The Saints Humiliation, Sermon 7
PSAL. 51.18.
Doe good in thy good pleaſure unto Sion: Build thou the walls of Ieruſalem.
PRayer is likely to gaine Audience, when wee come ſtored with arguments from the covenant and promiſe: when wee come qualified in our ſelves with ſuch contrition. But there is ſtill another duty which refers to this head, that as our wiſdome leads us to prayer for our ſelves; ſo our charity muſt direct us to pray for others, without which wee cannot be aſſured that wee ſhall be heard in our ſuits. I have therefore now againe attended upon David, in the method of his double petition.
1. His petition for himſelfe, and the promiſe added; Verſ. 17. Of which I ſpake elſe-where lately, and in the hearing of moſt which are now preſent.
2. His Petition for his kingdom, in the Verſe which I have choſen and read, in which (to come preſently to the matter) wee may obſerve theſe particulars.
1. Who it is that prayes; David.
2. Whom he prayes for; Jeruſalem, Sion, the Church.
3. What he prayes for; 1. The Churches reſtauration, Doe good. 2. The continuance of the Churches reſtored happineſſe; Build up the Walls.
4. To whom he prayes; Thou.
5. How, the manner of his prayer; In thy good pleaſure.
Here is much worke laid out for a little time, and therefore that I may not injure the Text, nor defraud you of any part which naturally flowes from it; I ſhall endeavour to follow every part: and becauſe every part, therefore very briefly.
1. Hee that prayes, is David; upon which circumſtance I have given my thoughts leave to pleaſe themſelves with three Obſervations, naturall and uſefull.
I. Obſervation or Doctrine; that, The ſpirituall eſtate hath its changes.
That ſame David who was formerly ſo dejected that hee ſcarce dared to pray for himſelfe, now hath gotten courage to pray for others. Who could ſpeake more droupingly, more abjectly, than hee in the former part of the Pſalme? Hee calls for mercy, and having no hope in any thing but mercy, he onelyonly is bold becauſe he ſees a multitude of mercies, and thoſe tender ones likewiſe, According to the multitude of thy tender mercies. But now he is raiſed from that dejectedneſſe, and dares look up to God in the behalfe of others. Hee was often acquainted with ſuch changes; ſometimes we heare him ſaying, as if hee were already dead with the feare of death; I ſhall one day periſh by the hand of Saul: at another time wee may heare him triumphing, as if hee had a ſtrength beyond his ſtrength; I will not feare what man can doe unto mee. It was likewiſe the caſe of Job, ſometimes languiſhing under his torments he curſes the very day of his birth, & chafes with every one that ſpeaks; at other times, conquering his pain, he can diſpute ſtoutly againſt the uncomfortable Arguments of his froward Viſitants. I'le inſtance but in one more, in Peter; hee is ready now in the ſtrength of his faith to leap overboord to walk upon the Water, but preſenly begins to ſinke, and then hee trembles, becauſe of little faith: at one time hee is couragious for Chriſt, and draws his weapon in his defence; at another time, he ſhamefully denyes him. So that it is with our ſoules as many times with our bodies; ſometimes wee finde our ſelves full of life, active, apt for buſineſſe, merry, witty, pleaſing to our ſelves and others: ſometimes dull and indiſpoſed, unapt for any thing but ſleep, troubleſome to our ſelves, and a burthen to our company. So, ſometimes wee can pray with life and zeal, at other times fitter for a ſlumber than Devotion: ſo alſo in other duties. And the Reaſon may, among others, be double.
1. Becauſe the ground of diſtemper remaines in every Chriſtian; a relique of nature, and a principle of grace, which ſtrive againſt one another, and from that conflict is this diſtemper, this change. That as where the vigour of youth, and the remainder of a diſeaſe continue in the body of a man, hee is often ſickly and oft againe well; not kept in his bed, becauſe of his vigour and naturall ſtrength, yet not in perfect health, becauſe hee is ſtill ſtrugling againſt the diſeaſe; ſo is the Chriſtian, there are in him contrary principles, both are working; in ſome things nature prevailes, in ſome other, grace; and the man for the preſent changes to the ſide that hath the victory.
2. Becauſe beſides that ground within, hee meets with changes from without. When wee ſo much uſe the Creature, that wee ſurfeit upon the uſe, then wee grow diſtempered in our better part, wee grow very dull in our holy ſervice; but when againe wee awaken our thoughts, and ſet our joy on God, then we are more lively to his ſervice. The ſoule apprehending ſin, growes ſad, apprehending mercy, it then takes comfort; ſo accordingly it walks dumpiſhly or cheerfully. When we meet with ſtrong temptations, which not only foile but overthrow us, wee goe on diſmaid, yeelding, yet aſhamed of the conqueſt; when wee meet with powerfull encouragements, wee finde our ſelves lightned, and now, if not able yet willing to live as Angels rather than men.
The uſe of this will be profitable, for inſtruction, reprehenſion, incouragement, and exhortation.
Ʋſe. 1. It inſtructs us in three profitable truths. 1. In the difference of the eſtate of men carnall and regenerate. Men meerly carnall are alwaies diſeaſed, and their diſeaſe continually working; but the regenerate, though they have ſome qualmes, yet the ſincerity that is within, works forth the diſtemper againe. Sickneſſe in an old man overcomes him, becauſe there is not a native heate to encounter it; but though ſickneſſe may befal a young able luſty body, the natural ſtrength encounters and prevailes againſt it. Such a principle of grace is ſtrong & working in the regenerate, that drives out the poyſon which may be any way received; and ſincerity (like a fire under a Veſſell of water) boyles out and purgeth away the ſcumme.
2. It inſtructs us to the diſcovery of thoſe who are of the beſt temper, ſuch namely as have the feweſt Changes in their ſpirituall eſtate. It argues much health and an excellent temper and furniſhment of grace, when wee are conſtantly diſpoſed unto good; for ſo much diſtemper as there is, ſo much nature. Thoſe Chriſtians then are very happy, that are ſtill equall, that have a ſcale of their paſſions which are equally and proportionably balanced in all conditions, whereas in ſome the ſcales are never or ſeldome even, but ſometimes their feare weighs downe the reſt, ſometimes their ſorrow, ſometimes their joy, ſometimes their anger. But they are happy that have a ſweet and even tune ableneſſe, and come neereſt unto perfection; as, if there were an exact ſymmetry and proportion of Elements in Elementates, there would not be a diſſolution.
3. It gives us a little to look after the happineſſe we ſhall have in heaven: there wee ſhall have no ill health, no diſtemper; but ſhall meditate and praiſe God freely, cheerfully, as the Angels doe. Here wee complaine often, our Heads, our Teeth pain us, our bellies, our all parts are afflicted; ſo wee complaine of blindneſſe in our underſtandings, of deadneſſe in our affections, of rebellion and perverſeneſſe in our wills; that we can do nothing as we ought to doe, as wee deſire to doe: But there ſhall be no complaining, no cauſe of complaining, wee ſhall bee freed from changes, from the grounds of our changes.
Ʋſe. 2. It reproves two ſorts: 1. The unwarrantably bold, ſuch, as if their ſtrength could not bee overcome, nor they change, dare venture upon any temptation. Like young men that were never acquainted with ſickneſſe, they will goe in any weather without feare of the extremities either of heate or cold, and venture upon any diſh, what ever the Phyſitian preſcribe, pretending their ſtomackes are hot and able to digeſt them. Such are the forward venturings of ſome, upon any buſineſſes, upon any company, upon any recreations, not conſidering how eaſily they may diſtemper themſelves, and, if not loſe their integrity, yet forfe it their comfort.
2. It reproves, ſuch as are ready to cenſure others for their faylings, that cenſure them for no Chriſtians, becauſe not lively or ſtrong ones. Men may bee dangerouſly ſicke, and yet ſtill alive; let us bee charitable towards our Brethrens infirmities, for they are not to be concluded dead as ſoon as diſeaſed.
Ʋſe. 3. It ſpeakes incouragement to them that are ſad-hearted when they find not themſelves anſwerable to what they ſhould be, to what they have been. Some feare their eſtate is not good, becauſe not alwaies right; They complaine, they could have wept at a day of humiliation, trembled at a judgement denounced, rejoyced in a comfortable promiſe: but now they cannot, or at leaſt not ſometimes. Indeed, heer is matter for our humbling, for our deeper humbling, but not for deſpaire; for though there bee diſtemper, there may yet be life: which likewiſe proves it ſelfe by this, that we are but ſometimes ſo; whereas if we were dead there would be no ſtirrings at all.
Ʋſe. 4. Laſtly it exhorts us to live phyſically, to bee much in obſervation what our temper is, how wee are diſpoſed: let us bee carefull and fearefull of our ſelves, labouring to bee much acquainted with the ſtate of the ſoule, how wee thrive, or whether wee impaire in our health: let us not venture on ſuch things as may bee hurtfull for us, but chooſe what is wholeſome; that we may be good Phyſitians to our ſelves, and as much as may be, hinder our diſtempers.
II. The ſecond obſervation is this; that, The aſſurance of mercy for our ſelves, makes us confident to begge mercy for others.
David was almoſt affraid to prefer his own ſuit. Hee begs humbly, but hee begs in faith, and beleeves his ſin is pardoned, as may appeare by the very manner of his praying, and continuance in it; but now hee ſpends not all in his owne behalfe, but remembers Jeruſalem, and becomes her advocate in the ſame Court. So Abraham, becauſe hee was Gods friend, that was his aſſurance; therefore he intreats for Sodom and her profane and impious inhabitants. Then, we may be bold, till then, not: and for this Reaſon.
Becauſe there is no ground of confidence for others: for while ſinne lies upon the conſcience unpardoned, it makes men tremble. Can a Malefactor pray for a Malefactor? With what face could a thiefe indicted at the Bar, intreat the Judge to bee favourable to another thiefe that ſtands at the ſame Bar with him? Wee muſt have Relation to, and Intereſſe in him to whom wee prefer a ſuit of that nature. If we were to deale with a Stranger, to make requeſt to him about any matter, wee firſt uſe the mediation of an acquaintance or friend to make our entrance; much more when we negotiate with an enemy. How ſhall they that are Strangers, that are adverſaries to God, hope to ſpeed? Let me apply it briefly.
Ʋſe. 1. This ſhewes you the reaſon of that method which you may obſerve to bee ordinarily uſed by Miniſters and others in their prayers, eſpecially on ſuch occaſions as theſe of our meeting to faſt and pray; Wee firſt humble our ſelves unto the duſt, and call for pardon upon our unfained ſorrow and repentance; and then we proceed to remember others, to pray for the Church, to beg mercy for the diſtreſſed, then wee entreat for Lancaſhire and our other neighbour Counties, for whoſe ſake we aſſemble.
Ʋſe. 2. It ſhews us what unprofitable, unſerviceable men thoſe are that are carnall and unregenerate; they have no intereſſe in heaven, they have no encouragement to appeare before God, and therefore have no confidence to be helpfull to their brethren. They oft make a great ſhew in the world, as if they were able to doe ſomewhat; but they are like ſome vain-glorious Courtiers, who when they come down into the Countrey, talke what power they have with my Lord Keeper, my Lord Treaſurer, with my Lord, my Lord, and fill their ſpeech with great names, and ſometimes of the Kings Majeſty himſelfe; but indeed they are obſcure unknown men, they have no intereſſe in his Majeſty, they have no power at Court at all: Such are Unregenerates, they have no knowledge, acquaintance or power in the Court of Heaven, they cannot prefer one Suite if wee ſhould need them. Such, upon whom God hath mercy in the pardon of their ſins, ſuch are the onelyonly powerfull ones. Wee pray for plenty, and they conſume: Wee pray for continuance of health, and they enjoy it: they are of themſelves unprofitable to the neighbourhood and Countrey wherein they live; nay, very hurtfull, ſuch as would bring down plagues & judgements, if God were not mercifull to the elect, & unto them for their ſakes.
Ʋſe. 3. Let us therefore labour for aſſurance of God's favour, that our ſinnes bee freely pardoned, that ſo wee may bee profitable to others, and with confidence may pray for them; which we cannot unleſſe our ſelves be righteous, for the promiſe is but to ſuch; that the prayer of the righteous man prevailes.
III. The third Obſervation is this; that, Mercy to our ſelves makes us compaſſionate towards others.
David might have ended his prayer at the ſeventeenth Verſe, but having received mercy, he is mercifull to Sion. Gods children deſire not to fare well alone, but would have mercy imparted. Which they doe;
1. Becauſe they apprehend by their owne caſe how ſweet and behoovefull mercy is.
2. Becauſe graces are not alone, but where a living faith is, there is a working charity: where there is faith to lay hold upon mercy, there will bee charity to deſire others may bee partners in it: I'le but touch at an application.
Ʋſe. 1. It ſhewes us the reaſon why the godly pray ſo much for others; they are oft in their family prayers: in their more private prayers, they pray for their family, for their children, for their ſervants, for their friends, for the Pariſhes wherein they live, becauſe they know what mercy is, whereas carnall men are ſenſeleſſe of it. They have taſted the ſweetneſſe and comfort of having ſin pardoned, of having Gods favour; and therefore cannot but deſire that ſuch whom they love, might feele and enjoy the like.
Ʋſe. 2. It diſcovers the uncompaſſionate to bee unpardoned. If yee can live in a family, and never pray for it; if ye can beget children and never pray for them; it is a great ſigne that you your ſelves never enjoyed true mercy, but ſtill lye in your ſinnes, without either pardon or peace.
Ʋſe. 3. Let us therefore as an argument of our owne happineſſe, and for the increaſe of our true comfort, follow the example of David, be mercifull unto, & mindfull of others. I have ended my thoughts on the firſt circumſtance implyed in the Text; who it was that prayed.
2. The ſecond part is, For whom David prayes; for the Church, ſet forth by theſe two names, Sion and Jeruſalem: They were diſtinct, yet when the Scripture names One, it underſtands Both; and when Both, but One and the ſame thing, the Church: which David being a member of, prayes for. That Obſervation which I would make uſefull to you, is but this one:
That 'tis fit the members of the Church, ſhould pray for the Church.
The Saints have beene wont to doe ſo, as I might ſhew you by many inſtances, if it were not an unneceſſary ſpending of the time, to them that are acquainted with Scripture Story; but I will rather confirme it by Reaſon.
1. It is fit, becauſe ſo while we pray for the Church, we are wiſe for our owne particulars, and pray for our ſelves; for in Homogeneous bodies every part is the ſame with the whole.
2. Wee are to that end members, that wee might be ſerviceable to the body. The Commiſſures, Joynts, Nerves, Tendons, are all to this purpoſe; the Bonds and Relations, Religious, Civill, Oeconomall. It is ſo in the naturall body: The members that are fitted to that ſervice, according to the meaſure received, doe communicate. The ſtomack receives nouriſhment, concocts it, is nouriſhed it ſelfe, caſts out excrementitiall matter, ſends much to the Liver, which diſperſes what it receives, when it is made fit for diſtribution; & the whole is fed. This the Apoſtle expreſſeth fully: The whole body being fitly joyned together, and compacted by that which every joynt ſupplyeth, according to the effectuall working in the meaſure of every part, maketh encreaſe of the body unto the edifying of it ſelfe in love, Eph. 4.16. Where there are two words uſed by the Apoſtle very ſignificative; foreign, and foreign; that there is a fit order, and a cloſe. The members are proportioned and compacted, and therefore ſhould ſupply to each. Wee may make uſe of this.
Ʋſe. 1. For reprehenſion. It deſervedly reproves the ſenſeleſſe, that though they name themſelves members of the body, yet are not ſenſible of the bodies paine. A piece of wood may bee proportioned to the ſhape of a leg, and ſo faſtned to the body, that it is uſed as a member, but it feeles no paine though the whole bodie bee diſeaſed, no, not if you prick the thigh or knee, the neareſt parts unto it, yet it feeleth not, becauſe it is but a woodden Leg. They manifeſt themſelves ſuch, that are not afflicted with the Church, or not affected, men that live but onelyonly to themſelves. It is a bad Motto, Sibi natus, ſibi vivit: for they are but meer pieces of earth that are borne to themſelves, that live onelyonly to themſelves. Yet ſuch is the courſe of the carleſſe among us, they minde onelyonly their profits, or their ſports, attending either wholly to the Plough, or, which is worſe, to their horſes, to their dogs, or to their pots, and in the meane while have no care or thought of the Church, or how it goes with the common cauſe.
Will yee take notice of that fearfull imprecation of the Prophet David? If I forget thee, O Jeruſalem, let my right hand forget her cunning. If I doe not remember thee, let my tongue cleave to the roofe of my mouth, If I preferre not Jeruſalem above my chiefe joy. Pſal. 137.5, 6. How juſtly might that curſe befall our forgetfulneſs and neglect? Wee deſerve that theſe hands of ours which wee ſtretch to heaven, ſhould wither, and bee made unable for any motion: that theſe tongues with wch we ſpeake to one another, with which wee complaine our wants, and call to heaven for mercy, ſhould be made dumbe, and cleave (for want of moyſture) to the roofes of our mouthes: that ſeeing wee neglect to ſpeake for Jeruſalem, we might not be able to ſpeak for our ſelves. But that of the Prophet Eſaiah deales the blow more home to the unſenſible; who are careleſſe of the Churches glory and encreaſe: The Nation and Kingdome that will not ſerve thee ſhall periſh, yea thoſe Nations ſhall be utterly waſted. Eſa. 60.12. We are bound to do ſervice unto the Church; and as wee may feare that our Nation ſhall ſome way bee ſmitten if it put to no hand to the publike cauſe which is likely to gain ſomething by Swedens Forces and the confederacy of the Saxon Elector; ſo wee may feare that particular places muſt bring in their accounts how they have been helpfull: if we ſend not over at leaſt the joynt forces of our prayers to attend upon the Armies, wee cannot aſſure our ſelves of that wee pray for here, the ſtaying and preventing the preſent mortality; for the Nations that ſerve not the Church ſhall be utterly waſted.
Ʋſe. 2. If it bee the duty of the members, let us bee exhorted to the duety, to be mindfull of the Church in all our prayers. O! pray for the peace of Jeruſalem; they ſhall prosper that love thee. Peace bee within thy Walles, and prosperity within thy Palaces, Pſal. 122.6, 7. So David prayed, ſo let us pray with David, eſpecially having ſo great an incouragement; They ſhall prosper that love thee: which was the motive that Jeremiah uſed, that they ſhould pray for the civill eſtate of Babylon; Seeke the peace of the city, whither I have cauſed you to bee caried away Captives, and pray unto the Lord for it, for in the peace thereof ſhall yee have peace, Jerem. 29.7. But it is moſt certain concerning the Citie of God, In the peace of that, we ſhall have peace, without it, none: & therefore bee affected as the Church is affected; Rejoyce yee with Jeruſalem and be glad with her, all yee that love her; Rejoyce for joy with her, all yee that mourne for her. Eſa. 66.10. But that I may not depart from the Text, I ſhall urge this by no other motives, than ſuch motive as may be had from the conſideration of the Church it ſelfe under the names uſed by the Pſalmiſt, Sion and Jeruſalem, in the moralizing of the hyſtory;
1. Of the Situation.
2. Of the Priviledge.
1. The morall conſideration of the Situation of Jeruſalem will give us ſome motive to remember it.
1. It was ſited (though not exactly, yet in the generall account) in the middeſt of the holy land, and the knowne world. That may note the perfection of the Church, the Centre to which is a confluence of all other lines from the Circumference, The Sun that cuts the Aequator, and in the midſt of the Firmament is the worlds beauty, The heart that being principall in its ſoveraignty hath a principal place for its operations, The navill that tyes and knits together the veines and carying inſtruments which meete there; all tending to expreſſe the perfection of the Church, wch if for no other reaſon, yet challengeth our memory; beſides, that all who ſhall be ſaved muſt meet together in the boſome of the Church, without which there is no ſalvation.
2. It was Hilly, therefore called Mount Sion, and the phraſe is uſuall of going Ʋp to Jeruſalem. So is the Church in the time of the Goſpel deſcribed by Micah; But in the laſt daies it ſhall come to paſſe, that the mountain of the Lords houſe ſhall bee eſtabliſhed in the top of the mountains, and it ſhall bee exalted above the hills, and the people ſhall flow unto it; and many Nations ſhall come and ſay, Come, and let us goe up to the mountaine of the Lord, and he will teach us of his waies; for the law ſhall go forth of Sion, and the word from Jeruſalem, Micah 4.1, 2. So likewiſe, Pſalm. 87.1, 3. His foundation is in the holy mountaines: Glorious things are ſpoken of thee, O Citie of God. But that which is our motive is in this, that becauſe hilly, therefore it is ſtrong above the reach of malice, and we may find ſafety in it; for the Hill of God, is as the hill of Baſan, an high hill as the hill of Baſan: and in another Pſalme; Hee hath built his Sanctuary like high Palaces, like the earth which hee hath eſtabliſhed for ever, Pſalm. 78.69. Our ſafety lyes in this, that we are in the Church as in a defenced place, and muſt endeavour to preſerve it as a fort or garriſon wherein we lye entrencht. Beſides, it is that high ſafe Roade, which leads us unto heaven; that as the Valley of Gehinnon lay under Jeruſalem; ſo, the way of life is Above to the wiſe, that he may depart from Hell beneath; as Solomon applyes it, Pro. 15.24.
3. They were formerly two ſeverall Cities, One was in Benjamins Lot, the other in Judahs; Sion which was Judahs, continued in the Jebuſites hands till David was King, who by conqueſt made them both one; according to that in the 122. Pſalme, Jeruſalem is builded as a City that is compact together. The Church likewiſe is now but One, ſince Chriſt came, the Conquerour; there is no partition wall, but Jebuſites and Jewes both inhabite together; as the Apoſtle ſpeakes; Now in Chriſt Jeſus, yee who were ſometime farre off, are made nigh by the blood of Chriſt; for hee is our peace, who hath made both one, and hath broken downe the mid-wall of partition betweene us, Epheſ. 2.13, 14. All have now an intereſſe in the Church; and it being but One, wee are bound to pray for it by one common bond.
2. Beſide the Situation, the prviledges of Sion and Jeruſalem may afford us ſome motives: the priviledge;
1. Of Sovereignty.
2. Of Holineſſe.
3. Of Love.
1. It had the priviledge of Sovereignty, it was Caput and Sedes Imperii, the Metropolis of the Land, Whither the Tribes goe up, the Tribes of the Lord, for there are ſet Thrones of judgement, the Thrones of the houſe of David, Pſalm. 122.5. The Church hath ſuch a Soveraignty, the Chiefe of all Societies, the Princeſſe of all other Monarchies: for, all that are of the faith, whereſoever they dwell, yet are free of that, as the mother City. The Reubenites, Gadites, and Manaſſites, who had their inheritance beyond Jordan, were fearful, leſt in time to come, the reſt of the people of Iſraell ſhould ſay, What have yee to doe with the Lord God of Iſrael? Therefore they build an Altar in remembrance of this, that they might not loſe their right in Jeruſalem, that they were free, and of the kindred, though they had their dwelling beyond the flood, Joſ. 22.22, 23, 24. The Church is the head Citie to which all the Nations flow, built upon Common ground, and to which all beleevers have a claime, as Saint Paul ſpeakes; Yee are no more ſtrangers and forreiners, but fellow-Citizens with the Saints, and of the houſhold of God, and are built upon the foundation of the Apoſtles and Prophets, Jeſus Chriſt himſelf being the chiefe corner ſtone, Epheſ. 2.18, 19. And who will not pray for the head City of the Nation to which hee doth belong?
2. The priviledge of holineſſe was alſo great; for, thither the Tribes went up, unto the Teſtimony of Iſrael, to give thanks unto the Name of the Lord, Pſa. 122.4. And Gods houſe was there, as the Pſalmiſt adds in the ninth Verſe, Becauſe of the houſe of the Lord our God, I will ſeeke thy good. So it is called by Micah in the place alledged, and by Iſayah, Iſai. 2.3. And the Evangeliſt calls it, The holy City; Mat. 4.5. The Church now is likewiſe holy, as Joel prophecied of it; Yee ſhall know that I am the Lord, dwelling in Zion my Holy Mountaine, then ſhall Jeruſalem bee holy, Joel 3.17. Therefore, let it bee our reſolution, becauſe of the houſe of the Lord, to ſeeke the Churches wel-fare. But this motive will appeare more in the next.
3. The priviledge of Love which is manifeſted to the Church,
1. That God dwells there: Hee refuſed the Tabernacle of Joſeph, & choſe not the Tribe of Ephraim; but choſe the Tribe of Judah, the Mount Sion which hee loved, Pſal. 78.68. David further expreſſeth it, that God dwells there with delight; For, the Lord hath choſen Sion, hee hath deſired it for his habitation; This is my reſt for ever, here will I dwell, for I have deſired it. Pſa. 132.13, 14.
2. God appeares there, and in that, the Buſh that burned but was not conſumed was a type of Gods appearance in the Church, Exod. 3.2. I will goe now, ſaith Moſes, and ſee this great ſight, why the Buſh is not burnt; And God called unto him out of the middeſt of the Buſh. The place where Jeruſalem was, was called, the Land of Moriah, becauſe of Gods appearing, where hee made himſelfe knowne unto his people: In Judah is God knowne, his name is great in Iſrael, in Salem is his Tabernacle, Pſa. 76.1, 2. If wee would ſee God wee muſt waite upon him in his worſhip, we muſt viſit him in his holy Temple: for to his Worſhippers hee ſhewes his face, and makes known his glory.
3. To it hee makes gracious promiſe; and to others in it for her ſake. I will abundantly bleſſe her proviſion, and will ſatisfie her poore with bread; I will cloath her Prieſts with ſalvation, and her Saints ſhall ſhout alowd for joy, Pſalm. 132.15, 16. Is not this an evidence of love? But further; See David deſcribing Gods love in ſtirring up the peoples thankfulneſſe, Pſa. 147.12, 13, 14. Praiſe the Lord, O Jeruſalem, praiſe thy God O Zion: for he hath ſtrengthned the Barres of thy gates, hee hath bleſſed thy children within thee. Hee maketh peace in thy borders, and filleth thee with the finest of the wheat, Shall God witneſſe his love, and wee our neglect? If wee bee not conſcionable in the duty, let us at leaſt be wiſe, to favour whom the Lord reſpects. As it is therefore fit for the members let us pray for the Church, for with this only motive I will leave both the exhortation, and this ſecond part of the Text, for whom David prayed.
III. The third part is, What hee prayes for;
1. For the Churches Reſtauration.
2. For her Continuance.
1. David prayes for the Churches Reſtauration, That God would doe good unto Sion; for his former ſinne had brought an harme upon it, and God was offended. I would briefly make this uſefull in two Obſervations.
I. The firſt Obſervation. That ſinne is of ſo publike an harmfull nature, that it reacheth, beyond the perſon that ſinneth, unto others.
David ſinned, and his people ſuffered: & we obſerve in Scripture, both; That the Sinne of a Prince hath reached to his people; as in the Caſe of this David; becauſe of his pride, a peſtilentiall diſeaſe leſſened his number; and hee confeſſeth himſelfe the cauſe of the ſlaughter; Lo, I have ſinned and done wickedly, but theſe ſheepe, what have they done? 2 Sam. 24.17. And the ſacred hiſtory reſolves the Judgements that came on Judah unto the ſinnes of Manaſſeh: Becauſe Manaſſeh the king of Judah hath done theſe abominations; Therefore I am bringing upon Judah ſuch evill, that whoſoever heares of it, both his eares ſhall tingle, 2 King. 21.11, 12. And likewiſe that the ſinne of a people reacheth to their Prince; as Salomon a King hath made a grave and ſerious obſervation; Prov. 28.2. For the tranſgreſſion of a Land, many are the Princes thereof; that is, There are often changes, their Princes being cut off by death. To make uſe of this.
Ʋſe. 1. It ſhewes how hainous is the nature of ſinne, it is like a peſtilence that takes hold and conſumes. Politike Writers have diſtinguiſhed of men, that they may be good common-wealths-men, though bad Chriſtians; but ſurely, according to the truth of the notion, ſuch a one is malum publicum, though hee may be bonus cives; and what-ever his relation bee unto the Weale-publike, if hee be wicked, he is harmfull; and like a fire that conſumes what is neare him, and would conſume the world, if God were not more abundantly mercifull.
Ʋſe. 2. Let us then bee carefull that wee harme not ſociety: if we will not bee religious, let us yet be mercifull. Oh ſpare the Countrey, bring not the plague upon it, you that live impenitently: bring not upon us a ſwift judgement, which ſo long as your ſinnes are violent, we cannot but expect.
II. Second Obſervation. David, that ſinned, prayes. There is much equity in that, that they which make the wound ſhould provide a plaiſter. I muſt not weary you, and therefore will name two Vſes.
Ʋſe. 1. It condemnes a careleſſe generation, that are forward to ſin, but backward to pray. The Drunkards, Swearers, Whorers, Sabbath-prophaners, Worldlings, Oppreſſors, Pleaſure-mongers, and the reſt, ſuch as they, are they that hurt us; but of all others, theſe are moſt backward to come unto our Faſts. Unjuſt cruell wretches, that without compaſſion can doe injury, but have no hearts to uſe the meanes for prevention of judgements.
Ʋſe. 2. Let us ſhew our ſelves juſt to the places where wee live; bee ready to ſeeke God, and to uſe all means to pacifie Gods wrath. Let us weep over the ſins that we have committed, & the hurt that we have done by our ſins; and let us uſe Davids courſe and method; pray as hee: Lord pardon our ſins, and hee mercifull to our County.
2. David prayes for the continuance of the Churches reſtored happineſſe, in theſe words; Build up the walls: noting the Churches need, and that her condition here is not perfect; which will give us leave to draw out, and touch upon two briefe Obſervations.
I. Obſervation. That the Church ſtands in neede of walls.
Wee need not doubt the truth of this, when we conſider the multitude of her enemies, and their great envie at her peace; ſo that Nehemiah had good reaſon in his time for his care in building: and for that reaſon, the good providence of Almighty God hath taken a courſe for his peoples ſafety, to wall them about, that his ſpouſe might bee a garden encloſed, Cant. 4.12. a Vineyard compaſſed round with an hedge, and ſtrengthned with a Tower built in the midſt of it, Eſai. 5.2. I'le not enlarge ſo plaine a matter; but for the uſe of it.
Ʋſe. 1. I muſt needs condemne, 1. Such as truſt in the bare name of the Church, as if therefore they ſhould be ſafe, only becauſe they can plead, The Church of God is in the Land. But it is as inſufficient a plea as that of the Jewes, The Temple of the Lord, The Temple of the Lord; for the Church it ſelfe hath need of walls of defence.
2. But farre greater is the ſinne of ſuch as plucke downe the walls it hath, and lay it more open to invaſion. There are ſome falſe and treacherous men that have ill will at Sion, being of that curſed brood of Edom, they ſay, Downe with it to the ground; I meane (beſides the pleaders for Baal) ſuch as are profane and impenitent in their lives. They ſhall ſmart for it, whoſoever they are, and ſhall at length receive the doome of Traitors.
Ʋſe. 2. Let us be friends to the Church, and do what wee can for the eſtabliſhing of her peace, and the building of her walls. Endeavour the aſſurance of Gods love, that the love of God may bee the ſtrongeſt wall. Intreat for, and waite upon divine Providence, becauſe the Providence of God is our wall. Live anſwerable to the holy Goſpel, that the Goſpel, being continued to us, may defend us: for if that bee removed, our fence is broken downe; and for our part, by our un-anſwerableneſſe to it, wee make great breaches, ſo great, that it is our wonder, that God goeth not thorow and leaves us; that the adverſary ruſheth not in, to ruine us. Oh that at length wee were ſuitable in our lives to that holy Goſpel; that the Church might alſo have the wall of our holineſſe, which though of it ſelfe it bee but ſlight, yet, when it is of Gods building, it will hold out and give ſtrong reſiſtance to any adverſe power; nay God himſelfe never enters as an armed man, but when there is a breach in the holineſſe of a people. Let us endeavour to be living walles; that as that Grecian City which being unwalled, the Embaſſadors of another Citie wondred, and demanded the reaſon: ſome of the chiefe Citizens poynting to the Bands of ſome able young men, Theſe (ſay they) are the walls of our Citie. So let it bee our endeavour, that we may be walls unto the Church, and to the places where we live.
II. Obſervat. That the Church is ſtill unfiniſhed, and wants ſome of her beauty.
While there is building, the ſtructure is not finiſhed; no perfection till the laſt ſtone be laid. It is ſo with graces, men ſtill are to be built up farther, and by the uſe of the Ordinances are edified to the moſt holy faith. It is ſo with Arts, they have not attained their Apex, their foreign, but men ſtill invent and add to the Palaces of philoſophy and all other humane learning. Nor is it convenient to the very condition of the Church, while it is, in Via; that it ſhould be perfect. It hath a perfect rule, ſo that it needs no traditions to be added either for ſtrength or beauty; but it is not perfectly anſwerable to that rule.
Ʋſe. Let us onelyonly make this Uſe, to pray unto God, 1. That the ſtrength & the beauty of the Church might be ſtill increaſed; that the Kings Spouſe might have her clothing of wrought gold, and be brought unto the King in a raiment of needle-worke, Pſalm. 45.13, 14. That at length the Iles, and the ſhips of Tarſhiſh might bring their Sonnes from far, their ſilver and their gold with them, unto the name of the Lord our God, and to the holy one of Iſrael; that at length, according to the promiſe, The Sons of Strangers might build up her walls, and their Kings miniſter unto her, Eſai. 60.9, 10. Intreat of God that hee would put freſh beauty upon his Choſen, that ſhee may multiply as the Bud of the field, and encreaſe and waxe great, and come to excellent Ornaments; that ſhe may be clothed with broydred work, decked with bracelets, have a jewell on her forehead, and a beautifull Crowne upon her head, that ſhe may be perfect through his comelineſſe, which hee puts upon her: according to the beauty of Judah deſcribed by God himſelfe, to the upbraiding of her ingratitude. Ezek. 16.7, 10, 11, 12, 13, 14.
2. That her full glory may be haſtned, when the holy City the new Jeruſalem, ſhall be prepared as a Bride for her husband. That the building might bee raiſed to its full height; that the kingdom of Gods glory may come, which is the expectation of the Saints. Even ſo, Come Lord Jeſus. The Spirit and the Bride ſay come. This is the fourth part, What he prayed for: of the reſt in a few words.
IIII. The fourth particular is; To whom he prayes. Doe THOƲ good; Build THOƲ. Hee prayes to God, whom he knew onelyable to heare what hee ſaid, and to grant what hee knew fit. I would have obſerved:
I. That God is the Churches ſafety. If hee build it, it ſhall be ſtrong: if he cover it, it ſhall be ſafe: if he do good unto it, it ſhall be happy.
II. That to God wee muſt have recourſe for our ſafety. They are uſuall and knowne notions, and therefore I am leſſe ſorry that I have not time to ſpeak of them: Only, let us take notice, & make a due uſe of our knowledge, to ſpeed unto God, and to refuge our ſelves under the Almighty, and pray; Lord help, for it is time for thee to put to thy hand. I haſten to end with the fift and laſt part of the Text.
V. How, or in what manner hee prayes. Doe good in thy good pleaſure, or, in thy good Will. That which I would obſerve is this;
I. Obſerv. That Gods motive is himſelfe. There is nothing, ad extra, that ſets God on worke in the beſtowing of his love. There is much that may move God to anger, according to our humane uſe of ſpeaking; and therefore it is ſafe to reſolve our owne perdition to our ſelves; that judgements temporall, but eſpecially eternall damnation is becauſe man hath ſinned; yet in this we take away nothing from Gods abſoluteneſſe and ſoveraignty; for, in his beſtowing of his love, wee acknowledge all to bee free; and though heaven and ſalvation be not granted but to them that have done good in this life; yet wee may reſolve our eternall chooſing unto free pleaſure, or good pleaſure; as here: Doe good in thy good pleaſure; becauſe there could not bee found in them, what might move or draw God for to love them.
II. Obſerv. That wee muſt uſe that motive when wee deale with God.
I have formerly ſpoken of ſome other arguments in prayer, as the Covenant and the promiſes, but in the uſe of them, in the ultimate reſolution we bring all to good pleaſure. There muſt be an univerſall reſignation of our Choyces and deſires to God; and then we pray,
1. Wiſely: when wee can content our ſelves with his proviſions, and ſue for what hee is delighted in, and pleaſed to give us.
2. Then wee alſo pray humbly, when pleaſed to receive what he is pleaſed to carve us; as wee have ſeene a wiſe and awfull mother diſpoſing to the Trenchers of her children, not what they, but what her ſelfe thinkes needfull for them; and they receiving what is laid before them: without finding fault, without curious appetite after another bit, or a better diſh.
Let us learne thus to pray, and know at length that Art & Skill that prevailes with God; Be pleaſed with what hee proportions us, and be humbly and ſubmiſſely content. Uſe the argument, and eſpecially neglect it not, in the behalfe of the Church: Pray Davids prayer often, Doe good to Sion in thy good pleaſure: Pray the Churches Prayer often, Ne iraſcaris Domine: Pray often the prayer of the Prieſts & Miniſters of the Lord, Be favourable, O Lord, be favourable: Spare thy people O Lord, and give not thy heritage to reproach, that the heathen ſhould rule over them; Wherfore ſhould they ſay among the people, Where is their God? They are of low and unworthy thoughts that Centre themſelves in themſelves, that have no reſpect to what is abroad, that have no care of the holy Church of God; & I dare bee bold in the cenſure, they are no Citizens of the new and heavenly Jeruſalem, that are no friends to Iſrael while it is warring in the Camps. Let us ſhew our ſelves friends in our mothers Cauſe, fight by our prayers, our ſpiritual weapons, againſt the Turke, againſt the Pope, againſt Judgments, the Peſtilence, Scarcity, & the Sword. If we would have comfort to our conſciences, if audience to our ſuits in our own behalfe, let us remember Sion; for then the promiſe is, They ſhall proſper that love thee. Pray for the Kings Majeſty, pray for the ſtate of theſe kingdomes, pray for the King of Swedens Army, pray for our Engliſh Forces, pray for the diſtreſſed in Bohemia, in the Rheine, in France; and in one word to comprehend theſe and all; pray for the peace of Jeruſalem: for our Brethren and Companions ſake let us now ſay; peace be within thy Walls, and Proſperity within thy Palaces.