Pray for the Peace of Jerusalem, Sermon

Pray for the Peace of Jerusalem · Sermon

p. 1Pſalm 122.6.

Pray for the Peace of Jeruſalem: They ſhall proſper that love thee.

THIS Pſalm, as alſo the two preceeding, and Twelve ſucceeding Pſalms, are ſtiled Pſalms or Songs of degrees; whether becauſe **Godwin's Jewiſh Antiq. l. 2. c. 1. p. 65.6. Ainſworth, on Pſal. 120. Pelling's Good old way. p. 50.Ps 120ſung upon the 15 Steps that went up into the Houſe of the Lord, as R. David Kimchi, on Pſal. 120, thought, and the Chaldee Interpretation favours; or becauſe they were ſelect Pſalms choſen and ſung by the Jews at their return from their Babylonian Captivity, as other Expoſitors ††Diodate in Aſſembly. lec. Wilſon's new Dieſtonary.ſuppoſe, I ſhall not determine; both may be probable, theſe Pſalms generally ſpeaking of 11Pſal. 124.1, 2, 3.132.5, 13.133.3.Ps 124:1Ps 124:2Ps 124:3Ps 124:132Ps 124:5Ps 124:13Ps 124:133the excellency of the Temple, inviting to it, and directing to Duty in i…, and ſome of them expreſly 22Pſal. 124.6, 7.126.1.2.Ps 124:6Ps 124:7Ps 124:126Ps 124:1Ps 124:2mentioning their Slavery under, and happy deliverance out of their Captivity of Babylon.

However, about the penning of this Pſalm, Expoſitors ‖‖… Janſ. …n. …emel.agree 'twas penned by the Prophet David, after he had conquered Jeruſalem 332 Sam. 5, 6, 7, 8.2 Sam 5:62 Sam 5:72 Sam 5:8(which was then held by the Jebuſites,) and had brought the Ark of God thither, 442 Sam. 6.15. Pſal. 122.4.2 Sam 6:15Ps 122:4and made Jeruſalem the place of the publick Worſhip of God, who after owns Jeruſalem and Mount Zion as the place where he would dwell, and where his Reſt p. 2ſhould be; as appears fully at Solomon's 112 Chron. 7.12. … 18.2 Chr 7:122 Chr 7:18Dedication of the Temple.

Jeruſalem in the Original of the Text, is expreſſed in the Dual Number, foreign and ſome **Paſor's Lex. on the Word.thence think it to refer to the Earthly Jeruſalem, the place of God's publick Worſhip here; and the Heavenly Jeruſalem where his Throne of Glory is, and his Saints with him, ſhall enjoy happineſs hereafter: And indeed St. John, Rev. 21.2. expreſſeth that place of Glory by Jeruſalem.

But becauſe thoſe Heavenly Manſions are no ways diſturbed with noiſe or clamour, can't be infeſted with Schiſm or Hereſy, nor can the fury of Men or Devils diſturb their Peace; I ſhall humbly beg leave to ſuppoſe another ſenſe of it, and that is, that Jeruſalem in the Text, refers to the Church Militant on Earth, whether of Jews, as literally before Chriſt, or the Chriſtian Church of both Jew and Gentile, by Allegory, ſince Chriſt as St. Paul uſeth it, Gal. 4.26. And then beſides ſome Modern Expoſitors, ††Bucer & Janſen.the ancient Father St. Proſper, ‖‖St. Proſper in Pſal. 122.2.Ps 122:2expounds the place of the Chriſtian Church.

Non in ista Hieruſalem quae occidit Prophetas & lapidavit ob ſe miſſos, quae ad impietates multas ſtare non potuit, ſed in illa Coeleſti Hieruſalem, quae eſt Sanctorum omnium Mater, Filii ipſius ſtare laetantur: Qui licet invia ſint & adhue illo tendunt, ita tamen quaſi pervenerint guadent, quia de Adipiſcendis fide, forma non dubitat.

And if the Prophet David, and the Jewiſh Nation were ſo joyful under their Oeconomy, much more cauſe have the Chriſtians to rejoyce under the Goſpel Diſpenſation; they had but the ſhadow, we the ſubſtance; they believed in a Chriſt to come, we in a Chriſt already come.

And of all Chriſtians, we the Miniſters and Members of this beſt of Churches, the Church of England, have p. 3reaſon to bleſs God for, and rejoyce in the happineſs as yet continued to us, that we have Peace in our Jeruſalem, that we may go into the Houſe of the Lord; that we have liberty to diſpence, and you to hear, and receive the Goſpel and its Ordinances.

But ſince the Ambition of ſome, and the fiery Zeal of others from abroad, endeavour to conſume us, the Schiſms and Hereſies at home to undermine us, many to divide us, the remiſneſs in our Office, and irregularity in the Lives of our Members to betray us, it concerns every Chriſtian and Miniſter to practiſe the Duty of the Text.

Nor is it beneath the greateſt Prelate, or above the meaneſt Laick, while in the Church Militant on Earth, with David 11Pſal. 122.1. to 6.Ps 122:1–6in this Pſalm to delight in, and to be zealous for our Religion himſelf, and entreat others in the words of the Text, to Pray for the Peace of Jeruſalem, and let all proſper that love her.

In the words are Three Parts.Diviſ. of the Text.

I. A Precept, foreign, the 70 Expetite. Jun. Trimel.

II. What to Pray for foreign the Peace of Jeruſalem, that there may be no War without to diſturb her, nor Schiſms within to divide her.

III. The motive to this Prayer; They ſhall proſper that love thee.

Of theſe in their Order.

I. Here is a Precept to a Duty, Pray, not coldly, Part I.but earneſtly, for Jeruſalem's welfare. Every mercy for our private uſe, or the publick Good, comes from God, 22James 1.17. Mat. 7.7, 8.Jas 1:17Matt 7:7Matt 7:8who gives freely to all that importune him by Prayer; and p. 4ſurely we have little deſire of, or care for our own or the Churches Peace, if we pray not for it: So great Mercies are worth our asking, or elſe God may juſtly think us unworthy their enjoying.

The Prophet David reſolved never to forget his Jeruſalem, 11Pſal. 137.5, 6.Ps 137:5Ps 137:6and wiſhed his Tongue might cleave to the roof of his Mouth, if he preferred not Jeruſalem to his chief Joy. And how earneſt do we find him interceeding with God for it? Do good unto Zion, O build 22Pſal. 51.18, 19.Ps 51:18Ps 51:19up the Walls of Jeruſalem. But eſpecially in Pſalm 80, where he complaining of the Churches Miſery, and how that the Wild Boar waſted it, and the wild Beaſts devoured it; Begs of God to return and viſit his Vineyard, to cauſe his Face to ſhine on his People, and ſave them.

And ſurely this ſhould excite our Zeal; we are in as great danger, environ'd with Enemies who ſtrive to devour us; and our Church like its Dear Maſter, is nigh being Crucified between Papists and Diſſenters. And 'tis the God of Peace that can only grant and continue ours; 'tis he that makes Men of one Mind in an Houſe, and who can cauſe our Enemies 33Prov. 16.7.Prov 16:7to be at peace with us, or ſtop their Fury againſt us.

And ſuppoſe no other means were left but Prayer, yet that may be prevalent with God to grant us Peace in our Days: The Iſraelites under their Egyptian Bondage, when denied the publick Worſhip of God, and deprived of uniform and unanimous petitioning him, for deliverance, had their Sighs and 44Exed. 2.24.3.7.Groans heard by him, and they prevailed with God to ſend them Moſes for their Deliverer. And if the Sighs or Cloſet Prayer of a private Chriſtian ſhall 55Mat. 6.6.7.7.Matt 6:6Matt 6:7be anſwered, and where Two or Three are met together in Chriſts Name, 66Mat. 18.20.Matt 18:20he promiſeth their Prayers ſhall be heard, how prevalent muſt the Prayers of an whole Congregation, yea of all the Members of this Church of God in this Nation be?

p. 5When God accepted of Solomon's Temple, he promiſed 112 Chron. 7.14.2 Chr 7:14that in all Calamities, would his People aſſemble there and pray, he would hear them, and grant their Deſires.

Nor are we without Inſtances of the prevalency of of the Prayers of God's People in behalf of the Churches ſafety and its Enemies overthrow. Moſes by Prayer 22Exod. 17.1….Exod 17:1prevailed for the Deſtruction of the Amalekites, and the preſervation of the Iſraelites. When Hezekiah heard of Senacherib's Blaſphemy againſt God and his Religion, and his Bloody deſign againſt his Church, he by Prayer prevailed with God to deſtroy 332 King. 19.2 Chron. 20.19, 22, 21.2 Kgs 192 Chr 20:192 Chr 20:222 Chr 20:21Senacherib's Army, and preſerve his Church. When Jeruſalem's Wall was broken down, and its Inhabitants were in a very diſtreſſed condition under Artaxerxes, Nehemiah prayed, and God gave 44Ne…e…. 1. Chap. 2.him favour with the King, ſo that he got an order for the redreſs of the City and People. In a word, while Daniel was praying for Jeruſalems reſtoration, 55Dan. 9.2….21, 22, 23Dan 9:2Dan 9:21Dan 9:22Dan 9:23he had an Angel diſpatched to inform him, that his Prayer was heard, and granted.

So that no Calamity or Troubles can be ſo great or many, felt and feared by the People and Church of God, but by Prayer they may prevail for Deliverance. And God is the ſame Almighty God as ever, his promiſes to the Chriſtian Church as full and free as to the Jewiſh; and therefore to remove all Troubles felt, and to prevent all Miſeries feared, let Miniſters and People from the higheſt to the loweſt, from one end of the Land to the other joyn in the performance of the Duty of the Text.

Pray for the Peace of Jeruſalem; and the Lord grant us a gracious Anſwer.

p. 6But Prayer to God is not what alone is required of us for the Peace of Jeruſalem. For Verbs of Affection in the Holy Language imply Action; nor can he have any earneſt deſires God ſhould grant what he prays for, the Peace of Jeruſalem, who takes not all care he can, and uſeth his utmoſt endeavours to promote it. And indeed the word foreign in the Text is from the Radix, foreign which is rendred by Buxtorf, not only Petiit but Conſuluit; and the Prophet David explains it, Pſal. 122.8. by I will ſeek thy Good. And Janſenius in his Paraphraſe on that Verſe hath it: Precando optavi tibi bona, & omni ſtudio tibi prodeſſe, quod in me eſt conatus ſum. Bucer comments on it thus; Omnes ſuas quiſque curas, omnes cogitationes convertat, quo illi omnia ſecundat. And he adds the Reaſon; Nam quicquid ſerio petimus, ad id parandum quoque, ſi quid ad hoc modo poſſumus, totis viribus ferimur.

So that we muſt not only in obſervance of this Precept, pray to God, and that with all Importunity, Zeal and Affection; but with our utmoſt endeavours ſeek after, conſult for, and labour to promote what is the ſubject to be prayed for, and the Second part of the Text.

II. Part II. of the Text.The Peace and Proſperity, the Integrity and Welfare of Jeruſalem, as the Original Word imports; but alſo foreign, as the Septuagint hath it, or foreign, as Dr. Duport tranſlates it. In the 70, ſome ſuppoſe **Janſen. in loc.an error of the Accuſative foreign for the Genitive foreign, unleſs by way of Emphaſis, the Pſalmiſt meant; and the 70 would Tranſlate it, O pray for the Peace, the Peace I ſay of Jeruſalem. However ††Ainſworth in loc.both will oblige our care, and endeavour to promote thoſe things that make for the Peace of Jeruſalem, of which I ſhall humbly offer Four.

p. 71. Ʋnanimity in Doctrin; Thus this Jeruſalem of God is ſtiled a City compact together, Pſal. 122. v. 3. and the Pſalms in our Common-Prayer-book, as a Paraphraſe on it, render if a City at Ʋnity in it ſelf, and moſt agreeable to the Original, if we may take Bithner's **Bithner's Lyra Prophet. i… Loc.Judgment, who tells us the foreign imports Conſociata, united in one Society, unanimous; and yet as if this was not enough to declare its unanimity, the Original hath as it were an exegetical Word more foreign ſignifying ‖‖Buxtorf. Lexicon.ad unum ſimul; ſo that God's Jeruſalem or Church, is a Society of People Compacted, Ʋnited, and by ſuch an Ʋnanimity knit together.

And as the Rule of the Jewiſh Church for their Faith to which they adhered, was the Law 11Iſa. 8.20.Isa 8:20and Teſtimony, declining what was not agreeable to it; and to this Law and Teſtimony, the Scriptures, our Saviour appealed 22John 5.39.John 5:39to prove himſelf to the Jews their promiſed Meſſiah. So our Church of England allows of nothing for Doctrin but what is plainly made known in Scripture, or may be genuinely deduced from it.

Our Faith is founded on the Sacred Word of God, epitomized in the Apoſtle, and explained by the Nicene and Athanaſian Creeds, confirmed by the Writings and Decrees of the Primitive Fathers and Counſels, and ſealed with the Blood of Martyrs.

Our Church in her Articles, adores the holy and undivided Trinity, without any Rivals of Saints or Angels; receives the Faith of Chriſt without any thing that deſtroys his Divinity, as Images and Pictures, or that nulls his Humanity, as Tranſubſtantiation; and owns all his Offices without the Doctrins deſtructive to them of the Pope's Supremacy and Infallibility, of Merits and Purgatory, and ſo Believers of the Gifts and Graces of the Holy Ghoſt, as to be free from Enthuſiaſm or Prophaneneſs. p. 8She admits of no Doctrin concerning many States of Creation, Apoſtacy, Grace and Glory that any way ecclipſeth God's Glory and Mercy, and Chriſts Merits and Satisfaction; but all things in her Articles and Homilies are ſo propoſed, as may moſt ſet forth Gods goodneſs, and Mans vileneſs, our Miſery by Sin, and Happineſs through a Saviour, and all this in ſo plain and familiar a Stile, and in our own Language, that no Member of her, can juſtly plead a cauſe of Ignorance of her Principles.

Let us then be Unanimous in our Doctrins, and have a care of baſely betraying or denying her, or Apoſtatizing from her: It becomes not us to proſtitute our dear Mother to the pleaſure of every Malecontented Adverſary, to ſubſtract from her Ancient Catholick Principles, or to add to their new Opinions, as this or the other Party pleaſeth, whoſe Zeal againſt our Church outruns their Knowledge of her Doctrins: And when I earneſtly beg to lay aſide prejudice and heat, and employ that Liberty of Conſcience granted them, in ſearching impartially, and ſeriouſly weighing our Doctrin in the 39 Articles, and Book of Homilies; I doubt not but they would ſoon find Reaſon and Religion perſwading them to repent of their paſt Folly and Sin of Schiſm, and to unite with us, and pray for the Peace of our Jeruſalem, Our Church of England, which is the envy of all Diſſenters, and the Glory of the whole Chriſtian World.

For us Miniſters, in publick or private, to detract from the Doctrins of our Church, is Judas like, to kiſs and betray her: And let us but ſeriouſly ask the Diſſenters, or conſider with our ſelves, ſhould we recede from our Received Principles, where ſhould we center?

p. 9Are our Adverſaries agreed what to ask? And if we ſhould grant what they now deſire, would they adhere to their preſent Propoſals, or oblige their Congregations to unite with us? How indeed can this be thought on, when there are ſo many Sects contrary to us, and to one another amongſt us? The Papiſts deny the Truth of our Church, becauſe of their Multitude: The Diſſenters ſeparate from us, becauſe we are ſo many, and not ſelected Congregations: The one upbraids us with Novelty, the other diſlikes our Antiquity, and would have us change our Religion as often as they pleaſe.

To gain ſome, we muſt part with the Apoſtolick Regimen of our Church by Biſhops; and inſtead of one, have every one to Lord it over us. To bring in others, we muſt throw away Infant-Baptiſm, and reduce the Church to Heatheniſm again, and make it always gathering, never gathered. To engage a third Party, we muſt deny all Chriſtianity, in a manner, Chriſt's Incarnation, both Sacraments, the Reſurrection of theſe our Bodies, and muſt own an Infallibility in every one. whenas now but one pretends to it, and he grandly miſtaken in it too. To reconcile the Papiſt, we muſt diſown almoſt all the Articles of our Church, and not only them, but of our Creed alſo; and receive Twelve new ones on neceſſity of Salvation, tho' of no longer Date as ſuch, than the Trent Conventicle. Nor is this all, to unite with them, we muſt not only lay aſide Chriſtianity, but our Humanity alſo; and muſt deny our Reaſon and Senſes to believe Tranſubſtantiation: For tho' we ſee, ſmell, taſte, and feel Bread and Wine, yet muſt we believe it to be Chriſts Fleſh and Blood, the ſame he had of the Virgin Mary.

And now conſider where we ſhould ſtop, or what a Chaos our Church would thus be! Jeruſalem would become p. 10a Babel; and it would be a ſtrange Reformation, in order to our being purer and better reformed, to lay aſide Religion, Reaſon, and our Senſes, and turn any thing but Chriſtians and Men.

The Heathens had a Form of Doctrin delivered down to them, to which they ſo adhered, that one ſaith **Cotta in Cicero. de Nat. Deorum l. 3.,

Opiniones a majoribus acceptas defendam, & defendi ſemper, nec me ex ea opinione quam a majoribus accepi de cultu Deorum immortalium ullius unquam oratio aut docti aut indocti movebit. Much more reaſon ſurely have we to keep to our Religion which is truly Apoſtolical, was that Faith once delivered to the Saints, Jude 3. Rev. 2.10.Jude 1:3Rev 2:10and in which being conſtant to Death, we may expect a Crown of Life.

Let us then not be wheedled or frighted to recede from Antiquity, or be impoſed upon by Novelty. We have ſubſcribed the Thirty Nine Articles, and they include the Book of Homilies. Let us not then, againſt our Judgment, our ſolemn Profeſſion and ſerious Subſcription of them, turn from, or be aſhamed of the beſt of Churches: 1 Tim. 7.20.Such Perſons may remember that Hymeneus and Philetus are ſtigmatized for their Apoſtacy to all Poſterity.

Let us rather propagate this Faith by Catechiſing, that the People committed to our Care, when Men, may not be Children toſſed to and fro with every wind of Doctrin, Eph. 4.14.Eph 4:14and after ſome years preaching among them, Heb. 5.12.Heb 5:12have need to be taught again what are the firſt Principles of the Oracles of God.

The Heathens own the neceſſity of inſtructing Youth,

**Theog. v. 1001.2.—foreign

foreign.

The Roman Orator ††Cicero, l. 4. ad Heren.accounts it a great piece of Wiſdom, and the greateſt Service we can do in our Generation: p. 11God calls for it, and our Church enjoyns **Can. 59.it, Prov. 22.6.Prov 22:6puniſhing its continued neglect, with Suſpenſion and Excommunication; moſt, if not all Diſſenters practiſe it. And ſhall they be induſtrious to propagate Error, and we not careful to train up our People in the true Faith? God forbid!

Let our paſt remiſneſs make us more zealous in this Practice. Our Church injoyns a Catechiſm which contains the Summ of the Chriſtian Religion, the Credenda in the Creed, the Agenda in the Ten Commandments, the Petenda in the Lords Prayer, and the Recipienda in the Doctrin of the Sacraments; and ſhe explains them all conciſely, obliging her Members to their performance from their Vow in Baptiſm, and the Benefits they receive thereby.

This Practice would ſtop the Diviſions of this, and lay the Foundation for the Peace of our Jeruſalem in another Generation, by cauſing an Unanimity amongſt Men in Religion; to which ſee how earneſtly St. Eph. 4.1, 2, to 8.Eph 4:1Eph 4:2–8Paul beſeecheth all Chriſtians from their being Children of one God, Members of one Chriſt, &c.

And let me beg (with the ſincereſt Affection of a Chriſtian and Miniſter) the Diſſenters to unite with us againſt a Common Enemy, and not expoſe themſelves and us to inevitable Ruin, by their needleſs Diviſions; for 'tis impoſſible (if they bring Ruin upon us) themſelves ſhould eſcape in that publick Miſery.

In a word; If a common Officer commanding you in the King's Name, can make you keep the Peace in a Civil Senſe; if Julius Caeſar could, Sueton. Jul. Caeſ. c. 78.and did appeaſe the Roman Decumani when multiplying, by that Triſvllable, Quirites, intimating they were Roman Gentlemen and Souldiers, and ought not to quarrel amongſt themſelves; let me as an Ambaſſador of the God of Peace, beg, 22Cor. 5.20.and p. 12begging prevail from that Tetragrammaton compounded of quieſcent Letters, foreign, with every of the Members of Chriſts Church, or that own themſelves the Children of the God of Peace, by Unanimity of Doctrin to endeavour the Peace of our Jeruſalem; and let our Prayers, St. Proſper in loc.and St. Proſper's words conclude this Head, Fiant unitas & abundantin diligentium te.

2. Another thing conducing to the Peace of Jeruſalem, is, Ʋniformity in Worſhip: This we find the Iſraelites exemplary in, Pſalm 122.4.Ps 122:4in this Pſalm, Let us go, ſay they, into the Houſe of the Lord—our feet ſhall ſtand in thy Gates, O Jeruſalem, whither the Tribes go up, the Tribes of the Lord unto the Teſtimony of Iſrael, to give thanks to the Name of the Lord.

They muſt be very Strangers to Heathen Writers, who know not, that as they had their Gods, ſo they had their Temples ſet apart wherein to worſhip them, and a diſtinct Order of Men to be Prieſts to perform that their Worſhip; Ariſt. Polit. l. 7. c. 8. T. 3. p. 581. c. 9. p. 583.which Order, the Philoſopher (to the ſhame of many Chriſtians) accounted foreign, the chief Order; and he gives this good reaſon for it, becauſe they had, foreign, the Care of Divine things, the Worſhip of their Gods.

And that they had Forms of Prayer, is plain from their Hiſtorian, Liv. l. 4. c. 30.who tells us, That when through a great Drought, about 326. V. C. Diſeaſes fell on Man and Beaſt, Animos multiplex Religio & pleraque externa invaſit, novos ritus ſacrificando, &c. Donec publicus jam pudor ad primores civitatis pervenit, cernentes in omnibus viris ſacelliſque peregrina atque inſolita piacula pacis Deum expoſcendae: Datum inde negotium Aedilibus, ut animadverterent, ne qui Dii niſi Romani, neu quo more quam patrio colerentur.

p. 13And as for the Jewiſh Church, that was under a Theocracy, the immediate Government of God himſelf, and had Forms preſcribed by him, and obſerved by them.

Aaron and his Sons were eſpecially ſet apart by God for the Miniſtry, and were conſecrated by Man alſo; Heb. 5.4. Exod. 28.Heb 5:4Exod 28they had their appointed places for Worſhip, the Tabernacle in the time of their ſojourning, and the Temple after; and the People were (eſpecially the Males) obliged to appear three times in the Year before the Lord, in the place the Lord had choſen, which was where the Ark or Tabernacle was, at firſt in Shiloh, after at Jeruſalem, where the Leaned Mede obſerves, Mede's Works, l. 1. c. 48. on Deut. 16.7. Aſſembly in Deut. 16.17.Deut 16:7Deut 16:17they had not only ſtated times by God, but a place; they were to appear not at every place of their own chuſing, but at one of the Lords chuſing. They had alſo general Feaſts appointed by God, the Paſſover, agreeable with our Eaſter; and their Pentecoſt, or Feaſt of Weeks ſuitable to our Whitſontide. Their Sacraments of the Circumciſion and the Paſſover, with their Order and Ceremonies, Gen. 17.10. Exod. 12.Gen 17:10Exod 12were appointed by God to be obſerved by them, on pain of being cut off from Iſrael. Yea, they had Forms of Prayers and Praiſes preſcribed them by God: Thus Aaron was ordered how to bleſs the Children of Iſrael, or pray to God for them. And the Lord ſpake unto Moſes, ſaying, Numb. 6.23.24.5, 6.Num 6:23Num 6:24Num 6:5Num 6:6ſpeak unto Aaron, and unto his Sons, ſaying, On this wiſe ye ſhall bleſs the Children of Iſrael, ſaying unto them, The Lord bleſs thee and keep thee, the Lord make his face to ſhine upon thee, and be gracious to thee. Which Form we uſe in our Viſitation of the Sick. Thus alſo in a time of Gods puniſhing them, Hoſea 14.2.Hos 14:2Hoſea from God tells the people a Form of Prayer, ſaying, Take with you words, and turn unto the Lord, ſay unto him, Take away all our Iniquity, and receive us graciouſly, ſo will we offer the p. 14Calves of our Lips. And by the Prophet Joel a publick Faſt being ſet apart, Joel 2.17.Joel 2:17the Miniſters were charged to uſe what is part of our Litany, Spare thy people, O Lord, and give not thine heritage to reproach.

But what need particular Inſtances of the Jewiſh Forms of Prayer, whenas the whole Book of Pſalms was the Jewiſh Liturgy, or their Vocal Service, which is intimated by the Titles of the Pſalms, Mode l. 1. c. 1. p. 2, 3.ſhewing them to have been recommended to the ſeveral Choirs and Maſters of Muſick; and by their beginning with Oremus, Cantemus Deo, Venite exultemus, 'tis plain they were Forms uſed by the Jews in their praying to, and praiſing of God.

And as for the Chriſtian Church, the ever-bleſſed Jeſus, our great Lord and Maſter, not only inſtituted the Chriſtian Sacraments, Baptiſm and the Supper of the Lord, as agreeable (as could conſiſt with the Goſpel-Oeconomy) with the Jewiſh Circumciſion and Paſſover, which were Types of them, but did himſelf teach his Diſciples and all Chriſtians a Form of Prayer; for tho He in Matth. 6. ſeems to propoſe it as a Pattern to pray according to it, yet at another time when his Diſciples asked him to teach them to pray, as St. John alſo taught his Diſciples: Luke 11.1, 2. 3, 4.Luke 11:1Luke 11:2Luke 11:3Luke 11:4He charged them in expreſs Words, when they prayed, to ſay, Our Father which art in Heaven, &c. And himſelf and his Apoſtles uſed Forms of Prayer: Thus our Saviour, tho' filled with the Holy Ghoſt above all Pretenders to it now, yet repeats the ſame Petition in the ſame Words thrice, Mat. 26.39, 42, 44.Matt 26:39Matt 26:42Matt 26:44Father, if it be thy Will, let this Cup paſs from me. And St. Paul in moſt of his Epiſtles uſeth the ſame Form of Prayer in the beginning, Rom. 1.7. 1 Cor. 1.3. 2 Cor. 1.2. Gal. 1.3. Eph. 1.2. Rom. 16.24.Rom 1:71 Cor 1:32 Cor 1:2Gal 1:3Eph 1:2Rom 16:24as Grace be unto you, and Peace from God the Father, and our Lord Jeſus Chriſt. And he uſeth alſo the ſame Form of Bleſſing at the end of them: The Grace of our Lord p. 15Jeſus Chriſt be with you all, Amen. 1 Cor. 16.23. Phil. 4.23. 1 Theſſ. 5.28. 2 Theſſ. 3.18. Philemon 25.1 Cor 16:23Phil 4:231 Thess 5:282 Thess 3:18Phlm 1:25And ſince the Apoſtles days, 'tis eaſie to prove Forms of Prayer have been uſed by the Chriſtian Church all along in the publick Worſhip of God.

And ſince the Church of God always uſed Forms of Prayer, Dr. Cumber. Dr. Falkner.why ſhould not we be uniform in our Worſhip? A Worſhip ſerious and devout, Dr. Hamond.conciſe and pathetical; a Service ſuited to all Occaſions of Prayer or Thankſgiving for the Church in general, or private Chriſtians in particular. Fox. Acts, vol. 3.A Liturgy compiled and reformed from Popiſh Errors by thoſe who died Martyrs for it, and did eſpecially recommend it to Poſterity.

Our Worſhip, bleſſed be God, Oracles of God, a Chriſt. Birthright, by the Author of the Whole Duty of Man, p. 183.4.is not concealed from the people in unknown Tongues, as the Popiſh is, and muſt be where Popery prevails; for in our time ſome of the French Biſhops and Clergy having tranſlated the Roman Maſs-Book into the French Tongue, that that People might underſtand it; The then Pope Alexander VII. damned the Book and Tranſlators as Heretical, orders the Book to be burnt, and the Tranſlators to be excommunicated. So great a Crime is it for poor Souls in that Communion to underſtand their Prayers, who only ſay them as Parrots, who are taught to prate they know not what: But thanks be to God, our Service is in the known Tongue of the Nation; ſo that every Member of our Church may (as St. St. Auguſt. on Pſal. 18.Ps 18Auguſtine ſaith a man ought) ſerve God, not chattering like Birds, but with the Reaſon and Underſtanding of a Man.

Every perſon of our Communion may know what Petition or Thankſgivings are to be put up to God, and ſo joyn them with ſuitable Affections.

And indeed our Devotions are accompanied with ſuch Zeal and Fervency by all true Members of our Church, p. 16that as Tertullian ſtiles it, Tertul. Apol. c. 39.We offer holy Violence to God, beſieging him by Prayer. And like thoſe Devotions in St. Baſil's time, through the Unanimity, Uniformity, and Zeal of the Devotees, ſhe thunders out Prayers and Praiſes, each Member ſtriving to exceed other in this holy ſtorming of Heaven for Mercies wanting, and in returning Praiſes for Bleſſings received, and all this without any expectation of our Prayers being heard or anſwered for our Merits, but through the Merits and Mediation of the ever-bleſſed Jeſus alone.

Let us, Miniſters, then be uniform in our Worſhip; we have all declared our unfeigned Aſſent and Conſent to all things in our Service, Act of Uniformity, 12 Car. 2.before our Reſpective Dioceſans at our Inſtitutions, and before our ſeveral People ſoon after our Inductions; and twould be a ſhame to us, and a Scandal to the Church, for us to act otherways.

And as for our Brethren of the Laity, What can they deſire better, and more edifying than our Divine Service, where they know what to petition, and to bleſs God for, and may joyn both with ſuitable Affections, and are not confined to the Extemporary Prayer of a Miniſter, with any of whoſe Petitions they know not whether they can joyn, till heard; and too many may, upon good grounds probably, not ſay, Amen.

The Miniſter being the Mouth of the People to God in Prayer, as he is the Mouth of God to them in preaching, ought to pray what the people underſtand, may be moſt affected with, and may heartily ſay Amen to; which ſurely is beſt done by a Form of Prayer underſtood by them before. This would prevent that Conſuſion the Church and Congregation would be in, if every one was left to his private Devotions and Petitions.

p. 17St. Paul rejoyced to ſee the Order in the Church of the Coloſſians; for by their Uniformity in Worſhip, an awful Reverence would be gained to Religion, and its very Enemies could not but think them the Servants of the God of Order; whenas ſhould one come into a Congregation that is not uniform, but one hath an Hymn, another an extemporary Prayer, a third a Form, every one as he thinks fit at his Devotion, would not a Man think that Congregation mad, as St. Paul infers, 1 Cor. 14.23, 26.33.1 Cor 14:231 Cor 14:261 Cor 14:33and however grants, ſuch a Courſe unedifying, and not of God, who is not the Author of Confuſion, but of Peace, as in all the Churches of the Saints.

Yea, was the greateſt Pretender to, or Pleader for Extempore Effuſions againſt Forms of Prayer, but to ſpeak to his Landlord, a great Man, or however to the King, I am confident he would a little conſider, and premeditate what Form of Words he ſhould expreſs himſelf in; much more ought we to do, when we who are but Duſt and Aſhes, are to ſpeak in our Prayers to the great God. Solomon's Advice ſurely is very neceſſary, That we take heed when we go into the Houſe of God, Eccleſ. 5.2.Eccl 5:2and be not raſh with our Mouths, or let our Hearts utter any thing before God; for God is in Heaven, and we upon the Earth, therefore let our words be ſew. And indeed to avoid the Battology of the Phariſees, Mat. 6.Matt 6our Saviour taught us that Compendium, the Lords Prayer.

And let any Oppoſer of our Forms conſult but their Directory, and they will find almoſt as great a Formality, and as ſtrictly enjoyned, tho' with leſs Piety and Devotion: Directory, Preface, p. 8.And the very Compilers of that Book in its Preface declare for Uniformity in Divine Worſhip, for two Reaſons; (1.) To anſwer the Expectations of other Reformed Churches; and, (2.) To perform what they were obliged to, by their Promiſe in their Solemn League and p. 18Covenant. Now how can they be uniform without a Form? Or can their Directory, which they eſtabliſhed, (when they threw away the Churches Liturgy) ſhew their Uniformity, when every Miniſter is left to pray as he pleaſeth? 'Tis true indeed, it preſcribes and injoyns the Matter and Pattern of Prayer, why then may not fit words to expreſs that Matter in, be injoyned? Is not the preſcribing the Matter for Prayer, as much formal, and as great a ſtinting of the Spirit, as to injoyn fit words? Or can the Spirit dictate Words, and not the Matter, to their Paſtors? If they be for Uniformity, why not pious Matter in ſuitable Expreſſions, as our Liturgy injoyns? If not for Uniformity, Why do they pretend to it, Ludovicus Capellus, Theſ. Theolog. de Liturgia, p. 656, ad 670.and by their Reaſons for that pretence, grant what is eaſily proved, That all the Reformed Churches beyond Sea, whether from Calvin or Luther; and alſo the Aſſembly of Divines themſelves did ſee the Neceſſity and Advantage, and did uſe Forms of Prayer, and that with great Reaſon.

For ſurely the Prayer put up by the whole Congregation, with which all Congregations of our Church through the Nation joyn, muſt be more acceptable to, and prevalent with God, than the private Prayer of a ſingle perſon that hath ſcarce another in the whole World joyning with him.

But however they pleaſe to act, let us, the Miniſters and Members of the Church of England, adhere to our Liturgy and Uniformity in Worſhip. Let the Aſhes of our Reformers and its Compilers, warm us with Zeal for it, and make us aſhamed to diſown that for which they died.

Let us ſhew our ſelves the Tribes of the Lord, Pſal. 122.4.Ps 122:4as the Text imports, by our Uniformity of Worſhip in our Jeruſalem, that our Prayers may be prevalent for its peace: p. 19And let others that will not do ſo, anſwer it at their perils; the Text implying, they are not, nor do belong to the Tribes of the Lord, that neglect this uniform Worſhip of him, as St. Proſper remarks on that Verſe.St. Proſper in loc.

3. A third thing tending to the peace of Jeruſalem, is Impartiality of Diſcipline. The People of the Jews had God himſelf for their Legiſlator, and had both Civil and Eccleſiaſtical Laws to puniſh Sin by; and ſo have we Chriſtians from the ſame God and Chriſt, in the Holy Scriptures of the Old and New Teſtament, the juſt and holy God endeavouring in them by Threats of Temporal, Spiritual, and Eternal Miſery to deter the Wicked from the evil of his way, and by Promiſes of Felicity for both Soul and Body here and hereafter, to encourage the Good in the way of Holineſs.

But, alas! ſuch is man's ſtupidity, that he is led more by Senſe than Faith, and is more afraid of temporal Mulcts and Puniſhments from the Civil and Eccleſia. ſtical Magiſtrates, than of the Frowns and Threats of Eternal Vengeance from the great God.

And therefore, as the Philoſopher obſerved, Ariſt. l. 5. c. 5. de Moribus. T. 3. p. 79.foreign. The Law of Nature commanding us to live according to every Vertue, and forbidding every Vice: All Nations have provided Laws for the puniſhment of the one, and the encouragement of the other.

And were the Statutes and Laws Civil and Eccleſiaſtical of our Nation, impartially executed, we ſhould ſoon ſee Sin diſgraced, the Sinner aſhamed, the Sabbath better kept, our Churches fuller, and have greater hopes for the peace of our Jeruſalem.

Let not then thoſe to whom the Executive Power of them is committed, connive at, or partially puniſh ſin, leſt we incur the Cenſure we caſt on the Church of p. 20Rome too juſtly, of ſelling Pardon of Sins for Mony.

I would gladly hope the Concern of our Religion, Letter to Biſhops, 1689.the Danger we are in, the late Requeſt and Command of our Governours, will engage the impartial procedure of Juſtice to puniſh Vice where-ever.

But this being not mine, but the Civil and Eccleſiaſtical Magiſtrates Province, I ſhall leave it, and only beg they would endeavour by ſuch a good Adminiſtration, the Peace of Jeruſalem, to which nothing can more conduce than it, as what would promote what I ſhall urge in the laſt place for Jeruſalem's Peace; and that is,

4. Integrity and holineſs of Converſation in all its Members. Plautus Perſa. Act 4. Sc. 4.Acts 4The Comedian's Obſervation is very true; Oppidum, ſi incolae bene ſint morati, pulchre munitum arbitror: But if Vice abound in a City or Nation, Centuplex murus rebus ſecundis parum eſt. And the ſacred Writ affords as many ſad Inſtances of perſons, whoſe ſins cried for, Gen. chap. 6, 7.Gen 6:7and pulled down Vengeance on the places of their Habitations, witneſs the Inhabitants of the old World, and of Sodom and Gomorrha.Gen. chap. 18.19.Gen 18:19

Sin diſturbs inward Peace, hinders outward Comforts, and expoſeth to inevitable Ruin; no wonder then every of Gods People the Jews were charged to be Holy, Lev. 11.44.Lev 11:44as their God was Holy; and we Chriſtians are commanded, if we dare to name the Name of Chriſt, to depart from Iniquity: 2 Tim. 2.19. Titus 2.11, 12, 14.2 Tim 2:19Titus 2:11Titus 2:12Titus 2:14And if we expect Salvation through him hereafter, to be a peculiar People to him in ſerving him here.

And if the ſins of common Chriſtians add to the ſins of the Nation and Church, and call for Vengeance on both, much more will the ſins of Miniſters be provoking.

The Learned Dr. Dr. Cave's Introduct. to vol. 2. L. Fathers, p. 32.Cave tells us, the very Heathen Emperor Julian commanded the Heathen Prieſts to abſtain from all vile and wicked Actions, to study, and live ſtrictly, performing Religion with a great care.

p. 21We are ſure the great God forbids all Natural, much more Moral Deformities in his Miniſters under the Law, Lev. 21.23.Lev 21:23and charged them to bear on their Breaſts Ʋrim and Thummim, Learning and Sincerity, Exod. 28, 30, 36, 39. &c.Exod 28:30Exod 28:36Exod 28:39and on their Foreheads or Converſation, Holineſs. And Chriſt, under the Goſpel, expects no leſs. The Charge St. Paul gives to St. Timothy, and in him to all Miniſters, is great; 1 Tim. 4.14.1 Tim 4:14To be an Example in Converſation as well as Doctrin, in Purity as well as Faith. And no Church can more ſtrictly injoyn her Miniſters an Holy Life, than ours doth.Can. 75.

But ſince the beſt of men on this ſide Heaven have their failings; and as St. Rom. 7.18, to 24.Rom 7:18–24Paul himſelf found reaſon to complain of his ſinfulneſs, I ſhall turn my Advice to you, into Prayer to God for us all, Prayer for Ernber Week.in our Church's Words for all her Miniſters; That God would ſo repleniſh all of us called to this holy Function, with the Truth of Doctrin, and Innocency of Life—That both by Life and Doctrin, we may ſet forth the Glory of our God, and ſet forward the Salvation, not only of our ſelves, but of all men. And I promiſe my ſelf, that all of us will endeavour effectually to anſwer, Amen.

And thus have I conſidered the foreign, the things that make for the Peace of Jeruſalem, which we ought to pray for, and endeavour after: Ʋnanimity in Doctrin, Ʋniformity in Worſhip, Impartiality in Diſcipline, and Integrity in Converſation.

And to incite to the practice of theſe, I ſhall very briefly add a few Motives.

1. The Zeal the Heathens had for their Religion: For tho' by our Apoſtacy we depraved Gods Image, Rom. 3.23.Rom 3:23in which we were created; yet the very Remains of that Image in fallen Man did dictate to him the Being of a God, and that he ought to be worſhipped; Cicero l. 2. … Nat. D…oru…ſo that the Roman Orator brings in one Saying, Omnibus innatum eſt, & p. 22in aninto quaſi inſculptum Deos eſſe — eſſe Deos ita perſpicuum eſt, ut id qui negat, vix eum ſanae mentis exiſtimem. And the Orator himſelf ſaith, Cicero l. 1. de Legibus.In hominibus nulla Gens eſt neque tam immanſueta, neque tam fera, quae non (etiamſi ignoret qualem habere Deum, deceat tamen) habendum ſciat. And the Philoſopher tells us how God is known by them; foreign. Ariſt. de Mundo, c. 6. T. 1. p. 863.And as they acknowledged a God, ſo they ſeldom mentioned his Name, eſpecially Jove's (which may probably be a Contract of the Jews, and our Jehovah) without ſome Epithet declaring their Eſteem of, and Honour for him; as Jupiter Optimus Maximus, Immortalis, &c.

And 'tis probable they had ſome notion of a Chriſt, and the Son of God becoming Man; and perhaps this was the reaſon why about the time of our Saviour's Birth, Sueton. Aug. Caeſar, c. 53. Biſhop Taylor L. of Chriſt. S. 4. p. 25. Platina, f. 6. Euſeb. Hiſt. l. 2. c. 2.Auguſtus Caeſar, in Honour to our Saviour, Dominum ſe poſthac appellari, ne a Liberis quidem aut Nepotibus, vel ſerio vel joco paſſus eſt. However, 'tis certain Tiberius Caeſar, under whom our bleſſed Saviour ſuffered, would have had our Chriſt reckoned among the Number of their Gods.

And as they had thus a Notion of God, and Honour for him, ſo they made it their firſt and chief Buſineſs to take care of his Worſhip: Thus one;

foreignPythag. v. 1. Phocyl. v. 6.

foreign— And another, foreign.

Nor was the Worſhip of God their chief Buſineſs, but they were zealous and uniform in it; Ovid. Metam. l. 1.thus Ovid brings in Jupiter declaring it:

Signa dedi veniſſe Deum, vulgus precari

Coeperat—

And of Dencalion and Pyrrhus's Zeal, Ovid tells us thus:

p. 23Ʋt Templi tetigere gradus procumbit uterque,Lib. eodem.

Pronus humi gelidoque pavens, dedit oſcula ſaxo.

But it would be tedious to inſiſt on their Devotion, let one Inſtance ſerve for all to ſhew their Zeal for Religion. Val. Maximus ſaith of the Heathen Rome; Val. Max. l. 1. c. 1. n. 9.Omnia poſt Religionem ponenda ſemper noſtra Civitas duxit, etiam in quibus ſummae majeſtatis conſpici decus voluit.

Surely then we Chriſtians, and Miniſters of the beſt of Churches, ought to eſteem its Peace, and our Religion more than our Lives and Fortunes: A Religion far better than they (poor Creatures) could pretend to. Their Heathen Idols, even that at Delphos, being ſilenced at our Saviour's Death, as Plutarch himſelf grants, Plutarch. de Orac. defect. Dr. Cave introduct. to v. 1. L. Fath. p. 10. Dr. Heylin's Coſmog. l. 2. Phocis.and others witneſs; which was a Demonſtration that Chriſt came to put an end to their Idolatry; and certainly if they were ſo zealous for their Idolatry, it ſhould excite our Zeal for Chriſtianity, and our Prayers and Endeavours for the promoting and continuing the Peace of our Jeruſalem.

2. Conſider the fidelity of the Jews to their Temple and Religion. Scripture abounds with Evidences of their ſtrictneſs in their Services and Devotions, and how hardly any of them cloſed with Chriſt, when he came, tho' their promiſed Meſſiah, but in zeal to their Law and Church, they cryed out, Crucifie him, crucifie him.

And as for the Honour the Jewiſh Nation had for their Temple at Jeruſalem, 'tis recorded, Philo Legat. ad Cajum, cited by Bp. Uſher in power of Princes obed. of Subject. p. 191, to 198.That when the Emperor Cajus, after our Saviour's time, would have had his Image ſet up in the Temple at Jeruſalem, with the Title he had aſſumed to himſelf, of New Jupiter, all the Old Men, Young Men, and Boys in one rank; all the Old Women, young Ones, and Virgins in another, offered themſelves to be ſlain by the Emperor's Fury, p. 24rather than they would ſuffer their Temple to be proſaned with Idolatry.Euſeb. Hiſt. l. 3. c. 5, 6, 7, 8. Dr. Cave, v. 2. L. F. L. St. Simeon, p. 94, 95. v. 1. L. F. L. St. Stephen, p. 11. L. St. Cyril, p. 352, 353.

Tho' afterwards this Temple of Jeruſalem was deſtroyed by Titus Veſpaſian, and ſcarce one ſtone left upon another, according to our Saviour's Prediction, Matth. 24. And when the Emperor Julian, to prove Chriſt a falſe Prophet, did encourage the Jews to rebuild it, no ſooner had they cleared the Rubbiſh, and laid the Foundation, but a terrible Earthquake ſhaked it down, and all the Buildings about it, and deſtroyed the Undertakers of it: And when the next day others attempted it, a great Fire broke out, and forced them to give over, as is atteſted by Writers Heathen as well as Chriſtian.

By which the ever-bleſſed Jeſus demonſtrated his putting an end to the Jewiſh Oeconomy, and his bringing the World to a purer Religion, that of the Goſpel, Chriſtianity. And ſurely if the Jews were ſo zealous for, and ſo faithful to their Religion, which was ſo obſcure and chargeable, ſo burthenſom and troubleſom, we ſhould joyn all our Prayers, and uſe all our Endeavours for the Peace of our Jeruſalem, and the Welfare of our Religion which ſets us free from that Yoke of Bondage, Gal. 5.1. Mat. 11.28, 29.Gal 5:1Matt 11:28Matt 11:29eaſeth us of thoſe Burthens, and makes our Service perfect Freedom. Eſpecially,

3. If we conſider the Zeal of the Primitive Chriſtians, who, rather than they would comply with the Worſhip of falſe Gods, or ſuffer their own Worſhip of the true God to be profaned, were themſelves ſacrificed, and rather choſe to part with their Lives, Dr. Heylin's Coſmog. in 4^o. l. 3. p. 193, 293. Leigh on Caeſars, p. 247. 9.than their Religion, witneſs the Diſciples and Apoſtles of the ever-bleſſed Jeſus, moſt of whom died Martyrs, witneſs the Ten Primitive Perſecutions; in the laſt of which under Diocleſian, 'tis ſaid 5000 Chriſtians were martyred for p. 25every day of the year, except the firſt of January, on which they ſhed no Blood, as St. Hierom writes. Nor did our Religion loſe by their Sufferings, but was rather the more propagated, occaſioning that Chriſtian Adage, Sanguis Martyrum eſt ſemen Eccleſiae.

Let the like Zeal be in us, our Faith is the ſame, our Hopes, and Encouragements of Support under, and of Glory after Sufferings, are as great as they had; they were Fleſh and Blood as well as we. Let us not then fear to bear a Croſs with Chriſt on Earth, if call'd to it, ſince we expect to wear a Crown with him in Heaven.

Death we muſt meet with; and to ſuffer it for Chriſt's and our Religion's Cauſe, will make that which is a Debt to Nature, an Advantage to us; our thus ſuffering here, adding to our Crown of Glory hereafter. 2 Cor. 4.1…, 18.2 Cor 4:12 Cor 4:18For aſſuredly, if they who live to Chriſt, ſhall be happy with Chriſt, much more ſhall they be glorious, who with the Noble Army of Martyrs, die for Chriſt, rather than they will diſown, or betray him.

4. Let us be earneſt and zealous in our Prayers and Endeavours for our Religion, and the Peace of our Jeruſalem, from the ſad Effects of Schiſm in the Church, and Civil War (its uſual Product) in the State. See how St. Paul brands thoſe who cauſe Diviſions, and deters us from them: Now, I beſeech you, Rom. 16.17.Rom 16:17mark them which cauſe Diviſions and Offences contrary to the Doctrin which ye have learned, and avoid them: For they that are ſuch, ſerve not the Lord Jeſus Chriſt, but their own Bellies, and by good Words and fair Speeches, deceive them that are ſimple. And the ſame Apoſtle tells us of ſome that withſtood Moſes and Gods Inſtitution among the Jews, as Jannes and Jambres; 2 Tim. 3.5. to 9.2 Tim 3:5–9and he parallels the Chriſtian Schiſmaticks with them, who having a ſhew of Godlineſs, but not the power of it, creep into houſes, and lead ſilly Women p. 26captive. Lev. 10.2.Lev 10:2We read alſo of ſome that uſurped the Prieſts Office under the Law, as Nadab and Abihu; but their falſe Fire provoked God to burn them; Nemb. 16.and Korah doing the like, the Earth opened and ſwallowed him up, and Fire burnt his Companions. Let this deter all from Schiſm and uſurping of the Prieſts Office, who are not called to it, as God under the Law and Goſpel, appoints; called by God, Heb. 5.4. Exod. 28.Heb 5:4Exod 28and conſecrated by Men in Authority to do it, as Aaron was. Yea, Chriſt himſelf, tho' endowed with a greater meaſure of the Spirit, than any now can pretend to, yet took not on him that Office, without a Commiſſion from his Father, 1 Joh 3.1, 2.1 John 3:11 John 3:2as Nicodemus grants.

And as God ſent him, he ſent his Apoſtles, ordaining them to the Work of the Miniſtry, 1 Joh. 20.21.and they ordained others, 1 Tim. 5.22.1 Tim 5:22and appointed Biſhops over Churches, and charged them to lay hands ſuddenly on no man, and to ordain them whom they found fit for the Miniſterial Office.Titus 1.5.Titus 1:5

Let the black Mark St. Paul (as is premiſed) ſixeth on the Schiſmatick, deter from it; and ſurely none can be fond of becoming their Proſelytes, whenas twice St. Paul ſtiles all ſuch, ſimple People, and ſilly Perſons, Titles with which few are pleaſed.

And as the ill Conſequences of Schiſm in the Church may incite us to pray for the Peace of Jeruſalem, and oblige us to unite among our ſelves, ſo ſurely the Danger and Fears of a Civil War in the Nation (the uſual Effect of Schiſm in the Church) will enforce us to the Duty.

Methinks that dreadful Account of the Civil War between Caeſar and Pompey, Lucan, l. 2. v. 102.3.Lucan gives us, may affright us

Stat cruor in Templis, multaque rubentia caede

Lubrica ſaxa madent, nulli ſua profuit aetas;

Non ſenis extremum pinguit urgentibus annis,

p. 27Praecipitaſſe diem, ne primo in limine vitae

Infantis miſeri naſcentia rumpere fata.

—Infandum Domini per viſcera ferrumLucan lib. cit. v. 145.

Exegit famulus, Gnati maduêre Parentis

Sanguine, certatum eſt cui cervix caeſa parentis Cederet.V. 180.

Avulſae cecidere manus, exſectaque lingua

Palpitat, & muto vacuum ferit aere motu

Hic aures, alius ſpiramina naris aduncae

Amputat, &c.

But we need not go ſo far for ſad Inſtances of the Effects of Civil Wars; if we look back into our late Times, might we not find our Church a Chaos, and the Nation an Aceldama, when Perſons out of a pretended Zeal againſt Popery, murdered their Lawful Soveraign, and were impoſed on by Popiſh Emiſſaries in their ſeveral Conventicles?

What Perſon was then ſo ſacred? What Place ſo ſecure, but it was profaned and injured? The Royal Diadem and Sacred Mitre trod under-foot, and no tye of Religion or Nature hindred them from Sacrilege and Murder. From which Wounds our Church and Nation yet retain Scars, and the Original of all our late or preſent Fears may be thence dated.

Let then the fiery Zeal of thoſe of the Roman Communion, (whoſe moſt cogent Arguments are Sword and Faggot) make us abhor that Religion which the Chriſtian World grows weary of, and I hope will in ſhort time throw off: Let the Commotions in Germany, the ſad Cataſtrophe of our Royal Martyr, and the dreadful Effects of thoſe times diſſwade us from being impoſed on by ſuch Incendiaries, and oblige us to pray for, and to our utmoſt power endeavour the Peace of Jeruſalem. Becauſe,

Laſtly, of the Motive in the Text, They ſhall proſper that love thee; Buxtorf. Bithner, …anſenius, Proſper.where the original Word foreign comes from the Radix foreign which fignifies, Tranquilli erunt, faelices erunt, they ſhall be happy both in Mind and Body; all inward Contentment, all outward Felicity ſhall be enjoyed by them that are at Unity with, and uniform to our Jeruſalem, our Church of England, which I am conſident will be continued and preſerved by God, as long as he hath a Church upon Earth.

p. 28Let then all Diſſenters from us, I beſeech them, ſee the deſign of their and our Enemies of Rome, whoſe grand Endeavour is to divide us, and ſo deſtroy us by our ſelves; and let it influence them to unite with us againſt a common Adverſary.

Let them lay aſide that unreaſonable and unjuſt Prejudice againſt our Church, of being Popiſhly affected, by asking themſelves ſeriouſly, What Party of Diſſenters did, or dared to ſpeak or write againſt Popery a few years ſince, when they at the ſame time did apprehend it coming in like a Deluge? Nay, they rather then cloſed with, and are now fond of a Liberty of Conſcience, whereby Popery is moſt probably to be promoted, and the Diſſenters impoſed on in their own Meetings by Popiſh Emiſſaries.

It was (as muſt be confeſs'd) the Church of England Men alone, who from their Pulpits and the Preſs, (as they had no Reaſon to be aſhamed to own their Religion, ſo) were not afraid to defend it; and have ſhewn that 'tis our Church which is the greateſt Bulwark againſt Popery, by daring rather to ſuffer for it, than betray it, to arrive at the greateſt Honours, or keep the grandeſt Priviledges.

And would our diſſenting Brethren but unite with us, (which they have juſt cauſe to do) 'twould free them from the Trouble and Diſtracting of halting between divers Opinions; this would free the Nation and Church from Schiſm and Faction, cauſe both to enjoy peace, make us all happy at home, and formidable abroad: This would, in a word, prepare us for Gods Spirit and its Graces in the Church, where all its Members were foreign, Acts 2.1.Acts 2:1of one mind, when the Holy Ghoſt deſcended on them, and would entitle both Church and State to Gods protection, that the Gates of Hell ſhall not prevail againſt us.

And therefore with the words of my Text, let Tongue and Heart of every one of us pray earneſtly for, and let all our Endeavours be to the promoting of the Peace of our Jeruſalem; and we need not doubt, but the God of Mercies, who ever took care of his Church amongſt us, will grant us the gracious Anſwer of the next words, They ſhall proſper that love thee.

To which, God the Father, Son and Holy Ghoſt, Three Perſons, and one God, be aſcribed of us, and all the World, all Praiſe and Thankſgiving, now and evermore. Amen.

FINIS.

End of the text · Nathanael Taylor, Pray for the Peace of Jerusalem (1691)