Seven Sermons, Sermon 1 – Title page 2
THE CHRISTIANS PRAYER FOR THE CHVRCHES PEACE.
PSAL. 122. 6.
Pray for the peace of Ieruſalem, they ſhall proſſper that love thee.
Or as ſome tranſlations read it:
O pray for the peace of Ieruſalem, let them proſper that love thee.
THE whole Pſalme breatheth nothing but a ſweete perfume of inflamed affections: to God, and to Ieruſalem: ſuch as that onelyonly bird, the dying Phoenix, lying in her bed of ſpices (all the ſpices of Arabia) and fired with the pure beames of the Sun, cannot paralell.
The only Paralell may be the Angell in Revel. chap. 8. verſe 3. Having a golden cenſer in his hand, and much odours given unto him, to offer with the prayers of all Saints, vponupon the golden altar before the Throne.
That which the ancient legends report of Jgnatius, that when he was dead, the name of Ieſus was found written in his heart in golden Characters. And that which our moderne ſtories relate of Queene Mary: that ſhe ſhould ſay, if they did open her when ſhee was dead; they ſhould find Callis lying at her heart: the loſſe (it ſeemes) of which haſtened her end.
Theſe may be, nay are truely verified in David here. In whoſe heart you may ſee the louelove God, and of the Church of God; deepely ingraven in legible and indelable characters. For we have here a double torrent of living affections, each of them fedde with a double ſpring of Reaſon.
The firſt is an affection of Triumphant joy, and delight; in the apprehenſion of the perfect beauty of the Church, and his part and propriety in it. Not long agoe (one pſalme onelyonly between) his ſoule was withered within his breaſt, as the water trees in the Drought, as it were blaſted with the ſad thoughts of his baniſhment: Woe is me that I dwell in Meſe…h, that my habitation is in the tents of Kedar: but now his joy flouriſheth againe, in the thoughts of an approaching returne: reviueing (as it were) like a dry tree, by the ſent of Iob 14. 8. 9.the waters, (as Iob ſpeakes) and breaking forth into this extacy of divine affections, (in the beginning of the Pſalme.) I was glad when they ſaid unto mee, let vsus goe into the houſe of the Lord: our feete ſhall ſtand within thy gates, O Ieruſalem.
Now the ſpring of reaſon, that fed this ſtrong affection in him: are thoſe Two, that the Philoſophers give, as the juſt cauſe of all good affections:
There are two things, that make us louelove any thing:
1. The beauty of it. 2. The propriety of it.
The beauty of the Church, ſet his heart ſo much in love with it; that is expreſſed in the 3. verſe. Ieruſalem is built as a City compact together. How ever other mens eyes looked ſcornefully vponupon Ieruſalem: as haveing no beauty, nor comlines in it: yet the godly man ſeeth, (of all the ſocieties in the world) no ſuch beauty, as in the Church of God.
Secondly, his propriety hee hath in it, or the relation in which he ſtandeth to it, which is Double, 1. Jeruſalem (in the fourth verſe) is the place of Gods worſhip, whether the Tribes goe up: the Tribes of the Lord, to the teſtimony, to praiſe the Name of the Lord. There was the beauty, becauſe there was the worſhip of God, the fountaine of all beauty. And there is his ſecond relation, and propriety, in that there was the company of all the Saints of God; there hee ſet thrones for the houſe of David.
And then he commeth to his ſecond affection, which is anſwerable to the other: and but a counter-pane of it, (his louelove expreſſing it ſelfe in both) and that is: his ardent deſire for the good of Jeruſalem, beginning in the verſe that I hauehave read. And this ardent deſire breaketh forth, and expreſſeth it ſelfe in a double ſtreame. We hauehave.
Firſt a precept for prayer, in the verſe read, Pray for the peace of Ieruſalem.
And then a preſcript forme of prayer, for peace in the next verſe: Peace be within thy walls, and proſperity within thy palluces.
And then, the ſprings of reaſon, that feed this loving affection of deſire, and maketh it in continuall motion, are anſwerable to the former.
He lookes upon Ieruſalem, in the double relation mentioned before. 1 For my Brethren and companions ſake, I will now ſay, Peace bee unto thee. There is the firſt relation.
And the ſecond is: For the houſe of our God, I will procure thy good, in the laſt verſe.
And ſo I have given you in briefe the whole ſumme of the Pſalme.
But to returne to the verſe: There be two things obſervable in it.
A Mandate, and
A Motive.
The Mandate: Pray for the peace of Ieruſalem.
The Motiue, to put us upon it: They ſhall proſper that louelove thee.
In either of theſe, there may be 3. things obſervable:
Firſt, There cannot be a better imployment for Chriſtians then Prayer. Pray for the peace of Ieruſalem.
Secondly, wee cannot aime at a better bleſsing in Prayer, then Peace. Pray for the peace of Ieruſalem.
Thirdly, There is not a nearer relation wee hauehave to any, for whom we ſhould wiſh all good, then to Ieruſalem, pray for the peace of Ieruſalem.
This is the direct gradation of the verſe, but I ſhall handle it in a retrogradation: beginning at the laſt.
Firſt, The neareſt relation a Chriſtian hath to any for whom he ſhould wiſh all good, is to Jeruſalem, pray for Ieruſalem.
Secondly, The greateſt bleſsing is Peace, pray for the peace.
Thirdly, The moſt effectuall meanes to gaine peace is, Prayer. Pray for the peace of Ieruſalem.
There bee as many things obſervable in the ſecond branch of the text. The motiue, that is uſed. Let them proſper that love thee.
Firſt, wee cannot but pray for Ieruſalem, if we love her, it is an argument wee louelove not the Church of God, and the honour of God; if we will not doe ſo much as ſet forward her peace by prayer.
There is a ſecond thing too, implied in the other tranſlation, Let them proſper that love thee.
Our praying for the Church, giveth us a ſhare in all the Churches prayers, we hauehave a venture in every ſhip of prayer, that maketh a voyage for heaven, if our hearts bee willing to pray for the Church, and if not, we hauehave no ſhare in it.
Laſtly, All our proſperity depends upon the proſperity of the Church, and our deſires for the proſperity of it. They ſhall proſper.
It is a certaine thing, all that louelove the Church of God, ſhall proſper: and proſperity only belongs to them, and there cannot be more effectuall inducements to perſwade men to this duty then theſe are.
I know there be ſo many ſands in the Text that ſhould I obſerve them all, the glaſſe would out-run me. I ſhall therefore contract all into one obſervation, and ſo proſecute it in many particulars briefly, that ſo I may comprehend the maine of the text, and ſhall propound it thus:
Doct. It is the duty of all Chriſtians, to pray for the peace of Jeruſalem, and to provoke others to doe the like: and all their owne good depends vponupon it.
For the opening of the point, to bee very briefe in it, there bee two things concerning the Object, that I ſhall giuegive a little inlargement to, (to take the full meaning of the point.) And alſo two branches concerning the act, which is to be performed.
There is a double Object. 1. For whom wee muſt pray for peace, that is, Ieruſalem. 2. And what wee muſt pray for, for Ieruſalem: that is, Peace.
I muſt expreſſe briefly what is meant within the compaſſe of Ieruſalem. And what is meant by Peace, which are the objects of our prayer.
I. Ieruſalem, (to expreſſe it in a word) there may be a double ſignification of it, which may come within the compaſſe of the meaning of the text.
Firſt of all, Ieruſalem Myſticall.
Secondly, Ieruſalem Literall.
I. Ieruſalem Myſticall, is the Church of God, or in Generall, the common, and publike good, and welfare, which every one ſhould preferre before his owne private, and not mind ſo much his owne cabbin as the ſhip in which all proſper, or periſh together.
But more particularly to expreſſe it, you may take it in theſe three rankes, or degrees.
Firſt, in the vtmoſt generallity, the true Church of God, is the object of our prayers, and the whole Church of God, every part, and po…tion of it: every branch and member of it throughout the world, a Chriſtian ſhould hauehave an inlarged affection, to reach, and comprehend, the good of all in his prayers.
Secondly, and more ſpecially. Thoſe members of the Church that are …mminent, the naturall members, and the noble members. The naturall members, that are the living ſtones of the building of God, not onelyonly in the outward profeſſion of religion, pleaſing to God (Chriſtians in name) but thoſe that are really ſuch. And eſpecially ſuch as are more noble members; that are more inſtrumentall, and organicall: the good of the Church depends more vponupon them.
Such as are Eminent in power, in place, in worth, and in ſervice, our prayers muſt reach to all the Church, and to all the members of it.
Thirdly, and more particularly, and ſinggularly, our owne Church, which we hauehave relation to, and the principalls of it: as Cities, and Vniverſities; thoſe which wee hauehave a peculiar relation to, doe challenge a peculiar ſhare in our prayers.
II. And not onelyonly the Myſticall Ieruſalem, … the Literall Jeruſalem, ſhould be no ſtranger to a Chriſtians prayers; Returne, returne, O S…e▪ Wee ſhould pray for the r…ring of the people of God; even for the …: and for the ſetting vp of the new Ieruſalem; as God hath promiſed in his word.
I will onelyonly adde one thing in this. As theſe are all included in this Ieruſalem, which we are to pray for: So by the ſame reaſon by which theſe are included, we muſt alſo underſtand there is an excluſion, and collatterally a praying againſt them that are againſt Ieruſalem: Againſt Babel, againſt all the oppoſites of Ieruſalem, for it is with Ieruſalem and the enemies of it, as with a paire of ballances; when one ſcale is up, the other muſt needs, be downe; and when the one is downe, the other is vp: if Babel get alo…t, Ieruſalem lyeth low, and if Ieruſalem riſe, Babel muſt fall. So that the ſame prayers that are directed for Jeruſalem, perpendicularly b… that way; will alſo collaterally reach againſt Babel. And ſo I have expreſſed as much as I intended in this firſt part of the Object, which is comprehended in Ieruſalem. Pray for Ieruſalem.
II. But what muſt we pray for, in the behalfe of Jeruſalem… It is expreſſed in the …, in one word, but the word i… very comprehenſiue it is Peace. And Peace comprehends … the boſome of it all bleſſings, it is the Hebrew phraſe, when they would wiſh all happines, whatſoever that commeth within the compaſſe of making happy, then they ſay Peace be to this houſe, that is, all happines be to it, and in this reſpect there may be given a double ſence of this word, Peace.
Firſt in the generall latitude of it,
Secondly, in the more ſpeciall propriety of it.
1. In the generall latitude of it: all bleſſings and proprieties: all that is good and uſefull and tends to the welfare of Jeruſalem, is comprehended under peace which we muſt pray for here.
As to giuegive an inſtance in two or three things. We muſt pray for the protection of Jeruſalem, that God will protect his Church, delivering thoſe that are in danger, and preſerving from danger thoſe that are out of it: wee muſt pray for the perfection of the Church: that God will reſtore thoſe Churches that are over-runne, and will-refine and purge more and more to all purity, and perfection, thoſe Churches that ſtand: we muſt pray for the propagation of the Church of God, that God will ſtretch the bounds, and enlarge the borders of it, and carry the Goſpell further, that he will bring more ſubjects to acknowledge the kingdome of Chriſt, and to ſubmit to his ſcepter, whether among the heathen of the world: or among thoſe erring people, that hauehave a name of chriſtianity, and yet raſe the foundation of it, that God would inlarge the borders of his Church, and inlighten them. So much for the generall latitude of the word.
2. To take it in the propriety of it: the word Peace, in it ſelfe is an excellent bleſſing, and of ſpeciall conſequence, which our hearts ſhould pray to God, to beſtow upon his Church, either preſerving peace where it is, or beſtowing it where it is not.
A threefold peace, we ſhould pray for.
A Peace with God, in cauſing his Churches to keepe their peace with him, in walking in the purity, and power of his ordinances, without which though they were at peace with all the world, yet all will come to nothing, if religion be defiled and polluted.
As the Cardinall made it his Embleme, a Beach-tree, with this inſcription, Take off the top, and it is the ruine of all the reſt: The nature of that tree is ſuch, that if the top of it be cut off, it will never thrive. So it is true of the purity of religion, tamper with that, take away that, defile, and pollute that, and all other bleſſings will be gone, they will take themſelves to their wings, except there be ſomething to ſoder us with God, which can be nothing but our exact walking with him in his ordinances. Except we keepe our peace with God, all other peace will fall a….
As that great Artificer, who ſometime … famous buckler for …, the Goddeſſe of the Atheni…s, …e contrived it ſo, that hee wrought his owne name in the Center of the Buckler, which was ſo framed of ſeverall pieces, and m…s, that it was impoſſible to picke out his name, who was the author of it, but the whole buckler would fall in pieces. So, the name of God, and the true religion of God, is ſuch a ſupporter to the world, that if that be ſleighted, and trampled upon: if you goe about to overthrow that all other bleſſings will fall in pieces,
As Peace with God, ſo alſo peace among the Citizens, civill peace, free from diſſe…tion, diviſions, and diſtractions, that they may thinke the ſame things, and goe the ſame way and vnanimouſly minde the glory of the Lord together, the breach and loſſe of which Peace i… one of the greateſt miſchiefes, and miſeries, that can …efall us.
And a forreigne peace alſo, from all oppoſition without, that there may be no hoſtility, no invaſion of fo…ine enemies upon the Churches of God. Theſe I ſuppoſe are the principalls that comprehend the ſumme of what is meant, and couched under the name of Peace.
I ſhall onelyonly adde one thing in this; and that is: If wee thinke onelyonly of temporall peace, and the bleſſings upon that, it is not worth the while on pray: for peace to the Churches of God: … may … proſper in warre, and miſery. For as the Father complaines, In the time, when they flouriſhed, they all decayed, and the vigour of religion was gone, but when they had no …, th… they flouriſhed in religion. The primitive Church which was perſecuted by the red Dragon, was cloathed with the Sun, and crowned with a crown of twelue Stars, with the M… vnderunder her foot: but the … in the 17. of the R… was cloathed with ſc…let, and gold, all …u…ward riches, but no heauenly ornament about her.
Thus it may fall ſo out, that to aske onelyonly for a temporall peace may not be worth the while: therefore you muſt ioyne in your prayers; Peace that may be ſanctified, that we may make a good vſe of it, and ſo it is very vſefull for the worke of the Goſpell, and it is a great bleſſing to inioy it.
I ſhall expreſſe brie…y a… other b…ch of the point, which is the office of a Chriſtian, in II.regard of the Act. There is a double Act, intimated in the point, and contained in the Text.
It is our duty to … for this … of Peace, for our mother Ieruſalem.
And it is our duty, not onelyonly to pray our ſelues, but we muſt …, and provoke … ſo to doe, rouze, and awaken others, to joyn in prayer, for the peace of the Church.
Now, when I ſay we are bound to pray; there are 2. other things included in that aſwell as Prayer which is the maine thing.
There is one thing implyed inwardly; that our hearts ſhould worke to Ieruſalem, our pulſes beate that way, our deſires, and wiſhes, ſhould be for it. For prayers are the expreſſiō of the heart, otherwiſe they are but empty.
There is another thing included too outwardly: they that pray as they ought, will indeavour to attaine what they pray for. It is not to bee beleeved, that a man prayeth for the peace of the Church, when hee doth that which is contrary to the peace of the Church, our indeavours therefore, muſt goe along with our prayers, or elſe it is no way ſutable.
Our indeavours in every kind, our counſell ſhould worke, we ſhould lay our heads together to work the welfare of the Church: our examples ſhould bee preſidents and patternes to others to provoke them to good workes. Every one that hath any authority, his authority ſhould goe that way, for the ſetling, and furthering the peace of Ieruſalem elſe we doe but mocke. God in our prayers.
To adde one word concerning both the particula…s, wee ſhould pray our ſelves, and then ſtirre up others in the ſame way, to performe the ſame duty.
And both of theſe muſt be done in the due manner.
1. Sincerely, not out of by-reſpects: To pretend God and the Church, and to looke to a mans purſe, and to his owne private reſpects, is baſe and ſordid. 2. Wee ſhould doe this alſo earneſtly, and frequently, not as if wee cared not for it, but put our ſtrength to it, 3. Wee muſt doe it, conſtantly, not by fits, graſhopper-like, to skip up and fall downe againe preſently; but to hold a conſtant courſe of prayer.
To mention one thing more, Who is it, that are bound to doe all this (I expreſſed it in the point) Every Chriſtian, the true Chriſtian, and every one that is ſuch muſt know it is a part of his duty.
Bee hee of what ſ…ati…n ſoever h…e will, there may be a greater obligation upon ſome then others, but there is an obligation upon all.
The Magiſtrates in their places, it is a principall piece of their ſervice, to pray for and to promote the peace, and welfare of the Church: and the people are not therefore excuſed, for it belongs to them alſo.
The Miniſters in their places, muſt be leading perſons in their duty, and in the provocation of others to it: and yet others are not thereby excuſed, but every member of the Church as well as thoſe muſt pray.
Of what condition ſoever whither l… ned, or vnlearned, whether men or women, th…ro … but may bee ſould…ers in this ſervico, women may worko here, their affections may be ſtrong, and every one hath a ſharo in it, it belongeth to all.
I will adde no more for the explication of the point, and I will be alſo briefe in the prooft of it.
The Scripture is very cleare, and doth lay many ſtrong obligations vponupon us, for the performing of this duty, and we ſee many preſidents for it, of ſuch affections, that hauehave beene in the Saints of God, toward the Church of God, that they were carried away with the good of it, to the neglect of themſelues.
I will onelyonly point you to ſome two, or th… p… out of the hiſtoricall part of the Bible, both teſtimonies and examples.
I. Teſtimonies, it is a moſt incomparable example of Moſes, in Ex…d. 32. … me … of the … this thou …ſt …itten, then ſuffer thy … to …iſh, and thy name to bee diſhonoured by it. Moſes, was ſo farre tender of the good of the Church of God, that he could … beene …, in a high ext…ll affection, rather to hauehave loſt himſelfe, then God ſhould have loſt ſo much honour, as would hauehave bin by this meanes. In the 5. Chapter of Iudges, and the 23. verſe. The ſpirit of God, which is the ſpirit of bleſſing: yet thunders out curſes againſt thoſe that had no affection toward to Church. Curſe ye Meroz (ſaith the Angell of the Lord) yea, Curſe ye him bitterly, becauſe hee came not out to helpe the Lord againſt the mighty. Not to bee ſenſible of the condition of the Church; and not to put in, with our beſt indeavours for it; bringeth a heavy curſe from the mouth of bleſſing i… ſelfe.
II. And you may ſee, two excellent examples, of a man and a woman. In the 1 Sam. 4. 19. The wife of Phinehas, had the Church written in her heart more deepely then the ſonne of her wombe. Shee was newly delivered of a ſon, but tooke no pleaſure in him, becauſe the Arke of God was taken. The other is of a man, that may plead as much exemption as any, he was a ſouldier, and yet was a braue preſident in this caſe, in the 2 Sam. 11. Chapter, 11. verſe. Vriah, one of Davids worthies, would not goe home to his houſe; onelyonly upon this apprehenſion, the deepe thought he had of the eſtate of the Church. My Lord Io… (ſaith he to David) is in the field, and all Iſrael in battell, and ſhall I goe home to take my pleaſure? As the Lord liveth I will not. All other pleaſures were nothing to him in reſpect of the welfare of the Church.
And in thoſe Doctrinall parts of the Old teſtament: Pſal. 20. 5. and 51. 18. and 53. 6. The Pſalmiſt in the middeſt of the heate of the proſecutions of his owne welfare, hath many out-lets, and breakings out of heart: O ſend ſalvation to Zion, build up the walls of Ieruſalem: Even when he was moſt buſie, to ſerue his owne turne, he cannot forget the ſtate of the Church of God: Remember David in the midſt of all his afflictions. Minding not ſo much his owne particular, as the whole houſe of God, and therefore he ſaid, hee would not goe vp to his bedde, till he had found out a place for the Lord to dwell in.
So in Pſal. 102. 13. HaueHave mercy vponupon Zion, for th… time to favour her is come. Such is the property of Gods ſervants, that the Church cannot lie in the duſt, but there is a tender pitty in the hearts of Gods people: in Pſal. 137. 5. (an excellent place) If I forget thee, O Ieruſalem, let my right hand forget her cunning, if I preferre not Ieruſalem, before my chiefe ioy. And ſo in the prophecy of Eſay (that remarkable place) in the 62. chap. for Zions ſake I will not hold my peace, I will not be ſilent, untill her righteouſneſſe bud forth, you that are the Lords remembrancers give him no reſt, vntill hee hauehave made Ieruſalem, the praiſe of the whole earth. It is an office acceptable with God; and all men that are of the Church, are of that office, to bee Gods remembrancers for his Church, to put him in mind of it. In the 22. of Eſay and the 12. verſe. When God did call for mourning, (in regard of the eſtate of the Church) and men ran to madnes, and merriment, he was infinitely provoked by it. As I remember a common wealth, when the kingdome and ſtate was in great trouble a great many young ruffins being in a taverne, were drinking: and they uſed to crowne there heads with ruſhes, which being done one of them lookt out at the window, which did ſo provoke the ſtate, that they tooke away his head for it. And that in Haggai: Is it time for you to dwell in ſeiled houſes, and my houſe not built? ſaith the Lord. It is not worth the while, to mind our owne houſes whilſt Gods houſe lyes in the Duſt.
To point at, 2. or 3. places, in the New Teſtament: Saint Pauls affection in this kind, that ſame in comparable affection, in Rom. 9. 3. is not to be expreſſed, in which he paralelled Moſes, if not ſurpaſſed him: … deſire to be accurſed from Chriſt, for my brethrcus ſake. It noteth his infinite ſuperlatiue affection towards them. So in the 2 Cor. 11. 28. Phil. 1. 18. Col. 2. 5. You ſhall find how Saint Paul expreſſeth, that all the care of all the Churches, lay upon him. As it was in the old law, the Prieſt was never to enter into the holy of holieſt, but hee muſt hauehave his ornaments about him, all the twelue tribes, to offer them up to God. So it was Saint Pauls caſe, and ſhould be every miniſters, and every Chriſtians in their ſtation, but I forbeare.
I ſhall giuegive the grounds of the point, (in a word) from the ſeverall parcells, which we hauehave touched in the explication. EueryEvery one of thoſe make a contribution, to raiſe the ſumme of a ſufficient reaſon, whether wee conſider.
The Nature of Ieruſalem, or
The Nature of Peace, or
The Nature of Prayer, or
The Nature of a Chriſtian.
You ſhall find it ſtrongly demonſtrated in all theſe; That it is the duty of every Chriſtian, to pray for the peace of Jeruſalem. Doe but
Firſt, conſider the Nature of Ieruſalem, what Jeruſalem is; the Church of God, and in it there is a double relation.
1. If you looke vpward, the relation it hath to God, it is the houſe of God, it is the Spouſe of Chriſt, and can there bee a dearer relation to put a deeper ingagement vponupon us, then to tender the ſpouſe of Chriſt.
2. Or if you looke downeward, in the relation ſhee hath to us: Shee is the Mother of us all; all the Saints of God, are all the daughters of Ieruſalem: all members of the Church, there is a naturall vnion, and comunion betweene them, and there ſhould be a fellow-feeling, of the good or ill, of the whole by every particular member.
Or if you conſider Peace, it is the ſumme of all bleſſings, it comprehends all bleſſings in the boſome of it. The ancients, were wont to paint peace with a horne of plenty.
1. Peace, it is the mother of all other proſperities, and bleſſing, arts, and ſciences, trades and every thing, flouriſh with peace: and all wither, if peace bee gone, warre blaſts all. And it is not onelyonly the mother of all inferiour bleſſings: but
2. It is a very carefull and uſefull nurſe; to cheriſh religion, religion receiveth a great deale of advantage by peace, as in the Acts The Church had peace, and increaſed exceedingly; As a Generall ſaid ſometimas, when one came to him for juſtice, what doeſt thou talke to mee of juſtice, (ſaith hee) I cannot heare the noiſe of Law and juſtice, for the ſounds of the drumms. There is no hearing of the Law of God, the Law of juſtice, when men hauehave their ſwords in their hands, there can be no roome for religion to grow up and thriue, if there bee not peace, to giuegive it a ſtation, and a ſetled place.
3. Or if you conſider the Nature of Prayer. What prayer is: (to mention onelyonly the efficacy, and neceſsity of it) I. It is the moſt efficacious engine: the ſumme of all policies, for a Chriſtian to worke by, for Peace. Is it not God that ruleth all the world, and hath all hearts in his hands? he can make the very ſtones to be at peace with a man, he ſoders men together, Peace and warre depends upon him: and prayer rules God, he ſuffreth himſelfe to be overcome by Prayer, Let me alone ſaith God: by prayer a Chriſtian …etcheth all from God, what is in Gods power, is a Chriſtians by prayer: Yea there is ſuch an efficacy in it, that all the pollicies, of all the men in the world is nothing to Prayer, becauſe God is abou… all, and can blaſt all.
II. It is of great neceſsity alſo; God will not beſtow bleſſings, but when a people will ſeeke him, and ſue to him for them, and the reaſon is becauſe he ſhall hauehave little honour by it: if it came without our ſeeking it from God, we ſhould aſcribe it to ſome other way: God ſhould have no honour by it, but when it commeth begged by prayer, it appeareth to be the worke of God, and God hath the glory of it. So that hee doth not beſtow ordinarily bleſſings upon any, but at the requeſt of his people, where hee hath a people.
Or, Laſtly, If you conſider the nature of a Chriſtian, take him in relation to all theſe three former: or take him in another relation we ſhall adde. A godly man, it is the moſt proper worke for him, that can be imagined, he cannot bee excuſed of it.
I. He is a Sonne of Ieruſalem, it becommeth him (at leaſt) to pray hard for his mother▪ he is an vnnaturall child, that will not open his mouth to ſaue miſcheife from his mother. As the Son of Craſ…s, that never ſp…k… before, the dumbe child through vehemency of tender affection, ſeeing one goe about to kill his father, cryed ou…, O man wil… thou kill Craſus? it opened the dumbe mans mo… that could not ſpeake before, to plead for his father in a caſe of danger. So ſhould it be withus for our Mother Ieruſalem.
II. Every child of God, is as a ſon of Ieruſalem, ſo a ſonne of Peace, we are the ſonnes of the God of peace; and ſonnes of the Goſpell of peace, and have all the ingagements of … the ſpirit is a ſpirit of Peace: the ſpirit of the Dove ſhall reſt upon the ſpirit of the ſonnes of God, they are the ſonnes of Peace.
III. He is the ſonne of Prayer, it ſhould be the very Element (ſaith Nazia…) in which wee draw our breath, to run towards God, and towards Heaven, in the way of Prayer. So that a Chriſtian, that is the Sonne of God the Sonne of Ieruſalem, the Sonne of peace, and the Son of prayer: by all theſe neceſſary tyes, is bound to pray for the peace of Ieruſalem. And ſo much the more, becauſe he is inabled; when others cannot; he hath ability, and power, as he is the Sonne: it is in his hand, and he is able to be ſenſible of Ieruſalem, and to pray for the peace of Ieruſalem, which others cannot.
There bee 3. things in the generall, that I deſire to commend unto you, from the conſideration of this point by way of application, to ſet it home vponupon your conſciences, for the performance of this duty.
Firſt, we have here a cleare conviction, and I.reproofe of thoſe that doe the clean contrary, that doe not obſerue this, but fall ſhort of this duty, and doe not carry themſelves like Chriſtians. There be 3. ſorts of men, (ſaith Seneca) thoſe that doe evill; thoſe that doe nothing but by things; and thoſe that doe nothing at all. I might ſpeake of them in this forme: but I ſhall comprehend under this notion thoſe which doe contrary to this duty. They therefore eſpecially are to be reproved, that doe contrary. If this be the duty of all Chriſtians to pray for the peace of Ieruſalem: then how are they very Antipodes unto Chriſtians, in a direct oppoſition unto them, that are not for Jeruſalem, but for Babel.
1. If there bee any Ieſuiticall ſpirit, that would build Rome, with the revenge of the ruines of England, as the firſt was built, this is cleane oppoſite to the text: if any one be not for Ieruſalem but for Babel, they are cleane contrary.
2. Againe if there be any Schiſmaticall Spirits that are not for peace and proſperity: but for the …, and deſtruction: of the Church: that trouble cities and trouble ſtates. Salama…er-like that cannot liue but in the f…re of c…ion, and make diſturbances. Like a ſimple man that cares not to ſet the houſe on fire, to roſ… his e…. Such wicked ſpirits as are not for …, … for …, had rather ſow diſcord and make breaches, to r…nd and …are and devou…e, one another in the Church of God, rather then ſtudy the vnion, and concord of the Church: theſe are cleane contrary.
3. Againe they that are not for Ieruſalem, nor for … …e leaſt of all for prayer: If it be the duty of all Chriſtians, to pray for the peace of Jeruſalem, is go… to Heaven to helpe forward the welfare of Ieruſalem: Then what are they? and how unlike unto Chriſtians, that doe nothing but p… the …. Ier…ſalem? and goe to Hell by di…eliſh▪ counſels, and … poll… to … throw, the Church of God, Ieruſalem and ſet up Babel, and a confuſed A …? … ſhall end in this, … in the day, of, Ieruſalem, … to the ground. God will have ſuch ſpirits in re…: and … … …, but they ſhall … to … ▪ godly man, hath theſe two advantages: The prayers of the godly: and the curſes of the wicked, and both of them to be bleſſings unto him.
Secondly, wee may every one of us make II.this a touch ſtone to try our ſelues, of what temper, and mould we are: wee pretend all to Chriſtianity; wee doe not doubt, but that we are members of the Church of God, and of Chriſt; and wee hope to hauehave portion in both. To know whether this bee true, we may try it by our affection to the Church of God. How doth our hearts worke towards the Church? are our hearts ſoft? and doe they melt within us? and doe our hearts worke towards the repairing of the breaches of Ie…uſalem? This will giuegive a good teſtimony what we are, if it bee not thus, it is plaine we are not true genuine members, but woodden members of the Church: the liuing members, that receiue true nouriſhment from the head, have a fellow feeling, of the mll…ry of the Church, but if wee be but as woodden legges, we ſhall bee cut off, and it is a ſigne weare but ſuch, if we hauehave no affection to it.
For Ex…, which is the principall: III.that what ouer we hauehave done hitherto, yet now, to take this as our duty, to carry the Church … our bolom…, and pray…r the wel…, the good, and peace of the Church of God, that God would pr…ſerue vsus in peace that hauehave it, and that God would viſit in mercy, thoſe that hauehave had the ſword drunken in there blood a long time, wee ſhould make this a part of our prayer unto God. Many things ſhould hauehave beene ſaid here: but to omit all other things.
If wee would pray for the Church of God, as wee ought, we muſt pray in Faith, beleeue Gods word, and the promiſes God hath made to his Church. Spread his book before him, and ſay: Lord, thou haſt promiſed to doe good to thy Church, and that thou wouldſt confound the beaſt, and the Dragon, the appointed time ſeem… to come now, thus pray to God, and preſſe him with his promiſes, and pray in …aith.
Againe, as we muſt pray in faith: ſo pray in ſincere charity, in a true genuine louelove to the Church of God, otherwiſe it will not bee worth the while.
Againe, Pray in repent … … li…t up pure hands to God▪ if thou art diligent in prayer, and negligent in thy life, and converſation, conver…g and d…ing thy ſelfe with the va… of the world, as … in it as any body, and thinkeſt to come off, becauſe th…n remembreſt the Church of God, thou art deceived. …oſt … thinke, God will heare thy prayers, when …ou … not … commands: …e …s you … your ſelues, from the vanities of this world, and you will not heare him, and doe you thinke he will heare you?
Pray with inſtancy and earneſtnes of ſpirit: a fearefull begger, teacheth how to giuegive a deniall. God loveth a kind of violence, to daſh our prayers againſt heaven, againſt the throne o… grace with a holy violence and zeale of ſpirit, which will prevaile much with God. The Iewes hauehave an old ſaying, which may have a good application. Since the deſtruction of the Temple of Ieruſalem the doore of prayers hath beene ſhut, God would not heare the people of Jeruſalem, but yet the doore of teares is not ſhut, though God ſeemeth to ſtoppe againſt the doore of prayers, yet not againſt teares: if our prayers breake forth into teares, God will regard them. As I hauehave ſometimes obſerved of Pr…s that was wont to give certaine oracles,but it was hard to make him ſpeake, and deliver them, but he would turne himſelfe, into ſeverall ſhapes and formes, yet if they would hold out, and preſſe him hard without feare, into whatſoever forme or ſhape he appeared, they were ſure to hauehave ſatisfactory oracles▪ So, God giveth not bleſſings, unleſſe we will wraſtle them out: and contend and ſtriue with God for them, by an earneſt and a ſervent ſpirit, And (as Ter…llian ſaith) make prayers … with faſting, which ordinarily, are …arved with …rmalities.
If God ſhould come and threaten to turne all upſide-downe; if wee make prayer …at with faſting, with ſervency of ſpirit, with intention, and vigour of zeale, God would bee over-ruled by his ſervants: and I know nothing in the world, would be a more certaine pledge of mercy, then if we could ſee the ſpirit of prayer among Chriſtians.
Laſtly, Pray conſtantly. God may ſeeme to hide himſelfe, and not regard the prayers of his ſervants, but wee muſt not give over preſently, we muſt hold out and waite upon him. A nobleman you will waite upon, if you have any ſuite vntounto him, and you will be glad if he giuegive you an anſwere at laſt, and ſhall wee thinke much to waite upon the doores of God, to giuegive the great Lord of Heaven, and earth a little attendance? this is but to ſerue our owne turne, if we doe not waite. We muſt waite, if God ſaith, as hee did to Moſes, Let … al…e, why trouble you mee? we muſt reſolve with Iacob not to let God goe till he bleſſe vsus, this holy violence is good, if modeſt and conſtant.
For a … to helpe every one of vsus, to a ſerious performance of this duty. In a word lay aſide our carnall …rity, and lay things to heart: obſerue the eſtate of the Church of God, and lay it to heart, or elſe we ſhall never doe it, the ſaying is that which the eye duplicate page duplicate page duplicate page duplicate page duplicate page duplicate page duplicate page duplicate page ſees not the heart rues not, if wee mind not theſe things, & thinke not vponupon them, if they doe not make an impreſſion into our hearts, we ſhall never faithfully make our expreſſions vntounto God. Take heed of the world, leaſt it doe with us, as the Ivy with the oake, which twiſts about it and hinders it from thriving. So the world twiſts about many a godly man, and Chriſtianity dies within him: take heed we be not too buſie with worldly affairs, that theychoak not all thoughts of better matters. There is a ſtory of King Henry the Fourth, and the Duke of Alva, the King asked whether he had not obſerved the Eclipſes: No, (ſaith he) I have ſo much to doe upon earth, that I have no leiſure to looke up to heaven, A great many men have ſo much to doe upon earth, that they have no leiſure to thinke of heaven, or any thing belonging to the Church of God, they have ſo much to doe in the puzzleing affaires of this life, and have ſuch a roule of them hanging one upon another; that when one hath done, another comes and woes them; that they never have time to thinke of Gods Church; to lay to heart their duty in that kind. Many men while heaven, and earth, are on fire about their eares; and the Church of God in ruine, and themſelues in danger, yet themſelues are in the duſt, minding nothing but earth. As Archimides, the great Mathematician: when the city was beſieged, himſelf did more by his curious art, to hinder the taking of it, then all the reſt of the city could doe to defend it, and the Generall of the enemy, gave a ſpeciall charge to preſerue Archimides. Now the city being able to reſiſt no longer was taken.
Archimides, hearing nothing all this while; the ſouldiers broke into the houſe where he was, yet he takes no notice: nay they broke into the ſtudy where he was: and the ſouldiers ſeeing him ſo buſie, drawing his lines in the duſt, not once mooving, nor taking any notice of them, one of them ſeeing him not regard them, out of a ſcornefull nature thinking him diſregarded drew his ſword, and run him through, and killed him, whoſe death the Generall of the enemy greatly lamented. Let us not bury our ſelves in the duſt of worldly thoughts, and ſuffer the Churches to periſh, but let us ſhake off this duſt from us, and mind our duty in regard of the Church of God, and contend with God for the welfare of it.
For a few Motiues, beſides what I hauehave ſaid concerning Jeruſalem: and the nature of a Chriſtian: and the nature of Prayer: It is that which God exacts at our hands: It is of that nature that it hath beene the practiſe of Chriſtians, and we ſhould not bee like them, but ſhould degenerate from them if we doe it not. It is that which becomes every one: and and it is the injunction of the Church, there is none that are baptized, but they are bound by their ſureties, to be taught the creed, and the Lords Prayer, and the ten Commandements, and they doe not love their creed, that wil not offer vp their praiers for the Church: They that are of the ſame faith, ſhould breath out the ſame breath of prayer, and they doe not keepe the ten Commandements that doe not ſay the Lords Prayer, that doe not offer vp their prayers for the Church of God: were wee of the ſame faith, and heart with the Church of God, our affections, could not poſſibly, but breake out that way.
Obſerve the motive in the Text, They ſhall proſper that love thee.
Let no man flatter himſelfe, they that pray not for the Church of God, love not the Church of God. Let them proſper that love thee, that is, that pray for thee, the one is the counter-pane of the other: if we doe not love it we will not pray for it, and if we do not pray for it we doe not love it. Yea if we pray not for the Church, wee looſe our ſhare in the prayers of the Church, you will ſay that man hath a great eſtate that hath a part in every ſhip at ſea, and yet to have an adventure in all the prayers that are made to heaven are better then all the world: all the Churches praiers are for all the living members of it, the bleſſings will be to them, for a man to have a venture in every ſhip of prayer, of all the churches throughout the world, I would not (for my part) leaue my ſhare in it, for all the world, and that man hath no ſhare in it, that will not afford a prayer for the Church, They ſhall proſper that love thee: Certainly, they ſhall proſper, they that doe love the Church, it ſhall goe well with them, and they ſhall proſper, and if they doe not, they ſhall not proſper. As Mordecal ſaid to Heſter, if thou doe not helpe, thou ſhalt periſh, but the Church of God ſhall have deliverance. So the Church of God, ſhall in the end proſper, but they that pray not for the Church of God, ſhall not proſper, but periſh.
In a word the cauſe is great, and we have great propriety in it, and it concernes us neerely, though we bee remote in place, and the ſea part them and us.
The communion of the good; and the contagion of the evill of the Church, redounds to every particular member. And the times are ſuch, that a man would thinke they are times of prayer. Their enemies are as malignant as ever; and not onelyonly ſo, but potent, and the Church of God all Millitant, in their warfare againſt their enemies; and inferiour every way to their enemies; both in armes, and counſell, their minds are not ſo ſodered together: breaches are made amongſt them which makes way for there ruine, and I know not what can ballance this but onelyonly prayer. Joſhua though he bee the weakeſt; yet if Moſes be a praying in the Mount, he may prevaile. There is nothing can counterpoize the odds that is betweene the Church of God, and the enemies of it: nothing can make the ballance euen, and caſt the ſcale to the Church, but Prayer. And ſo much the more, becauſe God ſeemes to bee aſleepe in all their ſtormes, we ſhould ſay therefore, as they to Jonah, Ariſe and pray, wee ſhould goe and awaken every Chriſtian, to Prayer: that ſo wee may awaken God that ſeemes to ſleepe, and neglect, and let his Churches bee plunged in miſery.
Againe we may bee invited with the conſideration of the iſſue of it: the ſhip of the Church may bee ſtill toſſed and tumbled, but becauſe Chriſt is in it, it can never periſh. The Romans loſt many a battell, and yet were conquerours in all their Warres. So it is with the Church of God: they have and may looſe many a battell, but in the concluſion the Church will conquer, vnleſſe man could wraſtle with God, and beat him out of heaven, they ſhall never overcome his Church, or his truth-upon earth. Now hee is a madde man, that will ſide with a badde cauſe, when hee is ſure the good cauſe will prevaile.
Laſtly, to cloſe all, doe but conſider ſome Circumſtances, in the bowels of the nature of prayer, to invite us to it.
It is almoſt, the onelyonly thing left that we can doe for them, when we ſee them in compaſſed round about with dangers, and there is no way to make an eſcape: Let us doe as Dedalus, that when he could not eſcape by a way upon earth, went by a way of Heaven. Let us goe by the way of heaven, and that is by prayer, that is the onelyonly way that is left, and it is ſo eaſie a thing, and of ſo little coſt, that no man ſhould ſticke at it, to give a ſubſidie of prayers and ſighes this way. Yea every man ſhould doe this in his private cloſet and family; Pray that God would looke upon his Churches, to reſtore peace where it is not, and to eſtabliſh it where it is, this is of ſo eaſie a coſt, mee-thinkes no man ſhould ſticke at it. As a ſtory hath it, there were a great many bookes of the Sybills, brought by a man to a King of the Romans, and hee proffered them to the King, at ſuch a rate, at a very great price, and the King would not give it: then the man burnt the one halfe of his bookes, and asked double the price that he did for the whole, the King refuſed againe, and he did the like with halfe of them, and doubled the price of all again, and then the King conſidering the value of them gave him the price. I am afraid, if wee forbeare to bid prayers for the peace of Ieruſalem: the time may come wee may be content to bid blood, and our eſtates, and yet not doe them one halfe quarrel ſo much good as we may now by prayer.
Againe, conſider what a ſoule blot it will bee, and what a brand it will ſet vponupon vsus, if we be defectiue in this kind. It is a perfidious thing to betray the Church, and will leaue a great ſtaine, and a ſhame vponupon us for ever. It is high time to pray, and therefore in my apprehenſion, you ſhould thinke it high treaſon, not to pray, he is a deſperate, deadly traytou… to the ſtate of Ieruſalem, that is not a daily and devout Oratour for the peace and welfare of Ieruſalem, and it will leaue ſuch a ſlaine and ignomony behind, that will not eaſily be recompenced. It is an obſervation of one that wrote the Hiſtory of the Grecians relating what worthy acts many nations had done: the Lacedemonians did this valiant act, the Athenians did other noble acts, and many other countries other worthy acts, and when it was demanded of him what his owne country-men of Cumin had done? he had nothing to ſay of them, but that they had done juſt nothing.
Conſider, that if when wee have heard that others have done ſo much for the Church: and that in the Story it ſhould bee ſaid, wee have done juſt nothing, wee have not ſo much as prayed throughly for them; what a ſtaine would this bee: it will bee as great a ſtaine, and brand to vsus, and as little honour to be regiſtred in Stories if wee ſhould doe nothing in this kind as it is for Pilate to have his name written in the Creed.
FINIS.
A SERMON VPONUPON 1 Sam. 2. 30.
By JOHN STOUGHTON, Doctor in Divinity, late of Aldermanbury, London.
Quanto major Honor datur, Tanto majus Periculum comparatur. Auguſt. Ser. 62. ad frat. in Eremo.
LONDON, Printed by John Dawſon, for Iohn Bellamie, and Ralph Smith, and are to be ſold at their ſhop, at the three golden Lions in Cornehill neere the Royall Exchange, 1640.