SEAVEN SERMONS PREACHED UPON Severall Occasions VIZ. 1 The Christians Prayer for the Churches Peace One Sermon on Psal 122.6 2 One Sermon on 1 Sam. 2.30 3 BARUCHS Sore gently opened GODS Salve skilfully applyed In two Sermons on Jeremy 45.5 4 The Araignement of Coveteousnesse In three Sermons on Luke 12. 15. By JOHN STOUGHTON Doctor in Divinitie late of Aldermanburie London LONDON Printed by J.D. for John Bellamie and Ralph Smith and are to be sold at their Shop at the three Golden-Lyons in Cornhill neere the Royall-Exchange 1640. THE CHRISTIANS PRAYER FOR THE CHVRCHES PEACE OR A SERMON VPON PSAL. 122. ver 6. Preached at Mercers Chappell By JOHN STOVOHTON Doctor in Divinity late of Aldermanbury London PSAL. 137. 5. If I forget thee oh Ierusalem let my right hand forget her cunning c. Vult Deus rogari vult quadom importunitate vinci bona hac violentia est qua Deus non offenditur sed placatur Gregori in sext Psal Poenitent 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 Cormbill neere the Royall Exchange 1640. TO THE RIGHT HONOVRABLE Robert Earle of Warwickâ— THE widow of the deceased Author in Testimony of her humble and thankefull acknowledgement of the respect shewed to her Dearest Husband presenteth these ensuing Sermons A Methodicall Analysis of the principall things contained in the Sermon upon the 122. Psalm 6. vers as it was perfected by the Author and left written with his own hand 1. Context 1 Tryumphant joy concerning the Churches 1 Portion 2 Cheife perfection 1 Sublimity Torrent of affection r â— ver 2 Solidity Fountaine of Reason 2. ver 1 the beauty of it 2 His proprietie in it 1 It is the place of Gods Worship 2 There is the company of Saints 2 Ardens desire 1 Torrent of affection 1 Precepts for prayer 6. ver 2 Prescript forms ver 7. 2 Fountaine of Reason for 1 Brethren 8. vers 2 Father the house of our God vers 9. 2. Text. 1 Amandate 2 A motive Observation 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 upon it 1. Explication 1 Proposition 1 For whom Ierusalem 1 Inclusively 1 Mystical either 1 general the Church True Vulversal 2 special the members Naturall morenoble 3 Singular 2 Literall 2 Exclusively 1 Our own Church 2 Principals in it Citties Vniversities What Place in 1 Generall Latitude 1 Protection Preservation Liberation 2 Perfection Restauration Purgation 3 Propagation to 1 Insidels Heretâ—cks 2 Speceall proprietie Peace with the Lord Cityes Enâ—mies 3 How 1 Sct to 1 Pray 2 Exâ—ite 1 Endeavours 1 Councels 2 Aides 2 Wishes 2 Manner with 1 Sinceritie 2 Zeale 3 Constancie 4 Who the Christian 1 True All of what Station sâ—ever Magistrate subject Minister people 2 Condition Learned unlearned Man woman 2 Probation 1. Scripture 1 Testimonies 2 Examples 2 Nature of 1. Jerusalem the 1 Spouse of Christ 2 Mother of Christians 2. Peace The summe of blessings 1 Mother of Prosperitie 2 Nurse of Piâ—tiâ— 3. Prayer 1. Efficacie 2. Necessitie 1 God rules the world 2 Prayer God for 1 Peace 2 Ierusalem 4. Christian Who is a debtor of all these duties as he is a 1 Sonne of 1 Ierusalem 2 Peace 3 Prayer 2 Lord and so able 2. Applâ—â—ation 1. Conviâ—tion Reprehension of 1 Evill doers 2 Doers of impertinent things 3 Doers of nothing Such as are 1 Not for Ierusalem but Babell 2 Not for peace but destruction 3 Not importune heaven but councell â—â—ell 2. Examination 3. Exhortation 1 Dutyes 1 Act 〈◊〉 1 Genâ—rall pray in 1 Faith 2 Châ—â—â—tie 3 â—â—pentaneâ— 2 Speciâ—ll 1 Pray for Ierusalem 1 Prosperitiâ—iâ— 1 Protection 1 Conservation 2 Liberation 2 Perfection 1 Pâ—â—gation 2 Reâ—â—â—uration 3 Prâ—vâ—â—â—â—â—â— 1 Gentiles 2 〈◊〉 2 Peace with 1 Eneâ—â—â—â— 2 Cityâ—s 3 〈◊〉 2 Excite others 1 All inâ—â—â—â—â—ly either by Studies 1 Councels 2 Helpes Wishes 2 〈◊〉 2 Mâ—â—â—â—r by 1 Strong faith 2 〈…〉 3 Fruitfull 〈◊〉 4. Instancy Prayer 〈◊〉 〈◊〉 1 Intention of desire 2 Vigour of zeale in the wishes of 1 All singular 2 All conjoyned 5. Constancy 2 Helpes 1 MMâ—â—â—â—s 1 Depose carnall securitie 2 Lay things to heart 3 Take heed of the world 2 Motives 1 Texeuall in 1. Command 1 God requires it 2 Godly exâ—â—â—â—â—â— 3 The Church injuâ—â—â—â—â—â— 2 Motive 1 Necessitie of Lâ—â—â—â— 2 Societie of Lâ—â—â—â— 3 Communitie of Honor 1 Certainâ— 2 to the 〈◊〉 〈◊〉 2 Additionall 1 A â—â—ighty matter is agitated 1 The Church of God 2 Syâ—agogâ—ue of Sathan 2 Our owne good is agitated 1 Communion of good 2 Contagion of evill 3 Article of time is instanâ— 1 〈…〉 infirme for Weapons Courage 2 Enâ—â—â—â—s 〈◊〉 Proud of 1 Aides 2 Policies 4 Successe of worke incites 1 From certaine promise made 2 Joyfull from duty performed Ornament of prayer invites 1 Smallest impense 2 Greatest compensation 3 Fonlest offence 1 Perfidiousnesse 2 Ignâ—mie 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 onely 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 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 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 Meseâ—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 vs 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 loue 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 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 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 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 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 loue 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 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 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 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 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 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 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 vpon it 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 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 poâ—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 Secondly and more specially Those members of the Church that are â—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
And it is our duty not onely 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 expressioÌ„ 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 particulaâ—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 sâ—atiâ—n soever hâ—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 lâ—â—ned or vnlearned whether men or women thâ—ro 〈◊〉 〈◊〉 but may bee souldâ—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 thâ—â—â— pâ—â—â—â— out of the historicall part of the Bible both testimonies and examples I. Testimonies it is a most incomparable example of Moses in Exâ—d 32. 〈◊〉 〈◊〉 me 〈◊〉 of the 〈◊〉 〈◊〉 this thou â—â—st â—â—itten then suffer thy 〈◊〉 to â—â—â—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 extâ—â—â—â—ll affection rather to haue lost himselfe then God should have lost so much honour as would haue 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 iâ— 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 Ioâ—â— 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 thâ— 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 to put him in mind of it In
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 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 Salamaâ—â—er-like that cannot liue but in the fâ—re of c 〈…〉 ion and make disturbances Like a simple man that cares not to set the house on fire to rosâ— his eâ—â—â— Such wicked spirits as are not for 〈◊〉 〈◊〉 for 〈◊〉 had rather sow discord and make breaches to râ—nd and â—â—are and devouâ—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 〈◊〉 â—â—e least of all for prayer If it be the duty of all Christians to pray for the peace of Jerusalem is goâ— to Heaven to helpe forward the welfare of Ierusalem Then what are they and how unlike unto Christians that doe nothing but pâ—â—â— the 〈…〉 Ierâ—salem and goe to Hell by diâ—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 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 Ieâ—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 mllâ—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 bolomâ— and prayâ—â—r the wel 〈…〉 the good and peace of the Church of God that God would prâ—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 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 seemâ—â— to come now thus pray to God and presse him with his promises and pray in â—aith 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 Againe Pray in repent 〈◊〉 〈◊〉 liâ—t up pure hands to God if thou art diligent in prayer and negligent in thy life and conversation converâ—â—â—g and d 〈…〉 ing thy selfe with the va 〈…〉 of the world as 〈◊〉 in it as any body and thinkest to come off because thâ—n remembrest the Church of God thou art deceived â—ost 〈◊〉 thinke God will heare thy prayers when â—â—ou 〈◊〉 not 〈…〉 commands â—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 giue a deniall God loveth a kind of violence to dash our prayers against heaven against the throne oâ— 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 Prâ—â—â—â—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 Terâ—â—llian saith make prayers 〈◊〉 with fasting which ordinarily are â—â—arved with â—â—rmalities If God should come and threaten to turne all upside-downe if wee make prayer â—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 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 〈◊〉 alâ—â—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 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 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 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 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 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 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 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 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 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 traytouâ— 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 FINIS A SERMON VPON 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. A Methodicall Analysis of the principall things treated of in this Sermon as it was perfected by the Author 1 SAM 2. 30. 1. Jntroduction 1 Context The Judiciall Processe of God against Eli 1 The sinne of Eli. 1 Of his Sonnes 2 Of himselfe 2 The sentence of God against him wherein 1 Gods gracious exaltation of him 2 His just Degradation 2 Text. Wherein observe 1 Elies Pattent for Honour 2 The Revocation of that Pattent 3 The reason of that Revocation 1 Elies Sinne 2 Gods Iustice Observations of his Honour 1. From 1 The severall postures of it 1 The toppe of Honour 2 The fall of Honour 3 The rise of Honour 2 The Charactaristicall nature of it The State of Honour Rule of Honour 2. Tractation 1 Doct. The service of God in the Ministerie is a very honourable function 1 Explication 1 What Ministry 1 Legall 2 Evangelicall 2 How is it honourable In respect of the qualitie of it there is a Double 1 Honour 1 Civill 2 Spirituall 2 Title to it from the 1 Person 2 Office 2 Probation 1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by Scripture 2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Reason All things in their function are honourable 1 They serve an Honourable Lord the King of Heaven 2 They serve in an Honourable â—mployment 1 As Gods Legats 2 As Christs Colleagues 3 Their gifts are Honourable 1 Of Knowledge 2 Of Eloquence 3 Of Conscience 4 Their reward is Honourable 3 Application 1 Consolation 2 Instruction 1 Of the Church 2 Of the Magistrates 3 Of Ministers 4 Of Candidates 5 Of the People 1 The Peoples Duty 1 Acknowledge their Honour 2 Carry themselves accordingly 1 Jn a due respect 2 Jn a noble Stipend 3 Jn a facile obedience 2 Motives 1 Equity of the Duty 2 Greatnesse of the Sinne 1 Against God 2 Against themselues 3 Sharpnes of the punishment A SERMON VPON 1 SAM 2. 30. Wherefore the Lord God of Israell saith I said indeed that thy house and the house of thy father should walke before me for ever but now the Lord saith bee it farre from me for them that honour me J will honour and they that despise me shall be lightly esteemed 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