THE Hebrew word [...] signifieth ei­ther to desire to pray for, & that earnest­ly: or diligently to enquire and seeke after. In the [...]nce Dauid, one thing I haue desired of the Lord▪ Psal. 27.4. and that I will require euen that I may dwell in the house of the Lord all the daies of my life. Likewise Anna speaking of her sonne Samuel,1. Sam. 1.20. I desired him of the Lord, and in this sence the word is fiue times vsed in one verse, in that an­swer God maketh to Salomon:1. Reg. 3.11 be­cause thou hast asked this thing: and hast not asked for thy selfe long life, nei­ther [Page 2] best asked riches for thy selfe, nei­ther hast asked the left of thine enemies, but hast asked for thy selfe vnderstan­ding to heare iudgement: and that it im­porteth an earnest desire may the bet­ter appeare: because that from this roote is deriued [...] the graue of hell, which still craueth but is neuer satisfied,Hab. 2.5. as the Prophet Habacuck speaketh, he hath inlarged his desires as hell.

Or this word signifieth sometime to aske and inquire after, in which sence the Princes to Baruch, when he had read out of a booke, that which Ieremie called him to write,Ier. 36.17. they as­ked, and as commonly it is read, they examined Baruch, saying, hour didst thou write these words, out of his mouth? so when the Gybeonites had told to Ioshua, & the gouernors of Is­rael, a faire tale about their old bottles and garments; It is said of Ioshuah and the Gouernours, that they gaue cre­dence to their speech;Ioshu. 9.14. and did not aske and enquire of the mouth of the Lord. In which sence also God spake by his Prophet Isaias, I was found of [Page 3] them which did not seeke or inquire after me. Whether this?Isa. 6 [...].1. to shewe vnto you that out of this two fold sig­nification of this word,Austin, Ie­rome, Pro­sper, in their comment. on this place. the auntient Fathers, as other, read: some pray for the peace of Hierusalem, regate, some inquire after Interrogate. The word [...] that signifieth peace, noteth some time, that outward peace, in which men freed from all scare of the enemie, liue in quietnesse: sometime that inward peace of soule and con­science, in which the godly; are at peace with God. In the first sence, this word is taken in the 29. psalme, where Dauid saith, the Lord shall giue strength vnto his people▪,Psal. 29.11. the Lord shall giue vnto his people the bles­sing of peace. In the same sence Iere­mies place is to be vnderstood, where he aduiseth the Iewes, to seeke for the peace of Babel, into which they were to be carried captiue;Jer. 29.7. because in the peace thereof they should haue peace.

So againe in some places it is taken for that inward peace of conscience, in which the godly are at peace with God. In which sence: Elipha [...] to Iiob, [Page 4] acquaint thy selfe,Iob. 22.22. I pray thee, with thy God, [...] and make peace; thereby thou shalt haue prosperitie. So God to Ieremie,Ierem. 16.5 mourne no more, nor pray for this people, because I haue taken away my peace from these people, e­uen my mercie and compassion. Whe­ther this? euen to shew, that they must pray and seeke after, not onely for the outward peace of Hierusalem, in which beeing freed from feare of outward violence shee may liue in quiet; but for Hierusalems inward peace, by which shee is at one; and peace with God.

From the word [...] here, which signifieth loue, is deriued [...] which signifieth loue, and [...] which signifieth holinesse, out of which we may gather, that they that loue Hieru­salem must loue her with an holy loue [...] is deriued from [...], which sometime signifieth to be peaceable, or to pacifie; in which sence Tremelli­us here readeth tranquilli sunt amātes tui: that is, the louers of thee are of a peaceable disposition. The Chaldee Paraphrast, they shall rest in peace. [Page 5] Somtime to be happy or fortunate, to abound; in which sence the Septua­gints here read [...] a­boundance to them that loue thee. Our translation, Let them prosper. Ie­rome, Prosper, in their commentaries on this place, let it be well with them.

This then is the meaning of the Prophet Dauid, Pray, and earnestly desire, yea and by seeking inquire af­ter those things which may make for the outward and inward peace of Hie­rusalem: surely they that loue her, in an holy loue, they are of a peaceable disposition, and shall abound with all things that are good. Yea O Lord giue to them of thy peace, and let it alway goe well with them.

In the vnfolding of which the Pro­phets meaning, that we may the more orderly proceede: consider I pray you with me, first the occasion which mo­ued Dauid to deliuer this speech; se­condly to whome he deliuered this speech; It was to the Priests that at­tended on the arke; to the people, that by their tribes came vp to Hierusa­lem, and to the Gouernours of the [Page 4] [...] [Page 5] [...] [Page 4] [...] [Page 5] [...] [Page 6] people, that sate vpon the thrones of Dauid the seates of iudgement. Third­ly, the speech deliuered to the Priests, O pray for, to the people earnestly de­sire, to the rulers and gouernours, by diligent inquirie seeke after, for those things which make Hierusalem to be at peace, principally with God, then with the world. Fourthly, the reason of the exhortation, they that loue Hie­rusalem, they will be of a peaceable disposition, and will seeke for her peace: or as some read, they shall not onely be hereby knowne to be louers of Hierusalem; but it shall be well with thē, they shall abound with all things that are good. Of which whē we haue briefly spoken, we will seeke to fit it to these present times.

Of the first let vs first entreat: The occasion which mooued Dauid to de­liuer this speech of exhortation, to the Priests, People, and Rulers. When the Lord God had Deut. 12. 5.6. & 7. v 16. c. 14 v. 23. c. 16. v. 2.11. c. 31. v. 11. often spoken by his Prophet Moses, concerning the arkes that he would choose him a place a­midst the tribes of Israel, to put his name there; where the arke the Sacra­ment [Page 7] of his presence should for euer abide. And when Dauid a thousand yeares after that the arke was made, Ps. 132.2.had vowed a vowe to this mightie God of Iacob, that he would not goe vp to the tabernacle of his house, nor come vp vpon his bedde; that he would not suffer his eies to sleepe, nor his eielids to slumber, vntill he had found out a place for the Lord, an ha­bitation for the mightie God of Ia­cob. And when he 2. Sam. 6.1. with thirtie thou­sand chosen of Israel, v. 5.with Psalteries, singing, and much melodie, tooke the arke of God out of the house of Abi­nadab, with a v. 9. purpose to place it in Mount Sion: but feared then to doe it, because v. 6. & 17 the Lord in wrath had killed Vzzah, for staying the arke with his hand, when the oxen shooke it. And when after he had heard from many that God blessed the house of Obed-Edom, where for three moneths after the death of Vzzah the arke remai­ned,1. Chro. 15 3. he charged the cheife fathers of the Leuites (whose office it was and none others to carry the arke of God) v. 12. to sanctifie themselues, and their [Page 8] brethren, v. 1 [...]. for the Lord had made a breach amongst them, because they were not there at the first, and because then they sought not God after a due order,v. 27. who beeing sanctified and ha­uing on them linnen garments, like as had all the singers, yea and Dauid the king, v. 25. they together with the Elders of Israel, and captaines of thousands, brought the arke of the couenant, with shooting, melodie, great ioy, and the sound of trumpets, and 1. Chr. 16.1. placed it in the middest of the tabernacle, which Dauid in Mount Sion had cau­sed to be pitched for it. And although euen then 2 Sam. 6.16. Michol Dauids wife, did therefore despise him, because so ar­raied he daunced before the arke, say­ing, v. 20. O how glorious was the king of Israel, which was vncouered to day in the eies of his maid seruants, as a foole: yet he did not onely approoue his fact by reproouing her, but glad to see, that after a thousand yeares the Lord had accomplished his promise; that the Ps. 132.8. arke of his strength was come into his rest,v. 14. that the Lord had chosen Sion and loued to dwell in it, [Page 9] saying, this is my rest for euer, here wil I dwell. Ioying also at the heart to see the readie obedience of the Elders, Worthies, and people, in seconding the command of God, and furthering him in his godly desires: he maketh this congratulatorie psalme of praise and thanksgiuing; saying, Ps. 122. [...] I was glad when they said vnto me, we will goe into the house of the Lord: and after in this psalme speaking to the priests that attended on the arke, to the peo­ple that by their tribes were to come to Hierusalē, there to offer before the Lord: and to the Elders, which on the seates of iudgement gaue sentence there; to them all he saith, O pray for the peace of Hierusalem, let them pro­sper that loue thee.

This was the occasion that moued Dauid to deliuer this speech. Now let vs in the second place consider to whome he spake it, euen to the priests, people, and rulers. To the priests, for since the arke was now placed in Hie­rusalem, there to continue his aboad, Exod. 28.1.vpon which it was their office to at­tend, not onely there to offer the dai­ly [Page 10] sacrifice, but there also to make at­tonement vnto God, for the sinnes of the people. It behoued them greatly, to pray for the welfare of that holy citie; yea and aboue the common ma­ner of the vulgar people,1. Sam. 2.8. Exod. 29.4. to sanctifie themselues; least for their sakes God should abhorre the sacrifices which he himselfe ordained, 1. Sam. 2.17. as in the daies of Helie, or make a breach with his people, 2. Sam. 6.17. as in the late slaughter of Vzza. And yet not to them onely doth the Prophet Dauid here speake, but to the people also; for when Exod. 23.17.34.23. God had appointed them that thrice euery yeare on their solemne feasts, they should appeare before the Lord Ieho­uah, in that place which the Lord shall choose to put his name there: and ac­cordingly they did, 2. Chro. 8.13. the feast of vn­leauened bread, at the feast of weekes, and at the feast of tabernacles, to which Dauid in this psalme giueth witnesse,v. 4. thither the tribes, euen the tribes of the Lord goe vp, a testimony vnto Israel: to giue thankes vnto the name of the Lord. Theirs it was also, as wel as the priests, in their godly de­sires, [Page 11] to wish for the peace of Hierusa­lem, and in their holy obedience to procure that God might still continue fauourable vnto her. And because the welfare of Hierusalem consisted, not onely in the praiers of the priests, o­bediēce of the people, but in the wel-ruling of the cheife gouernours: to them as to the third and cheife estate of this bodie politique, Dauid here speaketh, that they should carefully seeke for those things which should make for Hierusalems peace: for Deut. 16.18.17 5.21.19. Ruth. 4.1. al­though in their seuerall cities, the tribes of Israel had their rulers, and such which heard the causes of the people yet Deut. 17.8.21.19. in Hierusalem was pla­ced the cheife seate of iustice, there was the Senadrim, the counsell of the seauentie Elders; vnto whome were referred all causes of weight, both in matters concerning God, and his worshippe,v. 5. as the state ciuill of the kingdome: the which Dauid in the verse before sheweth, where be faith there is ordained the seate for iudgement, euen the seates of the house of Dauid. Therefore cal­led [Page 12] the seates of Dauid, because he was then their king, and from him had they power to command. Thus much for the persons, priests, people, and rulers, to whome he addressed his speech.

Now thirdly, let vs speake of the speech it selfe, of that which he requi­reth of them Of the Priests, that they should pray; of the people, that they should desire; of the rulers, that in the best of their indeauours they should seeke for those things that should make for the inward and outward peace of Hierusalem: that should make Hierusalem at peace with God, and at peace with the world. Not one­ly for her outward peace and happi­nesse, that shee may be freed from violence, and liue in securitie, without all feare of forraine enemie, as Comment. on this place. Chry­sostome speaketh: but that her chil­dren, as the twinnes of Rebecca, doe not struggle within her; for that can­not be but with her great paine, and greater griefe: nay abode all that shee may be at peace with her God. The which all Caluin fitly expresseth, say­ing, [Page 13] Comment. on this place. he exhorteth all the Christians, worshippers of God, that they make their praiers for the happy estat of that holy citie: forparaphrast on this psalme. since as Beza truely ob­serued, the safetie of Prince, Priest, and People, seemed to consist in the pre­seruation of that citie: let all sorts pray for Hierusalem, and for the safetie and wel-fare of all them that loue and fa­uour her. As if he had spoken first to the Priests, O ye Priests which should be peace-makers, and seeke to recon­cile the people to their god, by whose holy praiers, Ex. 17. [...] as by the prayer of Moses, not onely Israel preuaileth, and Amalech is put vnto the worst; but by whose holy life, and louely conuersa­tion, the people of God are mightily perswaded to honestie of life, and a brotherly vnitie; seeke ye the peace of Hierusalem, and doe not yee either by your variance trouble and make mud­dle her pure and siluer waters, or cause by your ill liues and dishonest con­uersations, the people to abhorre the sacrifices of the Lord, and therefore to be abhorred of the Lord. As Moyses to Aaron, Ex. 32.21 what did this people to [Page 12] [...] [Page 13] [...] [Page 14] you, that you should bring so great a sinne vpon them. And to you O yee people of God, seeke yee the peace of Hierusalem; doe not yee by your vn­considerate zeale, your vnholied hāds, seeke to staye the tottering arke of Gods troubled Church; 2. Sam. 6.17. lay to your hearts the death of Vzza. Your good intents must haue warrant from the Lord, goe vp to Hierusalem, there cō ­sult with the mouth of the Lord; for flesh and blood are ill aduisers in mat­ters concerning God. As the Lord spake to Israel, so to you, if so be you will preuaile with him; Exod. 23.1. Deut. 5.1.27.9. heare O Isma­el and hold thy peace, rest content with his good pleasure, and say with Samuel, 1. Sam. 3.10. speake Lord thy seruant heareth: And to you the Gouernours of the people, Deut. 1.16 which sit on the seates of iustice to judge for God in the cause of right: the peace of Hierusa­lem must be the scope of your iudge­ments, the forth and end of your de­sires. 2. Chron. 19.6. Let the feare of the Lord bee alwaies with you and since you are the eies of the kingdome, prouidently foresee the armes of authoritie, pow­erfully [Page 15] procure the peace of Hierusa­lem: it is not inough for you with the Priests to pray, or people to desire; but you must, in the best of your indea­uours seeke, and seeking finde, and finding worke forth the peace of the Church and kingdome which you go­uerne: for you execute not the iudge­ments of man, but of the Lord. There­fore 2. Chro. 19.9. thus shall ye doe in the feare of the Lord, faithfully, and with a perfect heart. In this manner Dauid aduiseth Priests, People, and Rulers, to seeke the peace of Hierusalem. Thus much for the exhortation: now let vs speake of the reason, why Priest, People, and Gouernours should seeke the peace of Hierusalem.

The reason is twofold, which is ga­thered out of the words that followe, They that loue her shall prosper. First, if they seeke her peace, it will be an eui­dent argument that they loue her. Se­condly, they shall not leese the fruite of their labour, God shall make them to prosper: as if he would haue said, seeke the peace of Hierusalem, there­by shew forth your loue vnto her, and [Page 16] cause the God of blessing for the peace you procure her, to poure down his blessings vpon you and yours: they that loue her shall prosper. Otherwise knowe, that as there were many in the daies of Dauid, which for all their faire shewes, as Chrysostome speaketh comment. on this Psalme. had euill will at Sion, yea and that as Mus­culus obserueth, Comment. on this Psalme. who in hearts were ioyned with the professed enemies of Hierusalems peace, and vnder hand fought to trouble and vnquiet her e­state: so certainely, although for a while they were not seene nor discer­ned of men, but were honoured of many, as men of a deepe reach and politique carriage; yet were they then despised of the Lord, and in the ap­pointed time, God shall cause them to be taken in their owne wiles, and will preserue his Hierusalem from harme. This is that which Isaiah after prophecied of the Church, Isa. 54.15. Behold the enemie shall gather himselfe, but with­out me saith the Lord, whosoeuer shall gather himselfe in thee against thee, shall fall. Behold, I haue created the smith, that bloweth the coales in the fire, and him [Page 17] that bringeth forth an instrument for his worke; I haue created the destroyer to destroy; but al the weapons that are made against thee, shall not prosper: and euery tongue that shall rise against thee in iudgement, thou shalt condemne. Pray for therefore, and seeke the peace of Hierusalē, in so doing, you shall shewe that you doe loue her, & for this your loue in seeking her peace, God shall make you prosper. Thus much for the opening of this text: now let vs seeke to fitte it to these times.

This Hierusalem is a figure of our Church, this Dauid a figure of our king, the placing of the arke on Moūt Sion, which before wandred here and there, through the tribes of Israel, and had no setled and abiding place; a fi­gure of the Gospel of Christ Iesus, which although it hath had long a­boad in this land, (as the arke in Isra­el) yet it seemed to many of vs, to haue no sure ground of a continuall abode: till the Lord God in loue to our nati­on, and fauour to his Church, setled (as the arke on Mount Sion) the imperiall diadem of this kingdome, vpon the [Page 18] person of our renowmed Soueraigne, and of his most royall and euer bles­sed issue. The which, as it hath of all sorts of people beene most gladly ac­knowledged; so the better to remem­ber vs of this and other our loyall du­ties, let me speake vnto you as some­time did Dauid vnto his people, O pray for the peace of our Hierusalem, the Church of England, let them prosper O Lord that loue her.

In which my discourse, that I may the more distinctly proceede: obserue with me, first, the cause of this my ex­hortation; secondly the exhortation it selfe: first to you my brethren of the ministrie, as Dauid to the Priests: se­condly to you of the people, as Dauid to the tribes of Israel: thirdly to our Gouernours, as Dauid to them that sate on the seates of iustice. Thirdly, the reason why all estates should re­ceiue this exhortation, because they that loue Hierusalem and seeke her peace, they shall prosper.

Concerning the cause of this my speech, since this Hierusalem resem­bleth the Church whereof we are mē ­bers; [Page 19] which as Ierom speaketh Ierom comment. on this psalme. is not fully builded, but is daily a building: wherein, not dead but liuely stones are laid, on the foundation of the A­postles and Prophets, Christ Iesus be­ing the head corner stone. And wher­as during this our building, many the Ezr. 4.2.aduersaries of Iudah and Beniamin (of God and of his trueth) haue come to our Zerubabell and cheife fathers, and sayed vnto them, we will build with you, for we seeke the Lord your God as ye doe: But purpose indeedeEzr. 4.4. to discourage the people, and trouble this building: Nay since we cannot say of our Church and builders, as Dauid there of that Hierusalem, Ps. 122.2 that it is a citie which is builded at vnitie in it selfe; but we may euery where heare men complaining of, and taxing our many iarrings & idle disagreements; Let no man aske the reason, why I take vnto me these words of exhorta­tion, O pray for the peace of Hierusa­lem, let them prosper that loue her. Whē many in our Church walke after the flesh, not after the spirit; seeking to serue their owne phansies and world­ly [Page 20] respects, and not the trueth of Christ Iesu in the singlenesse of their hearts. When many as we may see stumble at strawes and leape ouer blockes, straine at gnats and swallow camels, tithe minte and commyn, & leaue the greater matters of the lawe neglected. Nay when many in stead o [...] a good zeale, for Gods glorie and for his truth, bring strange fire, such which neuer burnt on Gods altar, but was fetched from the fire of hell it selfe; as though without it Gods truth could not stand, nor we be known to be the seruants of God, except we weare the cognizance of the deuill. When the words and deeds of many are full of malice, hatred, and bitter speakings; Let no man maruell that I plead the cause of our common mother, I mean the Church of England, which is rac­ked, nay torne with our dissentions; & yet which carefully seekes the quiet of her children, but they will not be qui­eted. And yet without offence, let me speake vnto thy motherly affection, O mother Church,1 [...] 3.25. which canst not abide to haue thy life-child devided, nor [Page 21] canst brooke in patience the cries and skreeches of thy naturall children. Al­though thou lullest them in the lappe of thy motherly compassion, & dan­liest them in thy armes of ioy; al­though thou feedest their eies with goodly shewes, and their cares with pleasing sounds: nay although thou giuest them to sucke of the teates of thy breast, yet thou shalt not still their cries, nor asswage their sorrowes, ex­cept by thy diligent inquiry thou see­kest, and seeking findest, and finding pluckest out the pinnes that sticke in, and are so grieue some to the flesh. A­rise O Lord, and come vnto thy rest, Psal. 1 32.8. thou and the arke of thy sanctuarie, let thy Priests he cloathed with righteousnesse, and let thy Saints reioyce For so long as Ionah be suffered to sleep in his sinne, to goe to Tharsus when he should be at Niniueh, there to doe the worke that he hath vowed, & the Lord hath inioyned him: So long as many con­gregations are as sheepe without a shepheard, and doe neither heare at home, not may well beare abroad their Chhristian duties, the things that [Page 22] make for their peace. So long as many of our brethren, haue put themselues to silence, or are silenced by other, lea­uing to preach, nay to instruct their flocke in the first elements and princi­ples of Christianitie: So long as those monthly sermons imposed by Ca­nons are not performed; and those wonted Lectures in the head townes of this [...], where the congrega­tions are great and the preaching sel­dom, are wholly neglected. Insomuch that with vs it is nowe come to passe, that we haue lesse preaching, but no more praying. Howe can we but com­plaine our selues vnto our mother Church; and shewe vnto her that the Iesuites, seedmen of sedition, and bro­chers of impietie, by this our silence doe make their aduantage: and that the enuious man whilest we thus sleep soweth amongst vs the tares of pro­phanenesse and wickednesse of life by which the peace of our Hierusalem is in likelihood greatly to be impeach­ed, and the shippe of this Church and kingdome to be troubled? Maruel not then, why to you; I vse these words of [Page 23] exhortation, O pray for the peace of Ie­rusalem, let them prosper that loue her. In a word, since the recusants & halfe recusants are multiplied in this land, make mention with ioy of the fall of our brethren; and euen towards vs, men otherwise conformable, but im­pugners of their errours; by their false suggestions and slaunders doe shewe their enmitie: seeking by the disgrace of our persons, to worke a dislike of the truth we teach: Since there are many Michols sooffing at our Dauids, because they are arried in white lin­nen garments: many Vzzaes of the lay people, which in a blinde deuotion thrust themselues too farre in Clear­gie causes: many oxen which in quiet should beare the arke; the Church of Christ Iesu, which through their boy­sterous and troublesome carriage, doe cause it euen to shake and totter; Let no man farther seeke and inquire, why as Dauid then, so I now, to the priests, people, and rulers should say, O pray and seeke for the peace of Hierusalem, [...] them prosper that loue thee. Thus much for the causes of this exhortati­on: [Page 24] now let vs speake of the exhortati­on it selfe.

First to you my brethren, which do refuse to yeild vnto conformitie, re­member you are the masons which haue in your hands these liuing stones, which are to be laid in the house of your God: for your brethrens sake, & the loue you haue vnto the house of your God, neglect not your calling: you knowe that the enemies of our Church are many, that your silence giues way to their proceedings; why should this be spoken of you in Gath and Askalon, that you will no more labour in the vineyard of the Lord? Why should you withdraw your bles­sed helpe, and defraud the people of your charge, of that sweet comfort which by your ministry they once re­ceiued? Should a crosse and a surplesse thrust you from your needfull labo [...], and make you forget what Paul said, 1. Cor. 9.16. Wee is me if I preach not the Gospel▪ should a crosse and a surplesse cause you to rend the seamelesse coate of Christ Iesu, not to regard the peace of our Hierusalem.

[Page 25]What is a linnen garment? for let me first speake of one, when with one breath I cannot speake of both: is it simply sinnefull? thou doest not so thinke. For then Exod. 28.40. 1 Sam. 2.18 God would not haue commanded it vnto the Leuites, neither would 1. Cro. 15.27. Dauid beeing no Le­uite, in bringing the arke vnto Mount Sion, of his own proper motion, with­out any speciall warrant from God, haue worne it. Feare not 2. Sam. 6.21. Michols scoffe; although shee therefore repute thee a vayne man, yet was Dauid ther­fore approoued of the Lord. It is true, the Leuiticall lawe, together with her rites and ceremonies are abolished; neither hath Christ or his Apostles, ex­presly commanded the vse of a white linnen garment vnto vs: what then? should nothing be vsed, or receiued in the Church, which is not warranted by the expresse letter of the word? where then, as Austin speaketh, August. Nebridio epist. 1 17. Basil de Spi­rit. Sancto. c. 27. doest thou read in the scripture, that good friday, the feasts of Christs Natiuitie, resurre­ction, ascension, and comming of the holy Ghost are to be celebrated? which yet of all Churches are kept & [Page 26] obserued. Where that thou shouldest receiue the sacrament of Christs body in the morning and not after supper? where that it should be ministred to women? where that children should be baptized? where that they should be baptized in the Church? where that water sprinkled on their faces should serue for baptisme? where that there should be some, which at their bap­tisme should witnes for them? all which and many of the like qualitie, are not expressely set downe in the plaine letter of the word; yet are they, and from all ages haue bene continu­ally vsed in the Church of God. In re­gard wherof, although the vse of this linnen garment be not disertly men­tioned, and so warranted in the ex­presse letter of the word; yet since god Loui. 8.13 16.4. commanded it to the Iewes, and Ren. 4.4.the foure and twentie Elders, a figure of the Church triumphant, were arraied all in white: since it serueth to decency and order, which are alwaies com­mendable in the house of God: since the minister by his white garment, is remembred to bring a white heart, [Page 27] when he is to offer the prayers of the people vnto God: and that a small sin in him, as a small spot in his garment is soone discerned: the fathers in the Primitiue Church might well com­mand, and so put in vse the weare of the surplesse, or some such linnen gar­ment to be vsed of the minister, in the time of diuine seruice in the Church. Yea vnto the vse of this S. Bernard ad­uiseth, saying, Bernard of the resur. ser. 2. Ad altaris officium, ne­mo accedat in vesti communi, sed quis­quis accessurus, albis induatur: Let no man come to minister the sacrament, in a common garment; but whosoeuer is to come, let him be cloathed in white. Yea not onely the ministers were arraied in white, but ex catechumenis compe­tentes, such which came to be bapti­zed in those great weekes of Easter & whitsontide, were also cloathed in white linnen garments. In so much, that Ioannes Diacon. de vit. D. Gre­gor. lib. 2. c. 49. Gregorie the great sent certaine summes of money to Boniface (the first conuerter of the Saxons to the faith) to be imployed for such of the poore, which desired to be baptized, but yet lacked money to buy those [Page 28] garments. Yet did not the Fathers en­force this garment, as absolutely ne­cessarie to be worne in the Church, but commended it rather as fit, by ser­uing to decencie and order: the which may appeare out of Augustine, spea­king of these garments. August. ser. de temp. 163. Oftentimes there may lie hidde a pure soule vnder a blacke habite, neither doeth it matter much, if any hath not a white garment. The reason of this Celestinus, the first of that name, bishop of Rome, giueth, in an Epistle that he writeth to cer­taine bishops of Fraunce, when vnder their charge some cloathed in cloakes serued in the church, leauing that gar­ment which in former times was vsed. Caranzu. epit. concil. inter decret Celest. We are to be distinguished from the people and other by our doctrine, not by our vestiment; by our conuersation not by our habite; by the puritie of our mindes, not by the ornaments of the bodies. And therefore shortly after inferreth, wee are not to induce the simple mindes of the faithfull vnto these, for they are rather to be taught, then to be illuded. Since thē this garment hath beene in this man­ner commanded and vsed by the god­ly [Page 29] fathers in the first Church, why may it not in the same sort be commanded to vs, and vsed of vs? If here thou shalt infer, because it hath beene superstiti­ously abused, many putting that holi­nesse in the garment, that without it they thinke no seruice or sacrament can bee rightly administred. That is their errour that are so miscarried; whose misinformed consciences are to be instructed in the truth. Yet I pray thee ingeniously speake, must nothing be vsed that hath beene superstitious­ly abused? then must we haue no Church, no word, no sacraments, no praiers, for they haue all beene most fowly abused. When Augustine was consulted, whether the temples of the Pagan Idols might be turned to the Churches of the liuing God? August. publis. epist. he as­keth whether of Pagan men there are not made beleeuing Christians: ther­by inferring, that as the worshippers of idols may become true worship­pers of God, the temples of idols churches for God: so things superstiti­ously abused may be freed from their superstition, and retained in their vse.

[Page 30]But other reformed Churches, haue not thought meete that in the time of diuine seruice they should be vsed. Be it so. Yet thou hearest that our Church is of another minde: to weare or not weare is a thing indifferent, we giue no lawes to them, neither may their fact prescribe in matters of this nature a lawe to vs. They doe that which in their seeming best fitted the politie of their Church: and our go­uernours that, which best fitteth ours. When Monache the mother of Au­gustine came to Millan, shee was trou­bled in conscience, because that at Rome on the saturdaie they fasted, at Millan they did not fast: whose trou­bled conscience Ambrose soone ea­sed, shewing vnto her in things of that nature, that when shee was at Rome, shee should doe as they did at Rome, and when in other places, as they did in those places. Vnto what Church soeuer ye shall come, Aug. epist. 88. Casula. obserue the custome of that place, if ye will not haue other to be offensiue vnto you, or you be­come an offence vnto them. Marke the reason of his aduise, in the end he con­cludeth, [Page 31] doe not resist the bishop herein, but without all scruple or dispute, followe that, the which thou seest him do. Which aduice of Ambrose, Gregorie the great in the like approoueth; for being con­sulted by Austin the conuerter of our English nation, whether he might not bring into the Church of England, certaine rites then in vse in the church of Fraunce, which yet were not vsed in the Church of Rome; receiued for an­swer, It pleaseth me that whether in the church of Rome, or in the French church, Greg. Au­gust. inter­rogat. c. 3. Beda de gest. Anglor. lib. 1, c. 27. or in any other Church, thou hast found any thing, that may more please almigh­tie God; thou wouldest carefully choose it: and that which thou hast gathered out of many Churches, thou wouldest aboue all other establish in the Church of Eng­land, which is but newely conuerted to the faith: for not the things for the pla­ces, but the places for the good things (that come from them) are to be loued. Much rather would Gregory haue ap­prooued those rites, which had beene before in England receiued; although they neither had bin nor were in vse, in the Churches of Geneua and Scot­land. [Page 32] The which also Hierom confir­meth, in his epistle he writeth to Lici­nius, Hierom. Li­cinio. epist. 28. saying, This I thinke briefly to ad­monish thee of, that those rites of the Church (especially which are not hurt­some to faith) are so to be kept, as they haue beene deliuered from their Elders: and that the customes of some, are not to be subuerted and ouerthrowne, for the contrarie vsage and maner of other. But aboue thē all, notably Augustin clea­reth this questiō, in a discourse he ma­keth of the vse of ceremonies: for ha­uing shewed that some were general­ly receiued, such which were either by the Apostles appointed, or concluded on in general coūcels:August. Ne­brid. epist. 117. at lēgth he saith, there are other also, which doe varie ac­cording to the diuers vse of sundrie pla­ces and countries: as that some doe fast on saterday, others doe not: and of which after he thus concludeth: all this kinds hath free obseruations (may be vsed, or may not be vsed) neither is there any other ride (or caution to be giuen) to a graue and wise Christian, then that he so doe, as he seeth the Church to doe, vnto which soeuer he shall happen to come. For [Page 33] when that which is inioyned, is not a­gainst faith, nor against good manners, it is to be reputed indifferent, and to be kept for the peace of them amongst whome we liue. Since then it cannot be denied, but that the surplesse is commanded, & for the most part vsed in the church of England; that Ambrose, Austin, Gre­gorie, Hierome (sometime reputed the foure pillars of the westerne Church) aduiseth you, for the peace of the church in which you liue, least you be­come an offence vnto other, and o­ther vnto you, notwithstanding the contrarie vsages of other Churches, to conforme your selues, and to vse the same. And vnto them all, which aske the reason, why some Churches vse this garment, others doe not: I answer as Austin, who beeing demanded why Paul circumcised Timothy, but did not circumcise Titus, although there­vnto he was required:August. e­pist. 27. that he might shewe those sacraments, neither as neces­sarie ought to be desired, neither yet as sacrilegious ought to be damned. So I to them which aske the reason why some churches receiue this ceremonie, o­thers [Page 34] doe not: surely that the faithfull of God may knowe, that this ceremo­nie ought not to be required as abso­lutely necessarie, nor yet to be dam­ned as sacrilegious and naught.

Yet thou insistest and alleadgest as a reason of thy refusall, that many good men will not weare the surples, or minister baptisme with a crosse; my loue towards them perswades me that many of them are good, and that they doe appertaine vnto the Lord. Yet I pray thee answer, are they all bad that haue conformed themselues, and vse these ceremonies? thy Christi­an charitie will not harbour such thoughts: nay I am perswaded, that if God should send among vs a fierie tri­all, that as this kingdome did affoard in the daies of Queene Marie, Cran­mer, and Ridley, Hooper, & Latimer, Bishops then varying euen in these ce­remonies, to giue their bodies to be burned for Gods truth: so this Church would affoard many, whereof some yeild to conformitie, & some do not, which with ioynt consents would wit­nesse the truth, that hath beene, and is [Page 35] nowe preached amongst you, with the loste of the liuelihoods and their liues, Wherefore looke not alwaies so much on that which good men doth, but cō ­sider rather whether they are in that good, they doe: neither let this seeme strange vnto thee, that God suffereth his seruants to fall in iudgement, and although they would, not to see his trueth; call to minde the errours of the holy fathers: and why doth God this? euen that all flesh, as Chrysostome ob­serueth, might giue glorie to the lord, and not ascribe to the worthe of man the blessed worke of mans saluation. Wherefore, since the vse of the surples is meerely indifferent, which the ma­gistrate may command to be continu­ed in the Church: since it is no newe thing, but auntient, which a long time hath beene vsed in the Church, and approoued of the fathers, as seruing vnto deconci [...] and [...]der: since it doth not contrarie any principle of faith, or any way impugne the honestie of mā ­ners; although it was superstitiously a­bused, and of some reformed Church­es therfore not admitted, and of some [Page 36] good men therefore refused, let it in al obedience & loue be vsed of vs, & for it, let vs not breake the peace of our Hierusalem, or trouble the Church in which we liue.

Yet thou saiest, thou canst not for thy conscience: what of the thing? thou canst not that art learned be so grossely deceiued; it is in his nature meerely indifferent, neither good not euill: for if it had beene absolutely e­uill, the holy fathers & martyrs would not haue vsed it, or approoued it as lawfull in the Church of God.

Why then doest thou refuse it? thou saiest for thy conscience; what thy co­science? that hast so much laboured in the word, thy conscience that hast taught the magistrate commanding in things indifferent is to be obeyed. No man knoweth thy conscience but thy selfe; glose not with God, nor with thine own soule: but if thy conscience doe mis-giue thee, aske of her her rea­sons, weigh them with thy selfe in the ballance of Gods word, thou knowest shee may erre and be deceiued. It is no shame well to vnspeake that thou hast [Page 37] ill spoken, or to retract with praise that thou hast fondly iustified. Follow wise and wel minded Austin, seeke to guid thy zeale with knowledge, and in the spirit of meekenesse conferre with thy discreete and learned brother, and a­boue all, in the humblenes of thy well meaning heart, pray vnto God, that he would open thy eies, and teach thee his truth: it may be he will shewe to thy misinformed conscience, that he did to Peter, Act. 10.15. that which I haue san­ctified call not thou vncleane: but if the Lord shall withhold this grace from thee, and thou Rom. 14.5. canst not in this be resolued in thy minde, I may not per­swade thee to sinne against thy con­science. But as Paul of meates that were sacrificed to Idols, so I of these; although in their natures they bee cleane, yet Rom. 14.14. to thee that iudgest those things to be vncleane, they are vn­cleane. And yet then remember whose thou art, and in all meekenes possesse thy soule, and shew to vs that are con­trarie minded, that although thou cāst not weare this white linnen garment, nor brooke the crosse required in bap­tisme, [Page 36] [...] [Page 37] [...] [Page 38] that yet for the peace of Hieru­salem which thou doest seeke, thou art content to take vp Christs crosse and follow him. And yet when thou hearest that theyMat. 5.10 are blessed that suf­fer persecution, remember it is added, as Augusst. e­pist. 50. Austin obserueth, for righteousnes sake. It is not the punishment, but the cause that makes a martyr.

But it may be as some pretend, they refraine from this, not for consci­ence of the thing, for they hold it in­different; nor for their conscience, for of it in their minde they are well per­swaded; but for conscience of their weake brethren, which with the vse of the surplesse are offended: vnto whose waking soules thus I answer, that Ro. 14.15. al­though Christian libertie should yeild to loue, that 1. Cor. 6.12.10.13. that which is lawefull to them is not alwaies expedient, nay Ro. 14.21. that they may not eat flesh, not weare a surplesse to offend their brother: yet when the magistrate commands them in the things of this nature, then is their libertie restrained; & that, which if they were free they would not doe, nor indeed should with the offence of [Page 39] their brothen [...]e they are bound to doe, least they should be despisers of him, whome God hath set ouer them: for as thy libertie must veild to loue, so must thy loue and libertie to the rule of faith, which requireth of thee, Rom. 13.5 to obey the magistrate commanding in things indifferent, not onely for feare, but for conscience sake.

At the which thy discreete carri­age, if thy weake brother shall: be of­fenned, it is an offence taken, not gi­uen: better it is by thy word [...] en­s [...]mple to lead him to the truth, then by thy nice mammering to confirme him in an vntruth: as Act. 5.19. Peter, better to obey God then man; so I, better to obey thy magistrate lawfully commanding, then thy brother fondly sweruing: the Canons of our church thus decreeing, then the fancie of some fewe [...] other­wise speaking. Whe [...] to conclude, finde neither for the conscience of the thing, thy conscience, nor the consci­ence of thy weake brother, thou must [...] by the command of the ma­gistrate, in things of this nature as Dauid in this [...], so I [...] you, O [...] [Page 40] and seeke for the peace of Hierusalem, let them prosper that loue her.

Now to you my fellow labourers, which haue yeilded your obedience to these outward ceremonies, & haue conformed your selues vnto the time: seeke for the peace of Hierusalem, re­ioyce not at the fall of your deceiued brethrē, neither let your egar tongues, be ouer-fretting in their smarring soares: as Christ to his disciples, so let me to you,1 Luk. 9.55. If at any time you suffer in you the affections of men, remember of what spirit you are: as it is good that your zeale should be guided with knowledge, so much better if it be moderated with loue: let your fire come from heauē, not from the earth: And when you haue to deale with any either of your charge, or appertaining to the stocke of Christ Iesu, whose mindes are distasted with these newe conceits,Gal. 6.1. instruct them with the spi­rit of [...]; and although at the first they admit no counsell, yet let your words of wisdome, as the sweet dewes of heauen still shewer vpon them, till God by your ministie open their [Page 41] hearts, and they with you seeke for Hierusalems peace. Yea and since the Lords vineyard hath lost many paine­full labourers, whose mouthes spake for God against the corruptions of the world; and for his truth against the errours and superstitions of Poperie:1. Tim. 6.5. stirre vp the grace of God that is in you, double your diligence, enlarge your zeale, that their wants by your labours may be supplied: for if (which God forbid) this our Church of Eng­land be ouergrowne with the corrup­tions of sinne, or poysoned with the superstitions of deceiuing poperie, Hierusalem will neuer be at peace. And to you also let me speake, which haue the roomes of Gods messengers, but cannot carrie his message vnto his people, which in your blacke liues, do not answer the whitenes of your gar­ments; and who, although you vse the crosse, yet are a crosse vnto the Church of God, and a scandall of your calling: seeke for the peace of Hieru­salem, enlarge not you your mouthes against the afflicted, their falls wil not iustifie yours: and if you will needs be [Page 42] medling Mat. 7. [...]. with the motes in their eies, forget not the beams that are in yours, least you heare from some like spiri­ted to my selfe, as Iehoram did of Ie­hu, when he asked whether it were peace,2. Reg. 9.22. what peace? whilst the whore­domes of thy mother Iesabel and her witchcrafts are in great number, what peace can you procure for your selues and for your people? when by your ignorance, ill ensample, and neglect of dutie, you lead and confirme them in your sinne. Awake therefore with Ionah out of the sleepe of your sinne, and although it be somewhat to your losse, with him seeke a calme for our shippe, a peace for our Hierusalem in which you liue. Thus much to you my brethrē of the ministrie, seeke the peace of Hierusalem.

Nowe let me speake to you of the people (as Dauid did to the tribes of Israel) which are beholders and hea­rers of the troubles of our Church, seeke for the peace of Hierusalem; and whē you come into the house of god, to talke of matters belonging to god, and to his Church:Eccles. 4.17. take heed to your [Page 43] feete, as the Preacher speaketh, and be more readie to heare, then to offer vp the sacrifice of fooles, for they knowe not that they doe euill. Remember what the Lord speaketh by his seruant Malachie, the Mal. 2.7. Priests lippes should pre­serue knowledge, and men should seeke the lawe at his mouth: if at our mouths ye will seeke it, then heare O ye peo­ple: the things in question, the crosse and surplesse are meerely indiffe­rent, such which may, yea and should be vsed, when authoritie commands, and againe may be disused, if authori­tie forbids: if any herein despise au­thoritie, and will not obey the decre­ed orders of our Church, he is not wholly fit to be a guide and leader vn­to other; he procureth trouble to our Hierusalem, and to himselfe. But as for you my brethren, walke in the light that hath beene shewed you, and shewe your holy obedience vnto the Lord: remember the times not long since past, when God tooke from vs our late blessed Soueraigne, how glad­ly then you would haue beene con­tented, (if so be there had beene any [Page 44] that could haue assured you) to haue enioyed the religion now professed, although it had beene with the pur­chase of much money, and with many inconueniences, from which you are now freed: and shal we now, as though we had forgotten those times, shewe our vnthankfulnesse to God, disloyal­tie to our Prince, so waywardly im­pugne his princely proceedings in the crosse and surplesse, as though all our religion were corrupted by these; the Lord giue vs better mindes, yea be hath giuen, and therefore as yee haue begun, still seeke you for the peace of Hierusalem in which we liue. The peace of Hierusalem you doe then truely seeke, when Heb. 13.17. you submit your selues to them which haue the ouer­sight ouer you in the Lord, and suffer the good word of God, not onely plentifully to dwell, but to fructifie a­mongest you: for as when they of Iu­dah and Ieruselem 2. Chro. 36.16. mocked the mes­sengers of God, despised his wordes, and misused his Prophets, the wrath of the Lord arose against his people: insomuch that he gaue Hierusalem to [Page 45] be spoyled by the Chaldees, his tem­ples to be burnt, his people to be slaine or carried away captiue. So whē they hearkened to the Prophets, and set their hearts to seeke the God of their forefathers; then God made their enemies tributaries to them, & them­selues to prosper in all things that they tooke in hand. Hearken therfore vnto God speaking vnto you, by the mouth of his seruants, for this is to seeke the peace of Hierusalem, and to make her prosper. But whereas it can­not be, that in our congregations all should be obedient vnto the heauenly voyce; but that there should be some which by their lewde liues, and crosse behauiours, shall disturbe and trouble the peace of Hierusalem. Yours it is which are the guerdiōs of the church, and Sidemen chosen to second them in that office, diligently to see, & faith­fully to present whatsoeuer crime and offensiue disorder: for as the sinne of some fewe, causeth the Lord to be an­grie with many; so doeth the punish­ment of the wicked, reconcile the Lord vnto his people againe. Seeke [Page 46] therefore the peace of Hierusalem in making presentment of the notorious offendours. Many good lawes, both lately, and long since hath beene made, for the suppressing of sinne; yet when you, which are the eies of the Iudge, will not see the disorders, nay when you, which are sworne to detect, will not present them, how can sinne be suppressed; and in the sup­pressing of sinne, how can the peace of Hierusalem be procured? When Ieho­saphat was much commended for his forward zeale in the cause of the lord; yet it was said, that in his daies the high places were not taken away: and the cause is shewed, 2. Chro. 20.33. for the people had not yet prepared their hearts vn­to the God of their fathers: euen so, if we aske why in the daies of our Ie­hosaphat, these crying and offensiue sinnes goe vncontrolled, are not pu­nished, but soothed vp, continue as before: one cause is in you the church­wardens and sidemen, you doe not prepare your hearts vnto the God of your fathers, you will not take nor giue notice of them. Wherefore as [Page 47] Christ to the angels of the seauen Churches, so he speaketh vnto you.Reu. 2.4. v. 14. v. 20. I haue somewhat to say against you, in that you foster the wicked in their sinnes, nay in that ye make the sinnes of other your sinns, and by your win­king at, and cloaking of them, plucke the curses of God vpon your heads, and vpon his Church:Ier. 48.10. for as Ieremie speaketh, Cursed is he that doth the worke of the Lord negligently: this is Gods worke, and the cause of his Church you haue in hand: shew your diligence in the search of sinnes, that God may turne his curses from you, and you may see Hierusalem liue in peace. Neither let the offendour take to wrath, that for his crying sinnes he is presented; but rather let him hum­ble his soule, bewaile his faults, and thanke God, that this occasion is gi­uen him to amend. Thus let them that present, seeke the peace of Hierusa­em by presenting the offendour; and let the presented seeke the peace of Hierusalem by repenting their sinnes; and let the god of peace be at peace with our Church, because shee winc­keth [Page 48] not at the faults of her children, but reprooueth and punisheth them, in them; to the example of other, and for the amendment of their wicked liues. Thus much to you of the people, the tribes of Israel, pray and seeke for the peace of Hierusalem.

Nowe are we to speake vnto the go­uernours of the people, facti estis sedes domini iudicatis, Aug. com­ment. in Psal. as Austin speaketh, ye sittel on the seates of the all-iudging God, and haue authority to command from the throne of Dauid, the scepter of the king: because they that iudge doe aske (as Austin there noteth) they that are iudged are asked: Interrogate, in­quire after those things which make for the peace of Hierusalem. For as Prosper after him writeth,Prosp. com­ment. in punc locum ad ipsas sedes prophe­ticus sermo dirigitur, vobis ait, qui iudi­caturi estis, per quos fiet consciētiarum interrogatio: discernite à superbis humi­les ab implacidis separate pacatos: that is, to the very seats (of iniustice) the pro­pheticall speech is directed; vnto you be saith which are to iudge, by whome is to made the examination of consciences, discerne ye the humble from the proud, [Page 49] and put a difference between the trouble­some and the quiet. It is not enough for you with the priests to pray, or people to desire; but you must by diligent in­quirie seeke, and seeking finde, and finding, further the peace of our Hie­rusalem, which is of God. The vnquiet of our Church makes vs to pray, and the people to desire, that the God of peace would dispose your hearts, to seeke for the things that make for our peace: as Athanasius, Non pugnamus Caesar, sed rogamus, O ye rulers, we doe not fight, the weapons of Christians are prayers and teares.Gen. 18.27. Yet as Abra­ham to God, so I to the Gouernours of our Church, Behold I haue beganne to speake vnto my Lords, and yet am but dust & ashes: yet not with my words,Hierom. comment. in hunc locum but with the words of Hierom, Seeke after those things which make for the peace of this citie, and followe it; that by the loue of peace, ye may attaine the fruit of euerlasting blisse. Remember you must giue an account of your doings to the Lord. Wherefore let vs make bould to remember you of your du­ties, and vpon what disturbers of our [Page 50] peace you are principally to looke. First, vpon the whole and halfe recu­sants, and other fauourers of the Ro­mish superstition, which if they come, are drawne to our Churches; which backbite our persons, depraue our preachings, and speake in corners a­gainst the profession of the trueth: let them not boast themselues of your fa­uours, for of them many vnto this day haue showen, that they seeke not the peace of this Church and king­dome, in which they liue. Secondly looke to the open and notorious of­fendours, which are either publikely infamed, or detected in your courts: whose euil ensamples imbolden other to sinne, and are an offence vnto the godly with whome they liue, and a note of rebuke and shame vnto our church, when they escape vnpunished: for by their crying sinnes they di­sturbe the peace of our Hierusalem, in prouoking the Lord to be angrie with this land. Lastly, looke to the proudly wilful & forwardly disobediēt, which speake euill of authoritie, and conten­tiously broch and maintaine their fol­lies, [Page 51] contrarie to the wholsome lawes and orders of our Church: these are seedes-men of Schisme, fathers of cō ­tention, whose troublesome and euer varying humours, cannot brooke the quiet of our Church. Thus seeke yee the peace of our Hierusalem, O ye our Gouernours, and then doe yee which thus seeke, the priests that pray, the people that desire her peace, hearken to the words that follow, They shall prosper that loue her.

This is the soule and life of the ex­hortation, and a forcible motiue to mooue all estates to seeke Hierusa­lems peace: they shall prosper that loue her. Heare ye my fellow brethren, and yee the people of God, the tribes of Israel, and yee the fathers and Gouer­nours of our Church, and looke into the bosome of your hearts; if ye loue our Hierusalem which is our Church, yee will seeke for her peace, nay if ye loue her ye shal prosper, and all things shall goe well with you: but if yee doe not loue her, nor yet in truth, for all your faire shewes, doe seeke for her peace; you shall not prosper. And if [Page 50] [...] [Page 51] [...] [Page 52] for a while God suffer you to flourish, yet the sunne of your prosperitie shall soone set, and all your glorie shall be as the flower in the field, which is soone withered and gone. Heare O ye sinners, which with your crying sinnes trouble the peace of our Hierusalem, and cause the Lord to be angrie with his people, what the Lord spake to A­chan by the mouth of I [...]h (for whose sinne Israel turned his backe before his enemies) when he willed the people to stone him, and his, euen to the death. Iosh 7.25 In as much as thou hast troubled Israel, the Lord shall trouble thee his day. They that loue not Hierusalem nor seeke her peace: they shall not prosper. Heare O ye Seminaries and Iesuites, and you Romish fauourites, which with your seditious practises, and vnholy deuotions, haue hindred the suc­cesse of the worde, interrupted the peace of our Church; and haue fur­thered, if not fathered, many the rents and diuisions, that haue sprung vp a­mongst vs: that they that Ezr. 4.4. hindred the building of the Temple, in the [Page 53] daies of Zerubabel, discouraged the people of Iudah, and procured v. 23. of the Kings Counsaile to worke the King to forbid the work; heard after to their rebuke, Ezr. 6.11 the decree of Darius, that the Temple should bee builded, and that whosoeuer should after seeke to alter this sentence, the timber should bee pulled from off his house, and should be set vp, and he to be hanged thereon. They that loue not Ierusa­lem, but seeke to hinder her peace, they shall not prosper. Let ill spoken Martin heare & Martius Apes, which through their scandalous libels, and scurrilous iestings, haue sought to in­same the Fathers of our Church, and haue set the sonnes against their fa­thers, and the fathers against their sonnes, to the great vnquiet of our Church and kingdome: that dutie lacking Cham, Gen. 9.23 the discouerer of his fathers shame, for euer beares in his vnhappie race the curse of his father: and that railing and seditious Shemei, 1. Reg. 2.9 was by wise Salomon not reputed in­nocent, but adiudged to carrie his hoary head with blood into his graue. [Page 54] They that loue not Ierusalem, but hinder her peace, they shall not prosper. Yea let all heretikes heare, which make faire shewes to colour their errors, and make semblance to one thing, when they meane another: that Arius, the trouble of the Church, (swearing to maintaine the Nicen faith in open shew,Zozom hist. Eccl. lib. 2. c. 28. Epiph. hae­res. 69. but priuely mea­ning in truth that confession of his, which vnder his hand he couertly had hid) that very night in steed of his ex­crements voyded his guts, and died in a filthie place a filthie death. They that do not seeke the peace of the Church they shall not prosper. Yea heare, O yee my brethren which thrust your selues out of Gods worke, and seeme to make a rent in this our Church; that the Meletians which seuered thē ­selues from their Patriarke of Alex­andria, because in the time of perse­cution, hee receiued some vpon their repentance, and penance giuen, which for feare of torments had denied the faith: that this fact of theirs is noted by godly Epiphanius, Epiph. hae­res 63. the sixtie eight heresie, and they heretikes without an [Page 55] error. Nay their followers (although they tooke vnto themselues the title of the holy Church) yet were so farre forsaken of the Lord, that they ioy­ned with the Arians to persecute the Catholikes; and were the greatest procurers, by their false suggestions and vntrue reports, of all the troubles of Athanasius, which in the reigne of Constantine hee suffered. They that seeke not the peace of Ierusalem, they shal not prosper. 1. Sam. [...], 30. Yea and let winck­ing Hely heare, which would not see the lewdnes of his children, nor re­garde the people abhorring for his sonnes vilenes the very sacrifices of God; that God will say vnto him: I said vnto thy house, and to the house of thy father, Ye shall walk before me for euer: but now it shall not bee so: for them that honour me, those will I honour, and as for them that despise me, those wil I despise.1. Sam. 4. According to this which the Lord had spoken, Hely broke his necke, Ophny and Phyneas were both slaine in one day, the Arke of God was taken, and the glorie was departed from Israel. They that doe [Page 56] not seeke the peace of Ierusalem, they shall not prosper. Yea let Ieroboam heare, which hath erected his calues of gold in Dan and Bethel, and said to the people, 1. Reg. 12.28. it is too much for you to goe to Hierusalem, come worshippe here: that v. 30. this thing shall turne vnto him for sinne, that a man of God shall crie against the altars that he hath made, nay that 1. Reg. 14.6. Ahliah shall be sent vnto him from the Lord, with heauie tidings, euen that God will bring so great an euill vpon his house, v. 10. that he will sweepe away his whole familie, as a man sweepeth away dongue, till it be all gone. Thus as Dauid speaketh, Psal. 129.6. are they confounded and turned back­ward; as many as haue euill will at Si­on, thus shal they be, as the grasse that groweth on the house toppe, which withereth before it be plucked vp. On the contrarie, they that loue Hierusa­lem and seeke her peace, they shall prosper. This you may see verified in this kingly prophet Dauid, to whome 2. Sam. 7.9. God gaue a name like to the name of the great men of the earth, and of whose loyns concerning the flesh, our [Page 57] Sauiour came. This in Constantine the great, the peace-maker of the world, Zozom. hist. Eccl. l. [...] c. 16. who did not onely for the quiet of the Church, assemble the first & great councell of Nice; but before the Bi­shops faces burnt their inuectiue li­bels, which to him the one had tende­red against the other, and deliuered vnto them that worthy speech, most worthy himselfe, Ecclesia dei discensio­nem quonis malo graniorem censeo: Zezom. dist. Eccl. lib. 1. c. 16. I re­pute the discension of the Church of god, more grieuous then any euill. Vnto whose graue sentence let all estates subscribe, and as much as it is possible seeke the peace of the Church & king­dome in which we liue. Yea O Lord let this be in our praiers, desires, and best indeauours, that so we may pro­sper, and it may goe well with vs. A­men.