THE CHRISTIANS PRAYER FOR THE CHVRCHES PEACE.

THE whole Psalme brea­theth nothing but a sweete perfume of inflamed affecti­ons: to God, and to Ierusa­lem: such as that onely bird, the dying Phoenix, ly­ing in her bed of spices (all the spices of [Page 2] 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, vpon 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 loue 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.

I 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 one­ly 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, [Page 3] 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 vs goe into the house of the Lord: our feete shall stand within thy gates, O Ierusalem.

II 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 loue any thing:

1. The beauty of it. 2. The propriety of it.

1 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 vpon 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.

2 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, [Page 4] 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.

II And then he commeth to his second af­fection, which is answerable to the other: and but a counter-pane of it, (his loue ex­pressing it selfe in both) and that is: his ar­dent desire for the good of Jerusalem, begin­ning in the verse that I haue read. And this ardent desire breaketh forth, and expresseth it selfe in a double streame. We haue.

1 First a precept for prayer, in the verse read, Pray for the peace of Ierusalem.

2 And then a prescript forme of prayer, for peace in the next verse: Peace be within thy walls, and prosperity within thy palluces.

II 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.

2 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 [Page 5] 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 loue thee.

In either of these, there may be 3. things observable:

1 First, There cannot be a better imployment for Christians then Prayer. Pray for the peace of Ierusalem.

2 Secondly, wee cannot aime at a better blessing in Prayer, then Peace. Pray for the peace of Ierusalem.

3 Thirdly, There is not a nearer relation wee haue 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.

1 First, The nearest relation a Christian hath to any for whom he should wish all good, is to Je­rusalem, pray for Ierusalem.

2 Secondly, The greatest blessing is Peace, pray for the peace.

3 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.

1 First, wee cannot but pray for Ierusalem, if we love her, it is an argument wee loue not the Church of God, and the honour of God; if we will not doe so much as set forward her peace by prayer.

2 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 haue 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 haue no share in it.

3 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 loue 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:

For the opening of the point, to bee very briefe in it, there bee two things concer­ning the Object, that I shall giue 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.

1 First of all, Ierusalem Mysticall.

2 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 [Page 8] all prosper, or perish together.

But more particularly to expresse it, you may take it in these three rankes, or degrees.

1 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 haue an inlarged affection, to reach, and comprehend, the good of all in his prayers.

2 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 onely 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 vpon 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.

3 Thirdly, and more particularly, and sing­gularly, our owne Church, which we haue re­lation to, and the principalls of it: as Cities, and Vniversities; those which wee haue a peculiar relation to, doe challenge a peculi­ar share in our prayers.

[Page 9]II. And not onely 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 onely 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 [...] [Page 10] 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 giue 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 [Page 11] heathen of the world: or among those erring people, that haue 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.

1 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 [Page 12] 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,

2 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.

3 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 onely adde one thing in this; and [Page 13] that is: If wee thinke onely 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 [...] vnder 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 onely 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.

1 It is our duty to [...] for this [...] of Peace, for our mother Ierusalem.

2 And it is our duty, not onely to pray our selues, but we must [...], and provoke [...] [Page 14] 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 [Page 15] 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 [Page 16] 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 vpon us, for the performing of this duty, and we see many presidents for it, of such affections, that haue 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 onely 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 haue lost him­selfe, then God should have lost so much honour, as would haue bin by this meanes. [Page 17] 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; onely 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. Haue mercy vpon 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 haue 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, [Page 19] 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 haue his ornaments about him, all the twelue tribes, [Page 20] 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 giue the grounds of the point, (in a word) from the severall parcells, which we haue touched in the explication. Euery 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

1 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 vpon 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 [Page 21] 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.

2 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 onely 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 haue their swords in their hands, there can be no roome for religion to grow up and thriue, if there bee not peace, to giue it a stati­on, and a setled place.

3 3. Or if you consider the Nature of Prayer. What prayer is: (to mention onely the effica­cy, and necessity of it) I. It is the most effica­cious [Page 22] 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 haue 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.

4 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 [Page 23] 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 [Page 24] 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 vpon 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.

[Page 25]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 [...] ▪ [Page 26] 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 haue 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 giue 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 haue no affection to it.

For Ex [...], which is the principall: III. that what ouer we haue 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 [Page 27] God, that God would pr [...]serue vs in peace that haue it, and that God would visit in mercy, those that haue had the sword drunken in there blood a long time, wee should make this a part of our prayer unto God. Many things should haue beene said here: but to omit all other things.

1 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.

2 Againe, as we must pray in faith: so pray in sincere charity, in a true genuine loue to the Church of God, otherwise it will not bee worth the while.

3 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 [...] [Page 28] your selues, from the vanities of this world, and you will not heare him, and doe you thinke he will heare you?

4 Pray with instancy and earnestnes of spirit: a fearefull begger, teacheth how to giue 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 haue 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 haue 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 haue 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, [Page 29] 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.

5 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 vnto him, and you will be glad if he giue you an answere at last, and shall wee thinke much to waite upon the doores of God, to giue 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 vs, this holy violence is good, if modest and constant.

2 For a [...] to helpe every one of vs, 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 [Page 30] [...] [Page 31] [...] [Page 32] [...] [Page 33] [...] [Page 34] [...] [Page 35] [...] [Page 36] [...] [Page 37] [...] [Page 30] sees not the heart rues not, if wee mind not these things, & thinke not vpon them, if they doe not make an impression into our hearts, we shall never faithfully make our expressi­ons vnto 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: [Page 31] 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.

3 For a few Motiues, besides what I haue 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 [Page 32] 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 [Page 33] 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 onely so, but po­tent, and the Church of God all Millitant, in their warfare against their enemies; and in­feriour every way to their enemies; both [Page 34] 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 onely 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 [Page 35] 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 onely 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 onely 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, [Page 36] 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 vpon vs, 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 vpon 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 vs, 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.

A SERMON VPON

BEsides other things, this is one maine part of the Chapter: The Iudiciall processe of God against Eli, in which wee may obserue these two steps, or degrees. First, wee have the sinne of Eli against God. Second­ly, we have the sentence of God against Eli.

I. The sinne of Eli against God, which was partly, the sinne of his sonnes, in the twelfth 1. [...] Eli verse. And partly his owne personall sin.

His sonnes: of them is noted, the loosenesse of their lives in the office of the Priesthood, in 1 [...]. many particulars.

For Elies sinne in his owne person; is noted the loosenes of his discipline, that he carried him­selfe 2 Ipsius. too remissely, and indulgently towards his sonnes, in case of their sinning, and then

Secondly, as we have the sinne of Eli a­gainst 2. Sententia Dei. God: So, vpon that, the sentence of God against Eli, wherein we may observe 2. distinct things.

Gods gracious exaltation of him: ver. 27. which 1. [...]. God mentions by way of introduction, evin­cing the equity of his proceedings against Eli: he doth it by a commemoration, and ta­king notice of all the mercy, which hee had bestowed upon him, and upon his family: that he had pickt him out from among the chil­dren of Israel, and advanced him to the digni­ty of the Priesthood. And this is brought in as an aggravation of his sinne. I said (saith God) that thy house, and the house of thy father should walke before mee for ever: how durst thou then doe such a thing as to kicke at my sacri­fice, and at my offering, which I comman­ded in my habitation, and honourest thy sons aboue me.

Now this being cleare, and the equity, and justice of the sentence being evinced, wee have

Secondly, (in the words of the Text) his just [...]. Iusta De­gradatio. degradation, and the severity of the sentence, wher­in you may observe (to give briefly the summe of it) these 3. things.

In the beginning of the verse, you have a pattent or graunt of honour to Eli, and his fa­mily: 1. Concessio Honor [...]. I said thou and thy fathers house should walke before me for ever.

Secondly, we have the revocation of that graunt but now thus saith the Lord, Farre bee 2. Revocatio Concession [...] it from me.

Thirdly, we have the reason of that revoca­tion: 3. [...] why his pattent and graunt of honour was revoked and called in: wherein there is

Jmplyed, in the sinne of Eli, his provoking God 1. Culpa Eli. by despising and not honouring of him, in the place of honour that God had set him in.

Directly exprest, the Iustice of God and the ho­lines 2. Iustitia Dei. of his nature, which would not suffer him to winke at such exorbitancies: it is incompati­ble with his nature, to beare with such inju­ries: he should deny his nature, if he did suf­fer it; in the last words; those that honour mee I will honour, but those that despise mee shall bee lightly esteemed.

Before I enter into the consideration of the words read, I shall propound but one observa­tion out of the history, which though perhaps it may seeme something curious, yet I know it may be exceeding profitable. In the main of the story, we may, both in regard of every Person and every family, and every State, and every Church, see a mirrom of the course of honour, and the sleppes by which it doth decline.

I onely note thus much out of this story, in one thing.

Wee have here three generations recorded to us: Eli, Phinchas, and Ichabod. Eli, he begets Phinchas, and Phinchas he begets Ichabod. Now in Eli God taxeth remissensse, want of zeale: in Phinchas he taxeth prophanenesse, want of conscience: and Ichabod, (his very name boades no other.) The glory is departed from Israel. The note then is this.

Let but Zeale in a person, in a Family, in a state or Church; once degenerate to luke-warmenesse, and then luke-warmenesse will soone beget prophanenes, and prophanenesse will not be long before it doe pre­cipitate, and bring us to ruine, that will bring in Ichabod, the glory is departed.

Want of zeale is the first step, from whence there is but one discent to ruine. This being thus briefly premised, I shall now fall to the words of the Text.

And the text may seeme to bee a Charter of the Clergy, or a Kalender for all manner of dignity: or it is a perpetuall prognostication of the course of honour, though calculated for the Meridian of the high Priesthood, yet such as may serve (as those men vse to speake) for the generall latitude of all eminency, and may concerne all.

There bee but these 5. things: (though there might be many more) which I will take notice of, in the whole verse. We have.

• [Page 53] The
  • 1. Place
  • 2. Fall
  • 3. State
    • of honour.
  • 4. Rise
  • 5. Rule

And so many things the words imply, and in short, you may easily have them at your fin­gers ends.

In the three former, we have the severall po­stures of honour and

In the two latter, wee have the characteristi­call nature of honour.

In the three former, the severall postures of honour: there is

• 1. Honour Culmenant, in the dignity of the high-priesthood.
• 2. Honour Occident, in the fall and declining of it.
• 3. Honour Orient, in the rise of it, which is from God. There is likewise

The Characteristicall nature of honour.

The whole spheare or the whole globe of honour, hangs very tickle, and it is a very hard thing, to mannage honour well.

And the Horizon, that bounds both the Hemispheares, is the last thing that I propoun­ded in the Rule, by which the justice of God doth weigh (as it were) in the ballance all ho­nour, and that by which it either rises up, or falls, and declines. One the one side, Grace ad­vanceth [Page 54] and perpetuates honour, and on the other side, Sinne degrades, and evacuates ho­nour. Observatio­n [...] Honoris.

So that according to these 5. there will bee but 5. points I shall take notice of out of these words.

That the service of God in the Ministery, is an ho­nourable 1. Doct. Titulu. Illu­stris service.

(For I shall propound it thus rather in a ge­nerality, then particularly confine it to the high Priest-hood, which was the service of those times) I say the service of God in the Ministery (how ever men esteem of that ranke and con­dition,) is an honourable service. I said (saith God) thou shouldest walke before mee: it is a walking before God. The scripture makes a Periphrasis of the dignity of Kings; walking in and out before their people. Kings they walke before their people, and ministers they walke before God. The ministery, and service of God in it, is an honourable service.

There is no eminency but is subject to the Epilepsy▪ 2. Do [...]. Status mobilis there is no honour but may have the falling-sick­nesse

There is no pattent God grants of perpetu­ity to any man. As the Lawyer speaks: it is not durante vita, but durante bene placito. God grants no man a pattent for honour during his life, but during his owne good pleasure, it is not as [Page 55] some men haue it, quoad vixeret, but quoad sic gesseret, so long as as a man lives, but so long as a man carries himselfe, toward God as hee ought to doe. There is no honour but is subiect to mutability, it is an vnstable, and slippery place: The very state of honour, even when it is in the very flower, and height, and excel­lency of it, yet then it is a very slippery place.

In the next place;

It is a very hard, and difficult thing, to man­nage 3 Doct. Munus diffi [...] ­le. honour without danger.

And then again (though I know that it might have bin martialled otherwise, and preferred a little higher; but yet here it is more proper for my scope) there will bee another part which is:

All honour is not from the earth, but from hea­ven, 4. Doct. Ortu [...] cal [...]stis from God.

It is God that raiseth to honour and he that ruines: it is he that puls downe, it is God that rules all, all is from him, the disposing of ho­nour is in the hand of God: as in Heraldry, it is a received maxime, that the King is the fountaine of honour, it is most true here; the King of heaven is the fountaine of honour.

The equitable rule of Justice, by which God doth dispence, or deny honour is according as men doe 5. Doct. [...] Equa [...]ile. honour or despise God.

And that is exprest in the last words, for them that honour mee I will honour, and they that despise mee shall be lightly esteemed.

For the first Point. That the service of God 1. Doct. [...]. in the Ministery, (howsoever the world account it contemptible, yet) it is a very honourable fun­ction. Briefly to open the point.

There are but two things, and that in a word 1. Expl [...]atio proposit. [...]. I shall speake of.

I. What service and what ministery is honoura­ble?

II. How and in what respect it is honourable.

I. What service, and what ministery is honou­rable. 1. Quod

In a word, that service is honourable, wher­in a man is in imediate attendance vpon God, and that belongs to his speciall family as it were (as Ministers doe) the service of those is honourable.

First, whether it bee legall: in those that [...]. lived under the state of the law, it was an ho­nourable place and service then, to belong to God, even in the legall services, and sacrifi­ces of the Temple. Therefore in the

Second place, (for the Apostle so reaso­neth) if the services, and employments that [...]. were legall vnder the law were honourable, much more those services, that are Evangeli­call under the Gospell. There being so many things that doe much advance, and nothing that doth impure that honour; there is no rea­son [Page 57] to thinke that it should suffer disadvan­tage, in the state of the Gospell: if the legall service were so honourable, then is the E­vangelicall service in the ministery, for that hath not lost but rather gained in point of nour, but

Secondly, How must it bee understood? in what sence, and in what respect, is this service 1. Quomodo. of God honourable? in one word there may bee:

1 A double honour, and

A double right to that honour. 2. Quoad

A double honour. A Civill honour, and a Spirituall Honour, and it is true, these can 1. Qualitatem: Duplex honor Civilis Spiritualis. hardly bee separated among men, but the thing I speake of, aimes, not at civill ho­nour, that the service of the ministery is honourable in civill respects: that there is a civill honour due to them, more or lesse is plaine: for it is impossible that if there bee a spirituall honour due to any, but that men that understand themselves should make some expression of it in some ci­vill way, but the spiritual honour is that which I aime at, now besides this double honour, there is

A double right and title to this honour; any 2. Duplex [...] Pers [...]na Officio person may be honourable: or, an office may bee honourable, honour may bee either in regard of the person, or in regard of the office it selfe. [Page 58] Some mens persons are of that worth: as he said sometime, when others were striving who should sit highest at the feast, place mee where you will, I will honour the place where my selfe sits. Some men by their worth may obtaine, and command more honour then the eminency of the place doth afford. As a Gi­ant being in the bottome of a well, though hee be in a very low place, yet he is a Giant, and a great man still, and a dwarfe though hee bee upon high upon the top of a mountaine, yet he remaines a dwarfe still. Personall respects may deserve honour, may give a man title to ho­nour, and so in that respect, their may be ho­nour due to an inferiour office, but I meddle not now with personall honour that may be­long to this or that Minister, in regard of his personall excellencie, but the thing that I aime at for the present is.

That the very office of the ministery is, ipso facto, honourable: though their be not in a man personall Eminencies, that may command speciall respect; yet if hee be in the place of the Ministery, there is an honour due to him in respect of his place, and in respect of his Of­fice. Not that I entend here to make a vi [...] with honour; as some Papists have done, as one of them said: If he should meet with an An­gell, and a Priest together, he would first doe his duty to the Priest, and then afterward sa­lute the Angell, but I am sure in some respects [Page 59] the office of the ministery, is not inferiour to the Angelicall office. I shall say no more for the opening of the point

For the proofe of it, in a word: I shall like­wise [...]. be very sparing, but I cannot altogether omit it.

First of all for the [...] of it that it is so, I [...] shall forbeare particular testimonies of scrip­ture supposing the thing to be plaine enough: Those titles and many other things given to them, and those many records in scripture may make it appeare clearely; that the service of the ministery is an honourable service, but I Scriptura. will give but a touch of some few things.

In the first beginnings of the world, and of mankind, the Priesthood and service of God proportionable to those times, did descend to the birth-right: the eldest, and most honoura­ble in the family, did succeed in the Priest­hood: To omit the conceits of the ancient Po­ets of those times whose speeches were Rex amicus rex idem hominum at [...] sacerdos, it was not strange to have a man a Priest of the most high God, and a king of regions: but yet in scripture wee know that Melchisedec, was King of Salem, and Priest of the most high God, but af­terward vnder the Law, though it pleased God to sever these two: Ruben was the first borne a­mong his brethren, and so had the right of Priest­hood by nature: and so the Sacerdoticall dig­nity should have rested upon him: yet you [Page 60] know how God by his father Iacob (the Spi­rit of God directing him) translated this, and divided it betweene two, the honour of the birthright was fastned upon Levi. As Re [...]ben lost it for his sinne, So Levi got it for his zeale, in excecuting the commands of God upon vile sinners. God tooke it so well at his hand, that he gave him the Priesthood for it, and the o­ther piece of the birthright, the other dignity, that was translated from Ruben to Judah, so that became the royall tribe. Now it shewes that the office of the Priesthood is a very ho­nourable office. Levi attaining it by the birth­right, being the eldest adopted sonne.

And in the New Testament, there is many titles of dignity, and many intimations of the honour of this office. The Ministers are the seaven golden Candlesticks, and the lights in those Candlesticks; and not inferiour lights, for they are stars in the right hand of God, the Angels of the Churches.

And for the [...], the ground and reason of 2. [...]. the point, why any man in reason cannot a­voide it, but must assent unto it; viz. that the office of the ministers of God is very honou­rable, to omit personall respects though that might serve to convince base spirits, that have a base esteeme of them, their education is inge­nious, they are bred ingeniously, in all litera­ture, which all doe account, though not one of the liberall sciences, yet one that is more [Page 61] honourable then all the rest, and many other things that belong to that, as wisedome, or eloquence, or vertue which will beautifie and adorne and make a man honourable, that hath no chinke, or gold, or purchase, or birth-right or blood, but I forbeare those, onely whoso­ever viewes, and considers well, shall find, that all things concerning Ministers in their place are honourisicable: It is the Lord whom they [...] serve, and he is honourable; the service in which their Lord employes them, is great and honou­rable, their worke is great and their wages al­so is great, and honourable, I will touch but a little thesethings.

They serve a great Lord, and I pray, what 1 Domirus. Rex Cal [...]. makes the servants of Kings and Princes ho­nourable, but the honour, and the greatnesse of their Masters? there is a reflection from their masters that guilds over them, and makes them to bee in an honourable estate: and shall not the servants of the king of kings be accoun­ted honourable, that have immediate depen­dance and attendance vpon him? it is the say­ing of a great Senator of Rome, hee would willingly (in the great concussions, that had scattered the whole common wealth) have recovered the liberty, that before they had, but seeing they were necessitated, and that they must needs lay downe their liberty and chuse a Master, he said he would chuse Pompey, ra­ther then Caesar, because hee thought him to [Page 62] bee more noble, verttuous, and more ingeni­ous, towards the state of that common wealth and his reason was [...] and may not wee say more truely [...]? to be a servant, and not to bee a mans own man is some dishonour and diminution in it selfe, but that is such a diminution, that no man can avoide, we must be all servants, there is no helpe for that: now this makes an honou­rable service, to serve an honourable Master; in that case, an honourable service is more considerable, then absolute freedome and li­berty, for their master is the King of heaven, a meane servant belonging to the King, in any office about him, is more honourable, then many an honest freeman: the meanest of Gods servants, the Ministers, is honourable. But

They are not onely servants of a great Ma­ster, 2. [...]. but servants in an honourable condition and imployment: their imployment under God, and in his service is very honourable. To pitch upon two particulars, and omit all other things, wherein the honour of their imploy­ment is presented to vs:

1 They are employed as Gods Legates,

2 They are imployed, as Christs Colleagues, and companions in that service.

1 They are imployed as Gods Legats, and Am­bassadours, and that is no dishonourable place; nay, it is by the law of nations counted an ho­nourable service: To be an Ambassadour to re­present [Page 63] the person of the king himselfe, accor­ding to the custome of some kingdomes, though a man of inferiour ranke be imployed for the Kings service that way, he doth obtain the title of honourable as long as hee lives, though he have no other dignity. Now as the Apostle saies, we are Ambassadors for Christ, as though God did beseech you by vs, wee pray you in Christs stead, be reconciled to God.

But there may be a great deale of difference of Ambassadors, according to the nature of the Ambassage they are imployed in: there be some meane ambassages men may be im­ployed in, and the [...]e bee some other, that are of higher importance and concernement, that all men are not capable of. Now can there be a greater imployment and ambassy, from God to man, than those arrands and businesses which the Ministers of God are imployed in? (To omit all other circumstances) they are not imployed about petty and inferiour things, a­bout quarrels or brawles, or such like things: or matters of commerce, or trade in generall, but they are employed about the Staple-trade and maine commerce betweene Heaven, and earth: they are Ambassadours in things of the high­est concernement: not of things belonging to the body, but to the soule: and of things that belong to the soule, not in small, and inferiour things, but such things as concerne the very vitalls and highest excellencies of the soule, to bring [Page 64] felicity, and eternity to the soule, to helpe and further men in the way to heaven; as it were reducing them to an affinity, to a contraction of a marriage with God himselfe, and of all services in the world, and of all Ambassages, those that are imployed by Princes to nego­tiate their marriages, are accounted most ho­nourable.

And as their relation is honourable, they are Gods servants, and their imployment is honou­rable, they are Gods Ambassadours: So they are in this businesse, not onely Legates of God: But

2 Colleagues with Christ; in joynt commission with Christ himselfe. Now doe you thinke that the service, which Christ himselfe acted the part of, so long as hee was in the world was contemptible? Christ himselfe was the Minister, and Ambassadour of God, for those same ends, that his Ministers are (though in a higher degree) hee did that which properly belonged to himselfe as a Mediator, paying the price of our redemption, yet he did this al­so as hee was a Minister, to reduce and bring men vnto God, I say, it was the office of Christ in which he spent his time upon earth. Now to be joyned with Christ, to be his Col­leagues, to be in joynt commission with him, must needs bee honourable: nay the scripture expresseth something to adorne them higher, for they are said to bee fellow labourers with [Page 65] God, & that in the greatest worke, that is, in the con­version of men, as it is the saying of the Father, the greatest worke of the Divinity is, in taking care for our humanity, to save our soules, now that God would make his Ministers fellow labourers with himselfe, it is a very honourable conjunction.

Then gifts are honourable, whether they be gifts [...]. of knowledge, learning, eloquence, or conscience.

Lastly, as their master they servers honou­rable, and then service honourable, and gifts honourable: So their reward is also honourable. 4. [...]. I cannot speake of the reward they have here in their way, nor is it to be expected that they should have great matters here, the lesse they have here, the more remaines for them in hea­ven: the Papists have a conceit that besides the crowne of glory, and immortallity, that shall be given to every faithfull Christian, there is a Coronate also of glory, which shall give a lustre to the former: and shall be given to 3. sorts of persons, to Martyrs, to Virgins, and to Doctors, and they give the reason, because there is 3|grand-enemies, viz. the world, the flesh, and the Devill: and these 3. sorts of persons en­counter them. The Martyrs, they shall have a Crowne, because they are imployed in the front of the battell against the world, they are set (as it were) at Cannons mouth, against all the oppositions of the world, and they make their station good, and maintaine Gods cause, and bidde defiance to all the world, they defie the [Page 66] world, and dare it to doe them hurt.

The virgins, that live, and continue always so, they bidde defiance to the flesh, and there­fore they must have their crowne. And the Doctors also, they must have a crowne, because they have the greatest enemy to encounter with, and stand in the greatest opposition, to bid defiance to the devill himselfe, and all his policies, by which he doth seduce men: and they are most exposed to perill, because they are Gods particular instruments which God vseth to reduce men from the jawes of the Devill, and therefore because they goe away conquerors in this, there is a particular Coronet for them. I mention not this to justifie eve­ry notion in it, but sure I am the reward of the Ministers shall be a heavenly reward: It is true, there is but little preferment, or incou­ragement, nothing sutable to the honour we have spoken of, that Ministers have here. As you know Ambassadours have not preferment while they are abroad, but when they come home in their owne countrey their King will preferre them, and so God doth, he lets it till they come home, and then Those that convert Da [...] 1 [...]. 3. many to righteousnesse, shall shine as the sunne in the firmament, shewing that there is a peculiar honour belongs to the Ministery.

To come then to the Application of the 2. Applicatio. point,

1. This may be matter of comfort, to the faith­full 1. Cons [...]atio. [Page 67] Ministers of God, against those that condemne their persons and ministery; and this is matter of consolation, to beare them up against all scornes, and indigni­ties, that are put upon them in regard of their ministery. As the Poet reports a story of a certaine rich man, that when hee went a­broad, the people that met him, would curse him, and call him bite [...]igge, he being a very niggard, yet (saith hee) very wittily, Populus me sibilat, at mihi met ipse plaudo domi, When I come home to my counting house, and seeing the angells smiling vpon mee, I comfort my selfe against all those scornefull speeches. So may not the faithfull ministers of Christ doe in the like case when the world scoffes at them? that when as it is said unto them, as it was said vnto Elisha Come vp thou bald pate, Come up thou bald pate: may not they counterpoize this, when as they goe home and come into their closets and looke upon the charter, and the commission that they have from God, that they have a commission from the God of heaven, to be his servants, in choise imployments may not they say to themselves, did not God appoint us to walke in this way? did hee not set us in this place and office? and he it is that saith, I will honour thee, it is enough that he saith I will doe it, he hath not promised that the [...]as­callity of the world shall honour them, but that hee himselfe will doe it, and laudar [...] lau­dato [Page 68] viro, ea demum est vera [...]aus. i. e. they shall receive honour from one, which is honoura­ble indeed, and that is true honour. To passe the vse of reproofe.

This point may be of good Vse for instructi­on, to instruct all sorts and conditions. 2. [...].

First, it may be a good Item to those that shall sit at the sterne of the Church, to take care 1. [...]. whom they doe give admittance and way to in the entrance into the ministery. It is a me­morable story of Constantius, the father of Con­stantine the great, that when he was advanced to honour, there were about him, many Pagans and many Christians, and he (to discover who were Christians, and who were not) made an edict: that all those that were Christians, and would not worship the heathen Gods, should immediately depart from the Court; upon this all the Pagans slockt about him, and many false hearted Christians also presented their service to him, to whom he made this answer nay (saies he) [...]f you will bee false to your God, I will never trust you to bee a servant to me. It behooveth the governours of the Church to prevent this, that no vnworthy persons be ad­mitted to the office of the ministery to bee a servant of God in so choise an imployment. It was [...] sinne, that he made Priests of [...] of the people, and it is a soule shame, and sinne, that God should be served with base and vnworthy persons, that such should goe for [Page 69] his Ambassadours, that cast a disgrace, and dis­honour vpon the office it selfe: the saying is of old, every blocke is not fit to build in Gods house, at least to be a builder, a principall buil­der, to bee a Minister, and dispencer of the my­steries of the Gospell. Therefore this may be a good Item to the Church, to take heed who they admit into this office. But humbly, by way of instruction, I shall need say but this:

There is two things required, to make any office warrantable, and authentike in this case:

1 There must be an Externall Calling, and

2 There must be an Internall Calling.

Without the Externall Calling of the Church who can take vpon him, and vsurpe, such an of­fice as this is?

And without an internall calling, what right hath the Church to put any into such an ho­nourable office? therefore it is the Churches part, to examine whether they whom they ad­mit into this office, have a commission from God or no: and the seales of it must be.

Ability, and

Integrity.

Ability, for matter of Doctrine, and Integri­ty for matter of Conversation; and they that doe not bring with them their commission from God, with these seales, should not End admission from the Church.

This may be a [...] to Magistrates that [...]. have (though not the acting of any Ecclesiasti­call [Page 70] busines, yet have) the over-looking of all, and are to have a care of the Church, that all things goe well with them, to fence and hedge about the Ministers that every wilde beast may not tread them downe, that it may not be the cheapest thing in the world, to ba [...]le a Mini­ster, who is Gods Ambassadour, to suffer them to bee evilly dealt withall, and shamefully in­treated: Shall any one? shall a player, have bet­ter quarter, then a Minister? this is a hard thing: it therefore concernes the Magistrates (if this be an honourable place) to fence it; that there may not be liberty to dishonour it, by every one that pleaseth.

It may be a good Item to all Ministers, to main­taine [...]. the honour of their place, and not to ble­mish or evacuate it with their vnworthines, the place it self is honorable, & some men may cast a lustre, and honour upon the place, and some men may again defile it, and disgrace it, and ex­pose it to contempt and derision, as he said of the learned Cardinall, he was a learned man, and for it was advanced to a Cardinallship, but when he came to that advancement, quo demum major eo melior, he did adorne the scarlet robe that hee wore with more then scarlet worth. Let every one labour to adorne the place, and advance the honour of the place by his worthi­nes, and take heed hee doe not make the place vile, for his persons sake, but take notice of those things, that makes the ministery truely [Page 71] honourable, and indeavour after them. As la­bour for those abilities, that are required, and necessary to such a place: there should be in men some competency that way: that they may not bee a shame to the place of the Mi­nistery. And labour to adorne the place with diligence, and fidelity in the worke of the Lord, sloth, and negligence, is a contemptible thing, and makes men vile and odious. Labour also to adorne it with holinesse of life and conversa­tion; without which the other are no more but as a pearle in the head of a filthy toade: a pearle in the head, and the body all poison, for men to have good and able parts, but stinking and rotten lives, ready to poison every one with the report of them; that is not the way to maintain the honour of the ministery. Labour therefore for an vpright life, and conversati­on, which will bee a great credit and ador­ning to the office of the ministery, it growes to bee despicable, when there is a failing in this, and a man in the want of it, doth but de­grade himselfe of the honour due to the office.

This might also bee a caveat to all Candi­dates, 4. Candidato­rum to those that are to enter upon the ministe­ry: especially to such as are every way vnfit and vnworthy for it: doe you despise the ho­nourable place of the ministery, that you will bee ready to thrust your selues into it, before God calls you, and their be worth in you to fit you for it? take heed of this, for else it [Page 72] will bee your great sinne, and your exceeding shame.

This may bee a good Jtem to the people, in a word, to teach them what apprehensi­ons, [...]. they should have concerning the Ministers, that they would acknowledge this honour, and carry themselues accordingly, and there be 3. things I will mention.

First, It is fit, that the people should give [...]. them honourable respect, in such a proportion as is meet, an honourable countenance is due to them that are in an honourable place.

Secondly an honourable maintenance is as due, [...] it is a vaine thing to set a man high in respect, and to starve a man in his meanes.

There is an honour of Maintenance, as well as of Countenance, and it is impossible the repute of the Minister should be kept up, without an honourable maintenance. It hath beene said of some of the City, that their manner is to deale with their Ministers, as Carryers doe with their horses, to lay heavy burthens upon them, exact worke enough; but they shall have but easie commons, and then to recompence this, they shall have bells hung about their necks, they shall be commended and applauded high­ly for excellent Ministers, and great paines-ta­kers, but good words will not fill hungry bel­lies, nor cover naked backes, nor fit a schol­ler with a Library. But that no man may mi­stake me. I know there is no worthy Christi­an [Page 73] but abhor [...]es the thought of this, there is no noble Citizen, but is farre from such a kind of carriage, yet you know there may bee vn­worthy cullions whose practice is such, Igno­ble, hoggish Gaderens, that wil be ready to grutch and grumble at the expence of a penny, for the maintenance of the divine candle, that wasteth it selfe to give light unto them, that will ra­ther die to save charges, then spend money to save their lives. It is a saying, that he that needs the lampe will not grutch to give oyle to pre­serve it: but yet many there are who had rather live in the shadow of death, then bee at cost to preserve the light of life. I have heard it hath beene observed by some, as an unquall car­riage in Ministers, who will plead earnestly, for their owne dues, and yet deny God his: Some have observed this as an unequall kinde of carriage, but I may tell you it is unequall to force Ministers to plead for their right untill they bee hoarse, even then when they should be giving of God his due, and the people theirs: but I suppose there is no reaso­nable man, but will thinke that an honoura­ble maintenance is due to an honourable ser­vice.

Lastly. There is an honour of obedience, and [...]. service, which is the chiefest of all, if they be in an honourable place, then whatsoever they do by vertue of their commission, such as they have good warrant for from God, take heed [Page 74] how any man kicke or spurne against them, but let us say as Cornelius said to Peter, Loe we are all here ready to heare all things that are commanded thee of God. We must looke up unto God there­fore as he layes the charge upon the ministery and so we must take our charge from them, and yeeld obedience answerably.

To adde a word or two by way of motive. It is not because I would plead my owne cause 2 [...]. or the cause of others, that are of my coate, for I doe not frequently harpe upon these strings, neither doe I complaine; for honour, God hath given mee more then my expectation, and for maintenance, sufficient according to my desire. So that it is not for any private respect to my self. But the motives I desire to commend unto you, are in respect of your selves. Two things I shall but mention.

First of all consider it is a great sinne, not to give the ministers of God, those honourable respects of observance, and obedience, as is meete to doe. It is a sinne against God. And a sin against a mans selfe.

A sinne against God, the injury and disho­nour 1. [...]. that is done to any of the messengers, and ambassadours of God, reflects upon God him­selfe, God takes it as done to himselfe, it being done to his ministers and messengers. So that in this respect, we shall be found [...] to be fighters against God himselfe. And as it is a sin against God;

So it is a sinne against our selves, you are here­in most injurious to your selues, for by this meanes you hinder the efficacy, and powerfull working of the Ministery of the word upon your owne soules, there is no greater impedi­ment, and checking busines to hinder the recei­ving of good from any minister, then when a man is anticipated with base, and meane, & low conceits of him, if men contemne their persons or their callings, and give them not the honour in their hearts which is due to them, it is a migh­ty let and impediment, of their improvement and advantage in goodnes, by their ministery. So that it is a sin against God, and a sin against our selves, but then

Doe but consider, what will be the end and issue of sinne, sin owes a man a spight, and will pay 2. [...]. him home one day. God w [...]ll not suffer sin un­punished: Especially a sinne of this nature, that strikes, and reflects so upon himselfe, hee hath said, touch not mine annointed, and doe my prophets [...]o harme, if we therefore faile in this duty, God will not faile to meete with us for it another day. It is reported, that Rome was destroyed to the ground, for some abuses that were offred to an Ambassadour that was sent unto it. And David we know never played any such harsh play in all his life, as he did to the Ammonites, that despitefully used his Ambassadours, which he sent unto them, when they shaved their heards and cut their coates, let us take heed of abusing the [Page 76] messengers of God, of cutting their coates in any kind, of cutting them short of their tythes as some doe that allow not them needfull main­tenance, even so much as is for necessity, that if the ministers themselues should cut their coates according to their cloath, they must be forced to goe in part naked. Let us take heed of this, as also give unto them, all due respects of obser­vance, and obedience as is meete, for if we do not doe it, we sinne against God, and God will not put up at our hands the indignities we of­fer to those who are under his owne pro­tection, that are his messengers, and Ambassadours, God will take it highly, and punish it hainously.

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