SEVEN SERMONS, PREACHED UPON Several Occasions.  
VIZ. 

1 The Christians Prayer for the Church's Peace. One Sermon on Psal. 122.6.  
2 One Sermon on 1 Sam. 2.30  
3 BARUCHES Sore gently opened; GOD'S Salve skilfully applied. In two Sermons on Jeremy 45.5.  
4 The Arraignment of covetousness. In three Sermons on Luke 12. 15.    
By JOHN STOUGHTON, Doctor in Divinity, late of Aldermanburie, London.  
LONDON, Printed by J.D. for John Bellamy, and Ralph Smith, and are to be sold at their Shop, at the three Golden-Lyons in Cornhill near the Royal-exchange. 1640.   

THE CHRISTIANS PRAYER FOR THE CHURCH'S PEACE.  
OR, A SERMON UPON PSAL. 122. ver. 6.  
Preached at Mercer's Chapel.  
By JOHN STOVOHTON. Doctor in Divinity, late of Aldermanburic, London.  
PSAL. 137. 5. If I forget thee oh jerusalem, let my right hand forget her cunning, etc.  
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 john Bellamy, and Ralph Smith, and are to be sold at their shop, at the three golden Lions in Cormbill near the Royal Exchange, 1640.   

TO THE RIGHT HONOURABLE Robert Earl of Warwick●.  
THE widow of the deceased Author in Testimony of her humble and thankful acknowledgement of the respect shown to her Dearest Husband, presenteth these ensuing Sermons.   

A Methodical Analysis of the principal 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 Triumphant joy concerning the Churches, 

1 Portion,  
2 Chief perfection.   

1 Sublimity. Torrent of affection, r, ●. ver.  
2 Solidity. Fountain of Reason, 2. ver.   

1 the beauty of it,  
2 His propriety in it,   

1 It is the place of God's Worship.  
2 There is the company of Saints.    
2 Arden's desire. 

1 Torrent of affection, 

1 Precepts for prayer, 6. ver.  
2 Prescript forms, ver. 7.    
2 Fountain of Reason, for 

1 Brethren, 8. verse.  
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 do the like: and all their own good depends upon it.  

1. Explication. 

1 Proposition. 

1 For whom: jerusalem. 

1 Inclusively. 

1 Mystical either 

1 general the Church 

True.  
Vulversal    
2 special: the members 

Natural.  
morenoble    
3 Singular.      
2 Literal.    
2 Exclusively. 

1 Our own Church.  
2 Principals in it 

Cities.  
Universities      
What: Place. in 

1 General Latitude. 

1 Protection 

Preservation,  
Liberation.    
2 Perfection 

Restauration,  
Purgation.    
3 Propagation to 

1 Insidels,  
Heretics.      
2 Speceall propriety. Peace, with the 

Lord,  
Cities,  
Enemy's.      
3 How 

1 Sct: to 

1 Pray,  
2 Excite. 

1 Endeavours, 

1 Counsels,  
2 Aides.    
2 Wishes.      
2 Manner: with 

1 Sincerity,  
2 Zeal,  
3 Constancy.      
4 Who: the Christian 

1 True, All: of what 

Station s●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 sum of blessings. 

1 Mother of Prosperity,  
2 Nurse of Pi●ti●.    
3. Prayer, 

1. Efficacy,  
2. Necessity. 

1 God rules the world,  
2 Prayer God, for 

1 Peace,  
2 jerusalem.        
4. Christian. Who is a debtor of all these duties, as he is a 

1 Son of 

1 jerusalem,  
2 Peace,  
3 Prayer.    
2 Lord, and so able.          
2. Application. 

1. Conviction. Reprehension of 

1 Evil doers,  
2 Doers of impertinent things,  
3 Doers of nothing. 

Such as are 

1 Not for jerusalem, but Babel.  
2 Not for peace, but destruction.  
3 Not importune heaven, but council ●●ell.      
2. Examination.  
3. Exhortation.     

1 Duties. 

1 Act 〈◊〉 

1 Gen●rall, pray in 

1 Faith,  
2 Ch●●●tie,  
3 ●●pentane●    
2 Special.    
1 Pray for jerusalem. 

1 Prosperiti●i● 

1 Protection, 

1 Conservation,  
2 Liberation.    
2 Perfection, 

1 Purgation,  
2 Restauration.    
3 Pr●v●●●●●● 

1 Gentiles,  
2 〈◊〉      
2 Peace with 

1 Ene●●●●,  
2 City●s,  
3 〈◊〉.      
2 Excite others 

1 All in●●●●●ly, either by 

Studies. 

1 Counsels,  
2 Helps.    
Wishes.    
2 〈◊〉      
2 M●●●●r. by 

1 Strong faith,  
2 〈…〉  
3 Fruitful 〈◊〉  
4. Instancy. Prayer, 〈◊〉 〈◊〉 

1 Intention of desire.  
2 Vigour of zeal in the wishes of 

1 All singular,  
2 All conjoined.      
5. Constancy.      
2 Helps. 

1 MM●●●●s. 

1 Depose carnal security,  
2 Lay things to heart,  
3 Take heed of the world.    
2 Motives. 

1 Texevall. in 

1. Command▪ 

1 God requires it,  
2 Godly ex●●●●●●  
3 The Church inju●●●●●●,    
2 Motive 

1 Necessity of L●●●●,  
2 Society of L●●●●  
3 Community of Honour 

1 Certain  
2 to the 〈◊〉 〈◊〉        
2 Additionall. 

1 A ●●ighty matter is agitated, 

1 The Church of God,  
2 Sy●agog●ue of Satan.    
2 Our own good is agitated. 

1 Communion of good,  
2 Contagion of evil.    
3 Article of time is instan●. 

1 〈…〉; infirm for 

Weapons,  
Courage.    
2 En●●●●s 〈◊〉; Proud of 

1 Aides,  
2 Policies.      
4 Success of work incites. 

1 From certain promise made,  
2 Joyful from duty performed.    
Ornament of prayer invites. 

1 Smallest impense,  
2 Greatest compensation,  
3 Fonlest offence. 

1 Perfidiousness,  
2 Ignomy.              

THE CHRISTIANS PRAYER FOR THE CHURCH'S PEACE.  PSAL. 122. 6. 
Pray for the peace of jerusalem, they shall prossper that love thee.  
Or as some translations read it:  
O pray for the peace of jerusalem, let them prosper that love thee.  
THE whole Psalm breatheth nothing but a sweet perfume of inflamed affections: to God, and to jerusalem: such as that only bird, the dying Phoenix, lying in her bed of spices (all the spices of Arabia) and fired with the pure beams of the Sun, cannot parallel.  
The only Parallel may be the Angel 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, upon the golden altar before the Throne.  
That which the ancient legends report of Jgnatius, that when he was dead, the name of jesus was found written in his heart in golden Characters. And that which our modern stories relate of Queen Mary: that she should say, if they did open her when she was dead; they should find Calais lying at her heart: the loss (it seems) of which hastened her end.  
These may be, nay are truly verified in David here. In whose heart you may see the love God, and of the Church of God; deeply engraven in legible and indelable characters. For we have here a double torrent of living affections, each of them fed 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 ago (one psalm only between) his soul was withered within his breast, as the water trees in the Drought, as it were blasted with the sad thoughts of his banishment: Woe is me that I dwell in Mese●h, that my habitation is in the tents of Kedar: but now his joy flourisheth again, in the thoughts of an approaching return: reviveing (as it were) like a dry tree, by the sent of 
job 14. 8. 9  the waters, (as job speaks) and breaking forth into this extacy of divine affections, (in the beginning of the Psalm.) I was glad when they said unto me, let us go into the house of the Lord: our feet shall stand within thy gates, O jerusalem.  
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 love 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. jerusalem is built as a City compact together. How ever other men's eyes looked scornfully upon jerusalem: as having no beauty, nor comeliness in it: yet the godly man seethe, (of all the societies in the world) not such beauty, as in the Church of God.  
Secondly, his propriety he 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 God's worship, whether the Tribes go 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 fountain of all beauty. And there is his second relation, and propriety, in that there was the company of all the Saints of God; there he set thrones for the house of David.  
And then he cometh to his second affection, which is answerable to the other: and but a counter-pane of it, (his love expressing itself in both) and that is: his ardent desire for the good of Jerusalem, beginning in the verse that I have read. And this ardent desire breaketh forth, and expresseth itself in a double stream. We have.  
First a precept for prayer, in the verse read, Pray for the peace of jerusalem.  
And then a prescript form 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 continual motion, are answerable to the former.  
He looks upon jerusalem, in the double relation mentioned before. 1 For my Brethren and companions sake, I will now say, Peace be 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 brief the whole sum of the Psalm.  
But to return to the verse: There be two things observable in it.  
A Mandate, and  
A Motive.  
The Mandate: Pray for the peace of jerusalem.  
The Motive, to put us upon it: They shall prosper that love thee.  
In either of these, there may be 3. things observable:  
First, There cannot be a better employment for Christians than Prayer. Pray for the peace of jerusalem.  
Secondly, we cannot aim at a better blessing in Prayer, than Peace. Pray for the peace of jerusalem.  
Thirdly, There is not a nearer relation we have to any, for whom we should wish all good, then to jerusalem, pray for the peace of jerusalem.  
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 jerusalem.  
Secondly, The greatest blessing is Peace, pray for the peace.  
Thirdly, The most effectual means to gain peace is, Prayer. Pray for the peace of jerusalem.  
There be as many things observable in the second branch of the text. The motive, that is used. Let them prosper that love thee.  
First, we cannot but pray for jerusalem, if we love her, it is an argument we love not the Church of God, and the honour of God; if we will not do 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 Church's prayers, we have a venture in every ship of prayer, that maketh a voyage for heaven, if our hearts be willing to pray for the Church, and if not, we have 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 certain thing, all that love the Church of God, shall prosper: and prosperity only belongs to them, and there cannot be more effectual inducements to persuade men to this duty than these are.  
I know there be so many sands in the Text that should I observe them all, the glass would outrun me. I shall therefore contract all into one observation, and so prosecute it in many particulars briefly, that so I may comprehend the main 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 do the like: and all their own good depends upon it.   
For the opening of the point, to be very brief in it, there be two things concerning the Object, that I shall give a little enlargement 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 we must pray for peace, that is, jerusalem. 2. And what we must pray for, for jerusalem: that is, Peace.  
I must express briefly what is meant within the compass of jerusalem. And what is meant by Peace, which are the objects of our prayer.  
I. jerusalem, (to express it in a word) there may be a double signification of it, which may come within the compass of the meaning of the text.  
First of all, jerusalem Mystical.  
Secondly, jerusalem Literal.  
I. jerusalem Mystical, is the Church of God, or in General, the common, and public good, and welfare, which every one should prefer before his own private, and not mind so much his own  as the ship in which all prosper, or perish together.  
But more particularly to express it, you may take it in these three ranks, or degrees.  
First, in the utmost generality, the true Church of God, is the object of our prayers, and the whole Church of God, every part, and portion of it: every branch and member of it throughout the world, a Christian should have an enlarged affection, to reach, and comprehend, the good of all in his prayers.  
Secondly, and more specially. Those members of the Church that are imminent, the natural members, and the noble members. The natural members, that are the living stones of the building of God, not only 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 instrumental, and organical: the good of the Church depends more upon them.  
Such as are Eminent in power, in place, in worth, and in service, our prayers must reach to all the Church, and to all the members of it.  
Thirdly, and more particularly, and singgularly, our own Church, which we have relation to, and the principals of it: as Cities, and Universities; those which we have a peculiar relation to, do challenge a peculiar share in our prayers.  
II. And not only the Mystical jerusalem, 〈◊〉 the Literal Jerusalem, should be no stranger to a Christians prayers; Return, return, O S 〈…〉 e▪ We should pray for the r●●●●ring of the people of God; even for the 〈◊〉: and for the setting up of the new jerusalem; as God hath promised in his word.  
I will only add one thing in this. As these are all included in this jerusalem, 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 jerusalem: Against Babel, against all the opposites of jerusalem, for it is with jerusalem and the enemies of it, as with a pair of balances; when one scale is up, the other must needs, be down; and when the one is down, the other is up: if Babel get alo●t, jerusalem lieth low, and if jerusalem 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 jerusalem. Pray for jerusalem.  
II. But what must we pray for, in the behalf of Jerusalem● It is expressed in the 〈◊〉, in one word, but the word i● very comprehensive it is Peace. And Peace comprehends 〈◊〉 the bosom of it all blessings, it is the Hebrew phrase, when they would wish all happiness, whatsoever that cometh within the compass of making happy, than they say Peace be to this house, that is, all happiness be to it, and in this respect there may be given a double sense of this word, Peace.  
First in the general latitude of it,  
Secondly, in the more special propriety of it.  
1. In the general latitude of it: all blessings and proprieties: all that is good and useful and tends to the welfare of Jerusalem, is comprehended under peace which we must pray for here.  
As to give 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: we 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 Gospel further, that he will bring more subjects to acknowledge the kingdom of Christ, and to submit to his sceptre, whether among the heathen of the world: or among those erring people, that have a name of christianity, and yet raze the foundation of it, that God would enlarge the borders of his Church, and enlighten them. So much for the general latitude of the word.  
2. To take it in the propriety of it: the word Peace, in itself is an excellent blessing, and of special consequence, which our hearts should pray to God, to bestow upon his Church, either preserving peace where it is, or bestowing it where it is not.  
A threefold peace, we should pray for.  
A Peace with God, in causing his Churches to keep 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 Cardinal made it his Emblem, a Beach-tree, with this inscription, Take off the top, and it is the ruin 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 solder us with God, which can be nothing but our exact walking with him in his ordinances. Except we keep our peace with God, all other peace will fall a 〈…〉.  
As that great Artificer, who sometime 〈◊〉 famous buckler for 〈◊〉, the Goddess of the Athenians, ●e contrived it so, that he wrought his own name in the Centre of the Buckler, which was so framed of several pieces, and m 〈…〉 s, that it was impossible to pick 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 slighted, and trampled upon: if you go about to overthrow that all other blessings will fall in pieces,  
As Peace with God, so also peace among the Citizens, civil peace, free from dissection, divisions, and distractions, that they may think the same things, and go the same way and unanimously mind the glory of the Lord together, the breach and loss of which Peace i● one of the greatest mischiefs, and miseries, that can befall us.  
And a foreign 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 principals that comprehend the sum of what is meant, and couched under the name of Peace.  
I shall only add one thing in this; and that is: If we think only of temporal peace, and the blessings upon that, it is not worth the while on prey: for peace to the Churches of God: 〈◊〉 may 〈◊〉 prosper in war, and misery. For as the Father complains, 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 clothed with the Sun, and crowned with a crown of twelve Stars, with the M 〈…〉 under her foot: but the 〈◊〉 in the 17. of the R 〈…〉 was clothed with sc●●let, and gold, all ●u●ward riches, but no heavenly ornament about her.  
Thus it may fall so out, that to ask only for a temporal peace may not be worth the while: therefore you must join in your prayers; Peace that may be sanctified, that we may make a good use of it, and so it is very useful for the work of the Gospel, and it is a great blessing to enjoy it.  
I shall express brie●●y a● other b 〈…〉 ch of the point, which is the office of a Christian, in 
II.  regard of the Act. There is a double Act, intimated in the point, and contained in the Text.  
It is our duty to 〈◊〉 for this 〈◊〉 of Peace, for our mother jerusalem.  
And it is our duty, not only to pray ourselves, but we must 〈◊〉, and provoke 〈…〉 so to do, rouse, and awaken others, to join 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 main thing.  
There is one thing employed inwardly; that our hearts should work to jerusalem, our pulses beat that way, our desires, and wishes, should be for it. For prayers are the expression of the heart, otherwise they are but empty.  
There is another thing included too outwardly: they that pray as they ought, will endeavour to attain what they pray for. It is not to be believed, that a man prayeth for the peace of the Church, when he doth that which is contrary to the peace of the Church, our endeavours therefore, must go along with our prayers, or else it is no way suitable.  
Our endeavours in every kind, our counsel should work, we should lay our heads together to work the welfare of the Church: our examples should be precedents and patterns to others to provoke them to good works. Every one that hath any authority, his authority should go that way, for the settling, and furthering the peace of jerusalem else we do but mock. God in our prayers.  
To add one word concerning both the particulars, we should pray ourselves, and then stir up others in the same way, to perform 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 look to a man's purse, and to his own private respects, is base and sordid. 2. We should do this also earnestly, and frequently, not as if we cared not for it, but put our strength to it, 3. We must do it, constantly, not by fits, grashopper-like, to skip up and fall down again presently; but to hold a constant course of prayer.  
To mention one thing more, Who is it, that are bound to do 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.  
Be he of what station soever h●e will, there may be a greater obligation upon some than others, but there is an obligation upon all.  
The Magistrates in their places, it is a principal piece of their service, to pray for and to promote the peace, and welfare of the Church: and the people are not therefore excused, for it belongs to them also.  
The Ministers in their places, must be leading persons in their duty, and in the provocation of others to it: and yet others are not thereby excused, but every member of the Church as well as those must pray.  
Of what condition soever whither l●●ned, or unlearned, whether men or women, th●ro 〈◊〉 〈◊〉 but may be 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 add no more for the explication of the point, and I will be also brief in the prooft of it.  
The Scripture is very clear, and doth lay many strong obligations upon us, for the performing of this duty, and we see many precedents for it, of such affections, that have been in the Saints of God, toward the Church of God, that they were carried away with the good of it, to the neglect of themselves.  
I will only point you to some two, or th●●● p●●●● out of the historical part of the Bible, both testimonies and examples.  
I. Testimonies, it is a most incomparable example of Moses, in Exod. 32. 〈◊〉 〈◊〉 me 〈◊〉 of the 〈◊〉 〈◊〉 this thou ●●st ●●itten, then suffer thy 〈◊〉 to ●●●ish, and thy name to be dishonoured by it. Moses, was so fare tender of the good of the Church of God, that he could 〈◊〉 been 〈◊〉, in a high external affection, rather to have lost himself, than God should have lost so much honour, as would have been by this means. In the 5. Chapter of judges, 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 Angel of the Lord) yea, Curse ye him bitterly, because he came not out to help the Lord against the mighty. Not to be sensible of the condition of the Church; and not to put in, with our best endeavours for it; bringeth a heavy curse from the mouth of blessing i● self.  
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 deeply than the son of her womb. She was newly delivered of a son, but took no pleasure in him, because the Ark of God was taken. The other is of a man, that may plead as much exemption as any, he was a soldier, and yet was a brave precedent in this case, in the 2 Sam. 11. Chapter, 11. verse. Vriah, one of David's worthies, would not go home to his house; only upon this apprehension, the deep thought he had of the estate of the Church. My Lord Io●● (saith he to David) is in the field, and all Israel in battle, and shall I go 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 Doctrinal parts of the Old testament: Psal. 20. 5. and 51. 18. and 53. 6. The Psalmist in the midst of the heat of the prosecutions of his own welfare, hath many outlets, and break out of heart: O send salvation to Zion, build up the walls of jerusalem: Even when he was most busy, to serve his own turn, he cannot forget the state of the Church of God: Remember David in the midst of all his afflictions. Minding not so much his own particular, as the whole house of God, and therefore he said, he would not go up to his bed, till he had found out a place for the Lord to dwell in.  
So in Psal. 102. 13. Have mercy upon Zion, for th● time to favour her is come. Such is the property of God's servants, that the Church cannot lie in the dust, but there is a tender pity in the hearts of God's people: in Psal. 137. 5. (an excellent place) If I forget thee, O jerusalem, let my right hand forget her cunning, if I prefer not jerusalem, before my chief joy. 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, until her righteousness bud forth, you that are the Lords remembrancers give him no rest, until he have made jerusalem, 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 be God's remembrancers for his Church, to put him in mind of it. In the 22. of Esay and the 12. verse. When God did call for mourning, (in regard of the estate of the Church) and men ran to madness, and merriment, he was infinitely provoked by it. As I remember a common wealth, when the kingdom and state was in great trouble a great many young ruffians being in a tavern, were drinking: and they used to crown there heads with rushes, which being done one of them looked out at the window, which did so provoke the state, that they took 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 own houses whilst God's house lies in the Dust.  
To point at, 2. or 3. places, in the New Testament: Saint Paul's affection in this kind, that same in comparable affection, in Rom. 9 3. is not to be expressed, in which he paralleled Moses, if not surpassed him: 〈◊〉 desire to be accursed from Christ, for my brethrcus sake. It noteth his infinite superlative 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 he must have his ornaments about him, all the twelve tribes, to offer them up to God. So it was Saint Paul's case, and should be every ministers, and every Christians in their station, but I forbear.  
I shall give the grounds of the point, (in a word) from the several parcels, which we have touched in the explication. Every one of those make a contribution, to raise the sum of a sufficient reason, whether we consider.  

The Nature of jerusalem, 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. Do but  
First, consider the Nature of jerusalem, what Jerusalem is; the Church of God, and in it there is a double relation.  
1. If you look upward, the relation it hath to God, it is the house of God, it is the Spouse of Christ, and can there be a dearer relation to put a deeper engagement upon us, then to tender the spouse of Christ.  
2. Or if you look downward, in the relation she hath to us: She is the Mother of us all; all the Saints of God, are all the daughters of jerusalem: all members of the Church, there is a natural union, and comunion between them, and there should be a fellow-feeling, of the good or ill, of the whole by every particular member.  
Or if you consider Peace, it is the sum of all blessings, it comprehends all blessings in the bosom of it. The ancients, were wont to paint peace with a horn 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 whither, if peace be gone, war blasts all. And it is not only the mother of all inferior blessings: but  
2. It is a very careful and useful nurse; to cherish religion, religion receiveth a great deal of advantage by peace, as in the Acts The Church had peace, and increased exceedingly; As a General said sometimas, when one came to him for justice, what dost thou talk to me of justice, (saith he) I cannot hear the noise of Law and justice, for the sounds of the drums. There is no hearing of the Law of God, the Law of justice, when men have their swords in their hands, there can be no room for religion to grow up and thrive, if there be not peace, to give it a station, and a settled place.  
3. Or if you consider the Nature of Prayer. What prayer is: (to mention only the efficacy, and necessity of it) I. It is the most efficacious engine: the sum of all policies, for a Christian to work 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 war depends upon him: and prayer rules God, he suffreth himself to be overcome by Prayer, Let me alone saith God: by prayer a Christian fetches all from God, what is in God's power, is a Christians by prayer: Yea there is such an efficacy in it, that all the policies, 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 seek him, and sue to him for them, and the reason is because he shall have 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 cometh begged by prayer, it appeareth to be the work of God, and God hath the glory of it. So that he doth not bestow ordinarily blessings upon any, but at the request of his people, where he hath a people.  
Or, Lastly, If you consider the nature of a Christian, take him in relation to all these three former: or take him in another relation we shall add. A godly man, it is the most proper work for him, that can be imagined, he cannot be excused of it.  
I. He is a Son of jerusalem, it becometh him (at least) to pray hard for his mother▪ he is an unnatural child, that will not open his mouth to save mischief from his mother. As the Son of Crases, that never sp●k● before, the dumb child through vehemency of tender affection, seeing one go about to kill his father, cried ou●, O man wil● thou kill Crasus? it opened the dumb man's more 〈…〉 that could not speak before, to plead for his father in a case of danger. So should it be withus for our Mother jerusalem.  
II. Every child of God, is as a son of jerusalem, so a son of Peace, we are the sons of the God of peace; and sons of the Gospel of peace, and have all the engagements of 〈◊〉 the spirit is a spirit of Peace: the spirit of the Dove shall rest upon the spirit of the sons of God, they are the sons of Peace.  
III. He is the son of Prayer, it should be the very Element (saith Nazia●●●●) in which we draw our breath, to run towards God, and towards Heaven, in the way of Prayer. So that a Christian, that is the Son of God the Son of jerusalem, the Son of peace, and the Son of prayer: by all these necessary ties, is bound to pray for the peace of jerusalem. And so much the more, because he is enabled; when others cannot; he hath ability, and power, as he is the Son: it is in his hand, and he is able to be sensible of jerusalem, and to pray for the peace of jerusalem, which others cannot.  
There be 3. things in the general, that I desire to commend unto you, from the consideration of this point by way of application, to set it home upon your consciences, for the performance of this duty.  
First, we have here a clear conviction, and 
I.  reproof of those that do the clean contrary, that do not observe this, but fall short of this duty, and do not carry themselves like Christians. There be 3. sorts of men, (saith Seneca) those that do evil; those that do nothing but by things; and those that do nothing at all. I might speak of them in this form: but I shall comprehend under this notion those which do contrary to this duty. They therefore especially are to be reproved, that do contrary. If this be the duty of all Christians to pray for the peace of jerusalem: 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 be any jesuitical spirit, that would build Rome, with the revenge of the ruins of England, as the first was built, this is clean opposite to the text: if any one be not for jerusalem but for Babel, they are clean contrary.  
2. Again if there be any Schismatical 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 live 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 devour, one another in the Church of God, rather than study the union, and concord of the Church: these are clean contrary.  
3. Again they that are not for jerusalem, 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 help forward the welfare of jerusalem: Then what are they? and how unlike unto Christians, that do nothing but p●●● the 〈…〉. Ier●salem? and go to Hell by di●elish▪ counsels, and 〈…〉 poll 〈…〉 to 〈◊〉 throw, the Church of God, jerusalem and set up Babel, and a confused A 〈…〉? 〈◊〉 shall end in this, 〈…〉 in the day, of, jerusalem, 〈…〉 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, we may every one of us make 
II.  this a touch stone to try ourselves, of what temper, and mould we are: we pretend all to Christianity; we do not doubt, but that we are members of the Church of God, and of Christ; and we hope to have portion in both. To know whether this be true, we may try it by our affection to the Church of God. How doth our hearts work towards the Church? are our hearts soft? and do they melt within us? and do our hearts work towards the repairing of the breaches of Ie●usalem? This will give a good testimony what we are, if it be not thus, it is plain we are not true genuine members, but wooden members of the Church: the living members, that receive true nourishment from the head, have a fellow feeling, of the mll●ry of the Church, but if we be but as wooden legs, we shall be cut off, and it is a sign wear but such, if we have no affection to it.  
For Ex 〈…〉, which is the principal: 
III.  that what over we have done hitherto, yet now, to take this as our duty, to carry the Church 〈◊〉 our bolom●, and praytor the well 〈…〉, the good, and peace of the Church of God, that God would preserve us in peace that have it, and that God would visit in mercy, those that have had the sword drunken in there blood a long time, we should make this a part of our prayer unto God. Many things should have been said here: but to omit all other things.  
If we would pray for the Church of God, as we ought, we must pray in Faith, believe God's word, and the promises God hath made to his Church. Spread his book before him, and say: Lord, thou hast promised to do 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 press him with his promises, and pray in ●aith.  
Again, as we must pray in faith: so pray in sincere charity, in a true genuine love to the Church of God, otherwise it will not be worth the while.  
Again, 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 thyself with the va 〈…〉 of the world, as 〈◊〉 in it as any body, and thinkest to come off, because th●n remember'st the Church of God, thou art deceived. ●ost 〈◊〉 think, God will hear thy prayers, when ●●ou 〈◊〉 not 〈…〉 commands: ●e 〈…〉 s you 〈…〉 yourselves, from the vanities of this world, and you will not hear him, and do you think he will hear you?  
Pray with instancy and earnestness of spirit: a fearful beggar, teacheth how to give a denial. God loveth a kind of violence, to dash our prayers against heaven, against the throne o● grace with a holy violence and zeal of spirit, which will prevail much with God. The jews have an old saying, which may have a good application. Since the destruction of the Temple of jerusalem the door of prayers hath been shut, God would not hear the people of Jerusalem, but yet the door of tears is not shut, though God seemeth to stop against the door of prayers, yet not against tears: if our prayers break forth into tears, God will regard them. As I have sometimes observed of Pr●●●●s that was wont to give certain oracles, but it was hard to make him speak, and deliver them, but he would turn himself, into several shapes and forms, yet if they would hold out, and press him hard without fear, into whatsoever form or shape he appeared, they were sure to have satisfactory oracles▪ So, God giveth not blessings, unless we will wrestle them out: and contend and strive with God for them, by an earnest and a servant spirit, And (as Ter●●llian saith) make prayers 〈◊〉 with fasting, which ordinarily, are ●●arved with formalities.  
If God should come and threaten to turn all upside-down; if we make prayer ●at with fasting, with fervency of spirit, with intention, and vigour of zeal, God would be overruled by his servants: and I know nothing in the world, would be a more certain pledge of mercy, then if we could see the spirit of prayer among Christians.  
Lastly, Pray constantly. God may seem to hid himself, and not regard the prayers of his servants, but we must not give over presently, we must hold out and wait upon him. A nobleman you will wait upon, if you have any suit unto him, and you will be glad if he give you an answer at last, and shall we think much to wait upon the doors of God, to give the great Lord of Heaven, and earth a little attendance? this is but to serve our own turn, if we do not wait. We must wait, if God saith, as he did to Moses, Let 〈◊〉 al●●e, why trouble you me? we must resolve with jacob not to let God go till he bless us, this holy violence is good, if modest and constant.  
For a 〈◊〉 to help every one of us, to a serious performance of this duty. In a word lay aside our carnal 〈…〉 rity, and lay things to heart: observe the estate of the Church of God, and lay it to heart, or else we shall never do it, the saying is that which the eye sees not the heart rues not, if we mind not these things, & think not upon them, if they do not make an impression into our hearts, we shall never faithfully make our expressions unto God. Take heed of the world, lest it do with us, as the Ivy with the oak, 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 busy 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 do upon earth, that I have no leisure to look up to heaven, A great many men have so much to do upon earth, that they have no leisure to think of heaven, or any thing belonging to the Church of God, they have so much to do in the puzzleing affairs of this life, and have such a roll of them hanging one upon another; that when one hath done, another comes and woes them; that they never have time to think of God's Church; to lay to heart their duty in that kind. Many men while heaven, and earth, are on fire about their ears; and the Church of God in ruin, and themselves in danger, yet themselves are in the dust, minding nothing but earth. As Archimedes', the great Mathematician: when the city was besieged, himself did more by his curious art, to hinder the taking of it, than all the rest of the city could do to defend it, and the General of the enemy, gave a special charge to preserve Archimedes'. Now the city being able to resist no longer was taken.  
Archimedes', hearing nothing all this while; the soldiers broke into the house where he was, yet he takes no notice: nay they broke into the study where he was: and the soldiers seeing him so busy, drawing his lines in the dust, not once moving, nor taking any notice of them, one of them seeing him not regard them, out of a scornful nature thinking him disregarded drew his sword, and run him through, and killed him, whose death the General of the enemy greatly lamented. Let us not bury ourselves 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 Motives, besides what I have 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 been the practice of Christians, and we should not be like them, but should degenerate from them if we do it not. It is that which becomes every one: and and it is the injunction of the Church, there is none that are baptised, but they are bound by their sureties, to be taught the creed, and the Lords Prayer, and the ten Commandments, and they do not love their creed, that will not offer up their prayers for the Church: They that are of the same faith, should breathe out the same breath of prayer, and they do not keep the ten Commandments that do not say the Lords Prayer, that do not offer up their prayers for the Church of God: were we of the same faith, and heart with the Church of God, our affections, could not possibly, but break out that way.  
Observe the motive in the Text, They shall prosper that love thee.  
Let no man flatter himself, 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 do not love it we will not pray for it, and if we do not pray for it we do not love it. Yea if we pray not for the Church, we lose 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 than all the world: all the Church's prayers 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) leave 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 do love the Church, it shall go well with them, and they shall prosper, and if they do not, they shall not prosper. As Mordecal said to Hester, if thou do not help, 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 concerns us nearly, though we be remote in place, and the sea part them and us.  
The communion of the good; and the contagion of the evil of the Church, redounds to every particular member. And the times are such, that a man would think they are times of prayer. Their enemies are as malignant as ever; and not only so, but potent, and the Church of God all militant, in their warfare against their enemies; and inferior every way to their enemies; both in arms, and counsel, their minds are not so sodered together: breaches are made amongst them which makes way for there ruin, and I know not what can balance this but only prayer. Joshua though he be the weakest; yet if Moses be a praying in the Mount, he may prevail. There is nothing can counterpoise the odds that is between the Church of God, and the enemies of it: nothing can make the balance even, and cast the scale to the Church, but Prayer. And so much the more, because God seems to be asleep in all their storms, we should say therefore, as they to Jonah, Arise and pray, we should go and awaken every Christian, to Prayer: that so we may awaken God that seems to sleep, and neglect, and let his Churches be plunged in misery.  
Again we may be invited with the consideration of the issue of it: the ship of the Church may be still tossed and tumbled, but because Christ is in it, it can never perish. The Romans lost many a battle, and yet were conquerors in all their Wars. So it is with the Church of God: they have and may lose many a battle, but in the conclusion the Church will conquer, unless man could wrestle with God, and beat him out of heaven, they shall never overcome his Church, or his truth-upon earth. Now he is a mad man, that will side with a bad cause, when he is sure the good cause will prevail.  
Lastly, to close all, do but consider some Circumstances, in the bowels of the nature of prayer, to invite us to it.  
It is almost, the only thing left that we can do for them, when we see them in compassed round about with dangers, and there is no way to make an escape: Let us do as Dedalus, that when he could not escape by a way upon earth, went by a way of Heaven. Let us go by the way of heaven, and that is by prayer, that is the only way that is left, and it is so easy a thing, and of so little cost, that no man should stick at it, to give a subsidy of prayers and sighs this way. Yea every man should do this in his private closet and family; Pray that God would look upon his Churches, to restore peace where it is not, and to establish it where it is, this is of so easy a cost, methinks no man should stick at it. As a story hath it, there were a great many books of the Sibyls, brought by a man to a King of the Romans, and he proffered them to the King, at such a rate, at a very great price, and the King would not give it: then the man burned the one half of his books, and asked double the price that he did for the whole, the King refused again, and he did the like with half 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 we forbear to bid prayers for the peace of jerusalem: the time may come we may be content to bid blood, and our estates, and yet not do them one half quarrel so much good as we may now by prayer.  
Again, consider what a soul blot it will be, and what a brand it will set upon us, if we be defective in this kind. It is a perfidious thing to betray the Church, and will leave a great stain, and a shame upon us for ever. It is high time to pray, and therefore in my apprehension, you should think it high treason, not to pray, he is a desperate, deadly traitor to the state of jerusalem, that is not a daily and devout Orator for the peace and welfare of jerusalem, and it will leave such a slain and ignomony behind, that will not easily be recompensed. It is an observation of one that wrote the History of the Grecians relating what worthy acts many nations had done: the Lacedæmonians 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 own countrymen of Cumin had done? he had nothing to say of them, but that they had done just nothing.  
Consider, that if when we have heard that others have done so much for the Church: and that in the Story it should be said, we have done just nothing, we have not so much as prayed throughly for them; what a stain would this be: it will be as great a stain, and brand to us, and as little honour to be registered in Stories if we should do nothing in this kind as it is for Pilate to have his name written in the Creed.  
FINIS.   

A SERMON UPON 1 Sam. 2. 30.  
By JOHN STOUGHTON, Doctor in Divinity, late of Aldermanburic, London.  
Quanto major Honour datur, Tanto majus Periculum comparatur. August. Ser. 62. ad frat. in Eremo.  
LONDON, Printed by John Dawson, for john Bellamy, and Ralph Smith, and are to be sold at their shop, at the three golden Lions in Cornhill near the Royal Exchange, 1640.   

A Methodical Analysis of the principal things treated of in this Sermon, as it was perfected by the Author.  

1 SAM. 2. 30.  
1. Jntroduction. 

1 Context. The Judicial Process of God against Eli, 

1 The sin of Elimine 

1 Of his Sons,  
2 Of himself.      
2 The sentence of God against him: wherein 

1 Gods gracious exaltation of him,  
2 His just Degradation.      
2 Text. Wherein observe, 

1 Elies Patent for Honour,  
2 The Revocation of that Patent  
3 The reason of that Revocation. 

1 Elies' Sin,  
2 Gods justice.      
Observations of his Honour; 1. From 

1 The several postures of it: 

1 The top 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 Ministry is a very honourable function.     

1 Explication. 

1 What Ministry, 

1 Legal,  
2 Evangelicall.    
2 How is it honourable:    
In respect of the quality of it there is a Double 

1 Honour, 

1 Civil,  
2 Spiritual.    
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 ●mployment, 

1 As God's Legates,  
2 As Christ's 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 People's Duty: 

1 Acknowledge their Honour,  
2 Carry themselves accordingly. 

1 In a due respect,  
2 In a noble Stipend,  
3 In a facile obedience.      
2 Motives. 

1 Equity of the Duty,  
2 Greatness of the Sin 

1 Against God,  
2 Against themselves    
3 Sharpness of the punishment.        

A SERMON UPON  1 SAM. 2. 30. Wherefore the Lord God of Israel saith, I said indeed, that thy house, and the house of thy father should walk before me for ever: but now the Lord saith, be it fare from me: for them that honour me, I will honour, and they that despise me, shall be lightly esteemed. 
BEsides other things, this is one main part of the Chapter: The judicial process of God against Eli, in which we may observe these two steps, or degrees. First, we have the sin of Eli against God. Secondly, we have the sentence of God against Elimine  
I. The sin of Eli against God, which was partly, the sin of his sons, in the twelfth 
1. 〈◊〉 Eli  verse. And partly his own personal sin.  
His sons: of them is noted, the looseness of their lives in the office of the Priesthood, in 
1 〈◊〉.  many particulars.  
For Elies' sin in his own person; is noted the looseness of his discipline, that he carried himself 
2 Ipsius.  too remissely, and indulgently towards his sons, in case of their sinning, and then  
Secondly, as we have the sin of Eli against 
2. Sententia Dei.  God: So, upon that, the sentence of God against Eli, wherein we may observe 2. distinct things.  
God's gracious exaltation of him: ver. 27. which 
1. .  God mentions by way of introduction, evincing the equity of his proceed against Eli: he doth it by a commemoration, and taking notice of all the mercy, which he had bestowed upon him, and upon his family: that he had picked 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 sin. I said (saith God) that thy house, and the house of thy father should walk before me for ever: how durst thou then do such a thing as to kick at my sacrifice, and at my offering, which I commanded in my habitation, and honour'st thy sons above me.  
Now this being clear, and the equity, and justice of the sentence being evinced, we have  
Secondly, (in the words of the Text) his just 
〈◊〉. justa Degradatio.  degradation, and the severity of the sentence, wherein you may observe (to give briefly the sum of it) these 3. things.  
In the beginning of the verse, you have a patent or grant of honour to Eli, and his family: 
1. Concessio Honor●.  I said thou and thy father's house should walk before me for ever.  
Secondly, we have the revocation of that grant but now thus saith the Lord, Fare be 
2. Revocatio Concessions  it from me.  
Thirdly, we have the reason of that revocation: 
3.  why his patent and grant of honour was revoked and called in: wherein there is  
Jmplyed, in the sin 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 expressed, the justice of God and the holiness 
2. justitia Dei.  of his nature, which would not suffer him to wink at such exorbitancies: it is incompatible with his nature, to bear with such injuries: he should deny his nature, if he did suffer it; in the last words; those that honour me I will honour, but those that despise me shall be 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 seem 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 only note thus much out of this story, in one thing.  
We 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 zeal: in Phinchas he taxeth profaneness, want of conscience: and Ichabod, (his very name bodes no other.) The glory is departed from Israel. The note than is this.  
Let but Zeal in a person, in a Family, in a state or Church; once degenerate to lukewarmeness, and then lukewarmeness will soon beget profaneness, and profaneness will not be long before it do precipitate, and bring us to ruin, that will bring in Ichabod, the glory is departed.  
Want of zeal is the first step, from whence there is but one descent to ruin. This being thus briefly premised, I shall now fall to the words of the Text.  
And the text may seem to be a Charter of the Clergy, or a Calendar for all manner of dignity: or it is a perpetual prognostication of the course of honour, though calculated for the Meridian of the high Priesthood, yet such as may serve (as those men use to speak) for the general latitude of all eminency, and may concern all.  
There be but these 5. things: (though there might be many more) which I will take notice of, in the whole verse. We have.  

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 finger's ends.  
In the three former, we have the several postures of honour and  
In the two latter, we have the characteristical nature of honour.  
In the three former, the several 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 Characteristical nature of honour.  
The whole sphere or the whole globe of honour, hangs very tickle, and it is a very hard thing, to manage honour well.  
And the Horizon, that bounds both the Hemispheres, is the last thing that I propounded in the Rule, by which the justice of God doth weigh (as it were) in the balance all honour, and that by which it either rises up, or falls, and declines. One the one side, Grace advanceth and perpetuates honour, and on the other side, Sin degrades, and evacuates honour. 
Observational Honoris.   
So that according to these 5. there will be but 5. points I shall take notice of out of these words.  
That the service of God in the Ministry, 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 Priesthood, which was the service of those times) I say the service of God in the Ministry (how ever men esteem of that rank and condition,) is an honourable service. I said (saith God) thou shouldest walk before me: 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 walk before their people, and ministers they walk before God. The ministry, 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-sickness  
There is no patent 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 patent for honour during his life, but during his own good pleasure, it is not as some men have it, quoad vixeret, but quoad sic gesseret, so long as as a man lives, but so long as a man carries himself, toward God as he ought to do. There is no honour but is subject to mutability, it is an unstable, and slippery place: The very state of honour, even when it is in the very flower, and height, and excellency of it, yet than it is a very slippery place.  
In the next place;  
It is a very hard, and difficult thing, to manage 
3 Doct. Munus diffi●●le.  honour without danger.  
And then again (though I know that it might have been martialled otherwise, and preferred a little higher; but yet here it is more proper for my scope) there will be 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 ruins: it is he that pulls down, 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 maxim, that the King is the fountain of honour, it is most true here; the King of heaven is the fountain of honour.  
The equitable rule of Justice, by which God doth dispense, or deny honour is according as men do 
5. Doct. 〈◊〉 Equa●ile.  honour or despise God.  
And that is expressed in the last words, for them that honour me I will honour, and they that despise me shall be lightly esteemed.  
For the first Point. That the service of God 
1. Doct. .  in the Ministry, (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 speak of.  
I. What service and what ministry is honourable?  
II. How and in what respect it is honourable.  
I. What service, and what ministry is honourable. 
1. Quod   
In a word, that service is honourable, wherein a man is in immediate attendance upon God, and that belongs to his special family as it were (as Ministers do) the service of those is honourable.  
First, whether it be legal: 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 legal services, and sacrifices of the Temple. Therefore in the  
Second place, (for the Apostle so reasoneth) if the services, and employments that 
.  were legal under the law were honourable, much more those services, that are Evangelicall under the Gospel. There being so many things that do much advance, and nothing that doth impure that honour; there is no reason to think that it should suffer disadvantage, in the state of the Gospel: if the legal service were so honourable, then is the Evangelicall service in the ministry, for that hath not lost but rather gained in point of nour, but  
Secondly, How must it be understood? in what sense, and in what respect, is this service 
1. Quomodo.  of God honourable? in one word there may be:  
A double honour, and  
A double right to that honour. 
2. Quoad   
A double honour. A Civil honour, and a Spiritual Honour, and it is true, these can 
1. Qualitatem: Duplex honor Civilis Spiritualis.  hardly be separated among men, but the thing I speak of, aims, not at civil honour, that the service of the ministry is honourable in civil respects: that there is a civil honour due to them, more or less is plain: for it is impossible that if there be a spiritual honour due to any, but that men that understand themselves should make some expression of it in some civil way, but the spiritual honour is that which I aim 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 be honourable, honour may be either in regard of the person, or in regard of the office itself. Some men's persons are of that worth: as he said sometime, when others were striving who should sit highest at the feast, place me where you will, I will honour the place where myself sits. Some men by their worth may obtain, and command more honour than the eminency of the place doth afford. As a Giant being in the bottom of a well, though he be in a very low place, yet he is a Giant, and a great man still, and a dwarf though he be upon high upon the top of a mountain, yet he remains a dwarf still. Personal respects may deserve honour, may give a man title to honour, and so in that respect, their may be honour due to an inferior office, but I meddle not now with personal honour that may belong to this or that Minister, in regard of his personal excellency, but the thing that I aim at for the present is.  
That the very office of the ministry is, ipso facto, honourable: though their be not in a man personal Eminencies, that may command special respect; yet if he be in the place of the Ministry, there is an honour due to him in respect of his place, and in respect of his Office. Not that I intend here to make a vi● with honour; as some Papists have done, as one of them said: If he should meet with an Angel, and a Priest together, he would first do his duty to the Priest, and then afterward salute the Angel, but I am sure in some respects the office of the ministry, is not inferior to the Angelical office. I shall say no more for the opening of the point  
For the proof 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 forbear particular testimonies of scripture supposing the thing to be plain enough: Those titles and many other things given to them, and those many records in scripture may make it appear clearly; that the service of the ministry 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 birthright: 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 we know that Melchisedec, was King of Salem, and Priest of the most high God, but afterward under the Law, though it pleased God to sever these two: Reuben 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 know how God by his father jacob (the Spirit of God directing him) translated this, and divided it between two, the honour of the birthright was fastened upon Levi. As Re●ben lost it for his sin, So Levi got it for his zeal, in excecuting the commands of God upon vile sinners. God took 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 Reuben to Judah, so that became the royal tribe. Now it shows that the office of the Priesthood is a very honourable office. Levi attaining it by the birthright, being the eldest adopted son.  
And in the New Testament, there is many titles of dignity, and many intimations of the honour of this office. The Ministers are the seven golden Candlesticks, and the lights in those Candlesticks; and not inferior 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 avoid it, but must assent unto it; viz. that the office of the ministers of God is very honourable, to omit personal respects though that might serve to convince base spirits, that have a base esteem of them, their education is ingenious, they are bred ingeniously, in all literature, which all do account, though not one of the liberal sciences, yet one that is more honourable than all the rest, and many other things that belong to that, as wisdom, or eloquence, or virtue which will beautify and adorn and make a man honourable, that hath no chink, or gold, or purchase, or birthright or blood, but I forbear those, only whosoever views, 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 employs them, is great and honourable, their work 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 greatness of their Masters? there is a reflection from their masters that guilds over them, and makes them to be in an honourable estate: and shall not the servants of the king of kings be accounted honourable, that have immediate dependence and attendance upon him? it is the saying of a great Senator of Rome, he 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 down their liberty and choose a Master, he said he would choose Pompey, rather than Caesar, because he thought him to be more noble, verttuous, and more ingenious, towards the state of that common wealth and his reason was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and may not we say more truly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉? to be a servant, and not to be a man's own man is some dishonour and diminution in itself, but that is such a diminution, that no man can avoid, we must be all servants, there is no help for that: now this makes an honourable service, to serve an honourable Master; in that case, an honourable service is more considerable, then absolute freedom and liberty, for their master is the King of heaven, a mean servant belonging to the King, in any office about him, is more honourable, than many an honest freeman: the meanest of God's servants, the Ministers, is honourable. But  
They are not only servants of a great Master, 
2. 〈◊〉.  but servants in an honourable condition and employment: their employment under God, and in his service is very honourable. To pitch upon two particulars, and omit all other things, wherein the honour of their employment is presented to us:  
They are employed as God's Legates,  
They are employed, as Christ's Colleagues, and companions in that service.  
They are employed as God's Legates, and Ambassadors, and that is no dishonourable place; nay, it is by the law of nations counted an honourable service: To be an Ambassador to represent the person of the king himself, according to the custom of some kingdoms, though a man of inferior rank be employed for the King's service that way, he doth obtain the title of honourable as long as he lives, though he have no other dignity. Now as the Apostle says, we are Ambassadors for Christ, as though God did beseech you by us, we pray you in Christ's stead, be reconciled to God.  
But there may be a great deal of difference of Ambassadors, according to the nature of the Ambassage they are employed in: there be some mean ambassages men may be employed in, and the●e be some other, that are of higher importance and concernment, that all men are not capable of. Now can there be a greater employment and embassy, from God to man, than those errands and businesses which the Ministers of God are employed in? (To omit all other circumstances) they are not employed about petty and inferior things, about quarrels or brawls, or such like things: or matters of commerce, or trade in general, but they are employed about the Staple-trade and main commerce between Heaven, and earth: they are Ambassadors in things of the highest concernment: not of things belonging to the body, but to the soul: and of things that belong to the soul, not in small, and inferior things, but such things as concern the very vitals and highest excellencies of the soul, to bring felicity, and eternity to the soul, to help and further men in the way to heaven; as it were reducing them to an affinity, to a contraction of a marriage with God himself, and of all services in the world, and of all Ambassages, those that are employed by Princes to negotiate their marriages, are accounted most honourable.  
And as their relation is honourable, they are Gods servants, and their employment is honourable, they are Gods Ambassadors: So they are in this business, not only Legates of God: But  
Colleagues with Christ; in joint commission with Christ himself. Now do you think that the service, which Christ himself acted the part of, so long as he was in the world was contemptible? Christ himself was the Minister, and Ambassador of God, for those same ends, that his Ministers are (though in a higher degree) he did that which properly belonged to himself as a Mediator, paying the price of our redemption, yet he did this also as he was a Minister, to reduce and bring men unto God, I say, it was the office of Christ in which he spent his time upon earth. Now to be joined with Christ, to be his Colleagues, to be in joint commission with him, must needs be honourable: nay the scripture expresseth something to adorn them higher, for they are said to be fellow labourers with God, & that in the greatest work, that is, in the conversion of men, as it is the saying of the Father, the greatest work of the Divinity is, in taking care for our humanity, to save our souls, now that God would make his Minister's fellow labourers with himself, 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 speak of the reward they have here in their way, nor is it to be expected that they should have great matters here, the less they have here, the more remains for them in heaven: the Papists have a conceit that besides the crown of glory, and immortality, that shall be given to every faithful 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 3grand-enemies, viz. the world, the flesh, and the Devil: and these 3. sorts of persons encounter them. The Martyrs, they shall have a Crown, because they are employed in the front of the battle against the world, they are set (as it were) at Cannon's mouth, against all the oppositions of the world, and they make their station good, and maintain God's cause, and bid defiance to all the world, they defy the world, and dare it to do them hurt.  
The virgins, that live, and continue always so, they bid defiance to the flesh, and therefore they must have their crown. And the Doctors also, they must have a crown, because they have the greatest enemy to encounter with, and stand in the greatest opposition, to bid defiance to the devil himself, and all his policies, by which he doth seduce men: and they are most exposed to peril, because they are Gods particular instruments which God useth to reduce men from the jaws of the Devil, and therefore because they go away conquerors in this, there is a particular Coronet for them. I mention not this to justify 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 encouragement, nothing suitable to the honour we have spoken of, that Ministers have here. As you know Ambassadors have not preferment while they are abroad, but when they come home in their own country their King will prefer them, and so God doth, he lets it till they come home, and then Those that convert 
Da● 1●. 3.  many to righteousness, shall shine as the sun in the firmament, showing that there is a peculiar honour belongs to the Ministry.  
To come then to the Application of the 
2. Applicatio.  point,  
1. This may be matter of comfort, to the faithful 
1. Cons●●atio.  Ministers of God, against those that condemn their persons and ministry; and this is matter of consolation, to bear them up against all scorns, and indignities, that are put upon them in regard of their ministry. As the Poet reports a story of a certain rich man, that when he went abroad, the people that met him, would curse him, and call him by't ●igge, he being a very niggard, yet (saith he) very wittily, Populus me sibilat, at mihi met ipse plaudo domi, When I come home to my counting house, and seeing the angels smiling upon me, I comfort myself against all those scornful speeches. So may not the faithful ministers of Christ do in the like case when the world scoffs at them? that when as it is said unto them, as it was said unto Elisha Come up thou bald pate, Come up thou bald pate: may not they counterpoise this, when as they go home and come into their closerts and look 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 choice employments may not they say to themselves, did not God appoint us to walk in this way? did he 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 do it, he hath not promised that the rascality of the world shall honour them, but that he himself will do it, and laudar●● laudato viro, ea demum est vera ●aus. i e. they shall receive honour from one, which is honourable indeed, and that is true honour. To pass the use of reproof.  
This point may be of good Use for instruction, to instruct all sorts and conditions. 
2. .   
First, it may be a good Item to those that shall sit at the stern of the Church, to take care 
1. .  whom they do give admittance and way to in the entrance into the ministry. 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 departed 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 (says he) ●f you will be false to your God, I will never trust you to be a servant to me. It behooveth the governor's of the Church to prevent this, that no unworthy persons be admitted to the office of the ministry to be a servant of God in so choice an employment. It was 〈◊〉 sin, that he made Priests of 〈◊〉 of the people, and it is a soul shame, and sin, that God should be served with base and unworthy persons, that such should go for his Ambassadors, that cast a disgrace, and dishonour upon the office itself: the saying is of old, every block is not fit to build in God's house, at least to be a builder, a principal builder, to be a Minister, and dispenser of the mysteries of the Gospel. 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 authentic in this case:  
1 There must be an Externall Calling, and  
2 There must be an Internal Calling.  
Without the Externall Calling of the Church who can take upon him, and usurp, such an office as this is?  
And without an internal calling, what right hath the Church to put any into such an honourable office? therefore it is the Church's part, to examine whether they whom they admit into this office, have a commission from God or no: and the seals of it must be.  
Ability, and  
Integrity.  
Ability, for matter of Doctrine, and Integrity for matter of Conversation; and they that do not bring with them their commission from God, with these seals, should not End admission from the Church.  
This may be a 〈◊〉 to Magistrates that 
.  have (though not the acting of any Ecclesiastical business, yet have) the overlooking of all, and are to have a care of the Church, that all things go well with them, to fence and hedge about the Ministers that every wild beast may not tread them down, that it may not be the cheapest thing in the world, to ba●●le a Minister, who is God's Ambassador, to suffer them to be evilly dealt withal, and shamefully entreated: Shall any one? shall a player, have better quarter, than a Minister? this is a hard thing: it therefore concerns 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 maintain 
.  the honour of their place, and not to blemish or evacuate it with their unworthiness, the place itself is honourable, & 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 Cardinal, he was a learned man, and for it was advanced to a cardinalship, but when he came to that advancement, quo demum major eo melior, he did adorn the scarlet robe that he wore with more than scarlet worth. Let every one labour to adorn the place, and advance the honour of the place by his worthiness, and take heed he do not make the place vile, for his persons sake, but take notice of those things, that makes the ministry truly honourable, and endeavour 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 be a shame to the place of the Ministry. And labour to adorn the place with diligence, and fidelity in the work of the Lord, sloth, and negligence, is a contemptible thing, and makes men vile and odious. Labour also to adorn it with holiness of life and conversation; without which the other are no more but as a pearl in the head of a filthy toad: a pearl 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 ministry. Labour therefore for an upright life, and conversation, which will be a great credit and adorning to the office of the ministry, it grows to be despicable, when there is a failing in this, and a man in the want of it, doth but degrade himself of the honour due to the office.  
This might also be a caveat to all Candidates, 
4. Candidatorum  to those that are to enter upon the ministry: especially to such as are every way unfit and unworthy for it: do you despise the honourable place of the ministry, that you will be ready to thrust yourselves into it, before God calls you, and their be worth in you to fit you for it? take heed of this, for else it will be your great sin, and your exceeding shame.  
This may be 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 themselves 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 vain thing to set a man high in respect, and to starve a man in his means.  
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 been said of some of the City, that their manner is to deal with their Ministers, as Carrier's do with their horses, to lay heavy burdens upon them, exact work enough; but they shall have but easy commons, and then to recompense 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 backs, nor fit a scholar with a Library. But that no man may mistake me. I know there is no worthy Christian but abhors the thought of this, there is no noble Citizen, but is fare from such a kind of carriage, yet you know there may be unworthy cullions whose practice is such, Ignoble, hoggish Gaderens, that will be ready to grudge and grumble at the expense of a penny, for the maintenance of the divine candle, that wasteth itself 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 lamp will not grudge to give oil to preserve it: but yet many there are who had rather live in the shadow of death, then be at cost to preserve the light of life. I have heard it hath been observed by some, as an unquall carriage in Ministers, who will plead earnestly, for their own deuce, and yet deny God his: Some have observed this as an unequal kind of carriage, but I may tell you it is unequal to force Ministers to plead for their right until they be 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 think 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, than whatsoever they do by virtue of their commission, such as they have good warrant for from God, take heed how any man kick or spurn against them, but let us say as Cornelius said to Peter, Lo we are all here ready to hear all things that are commanded thee of God. We must look up unto God therefore as he lays the charge upon the ministry and so we must take our charge from them, and yield obedience answerably.  
To add a word or two by way of motive. It is not because I would plead my own cause 
2 .  or the cause of others, that are of my coat, for I do not frequently harp upon these strings, neither do I complain; for honour, God hath given me more than my expectation, and for maintenance, sufficient according to my desire. So that it is not for any private respect to myself. But the motives I desire to commend unto you, are in respect of yourselves. Two things I shall but mention.  
First of all consider it is a great sin, not to give the ministers of God, those honourable respects of observance, and obedience, as is meet to do. It is a sin against God. And a sin against a man's self.  
A sin against God, the injury and dishonour 
1. .  that is done to any of the messengers, and ambassadors of God, reflects upon God himself, God takes it as done to himself, it being done to his ministers and messengers. So that in this respect, we shall be found 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be fighters against God himself. And as it is a sin against God;  
So it is a sin against ourselves, you are herein most injurious to yourselves, for by this means you hinder the efficacy, and powerful working of the Ministry of the word upon your own souls, there is no greater impediment, and checking business to hinder the receiving of good from any minister, then when a man is anticipated with base, and mean, & low conceits of him, if men contemn 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 goodness, by their ministry. So that it is a sin against God, and a sin against ourselves, but then  
Do but consider, what will be the end and issue of sin, sin owes a man a spite, and will pay 
2. .  him home one day. God w●ll not suffer sin unpunished: Especially a sin of this nature, that strikes, and reflects so upon himself, he hath said, touch not mine anointed, and do my prophets ●o harm, if we therefore fail in this duty, God will not fail to meet with us for it another day. It is reported, that Rome was destroyed to the ground, for some abuses that were offered to an Ambassador 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 Ambassadors, which he sent unto them, when they shaved their herds and cut their coats, let us take heed of abusing the messengers of God, of cutting their coats in any kind, of cutting them short of their tithes as some do that allow not them needful maintenance, even so much as is for necessity, that if the ministers themselves should cut their coats according to their cloth, they must be forced to go in part naked. Let us take heed of this, as also give unto them, all due respects of observance, and obedience as is meet, for if we do not do it, we sin against God, and God will not put up at our hands the indignities we offer to those who are under his own protection, that are his messengers, and Ambassadors, God will take it highly, and punish it heinously.  
FINIS.   

BARUCH'S SORE GENTLY OPENED: GOD'S SALVE SKILFULLY APPLIED: In two SERMONS.  
BY JOHN STOUGHTON, Doctor in Divinity, sometimes Fellow of Immanuel College in Cambridge, late of Aldermanburie, LONDON.  
AMOS 5. 14. Seek good, and not evil, that you may live.  
LONDON, Printed by R. B. for john Bellamy, Henry Overton, john Rothwell, and Ralph Smith. 1640.