale Book-seller in Cicester 1680. Psal CXXII VI. Pray for the Peace of Jerusalem They shall prosper that Love thee TO observe the coherence and meaning of the Text you may be pleased to look back to the 3 verse Jerusalem is builded as a City that is Compact together i. e. Jerusalem is a Lovely place the very buildings being so uniform and orderly joyn'd together are very beautifull an Emblem of that unity of minds that should be in the Church of God Then at the 4 verse Thither the Tribes go up the Tribes of the Lord unto the Testimony of Israel or rather as our Critical Paraphrast has it according to the Commandment unto Israel to give thanks unto the Name of the Lord. It was the place to which all the Inhabitants of the Land were obliged to go up thrice every year to commemorate the mercies of God afforded to his people Then at the 5 verse For there are set Thrones of Judgment the Thrones of the House of David i. e. Besides the Service of God there also is the Sanhedrim or supreme Judicatory of the Nation that great Court where the highest matters are decided And there also is the Palace of David where the King resides and his Posterity shall sit upon his Throne All these Considerations infer the Duty of the Text Pray for tâ—e 〈…〉 the City of God weâ—l compacted and 〈…〉 in it selfe â—erusalem is the place where the House of God is and his solemn service â—erusalem is the seaâ—e of the King and the seat of â—â—stice Therfore Pâ—ay â— pray 〈◊〉 the peace of Jerusalem It is the duâ—y of â—ll Good men to pray for this place and to love it most affectionatly and to beseech God to bestow a quiet enjoyment of all these Advantages and all manner of prosperity upon it They shall prosper that love thee They that love and pray and contribute their utmost to Jerusalem shall not loose their reward they shall gain to themselves prosperitie The Text you see being thus explained falls into two parts A Duty and a Reason Thâ— Duty in tâ—e former words Pray for the peace of Jerusalem The Reason in the later They shall prosper that love thee a reason which is the great Reason and Common Motive to duty taken from their own intereâ—t and benefit They shall prosper that love thee ô Jerusalem So that we have these two Observations I. It is our duty to pray for the peace of the Church and State wherin we live II. They that well performe this duty procure prosperity and happiness for themselves I. It is our duty to love and pray for the peace of the Church and State wherin we live I joyn the Church and the State together for as I said at Jerusalem was the House of God the Temple and there also was the House of the King and the Court of Justice Religion and Justice are the great pillars of a Nation when these stand fâ—rm and inviolate then is a Nation happy That the Church may florish in true Religion and the State florish in the due Execution of Justice this must be the desire of our hearts this we must endevour every one in his place and this must every one pray for Pray for the peace of Jerusalem It is to this purpose that the Apostle Paul so earnestly exhorts that supplications and prayers be made for Kings and for all that are in Authority that under them we may live a quiet and peaceable life in all Godliness and Honesty The Kings and Emperors and Magistrates in those times were Heathens and persecutors of Christian Religion yet the Apostle requires that prayers and supplications be made for them How much more ought we to pray for Christian Kings and Princes that under the Gracious Government of these Nursing Fathers Godliness and Honesty Religion and Justice may be nourished and maintained Good Reason to pray for Magistrats in the State under whose protection we live and by whome we enjoy peace and quietness And we have good reason too to pray for Ministers in the Church This the same Apostle requires Pray for us I desire your prayers for me and my fellow labourors in the Gospel those he means that are described there that watch for your souls and must give account for them namely the Bishops and Ministers under the Bishops They that have such a great charge as the charge of Souls that labour amongst you in the word and doctrine that exhort and admonish you in the Lord they certainly may well exspect the benefit and help of your prayers Pray for us Ministers in the Church saith the Apostle as well as for Magistrats in the State that it may go well both with the Church and with the State What the Apostle enâ—oyns that prayers should be made for Magistrats and Ministers was duly remembred in composing and framing the Liturgy and publick prayers of the Church of England as you may easily acknowledge who are such obedient sons of the Church as dayly to attend which I do heartily wish all having no lawful hindrance would do daily attend the publick divine Service For example O Lord save the King And endue thy Ministers with righteousness Againe for the King O God Behold our gracious Soveraigne Lord the King and so replenish him with the grace of thy Holy Spirit that he may alwayes encline to thy will and walke in thy wayes And for the Ministers Send downe upon our Bishops and Curats the healthful Spirit of thy grace and that they may truly please thee pour upon them the continual dew of thy blessing Againe for the King By the way remember a Note of King Charls I of blessed memory That sure some of his Enemies were the more offended against the Common prayer book because it taught us to pray so much and so often for the King a reason which may make those who are loyal Subjects the more in love with it I say Againe for the King So rule the heart of thy Chosen Servant that he may above all things seek thy Honour and Glory So rule his heart that he may study to preserve thy People committed to his charge in wealth peace and godliness And yet againe Save and defend our King that under him we may be Godly and quietly governed Grant unto his whole Counsel and to all that are put in Authority under him that they may truly and indifferently minister Justice to the punishment of wickedness and vice and to the maintenance of true Religion and Vertue Where also you may remember it follows for the Church Give grace O Heavenly Father to all Bishops and Curates that they may both by their life and Doctrine set forth thy true and lively Word and rightly and duly administer thy Holy Sacraments Thus Beloved are we taught in our
divine Offices to pray according to the Apostolical Ordinance for the King and subordinate Magistrates for the Bishops and subordinate Ministers Surely Brethren did we dayly and duly joyn as we ought to do upon many Accounts in our excellent Common prayers humbly and heartily heartily I say for we are many times I fear but cold and faint we should I doubt not in Gods good time finde the success of these united forces and assaults upon heaven as Tertullian cals them in the prosperity both of Church and State as well as in the peace and comfort of our own Souls But here 's our misery some whether through infirmitie of mind or obstinacy God knowes will not come to Common prayers they account them common in the worst sense that is Common and unclean some of us when we are at Church in the House of God mind not the Work of God about which we come behave not our selves as it becomes men that pray to the God of all Glory and Power bring not with us that humility that love that faith that zeale and fervor that should accompany and quicken and season our prayers Aske and you shall receive saith our Saviour but then we must aske aright with faith and zeale and love and humility and which is to be remembred not only love to God but Charity sweet and amiable Charity toward our neighbors even to our enemies also Ye ask and receive not saith S. James because ye aske amiss It is a common fault of People to murmur and complaine that Magistraâ—s are not so good Ministers are not so good as they should be But may not we rather complaine of our selves and confess We do not pray for Magistrats we do not not pray for Ministers as we should pray Verily it were a course more becoming Christians Godly men to turne our murmurings against Governors into prayers and supplications for them For we may well beleive that by our continual prayers our earnest and sincere pâ—ayers prayers proceeding from an humble and lowly penitent and obedient Heart that which is supposed to need amendment would be redressed our Grievances eased or at least which is a blessed fruit of true devotion our own souls would be better composed and fitted to bear all things without us patiently and contentedly Give me leave to call to remembrance that which was known to some of us here present how in the late times of trouble and confusion before the miraculous Return of his Majestie now Reigning whom God Almighty long preserve to reign in Truth and peace in the time of the late troubles how zealous how constant notwithstanding the danger of Assembling were the prayers of Ministers and People faithfull even then to our afflicted Mother the Church of England as if the fire of persecution as indeed it useth to do had enflamed our devotions We had a comfortable hope then that should we live to see the King againe in his Throne the Bishops in their Sees againe and the Clergy protected and the good laws and liberty restored to the languishing Church and people of God we hoped and expected that England would really become a Nation of Saints an holy Nation Christians not in name only but in deed and in truth But alas What happened After our Kings Returne and with him the Returne of our Laws and our Liberty and our Religion after the reestablishment of our Church and State to the wonder and admiration of all the World was not our ingratitude our unthankfulness no less wonderful Did not the Devotions of many slacken and cool Yea did not Covetousness and Ambition did not licentiousness and profanation did not intemperance and excess strife and contention and faction quickly spread themselves over the Nation and usurp a new Dominion and reign over us But to speake most gently did not even the better sort fall much short of that zeal for Gods honour and service that care of reformation and amendment of Manners both in our selves and others which perhaps we once vowed and certainely the Mercies the unexspected and undeserved Mercies of God exacted at our hands Surely surely we were more strongly obliged to be an holy People a thankfull People a praying People a People loving and Charitable peaceable and obedient united in obedience to the State and united in obedience to the Church if not agreeing in all points of Doctrine and opinion for there may be a mutual Toleration in that respect yet however united in the common Faith of Christians and in the common Devotions and publick prayers formed with great Wisdom and moderation agreeable to the common Faith Where the fault of our Divisions lyeth God will Judge But among our late Omissions since the Return in Point of Solemn Assembling for Prayer and Thanksgiving I cannot this Day forget to note the neglect formerly I say not in this great City generally in the lesser Parishes of the Country the neglect of observing this great Day A great Day justly so stiled but greatly neglected in the greatest part of the Nation Was not this Neglect one sin among many other to provoke God to permit new Plots more Popish Plots conspiracies to be contrived fetcht out of the old Magazine of Hell ' against our merciful King and his loving People against our Church and State and all that is dear unto us To these Traitors we shall say more anon let us now go forward and speak to our Text. This this I feare may be matter of just complaint that we were not thankful for our Peace and prosperity that returned with our King whom God preserve but we murmured at the management both of Church and State For remedy whereof I shall mention but two places of Holy Writ which as I conceive being well considered may serve to abate and calm our murmuring As to the affaires of State is the burthen of Taxes and Tribute a Grievance For this take the Sentence of our Lord Give unto Cesar the things that are Cesars As to the Church are Ornaments of our Mother and her Ceremonies an eye sore For this Grief take the good Aphorism of the Apostle Let all things be don decently and in Order Ceremonies in some measure and you may see the measure if you please to read the Prefaces before the Liturgy some Ceremonies are necessary for the preserving of that decency which the Word of God and our own reason and common sense requires what Ceremonies are such our Governors must judge not we Tribute is necessary for the Defense of the King and Kingdome what Tribute is such our Governors must judge not we They have the Power of Commanding to us is left the praise of Obeying These few words spoken of Tribute in the State and Ceremonies in the Church cannot seem impertinent or improper to my Text For it may be observed that the peace of our Jerusalem hath been much impaired and is still endangered by such as are apt too apt to murmur at One
or Both. The Seditious in the State use to disturbe the Civil Government under pretence of heavy Impositions and taxes The Sectaries in Religion love to untie the bonds of Ecclesiastical Politie under colour of superstitious Rites and Ceremonies both sorts are to be lookt upon and lookt to as enemies to the peace of our Jerusalem And you will excuse your Teachers and Spiritual Guids if they do Hoc agere bestow much care and paines in this behalf that in this Noble City may be found no such Sectaries no such seditious Persons Beloved it is our hearts Desire and our prayer to God for you that you may approve your selves both obedient Subjects to the King whome God preserve and dutiful Sons of the church And in so doing you will help to keep help much such a City to keep and preserve and advance that which we pray for the peace of our Jerusalem Our Obedience must under God and the King I say our Obedience must both procure and advance our peace And without obedience unto Governors our prayers for them signify nothing avail nothing Pray for Governors that 's good but then we must obey them too God is much pleased with the Obedience of his people obedience to his own Laws and obedience to the Laws of his Vicegerents Indeed the Laws of his Vicegerents are in a sort Gods own Laws ratified and established by God For by him Kings Reigne and Princes decree Juâ—tice Obedience to our Governors is obedience to God Almighty and to Christ our Lord. What Saint Paul faith of servants may be fiâ—ly applyed and accommodated to Subjects Subjects be obedient to your King doing the will of God from the heart not in outward shew only but from the heart with good will shewing your obedience as to the Lord and not unto men knowing that whatsoever good thing any man doth the same shall be receive of the Lord. Or as it is elsewhere expressed by the same hand Knowing that of the Lord ye shall receive the Reward the reward of your true and faithful Obedience And this brings me to the Great Reason or effectual Motive of our good Affection and good wishes to Jerusalem in the latter part of the Text They shall prosper that love thee that love and pray for thee O Jerusalem II. They that performe the Duty that love the Church and State and pray for the peace of them procure prosperity and happiness for themselves For the declaration and proof of this let us consider first in general That our prayers for others are always profitable to our selves The Reason is because our praying is the performance of a Duty pleasing unto God It is pleasing unto God because it is commanded by him Pray one for another saith Saint James And omission of this duty is a sin as appeares by the Words of Samuel God forbid that I should sin in ceasing to pray for you Now if it be a sin to deny another our prayers if to pray for others be to performe a duty pleasing to God and commanded by Him hence it clearly follows that it will be Profitable and advantageous to us For this is an infallible Truth No man ever obeyed God in vaine Another Reason is because in our praying for others we exercise and encrease our brotherly kindness and Charity And you know brotherly kindness and Charity is the great grace the prince of Graces commended unto us in the Gospel of Christ who hath taught it by his example and precept and hath set it down as the proper mark and character of his Disciples This love and charity as it makes us prone to do other good Offices for our Neighbours so especially does it incline us to pray for them This is a Charitable office which the poorest may performe for the richest an Office which we can perfome for our worst enemies When they stand at such a distance from us that we can do them no other good we can and must pray for them according to the Command of our Lord and Master And by the exercise of this Charity we encrease it and procure no small benefit to our selves as well as to them for whom we pray Thus in generall Now let us in particular speak of our love to Jerusalem and our praying for Jerusalem that is for our Church and State and first for the State or civil Government What is the end and effect of our prayers for the State for the King whom God preserve and all that are in Autority under him no man can better tell us than Saint Paul That we may lead a quiet and peacible life in all Godliness and Honesty I. A quiet and and peacible life Do you know what a blessing it is to lead a quiet and peacible life If you do not value this blessing look back upon the time that is within our memory the time of our late domestic Wars and tumults when the late King a just and merciful and religious Prince was put beside his Government first weakened and devested of his Royal power and prerogative first and then deprived of his life and all Look upon the time of our present Sovereigns exile in forreign parts what factions what changes and uncertainties of Government what oppression and cruelties before his Majesties happy Returne There are but few among us so old that can look back to the 5 of November 1605. Not to speake of the terrible Invasion in 88 in the time of the famous Queen Elizabeth when the Spanish Armada that Invincible Armada as it was proudly named threatned utter ruine to this Kingdome but was it selfe by Gods Assistance ruined and defeated when that of Claudian was hansomly applyed to the Queen Onimium dilecta Deo cui militat aether Et conjurati veniunt ad classica venti But the year 1605 some few among Old men may remember and most men are acquainted with the history of the gunpowder Treason a Treason ploted by pretended Caâ—holicks and for the pretended promotion of Christian Religion wheras indeed and in truth it was a plot most opposite to the doctrine of Christ and tending to the destruction of a Church of all other Churches we know whose Doctrine and Constitutions are most agreeing with the primitive Church of Christ truly Catholick and Apostolick It was a plot for the destruction as the Records testify to all posteritie for the destruction of the King that King of such admirable learning and piety King James the Queen the Prince and all the Royal branches with the whole Clergy and Commons of this Realm then assembled in Parliament by popish treachery appointed as sheep to the slaughter in a most barbarous and savage manner beyond the examples of former Ages An unnatural Conspiracy I speake the words of Autority an unnatural Conspiracy An horrible and wicked enterprize plotted and intended this day a dismall day if it had taken affect against the King and the whole State for the subversion of the Government and the