A sermon concerning zeal for religion consistent with moderation preached at Edenburgh on Sunday the 27th of April, 1690, before the Lord High Commissioner and the Estates of Parliament of Scotland / by Mr. George Meldrum ...
THis Psalm seems to have been penned by some of the Priests, or the Levitical Singers, in the time of the Babylonish Captivity, it being their Office to sing Psalms,
THis Psalm seems to have been penned by Some of the Priests, or the Levitical Singers, in the time of the Babylonish Captivity, it being their Office to sing Psalms,
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and 6 verses. Yea, so much were they taken up with this, That when they that had carried them away captives, desired them to sing the songs which they used to sing in their own Land, (whether in mockage,
and 6 Verses. Yea, so much were they taken up with this, That when they that had carried them away captives, desired them to sing the songs which they used to sing in their own Land, (whither in mockage,
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Yea so much are they taken up with the welfare of Jerusalem and Zion, if it did not fare well with Jerusalem, they valied no joy, they rather wish such things to themselves, ere they forget her, whose welfare they count above their chief joy;
Yea so much Are they taken up with the welfare of Jerusalem and Zion, if it did not fare well with Jerusalem, they valied no joy, they rather wish such things to themselves, ere they forget her, whose welfare they count above their chief joy;
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These last words of verse 6, which I have chosen, for the ground of my following Exhortation, they describe to us, the disposition and temper of a gracious heart, what is that? They prefer the publick good, the welfare of Church and State, above their own Interest, If I prefer not Jerusalem above my chief joy, let me never have skill or ability to sing or play any more.
These last words of verse 6, which I have chosen, for the ground of my following Exhortation, they describe to us, the disposition and temper of a gracious heart, what is that? They prefer the public good, the welfare of Church and State, above their own Interest, If I prefer not Jerusalem above my chief joy, let me never have skill or ability to sing or play any more.
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And how shall we better understand what is meaned by Jerusalem, than by a reflection on Psalm 122. where there is a description of this Jerusalem, there is the House of the Lord, verses 1, 9. The place whither the Tribes go up, to the Testimony of Israel, verse 4. It is then the place of the Publick Worship.
And how shall we better understand what is meaned by Jerusalem, than by a reflection on Psalm 122. where there is a description of this Jerusalem, there is the House of the Lord, Verses 1, 9. The place whither the Tribes go up, to the Testimony of Israel, verse 4. It is then the place of the Public Worship.
Therefore, I may well conclude, that by Jerusalem is meant here, both Church and State; the Church of God where is his Worship, and State where Justice is administrat;
Therefore, I may well conclude, that by Jerusalem is meant Here, both Church and State; the Church of God where is his Worship, and State where justice is administrat;
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of the Church and State, above my chief joy; in the Hebrew it is, the head of my joy, the highest and chiefest of my joy and comfort, of all my private concerns and comforts,
of the Church and State, above my chief joy; in the Hebrew it is, the head of my joy, the highest and chiefest of my joy and Comfort, of all my private concerns and comforts,
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From this we may learn and observe, That it is the duty of all, and will be the practice of every good man, to prefer the publick good and welfare of Church and State, to their own private Interest,
From this we may Learn and observe, That it is the duty of all, and will be the practice of every good man, to prefer the public good and welfare of Church and State, to their own private Interest,
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Ere we do any thing that looks not like a preferring of Jerusalem, to all our own privat concerns and comforts, we rather wish we never have a joyful or merry day after, If we prefer not Jerusalem above our chief joy, see this enjoyned and practised.
Ere we do any thing that looks not like a preferring of Jerusalem, to all our own private concerns and comforts, we rather wish we never have a joyful or merry day After, If we prefer not Jerusalem above our chief joy, see this enjoined and practised.
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when the Lord threatens to destroy the People, on that account, how pleads he? Lord, remember Abraham, Isaac and Jacob, the Egyptians will say, thou hast brought them out for a mischief, pardon this people,
when the Lord threatens to destroy the People, on that account, how pleads he? Lord, Remember Abraham, Isaac and Jacob, the egyptians will say, thou hast brought them out for a mischief, pardon this people,
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What a height of a publick spirit was this? and Nehemiah, though he had all the Honour and Comforts the Court could afford, Neh. chap. 1. Yet he fasted and weeped,
What a height of a public Spirit was this? and Nehemiah, though he had all the Honour and Comforts the Court could afford, Neh chap. 1. Yet he fasted and Wept,
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and took no comfort, so long as Jerusalems walls lay in rubbish, so much did this affect his heart, that the King could not but discern it in his Countenance;
and took no Comfort, so long as Jerusalems walls lay in rubbish, so much did this affect his heart, that the King could not but discern it in his Countenance;
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And what a height of this frame was in the holy Apostle Paul, Rom. 9.1. I could even be content to be accursed from Christ for my kinsmen according to the flesh.
And what a height of this frame was in the holy Apostle Paul, Rom. 9.1. I could even be content to be accursed from christ for my kinsmen according to the Flesh.
but if we would search the Scriptures, every-where we will find that the condition of Religion, of the Church of God and their Country, lay nearer the Saints hearts, than their own particular.
but if we would search the Scriptures, everywhere we will find that the condition of Religion, of the Church of God and their Country, lay nearer the Saints hearts, than their own particular.
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If it be in distress, they mourn; they mourn for Zion and Jerusalem, Isai. 66.10. Rejoyce for Jerusalem, all ye that mourn for her. 1 Sam. 4.13. Eli's heart trembled for the Ark of God. Zephan. 3.18. The reproach of her was a burden.
If it be in distress, they mourn; they mourn for Zion and Jerusalem, Isaiah 66.10. Rejoice for Jerusalem, all you that mourn for her. 1 Sam. 4.13. Eli's heart trembled for the Ark of God. Zephaniah. 3.18. The reproach of her was a burden.
And when in distress, how fervent in Prayer are they? Psalm 14.7. O that the salvation of God were come out of Zion, when the Lord bringeth back the Captivity of his People, Jacob shall rejoyce, and Israel shall be glad. And Psal. 51. ver. 18. Do good in thy good pleasure to Zion, and build up the walls of Jerusalem. Psal. 25.22. Redeem Israel, O God, out of all his troubles.
And when in distress, how fervent in Prayer Are they? Psalm 14.7. Oh that the salvation of God were come out of Zion, when the Lord brings back the Captivity of his People, Jacob shall rejoice, and Israel shall be glad. And Psalm 51. ver. 18. Do good in thy good pleasure to Zion, and built up the walls of Jerusalem. Psalm 25.22. redeem Israel, Oh God, out of all his Troubles.
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hence the Spirit resembles the Church to a Body, Rom. 12. and 1 Cor. ch. 12. Eph 4. shewing, If one Member suffer, all the rest suffer with it;
hence the Spirit resembles the Church to a Body, Rom. 12. and 1 Cor. changed. 12. Ephesians 4. showing, If one Member suffer, all the rest suffer with it;
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there is matter to renew that old Complaint, All seek their own things, but few the things of Christ, Phil. 2.21. Which is contrair to that Precept, 1 Cor. 10.14. Seek not every one their own things, but every one the things of another. Alas!
there is matter to renew that old Complaint, All seek their own things, but few the things of christ, Philip 2.21. Which is contrair to that Precept, 1 Cor. 10.14. Seek not every one their own things, but every one the things of Another. Alas!
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too many like that old fat Monk, of whom it is storied, that stroaking down his Breast and his Belly, said, Modo hic sit bene, providing it be well with himself, cared little how the World went about him;
too many like that old fat Monk, of whom it is storied, that stroking down his Breast and his Belly, said, Modo hic sit bene, providing it be well with himself, cared little how the World went about him;
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2. Use of Exhortation, and here I would with all possible seriousness commend two things to you. 1. Beware of a narrow selfish Disposition. 2. I commend unto you, to labour for a Publick frame of Spirit, that like these in the Text, ye may prefer Jerusalem above your chief Joy. 1. Then beware of a selfish Disposition, that Self be neither your Principle nor End, I the rather urge this with Earnestness,
2. Use of Exhortation, and Here I would with all possible seriousness commend two things to you. 1. Beware of a narrow selfish Disposition. 2. I commend unto you, to labour for a Public frame of Spirit, that like these in the Text, you may prefer Jerusalem above your chief Joy. 1. Then beware of a selfish Disposition, that Self be neither your Principle nor End, I the rather urge this with Earnestness,
First, Selfishness is the most common sin in the World, look either to Church or State, to Magistrats or Ministers, to High or to Low, ye may discover much of the prevalent influence of Selfishness.
First, Selfishness is the most Common since in the World, look either to Church or State, to Magistrates or Ministers, to High or to Low, you may discover much of the prevalent influence of Selfishness.
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when this Love gets out of due subordination to the Love of God, and out of that due correlation, to that Love we ought to have to our Neighbour as ourselves.
when this Love gets out of due subordination to the Love of God, and out of that due correlation, to that Love we ought to have to our Neighbour as ourselves.
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as if their desire were, that they may place themselves alone on the Earth, Isa. 5.8. Others so intent on their Honour, and Rising in the World, that they care not though they rise by the Blood and Ruine of them that stand in their way;
as if their desire were, that they may place themselves alone on the Earth, Isaiah 5.8. Others so intent on their Honour, and Rising in the World, that they care not though they rise by the Blood and Ruin of them that stand in their Way;
Thirdly, This surely is a hurtful evil, hurtful to others, and hurtful to our selves, it is an Enemy to all Societies being contrair to the end of Society, to wit, the common Good,
Thirdly, This surely is a hurtful evil, hurtful to Others, and hurtful to our selves, it is an Enemy to all Societies being contrair to the end of Society, to wit, the Common Good,
and when they divide Interests from all men, all men divide Interests from them, for this is their Principle, that neglect of the Publick, is the way to be best preserved,
and when they divide Interests from all men, all men divide Interests from them, for this is their Principle, that neglect of the Public, is the Way to be best preserved,
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Secondly, Let me beseech you (dearly Beloved) labour for a Publick frame of Spirit, O imitat these Worthies in the Text, prefer Jerusalem to your chief Joy, in your esteem, desire,
Secondly, Let me beseech you (dearly beloved) labour for a Public frame of Spirit, Oh imitat these Worthies in the Text, prefer Jerusalem to your chief Joy, in your esteem, desire,
Is not this a more excellent end, than selfish Interest, even the pleasing and glorifying of God in the promoting the publick Good? O that I could prevail with you in this, it would surely be your great Advantage,
Is not this a more excellent end, than selfish Interest, even the pleasing and glorifying of God in the promoting the public Good? O that I could prevail with you in this, it would surely be your great Advantage,
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Let the same Mind be therefore in you, which was in Christ Jesus, who made himself of no Reputation, Phil. 2.5, 7. Who gave himself for the good of others, and humbled himself unto Death,
Let the same Mind be Therefore in you, which was in christ jesus, who made himself of no Reputation, Philip 2.5, 7. Who gave himself for the good of Others, and humbled himself unto Death,
even the Death of the Cross, v. 8. Thirdly, O! but the Advantage of this would be unspeakable, if all of us were brought to this Temper, to mind the publick Good more than our own.
even the Death of the Cross, v. 8. Thirdly, OH! but the Advantage of this would be unspeakable, if all of us were brought to this Temper, to mind the public Good more than our own.
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and all Societies, Kingdoms, Cities, and Churches be in, if Self were denyed, and every one minded the common and publick God, above their own privat and personal Interest!
and all Societies, Kingdoms, Cities, and Churches be in, if Self were denied, and every one minded the Common and public God, above their own private and personal Interest!
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Next I say to this, the greatest point of humane Policy for preservation of Commonwealths and Societies were, that the Governour and Governed have no divided Interest,
Next I say to this, the greatest point of humane Policy for preservation of Commonwealths and Societies were, that the Governor and Governed have no divided Interest,
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Secondly, Consider this would be each one of our particular Advantage, the good of your Families and Posterity depends on the good of the Publick, your own Honour is concerned in this.
Secondly, Consider this would be each one of our particular Advantage, the good of your Families and Posterity depends on the good of the Public, your own Honour is concerned in this.
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Will you tell me, which of these two were a more desirable Inscription on a Man's Tomb? Here lyes a man that for his Selfish ends, did his outmost to ruine both Church and State.
Will you tell me, which of these two were a more desirable Inscription on a Man's Tomb? Here lies a man that for his Selfish ends, did his outmost to ruin both Church and State.
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I shall but give you two Instances out of Plutarch, (see Plutarch 's Politicks, page 39, 40. in Octavo, ) the one is of Cretinas the Magnesian and Hermias, betwixt whom there was great Animosity,
I shall but give you two Instances out of Plutarch, (see Plutarch is Politics, page 39, 40. in Octavo,) the one is of Cretins the Magnesian and Hermias, betwixt whom there was great Animosity,
The other instance is of Timesias Clazomenius, an excellent man, yet because he did inhance all the Government, he contracted the Envy and Hatred of the People, of which he was ignorant till one day,
The other instance is of Timesias Clazomenius, an excellent man, yet Because he did inhance all the Government, he contracted the Envy and Hatred of the People, of which he was ignorant till one day,
as he passed by some Children, who had catched a Bird in a Gin, and one of them bruising the Birds Head, crushed its Brains, the rest said to him, we wish thou had so bruised the Head of Timesias: the Children not knowing that Timesias was hearing them;
as he passed by Some Children, who had catched a Bird in a Gin, and one of them bruising the Birds Head, crushed its Brains, the rest said to him, we wish thou had so Bruised the Head of Timesias: the Children not knowing that Timesias was hearing them;
Ye may now ask, How shall we attain to this frame of Spirit? And secondly, What shall we do for the Publick Good? 1st. What shall I do to attain this publick frame of Spirit, that I may be of a temper, to prefer Jerusalem to my chief joy?
You may now ask, How shall we attain to this frame of Spirit? And secondly, What shall we do for the Public Good? 1st. What shall I do to attain this public frame of Spirit, that I may be of a temper, to prefer Jerusalem to my chief joy?
Secondly, Pray much to God for this Frame, he is the Giver of all good Gifts, he giveth liberally and upbraideth not, Ja. 1. v. 5, 17. Thirdly, Labour for more love to God, and love to your Neighbours;
Secondly, Pray much to God for this Frame, he is the Giver of all good Gifts, he gives liberally and upbraideth not, Ja. 1. v. 5, 17. Thirdly, Labour for more love to God, and love to your Neighbours;
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if there were more Catholick Charity, more sincere Love to God above all, and more Charity to our Neighbours, it would make us to seek more the Publick Good than our own.
if there were more Catholic Charity, more sincere Love to God above all, and more Charity to our Neighbours, it would make us to seek more the Public Good than our own.
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Next you may ask, What shall we do for the Publick Good? there are some things, that even the meanest, in their most private Capacity may do for the Publick Good;
Next you may ask, What shall we do for the Public Good? there Are Some things, that even the Meanest, in their most private Capacity may do for the Public Good;
The meanest of all may, 1. Pray for the Publick, this is our Duty, Psal. 122.6. Pray for the peace of Jerusalem, peace be within thy walls, and prosperity within thy palaces, pray for this;
The Meanest of all may, 1. prey for the Public, this is our Duty, Psalm 122.6. Pray for the peace of Jerusalem, peace be within thy walls, and Prosperity within thy palaces, pray for this;
and the time dangerous, and give him no rest; he loves a holy Impudence and Importunity in this, Luke 11.8. 2. I recommend to you, Labour to be at Peace with God, or else your Prayers will come no speed, Job â–ª 22.21. Acquaint thy self with God, and be at Peace, and so shall good come unto thee:
and the time dangerous, and give him no rest; he loves a holy Impudence and Importunity in this, Lycia 11.8. 2. I recommend to you, Labour to be At Peace with God, or Else your Prayers will come no speed, Job â–ª 22.21. Acquaint thy self with God, and be At Peace, and so shall good come unto thee:
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O! Peace with God quiets all; Tranquillus Dei tranquillat omnia. Job. 34.29. If he give quietness, who then can make trouble? O â–ª therefore make Peace with God! This all of us should endeavour after.
OH! Peace with God quiets all; Tranquillus Dei tranquillat omnia. Job. 34.29. If he give quietness, who then can make trouble? Oh â–ª Therefore make Peace with God! This all of us should endeavour After.
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3. I recommend to you for the publick Good, Turn away every one of you from that which may obstruct the publick Good, every one of you adds Fuel to the Fire, to the common Fire.
3. I recommend to you for the public Good, Turn away every one of you from that which may obstruct the public Good, every one of you adds Fuel to the Fire, to the Common Fire.
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Your Iniquities separate between you and your God, your sins hides his face from you, Isai. 59.2. Your Iniquities turns away good things from you, Jer. 5.25.
Your Iniquities separate between you and your God, your Sins hides his face from you, Isaiah 59.2. Your Iniquities turns away good things from you, Jer. 5.25.
4. I beseech these in the most private Capacity, Labour what ye can to get these things that contribute for the Establishing and Settlement of Church and State;
4. I beseech these in the most private Capacity, Labour what you can to get these things that contribute for the Establishing and Settlement of Church and State;
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and above all these things, put on Charity which is the Bond of Perfectness, Col. 3.14. Follow Peace, and love all men, especially these of the Houshold of Faith.
and above all these things, put on Charity which is the Bound of Perfectness, Col. 3.14. Follow Peace, and love all men, especially these of the Household of Faith.
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And if any should ask, Who are you that should give Advice to so high and honourable a Court? I humbly acknowledge my own meanness and unfitness for this Work,
And if any should ask, Who Are you that should give advice to so high and honourable a Court? I humbly acknowledge my own meanness and unfitness for this Work,
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It is storied of Themistocles and Aristides the Athenians, when sent upon a publick Work, they agreed well, notwithstanding of any private Animosity that was betwixt them.
It is storied of Themistocles and Aristides the Athenians, when sent upon a public Work, they agreed well, notwithstanding of any private Animosity that was betwixt them.
Come, says Aristides, let us lay aside our Differences, and leave them upon the Borders of the Athenians, tho' we should be necessitat to take them up again when the Work is done.
Come, Says Aristides, let us lay aside our Differences, and leave them upon the Borders of the Athenians, though we should be necessitat to take them up again when the Work is done.
O study by your Example and Authority, to Disgrace and Suppress all Debauchery and Impiety in the Country and Armies, remember that Word, 1 Sam. 2.30. Him that honoureth me I will honour, and he that despiseth me shall be lightly esteemed.
O study by your Exampl and authority, to Disgrace and Suppress all Debauchery and Impiety in the Country and Armies, Remember that Word, 1 Sam. 2.30. Him that Honoureth me I will honour, and he that despises me shall be lightly esteemed.
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and to return to do us evil after he has done us good, Jer. 18.10. and Josh. 23.15. our Sin will be the greater, and the Judgment the more heavy, that it is after so wonderful a Revelation:
and to return to do us evil After he has done us good, Jer. 18.10. and Josh. 23.15. our since will be the greater, and the Judgement the more heavy, that it is After so wondered a Revelation:
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Certainly it is a shame for those, who stand up for a holy Religion, to be leading filthy lives, Cursing and Damming on the Streets, Drinking and Debauching, &c. I beseech you restrain these.
Certainly it is a shame for those, who stand up for a holy Religion, to be leading filthy lives, Cursing and Damming on the Streets, Drinking and Debauching, etc. I beseech you restrain these.
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Thirdly, I would humbly offer this as my advice, go forward zealously, in setling the Government of the Church of Christ, according to his own appointment.
Thirdly, I would humbly offer this as my Advice, go forward zealously, in settling the Government of the Church of christ, according to his own appointment.
and tho there ought to be a due Zeal against Error and Vice, yet I am confident there shall be that due moderation, which the Gospel prescribes, used toward all that are Pious and Orthodox, that shall be satisfying and pleading to every one that loveth truth and holiness:
and though there ought to be a due Zeal against Error and Vice, yet I am confident there shall be that due moderation, which the Gospel prescribes, used towards all that Are Pious and Orthodox, that shall be satisfying and pleading to every one that loves truth and holiness:
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I am sorry for the Sufferings of any, but if any had designed a representation of their Suffering, I wish it had wanted that Gall and Venome against the Civil Government, wherewith some Pamphlets are filled,
I am sorry for the Sufferings of any, but if any had designed a representation of their Suffering, I wish it had wanted that Gall and Venom against the Civil Government, wherewith Some Pamphlets Are filled,
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used in relating matters of Fact, the want of which perhaps may occasion such a search as may discover, that the Sufferings of some, has been rather the effect of their own scandalous sins, than of others hands.
used in relating matters of Fact, the want of which perhaps may occasion such a search as may discover, that the Sufferings of Some, has been rather the Effect of their own scandalous Sins, than of Others hands.
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or consent to be obtruded on an unwilling People (as it was in most places of the West) I had rather beg my Fraught to have carried me over to America, to preach to a willing People:
or consent to be obtruded on an unwilling People (as it was in most places of the West) I had rather beg my Fraught to have carried me over to America, to preach to a willing People:
4. As I beseech you to advance Holiness toward God, so endeavour to promote Righteousness toward Man, that in all Courts of Judicature, there may be such Judges as are mentioned, Exod. 18.21. Men fearing God, loving truth, and hating covetousness;
4. As I beseech you to advance Holiness towards God, so endeavour to promote Righteousness towards Man, that in all Courts of Judicature, there may be such Judges as Are mentioned, Exod 18.21. Men fearing God, loving truth, and hating covetousness;
and charge them, as Deut. 1.16, 17. That such judge righteously between man and man, and have no respect of persons in judgment, for they judge for the Lord.
and charge them, as Deuteronomy 1.16, 17. That such judge righteously between man and man, and have no respect of Persons in judgement, for they judge for the Lord.
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Ye that settled the Government, will ye not uphold it? and study the safety of the Country under it? If this Ruine fall under your hand, it may ruine Posterity, ruine Religion,
You that settled the Government, will you not uphold it? and study the safety of the Country under it? If this Ruin fallen under your hand, it may ruin Posterity, ruin Religion,
and the Case of the Children of some Great Ones now abroad, at Popish Schools. It may be worth your Consideration, what may be done, to recover and reduce them,
and the Case of the Children of Some Great Ones now abroad, At Popish Schools. It may be worth your Consideration, what may be done, to recover and reduce them,
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for tho' ye do good, if ye do it not in a right manner, you lose your reward of him. Ezra 4.2. I read of some, when the People were going to build the Temple, said, Come, let us build with you, and yet designed but to mar the work;
for though you do good, if you do it not in a right manner, you loose your reward of him. Ezra 4.2. I read of Some, when the People were going to built the Temple, said, Come, let us built with you, and yet designed but to mar the work;
God forbid that there be any such among you. 2. Time is precious, and what ye do, do diligently and without delay, Eccl. 9.10. Do it with all your might:
God forbid that there be any such among you. 2. Time is precious, and what you do, do diligently and without Delay, Ecclesiastes 9.10. Do it with all your might:
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I leave one Word with you, Esth. 4.13, 14. It is Mordecai 's word to Esther, Mordecai commanded to answer Esther, Think not with thy self, thou shalt escape in the King's House, more than all the Jews;
I leave one Word with you, Esth. 4.13, 14. It is Mordecai is word to Esther, Mordecai commanded to answer Esther, Think not with thy self, thou shalt escape in the King's House, more than all the jews;
