A SERMON PREACHED BE­FORE HIS MAIESTY, ON TVES­day the nineteenth of Iune, at Wansted. Anno Dom. 1621.

By D. LAVD Deane of Glocester, one of his Maiesties Chaplaines in ordinary.

Printed by commandement.

AT LONDON, Imprinted by F. K. for Matthew Lownes, dwelling in Pauls Church-yard, at the signe of the Bishops head, 1621.

PSALM. 122. 6, 7.‘6. Pray for the peace of Jerusalem; let them prosper that loue thee.’‘7. Peace be within thy walles, and prospe­rity within thy Palaces.’

THe Arke of the Lord was brought out of the house of Obed-edom the Gittite, with musike and great ioy into Ierusalem, and there placed, 2. Reg. 6. 2. Reg. 6. 17. The learned are of opinion, that Dauid composed this Psalme, and deliuered it to be sung at this solemnity. Before this, the Arke was in Gibeah, a high place in the City Baalah of Iudah, 2. Reg. 6. other­wise 2. Reg. 6. 2, 3 called Kiriathiearim, Iosh. 15. 9. But Iosh. 15. 9 now the presence of it, made the City of Dauid, Domicilium religionis, the house of Religion, as well as Regni, of the King­dome. It is Domus Dei, the house of [Page 2] Religion, Gods House, verse 1. and the last of this Psalme. And it is the house of the Vers. 1. 9. kingdome too: for there is the seate of Vers. 5. Iudgement, and there is the house of Da­uid, vers. 5. And it is fit, very fit it should be so: the Court, and the great Temple of Gods seruice together: That God, and the King may be neighbours: That as God is alwayes neere to preserue the King, so the King might bee neere to serue God: and God and the King cannot meet in Ie­rusalem without a solemnity.

Now this Psalme was not fitted by Da­uid for the people onely, when the Arke was brought to, and placed in, Ierusalem: but also for their comming at their so­lemne feasts to Ierusalem, to which they were bound thrice a yeere by the Law, Exod. 23. For then (some thinke) they sung Exod. 23. 17 this Psalme, either in their iourney as they came vp; or else on the steps as they ascen­ded to the Temple: so the comming to the Temple was alwayes with ioy: And they were glad when the solemnity came. At this ioy the Psalme begins: I was glad when they said vnto me, We will goe into [Page 3] the House of the Lord. Glad they were, but no vanity in the mirth. For as they went vp with ioy, vers. 1. so did they with Vers. 1. prayer heere at the 7. And the prayer is Vers. 7. for the peace of Ierusalem.

Why, but in Dauids time the Temple was not built; and how then this Psalme composed by him for this solemnity? Yes, well enough: for though the Temple was 1 not then built, yet the Tabernacle was then vp, 2. Reg. 6. according to which 2. Reg. 6. 17. patterne the Temple was to be built. So all the seruice was there: and therefore the so­lemnity too. Beside, the eye of the Prophet 2 was cleare, and saw things farther off, then the present. For first it is euident, Qui non 1 videbat, praeuidebat: Dauid that saw not the Temple built, foresaw it was to be built by his Sonne, 2. Reg. 7. And so fitted the 2. Reg. 7. 13. Psalme both to a present Tabernacle, and a future Temple.

And it is not improbable, but that hee 2 saw farther; or if hee did not, the Spirit of God did; and so fitted his pen, that the same Psalme might serue the lewes at their re­turne from Babylon, to reedifie the ruines [Page 4] of both City and Temple. For then the people assembled as one man to Ierusa­lem, and kept their wonted ceremonies, Esra 3. Esra. 3. 1. 2.

Nay, I make no question but that hee saw 3 further yet. For what should hinder the Prophet, but that hee might looke quite thorow the Temple, which was [...] the figure, or shadow, and so see Christ, his Church, and Kingdome at the end of it? So the Psalme goes on for both Iew and Christian: Temple, and Church, that ye, as well as they, might pray for the peace of Ierusalem, and that they may prosper that loue it.

The words containe two things: an 1 Exhortation both to Princes and people, to pray for the peace of Ierusalem: and the Prophets owne prayer for it, Los then 2 prosper that loue thee: Peace bie within thy walles, and prosperity within thy Palaces.

In the exhortation to both Princes and 1 people, that they pray for the peace of Ie­rusalem, I shall obserue three particulars. The Body, for which hee would haue vs carefull; that is, Ierusalem. The Action; [Page 5] by which wee should expresse our loue to it. Our care of it; that is, Prayer. And the Blessing which our prayers should intreat for it; and that is Peace.

First then, heere is the Body, for which, 1 and all the members of it, he would haue them pray, and that is, Ierusalem. Now Ierusalem was at this time (as I told you) made Domus religionis & regni: Gods House, & the Kings. And so it stands not here for the City and the State onely, (as S. Hierom. Bafil, Theod. Hilar. Ar­nok. Euthym. Ibid. many of the Ancient name the City one­ly) nor for the Temple and the Church onely: but ioyntly for both. For both: Therfore when you sit downe to consult, you must not forget the Church: And when we kneele downe to pray, wee must not forget the State: both are but one Ie­rusalem.

There are some in all ages, (too many in this) which are content to bee for the State, because the liuelihood both of them and theirs, depends vpon it: but it is no matter for the Church, they can liue without that. And there are some, which are all, at least in their out-cry, for the [Page 6] Church: as if Templum Domini, the Church, the Church, might swallow vp kingdoms, and State-affaires. But there is no Reli­gion in the one; And neither that, nor ci­uill wisedome in the other.

Both then were commended to the Iewes, and both are to vs. And both vnder one name, Ierusalem. One name, and good reason for it. First, because the 1 chiefe house of the Common-wealth, the Kings house, and the chiefe house of Gods seruice, the Temple; were both in one Ierusalem. And secondly, because they are 2 as neere in nature, as in place. For both Common-wealth, and Church are col­lectiue bodies, made vp of many into one. And both so neere allyed, that the one, the Church, can neuer subsist but in the other, the Common-wealth. Nay so neere, that the same men, which in a tem­poral respect make the Common-wealth, doe in a spirituall make the Church: so one name of the mother City serues both, that are ioyned vp into one.

Now though in nature the Common-wealth goe first: first men, before religi­ous [Page 7] and faithfull men: and the Church can haue no being but in the Common-wealth. Yet in grace the Church goes first: religious and godly men, better then men: and the Common-wealth can haue no blessed and happy being, but by the Church. For true Religion euer blesses a State: prouided that they which professe it, doe not in their liues dishonour both God, and it. And it blesses the State, (a­mong other) two waies. One by putting a restraint vpon the audaciousnesse of euill. And this the wise men among the Hea­then saw. For Seneca tels vs, that this pla­cing L. 2. Nat. Q. c. 42. of an armed Reuenger, God, ouer the head of impious men, (which is an ac­knowledgement of Religion) is a great restraint, because against him, Nemo sibi satis potens videtur, no man can thinke him­selfe able enough, either to shun, or re­sist.

The other way by which it blesses the 2 State, is by procuring Gods blessings vp­on it. So it is, Psal. 68. 32. Sing vnto God, O ye kingdomes of the earth. There is exercise Psal. 62. 32. of Religion. And then it followes, vers. 35. and vers. 35. [Page 8] God will giue strength and power vnto his people; there is the blessing. And it is plaine in my Text: for heere prayer is to obtaine blessing for Ierusalem, for the State. But it is expresly said to be propter domum Domi­ni, for the House of Gods sake, vers. 9. Now Vers. 9. I would all States would remember this: that they haue a restraint from euill by, and a blessing for Religion. It would make me hope, that yet at last, Religion should be honoured for it selfe, and not for pretences.

2 Secondly, wee are come from Ierusa­lem the Body, as it comprehends both State and Church, to that which the Pro­phet would haue vs doe for it. That is, Prayer. Pray for Ierusalem. Pray for it. Why, but is that all? Can a State bee ma­naged, or a Church gouerned, onely by Prayer? No: the Prophet meanes not so. You must seeke, and endeuour the good of both, as well as pray for the good of both.

And this is in my Text too. For the word in the Septuagint is [...] aske and inquire after the good of Ierusalem: labour it. And [Page 9] yet, it is often read in Scripture for Oráto, S. Hierom. Aug. Hilar. Prosp. Ibid. pray for it. Both then. And the Fathers beare witnesse to both, in this place. For S. Hierome, August. Hilar. and Prosp. are for the proper sence of the word. Quaerite, seeke it, follow it. Saint Basil, Theod. and S. Basil. The­odoret, &c. Ibid. most of the later Diuines, are for the bor­rowed sence, Orate, pray for it. And surely God would haue the great Ministers of State, & the prouident Gouernours of the Church, doe both: seeke, enquire, con­sult, doe all good to both. And yet when they haue done all, hee would haue them pray too.

And there is good reason for this; for nothing more needfull for Ierusalem, for State and Church, then prayer: for the State necessary. For God is President of all Counsels of State; and shall he not be so much as called to Counsell, and desired to fit? And for the Church necessary too. For the Son of God, Christ Iesus, is Head of the Church; and can the Body do any thing well, if the Head direct it not?

And yet of the two, the Church hath 1 most need to be prayed for: And that both [Page 10] because the consultations of the Church haue more immediate reference to God. And because the Enmity of the world is 2 more set against the Church, for God. And while Christ tels Saint Peter that the gates of hell shall not preuaile against the Church, Math. 16. He insinuates withall, Mat. 16. 18. that those open gates, gape not wider for any thing, then for it: therefore prayer for the Church very necessary. And certainly, so much danger ouer it, and so little praier for it, agree not.

Now Rogate, pray for Ierusalem reach­eth euery man in particular; and all men when they are assembled together. For what can a Senate consult vpon orderly, or determine prouidently, if God bee not called into the Assembly? If there bee not Deus stat, God standeth in the congrega­tion of Princes? Psal. 82. And such a supe­riour Psal. 82. 1. cannot be called into the Assembly mannerly, but by Prayer.

Nay, solemne State-Assemblies, (be­cause if they erre, they erre not lightly) haue greatest need of Prayer, both in, and for them. Hence is that ancient Christian [Page 11] custome, that Parliaments assemble not for the State: Councels meet not for the Church: but they beginne both the first dayes worke, and euery dayes worke with Prayer. And the Heathen which knew not the true God, knew that this du­ty was owing to the true God, to pray vn­to him most solemnly, in their greatest consultations: and therefore Caesar being to enter the Senat, sacrificed first: And Appian speakes of that Act, as of a thing of custome. And it cannot bee thought L. 2. Bel. Ci­uil. p. 100. f. they did sacrifice without prayer: Since Litare, which is to appeace by Sacrifice, is to please by prayer too. But I leaue them. My Text is more ancient, and more full then their practice. For heere vers. 5. the Vers. 5. Tribes are no sooner gone vp to the seats of Iudgement, to the house of Dauid; but they are followed close by my Text, that they pray for Ierusalem: So prayer their first worke, and consultation after. And doubtlesse the Spirit of God sees Prayer wonderfull necessary for Ierusalem, that he makes that, as it were, the doore of en­trance, both into the Seates of Iudgement [Page 12] among men, and the places of diuine wor­ship, and Adoration of God.

We haue done with the Action, Prayer. 3 Thirdly then, heere is the blessing which wee are to beg and desire at Gods hands for Ierusalem, for both the State, and the Church: and that (if you will beleeue the Prophet) is Peace.

Peace is one of the greatest temporall blessings, which a State, or a Church can receiue. For where God himselfe de­scribes the excellency of gouernment, he describes it by Peace. Esa. 37. The worke Esa. 37. 12. of Iustice shall be peace: And my people shall dwell in the Tabernacles of peace. I will not load you with a long discourse of peace, and the benefits it brings. It hath the same fate, that some other of Gods blessings haue. It is better knowne by want, then vse: and thought most worth the hauing, by them that haue it not. Looke therfore not vpon your selues in peace, but vpon a State in blood: vpon a Church in persecution. Aske them which are diuided by the sword; which are rosting at the flame: conceiue your [Page 13] case theirs. That is the touch-stone which deceiues not. Then tell me whether it bee not good counsell: Rogare pacem, to pray for the peace of both. And I doe ill to call it barely Peace. Our Prophet calles it The blessing of Peace, Psalm. 29. And doubtlesse it is to teach the world, that all earthly be­nefits Psal. 29. 10. are, as it were, vnblessed, till peace be vpon them: for till then, no inioying of any.

Now Rogate pacem, pray for the peace of Ierusalem, seemes but a plaine and a naked Exhortation for peace. I must finde more in it then so, and yet offer my Text no violence, nor bee busie with any thing aboue me, or out of my profession. Ob­serue then: When Dauid made this Ex­hortation to pray for peace, it was Tempus Pacis, A time of peace. For he composed the Psalme when hee carried the Arke to Ierusalem: and before that, hee had smote the Philistims twice, and made all at peace, 2. Sam. 5. A time of Peace? Why then a 2. Reg. 5. man should thinke there is least need to pray for it. Yea but the Prophet thinkes not so. Hee was pleas'd the State and [Page 14] Church vnder him should inioy Gods be­nefits longer. And therefore calles for, not Peace, which they had: but continuance of Peace, which they could not tell how long they might hold. To giue thankes to God for the peace he had giuen, vers. 4. and to Vers. 4. pray for the continuance of it, vers. 6. And Vers. 6. certainly it is one great degree of vnwor­thinesse of a blessing, to grow wearie of it.

Why, but there is a time for Warre, as well as for Peace, is there not? Yes, there is, Eccles. 3. And this time is in God to fit. Eccles. 3. 8. I make peace, and create euill, Esa. 45. And in Esa. 45. 7. the King to denounce and proclaime. But it is not Dies Belli, the day of warre it selfe that can make voyd this duety Rogandi pa­cem, of praying for peace. For since the eye of nature could see, that the end of all iust warre, is, but that men may liue in a more iust and safe peace: This Rogate pa­cem, pray for peace, must bee in the heart, euen when the sword is in the hand.

I will not meddle with the State: but there are many times, in which God will punish and afflict his Church. And may we [Page 15] then Rogare pacem, pray peace for it? Yes, we may, nay, we must, euen then pray for peace, when his will is, not to giue it. For first, so much of his will as is reuealed, is here expressed to pray for peace. And that 1 is a sufficient warrant to vs, euen against that of his will which is not reuealed; so long till he reueale it: For the will of God bindes vs no longer, nor no farther to Action, then it is reuealed. The secret things belong to the Lord our God, but the things reuealed, belong to vs, and our children, that we may doe them, Deut. 29. And againe, Saint Augustine disputes it at Deut. 29. 29. 2 large, that a man may, etiam voluntate bona, Enchi. c. 101 with a will that is good, will that which God will not. And whatsoeuer hee may will voluntate bona, with a good will, that he may pray for: so he submit to his will, and rest when his will appeares.

Besides, who knowes (so long as the 3 secret of his will is to himselfe) whether it be any more then Rogate pacem, pray for peace, and haue it? For many times that which God will not giue without prayer, he will giue with it. And then the cause of [Page 16] Non pax, is non rogant: no peace, because not prayed for. And in that case, the State and Church haue not more misery, in that there is not peace, then they haue sinne, in that they might haue had peace for asking, and would not pray for it.

Now this rule varies not: we are neuer to neglect that which God hath reuealed (which heere in our case is to pray for peace) vpon any presumption of that which remaines secret. Therefore the ob­iection of the Puritan against our Church Let any, in which we pray to bee deliuered from Famine, & from Battell: And against the prayer which followes it, that we may bee hurt by no persecution: as if it were an vnlawfull prayer, because it is sometimes Gods wil to punish and afflict his Church: is as ignorant as themselues. For in the old Testament, heere is Dauids call vpon vs, Rogare pacem, to pray for peace. And in the new there is Saint Pauls charge, to pray that we may leade a quiet and a peaceable life, 1. Timoth. 2. And hath the Church of 1. Tim. 2. 2. England such ill lucke, that it cannot doe as Dauid, and Saint Paul bids it, but it [Page 17] must anger the Puritan?

Againe, while you follow the Prophets exhortation, and pray for peace, euery kind of false worldly peace will not serue the turne. For as Christ was at Pacem do vobis, sed meam: Peace, but it is my Peace that I giue vnto you, S. Ioh. 14. So Dauid, Ioh. 14. 27. the type of Christ, would haue you pray for peace, but his peace for Ierusalem.

And in this relation, the words are ge­nerall. Rogate, pray for the peace of Ieru­salem: of the whole State: of the whole Church: It must not be broken in any cor­ner of Ierusalem, if it may be preserued. A sedition, or a schisme in a corner, in a Con­uenticle, (which is the place where they are vsually hatched) will fire all if it bee suttered. For the State, none doubts this, and it is as true for the Church. But where peace is truly laboured for, and not had, there the Apostles limitation, Rom. 12. will. Rom. 12. 18. helpe all. Haue peace with all men (saith the Apostle) but it followes, si possibile, if it bee possible: and Quantum in vobis, as much as lies in you.

When we therefore pray for peace with [Page 18] all men, and cannot get it, Heathonisme, and Turcisme, and Iudaisme, and Heresie, and Superstition, and Schisme, will not re­pent, and come in, we are quit by si possibile, if wee doe what is possible for their con­uersion. And againe, when any of these that haue changed the truth of God into a lye, would haue vs come ouer and make peace with them, we are quit, though wee doe it not; by quantum in nobis, as much as lies in vs. For God hath not left it in our power, to bee at peace against his truth: And therefore here is neuer a rogate, no Counsell to pray for that. Indeed peace against truth is not Pax Ierusalem, a peace fit for the Church. The Church of Rome challengeth vs for breach of this peace in our separation from them. But we say, and iustly, the breach was theirs, by their sepa­ration not only from disputable, but from euident truth. Nor are wee fallers out of the Church, but they fallers off from ve­rity. Let them returne to primitiue truth, and our quarrell is ended. In the meane time it is possibile, & in nobis: both possi­ble, and in vs, to pray, that God would in [Page 19] his time, fill the Church with truth first, and then with peace.

Now rogate pacem, pray for peace, is a very full circumstance in the Text; I can­not leaue it yet: For when I consider that he that calles so earnestly for peace, is Da­uid, it filles mee with wonder. For Dauid was a sword man with a witnesse. One of the greatest warriers that euer was, 2. Sam. 7. and most victorious. Nay, though God 2. Reg. 7. 9. had anoynted him before to the King­dome; yet the meanes which first made him knowne to Saul, and afterwards fa­mous in Israel, was first his conquest of Goliah, 1. Reg. 17. and then his sword a­gainst 1. Reg. 17. the Philistims. Therefore if Dauid bee come in vpon rogate pacem, pray for peace: it cannot bee accounted onely the Gowne-mans, or the weake-mans prayer: but it is the wise, and the stout mans too: for Dauid was both. And certainly it is not cowardize to pray for peace: nor cou­rage to call for troubles. That is the spi­rit of Dauid, that can sing before the Arke of God, rogate pacem, pray for peace. But if the Philistims will disturbe Gods peace, [Page 20] and his, then, and not before, hee will dye them in their owne blood.

And Rogate pacem, pray for peace, lookes yet another way vpon Dauids person. For at the first, Dauid was King onely ouer the Tribe of Judah, where hee raigned seuen yeeres, and sixe moneths, 2. Sam. 5. The o­ther eleuen Tribes followed Jshbosheth the 2. Reg. 5. 5. sonne of Saul, 2. Sam. 2. But hee did not 2. Reg. 2. compose this Psalme, till the carrying of the Arke to Ierusalem: at which time hee was King ouer all, both Israel, and Iudah. So Rogate pacem, pray for peace, was not Dauids counsell onely, when his Territories were lesse, Iudah and Hebron: but after the great accesse of the eleuen Tribes too; when he was strong; when God had diui­ded his enemies before him, euen as water is diuided asunder: As himselfe praiseth God and confesseth, 2. Sam. 5. And therefore 2. Reg. 5. 20. either Dauids example is not worth the following: or else, a King in honour, and a King in plenty; and a King that hath ad­ded Ierusalem to Hebron, eleuen Tribes to one, may make it his high honour Roga­re pacem Ierusalem, to pray to God, and per­perswade [Page 21] with men, for the peace of Chri­stendome.

And Dauid had good reason to bee at Rogate pacem, pray for peace. For though hee scarce tooke any warre in hand, but with Gods approbation, and against Gods enemies: yet wee finde, 1. Chron. 22. that 1. Chron. 22. 8. his Battels and his Blood were the cause, why God would not suffer him to build his Temple. Hee might sing before the Arke, Hee might serue him in the Taber­nacle: But no Temple would hee haue built by hands in blood. Salomons hands; Hands of peace must doe that. What is the reason? What? Why it may be it is, be­cause when the blood and spirits of a man are heated, be the warre neuer so iust, yet (to say no more) aliquid humani interuenit, some heated passion strikes where, and as, it should not. And (as Saint James hath S. Iaco. 1. 20. it) The wrath of man doth not accomplish the righteousnesse of God: And the Historian tels Appian. L. 2. Bel. Cius. p. 504. A. vs they are not a few that are guilty to themselues, parum innocenter exactae mili­tiae.

Againe, I cannot bee so vnthankfull to [Page 22] God and my Text, but that I must fit one circumstance more to Rogate pacem, pray for peace. And it is, Pray for it this day: Why this day? Why? Why Dauid brought vp the Arke with this Psalme, and would haue built the Temple: But Gods answere to him was: No: But behold, a sonne is borne vnto thee, which shall be a man of peace, for I will giue him rest from all his enemies round a­bout, therefore his name is Salomon, and I will send peace and quietnesse vpon Israel in his dayes, 1. Chron. 22. And had not Dauid 1. Chron. 22. 9. then great reason to call vpon his people, euen all of all sorts to pray for that Peace, which God would giue by Salomon? And surely we haue a Ierusalem, a State, and a Church to pray for, as well as they. And this day was our Salomon, the very Peace of our Ierusalem borne. And though hee were not borne among vs, yet hee was borne to vs, and for the good and wel-fare of both State and Church. And can yee do other then Rogare pacem, pray for peace in the day, nay Natiuity, the very birth­day of both Peace, and the Peace-maker? Certainly so vnnaturall to your Prince, so [Page 23] vnthankfull to God you cannot bee. I will leade you the way to pray for Him, his Ho­nour, and his Peace: That this day may re­turne often, and crowne many happy and blessed yeeres vpon him.

I had now done with Rogate pacem, pray for peace, but that Ierusalem is come a­gaine in my way. But it is a strange Jeru­salem. Not the old one, which is litterall in my Text. For which Dauid would haue prayers: nor that which succeeded it, Ie­rusalem of Jew and Gentile conuerted: for which wee must pray. But a Jerusalem of gold and precious stones, (as is described, Apoc. Apoc. 21. 2. 10. G. devo­ca. Iudae. pag. 44. 21.) which shall be built for them againe vpon earth in greater glory then euer it was. And this Jerusalem vpon earth, is that which is called the Heauenly Jerusalem, Heb. 12. 22. Pag. 66. and 79. And the new Jerusalem, Apoc. 21. 2, 10.

So it is not now sufficient that the Iewes shall be (in Gods good time) conuerted to the faith of Christ, as the Apostle deli­uers it, Rom. 11. But these conucrted Jewes Rom. 11. Posit. 7. pag. 2. must meet out of all Nations: the ten Tribes, as well as the rest, and become a distinct, and a most flourishing Nation againe in Jerusalem. [Page 24] And all the Kings of the Gentiles shall doe ho­mage to their King. Good God, what a fine peo­ple Posit. 44. & 45. haue we here? Men in the Moone.

I will not trouble you with any long discourse, wherein this errour meets with, or parts from the Chiliasts: nor is it worth any settled confutation: Onely I cannot desire you Rogare pacem, to pray for any peace to this Ierusalem. It was an old er­rour of the Iewes, (which denied Christ come) that when their Messias did come, they should haue a most glorious tempo­rall Kingdome, and who but they? I can­not say the Author of this vanitie denies Christ come. God forbid. But this I must say: that many places of the old Testa­ment, which concerne the Resurrection from the dead, & which looke vpon Christ in his first or second comming, are impi­ously applyed to this returne of the lewes, which (saith he) is to them, as a Resurrection from the dead. And this exquisite Arith­metician, beside the first comming of Christ in the flesh; and his second to Iudgement: (which are all the personall commings of Christ, that euer the Scripture reuealed, [Page 25] or the Church knew) hath found out a Pag. 48. Third, betweene One and Two: namely, his comming to this conuersion of the Iewes.

But see a little: I will not be long a pas­sing. Shall Jerusalem bee built againe after this euersion by the Romans? The Pro­phet Esay saith no, Esa. 21. But this (saith our Author) is not meant of Jerusalem, but of her Esa. 25. 2. Pag. 105. enemies. Yes, it is meant of Ierusalem, as well as other Cities; as appeares, vers 6, 7. Vers. 6, 7. and is confirmed by Saint Hierome, and S. Hierom. & Geneu. Au­not. Ibid. some Moderne Diuines. And suppose the place were doubtful, whether meant of Ie­rusalem or not, yet that other is vnauoyd­able, Ier. 19. 11. I will breake this City and this people, as one breakes a Potters vessell, that Ier. 19. 11. cannot be made whole againe.

Well: But this new-built Jerusalem, must be the Heauenly, and the new. Yea, but it is a­gainst the receiued iudgement of the Church, that these places should bee vn­derstood of any Church vpon earth one­ly, whether Iew, or Gentile, or both. And apparent it is, that there are some circum­stances in Apoc. 21. which cannot possibly Apoc. 21. be applyed to any Church on earth only. [Page 26] Which made Saint Ambrose professe, that this Exposition is against Scripture. And L. 3. de Vir­ginibus. suppose they may be meant of a Militant Church onely: yet what should leade vs to see this conuersion of the Iewes there, I see not.

For the Ten Tribes comming in to the rest, the good man should doe well to tell vs first; Where those ten Tribes haue been euer since before the Babylonish Captiui­ty: or poynt out the Story that sayes they remained a distinct people. No: they de­generated, and liued mixed with other Na­tions that captiued them, till not onely their Tribes were confounded; but their name also vtterly lost, for almost two thousand yeeres since. And yet now for sooth we shall see them abroad againe. It is strange wee should not know our friends all this while. For within these seuenty foure yeeres, they shall haue quite rooted out Pag. 56. & 75. both the Pope and the Turke, our two great Enemies. And shall begin to make both of them stagger within lesse then these thirty yeeres. I cannot tell here whe­ther it bee Balaam that prophecieth, or [Page 27] the Beast hee rode on.

As for the Kings of the Gentiles, that they shall serue this King of Ierusalem, you need not beleeue that till you see it. If Christ be King there; I make no que­stion, but the Kings of the Gentiles will easily submit to him. But if it be any other; they haue reason to hold their owne. And it seemes it is not well resolued yet, who shall be King. For pag. 56. and 102. The Pag. 56. & 102. Author tells vs, Christ shall be King there. And pag. 163. he vnthrones Christ againe, and assures vs One shall bee King, whom the Pag. 163. Iewes shall set vp among themselues.

I will follow this vanity no further. On­ly doe you not thinke the Papists will tri­umph, that such monstrous opinions are hatched among vs? Sure they will: yet they haue little reason; heere. For two of their learned Iesuites are of opinion, (they are Salmer: and Lori:) that the Apostles Sal. To. 4. Tract. 37. Lorin. in Act. 1. 6. did not sinne, when led with the errour of the Iewes, they thought Christs King­dome should be temporall, Act. 1. 6. which Act. 1. 6. is the ground of all this vanity. And Tul­lius Crispoldus, one of theirs, left notes be­hinde [Page 28] him (which are yet in Manuscript in the Library at Millain) which agree in Lorin. in Act. 1. 6. all things almost with this present folly. So whatsoeuer is amisle in this lewish dreame, the Primogenitus, the first borne of it, after the Iew, is theirs. Only herein their care out goes ours. They keepe the Fren­sie locked vp: and we publish it in Print.

I will leaue these men to out-dreame the Iewes: And hasten to, and thorow the se­cond 2 generall part of the Text; which is the Prophets owne prayer for Ierusalem: In which the circumstances are sixe.

First then, whether you reade the Text, 1 with Saint Hierome, and the Geneua Tran­slation: S. Hierom. (Let them prosper that loue thee) and so make it a Prayer. Or with Ar. Mon. Tremel. and of the last Translation, (They Ar. Mon. Trem. shall prosper that loue thee,) and so make it a Reason, full of promise, to induce vs to pray for it: It is not much materiall. It seemes both may stand, and I will not make my Text narrower then it is.

Take the words then first as a Motiue. 1 Pray for the peace of Jerusalem: for there is great reason you should doe so. For They [Page 29] shall prosper that pray for it. So the Argu­ment is drawne from prosperity; and prosperity is a reason that is very potent with men in all things else: why then should it not be preuailing in this, to make men pray both for the State, and for the Church? But shall men prosper that do so indeed? Yes: you haue no probable cause to distrust it. The words are, They shall prosper. And if you take them for an earth­ly promise, you haue a Kings word for it. If for a spirituall, you haue a Prophets word for it. Would you haue any man te­stifie that hath had experience? You haue Dauids word for it: And he had often tri­all in himselfe, that God made him pros­per for his praier sake, and his loue to that State and Church. And since you cannot distrust a King, a Prophet, a man of experi­ence; be sure to pray for the peace of Ie­rusalem, if it be but that your selues may prosper.

Take the words next as a Prayer: Pray 2 for the peace of Jerusalem: For there is great example to moue you to doe so. For the Kingly Prophet goes before you; hee [Page 30] askes no more of you, then he doth him­selfe. Hee would haue you pray for Ierusa­lem, and so doth he: Let them prosper that loue it. The Prophet is not of their hu­mor, that care not what burthens they bind vpon other mens shoulders, so them­selues may escape the load. No, he prayes too: And no maruell. For (as Saint Leo Saerm. 1. de Ieiu. 10. Men. [...]. 19. obserues) Prayer is one, and the first, of the three things, which doe most properly belong to all religious actions.

He prayes then, and in his prayer this is remarkable: Prius orat pro orantibus pro Ierusalem: Hee prayes for them that pray for Ierusalem, before he prayes for Ieru­salem it selfe. First, Let them prosper that loue Ierusalem, vers. 6. And then, Peace be Vers. 6. within the walles of it, vers. 7. And there is Vers. 7. a great deale of spirituall wisedome in this too. For while his prayer strengthens them that pray for Ierusalem, both his, and their prayers meet, and goe stronger to God, then if any (bee it Dauid) prayed for it alone. And therefore Ignatius telles his people at Smyrna, that their prayers Epist. 7. ad Smyrnen. reached as far as Antioch, (who no doubt [Page 31] prayed for it selfe too) and these ioyned prayers, obtained peace for that Church.

Secondly, as Dauid prayes, as well as he 2 would haue others pray: so prayes he al­so for the selfe same thing, for which hee exhorts others to pray: That is, for peace. Peace be within thee. And it is an argument that his exhortation came hartily from him, because hee falles to it so close him­selfe. And it is an excellent thing full of honour to God and themselues, when Rex & Propheta, the King, and the Prophet, goe first in prayer for the States and the Churches peace.

Now he prayes not for the peace of it alone, but for that which followes peace, the prosperity of it too. Hee well knew, that God hath pleasure in the prosperity of his seruants. Nor doth he so pray for the tem­porall peace of the State; as that hee for­gets the spirituall peace of the Church. Nor doth hee so pray for the externall peace of either: but that hee preferres the inward, and soule-peace of both. Not peace without vertue: For that is but a painted peace: and therefore Saint Hilar. will haue S. Hilar. ibid. [Page 32] them together. Peace and Vertue Connexa sibi sunt, must bee knit together in Ierusa­lem. For Vertue is the strength and pre­seruatiue of Peace. And wheresoeuer Vertue is not, there Peace will bee the first that will abuse it selfe. Not Peace without Faith. For that is but a profane Peace. And therefore Saint Hierome tells vs, it is Domi­nus S. Hierom. Ibid. Christus, our Lord Christ, that is the true Peace of both State and Church. As if hee so long before had foreseene and prayed for (in these words, Peace be with­in thee) the comming of the Messiah. And foresee it (no question) he did. And I will not denie, but that he prayed for it: since neither Ierusalems peace could, nor our peace can, be firme without him. But then if you aske me why so many States, and Churches, are diuided for, and about Christ, and so not at peace: the cause I must tell you, is the sinne of men. They diuide and teare Christ first, and then what wonder if they bee diuided about him?

Thirdly, heere is his prayer for peace 3 and prosperity for Ierusalem, for the State, [Page 33] for the Church: but whereabouts would hee haue these excellent blessings seated? Where? Why euery where, but especially in Muris & Palatiis, about the Wall and the Palace. And they are excellently fitted. He would haue them spread all ouer Ieru­salem: But Loca Dominu, the places of their exaltation, are these in my Text; the Wall, and the Palace: For peace that keepes at the wall, and so workes inward to calme the City: But the child of peace, Prosperity, that is borne after in the Palace, and comes outward, to inrich to the very Wal.

The strength of a City is in the Walles. In Walles that are fenced and fortified with Turrets, (as Euthymius renders it:) Euthym. Ibid. therefore if a tempest of warre beate vp­on the walles of it; possesse the strength of it: there cannot bee peace. Therefore the Prayer is fit: Sit pax in muris, peace bee within the walles. And Dauids prayer is as full as fit: For the Church hath the same walles, that the State hath. It is in my Text. For it is in Muris Jerusalem, in the walles of Ierusalem, and the Temple stood with­in it. And by reason of the knot which [Page 34] God himselfe hath knit betweene the bo­dies: (which is, that the same men, which in respect of one Allegiance make the Common-wealth, doe in respect of one faith, make the Church) the walles of the State cannot bee broken, but the Church suffers with it: nor the walles and fences of the Church trampled vpon, but the State must be corrupted by it: therefore the Prayer is full; that Peace may sit vpon the Walles, that Prosperity may fill all that is within them.

Now neither the Walles of the State, nor the Walles of the Church, can keepe or defend themselues, or that which they compasse. There must bee Men, and they must keepe both the Wall, and the Palace, and the Peace: Viri-Muri, Men-Wals. And among these, all are not bound to equall care in preseruing the Peace. But as the greatest strength of the dead Walles is in Turribus, in the Towers and Bulwarkes, so Nihil firmi­us, aut vtili­us, aut celfi­us, Turribus. S. Hilar. Ibid. S. Hierom. Ibid. the greatest care in the liuing Walles lyes in Turribus, in the Towers too; vpon those that are eminent in State and Church. Now Saint Hierome telles vs plainly, that [Page 35] for the State, the Noble, and the Wise, and the Valiant men, they are the Towers. And for the Church, Saint Paul telles vs, the Apostles were the Pillars, Gal. 2. And S Gal. 2. 9. S. Chrysost. Hom. 10. in S. Mat. Chrysost. that the Priests are Muri Ecclesiae, the walles of the Church. Heere therefore the Prayer must goe home: Dauids did: Peace be in these walles too. For if these walles shake vpon their foundations: If these knocke one against another: there can be no firme peace in either Body. A wall-palsie is euer dangerous.

Fourthly, when there is peace in Muris 4 & Palatiis, in the Wall and the Palace, stayes either the Prayer for it, or the be­nefit of it, there? No sure. The benefit stayes not. For the peace of the Wall and the Palace, is very diffusiue. All Ierusalem is the better for it presently. Not the mea­nest in the Body of the State, not the lo­west in the Body of the Church: but they are the better, or may bee, for this peace. And it is implyed in the Text: For in Pa­latiis, in the Palaces, names indeed the Kings house, but vnder that greater, com­prehends the lesse. And S. Hierome expres­seth S. Hierom. Ibid. [Page 36] it so, and reades in Domibus, pros­perity in the Houses. For the houses of Subiects cannot be empty of peace, when the Palace of the King is full. This for the Benefit; and peace is no niggard of it selfe. Then the rule is: Where the bene­fit goes on and multiplies, there must not be a stop in the prayer; that must goe on to, as Dauids did; Peace be within the walls.

Fiftly. The forme of this prayer, Sit pax 5 in muris, Peace be within the walls, and prosperity within the Palaces; tells vs, that Ierusalem had both these. And no doubt can bee made, but that Ierusa­lem, that State, that Church had both. And to this day as little doubt there is of ciuill States, muros habent, & Palatia, they haue both walls and Palaces. But for the Church, sacriledge (in many pla­ces) makes all the haste it can, to frustrate this prayer, that there may be nor Palaces, nor walls, for peace, or plenty, to be in. Doubtlesse, this ceremoniall Church will rise in Iudgement against the pillage of Christendome. For the Children of that Church left not their Mother without [Page 37] Walls for defence, not without Palaces for honour. Ye see it is plaine in my Text. But many Children of the substantiall Church, haue shewed themselues base and vnnaturall. Palaces: no, Cottages are good enough. As if it were a part of Religion, that Christ and his Priests must haue lesse honour in the substance, then they had in the ceremony. And yet when I consider better, I begin to thinke it is fit the Priests house should be meane, where the Church, which is Gods House, is let lye so basely. For he that hewed Timber afore out of the thicke Trees, was known to bring it to an excellent worke; but now they haue beaten downe all the car­ued worke thereof with Axes and Ham­mers, Psalm. 74. So that now I doubt Psal. 74. 5. 6. wee must vary the Prayer: from Sit pax, to Sint muri: not presume to pray, there may bee peace and plenty within the walls, but that the very wals themselues may stand.

But yet I will doe the People right too. For as many of them are guilty of inexcu­sable sin, both by cunning and by violent [Page 38] sacriledge: so are too many of vs Priests guilty of other as great sins as sacriledge can bee; for which, no doubt, we and our possessions lye open to the waste. It must needs be so. For the hand of sacri­ledge it self, though borne a Theefe, could neuer touch Palatia Ecclesiae, the Palaces of the Church, as long as God kept the wall of it. But while our sinnes make God out of peace with the Walles; while he is at Diruam, I will breake the wall there­of, Esai. 5. it is in vaine to shift off by hu­mane policies: for the Palaces cannot Esa. 5. 5. stand.

Sixthly; I may not omit, that while the Prophet prayes heere, for the State and the Church, and them that pray for both; yet his expression is not, Pro orantibus, but Pro diligentibus; not for them that pray for it, but for them that loue it: Let them prosper that loue it, and wish it good: so the payer (as Euthym. obserues) Euthym. Ibid. did not comprehend the Iewes onely, but as many of other nations too, as were Diligentes, louers of Ierusalem. And in­deede these two, to loue, and to pray for [Page 39] the State, and the Church, make one in my Text: For no man can pray hartily for them, but hee, that loues them. And no man that truly loues them, can abstaine from praying for them, and the peace of them. This is certaine, neither loue, nor prayer, can stand with practising against either; nor with spoile and rapine vpon either.

Nor is Diligentibus te, that loue thee, an idle or an empty specification in the prayer of the King. For as Ierusalem had, so hath euery State, and euery Church, some false members, whose harts are nee­rer the enemie, then Ierusalem. There­fore sit Pax, sed diligentibus, let there bee peace, but to them that loue thee. But if any man haue a false heart to Ierusalem, let him haue no portion in the prosperi­tie of it.

Thus you see, the Prophets care is for Ierusalem. For this State and Church he would haue you pray. In this prayer he would haue you beg for Peace. That which hee would haue others doe, hee doth himselfe: He prayes both for Ieru­salem, [Page 40] and for them that pray for it. That which he also prayes for, is peace and pros­perity. This peace hee would haue in the Walles, and this prosperity in the Pala­ces. From thence he knowes it will diffuse it selfe to meaner houses. Yet it seemes by the way, that that ceremoniall Church had both Walls and Palaces. And last of all, that this peace, this Prosperity, might be the reward onely Diligentium, of such as loue both State and Church.

And now there is little behinde. For my Text is an Exhortation, and preacheth it selfe. Rogate Pacem, pray for the peace of Ierusalem. Pray for it? Why, it seemes strange to mee that any age should bee weary of peace; or need an exhortation to pray for it, either in Church or Com­mon-wealth. Yet the age in which Dauid liued, was such. For though the instant time of the composure of this Psalme, was a time of Peace: yet it was but a time pic­ked out, in an age that loued not Peace. Dauid tells vs so himselfe a little before my Text, Psal. 120. My soule hath long dwelt a­mong Psa. 120. 5. them that are enemies vnto Peace: I [Page 41] labour for peace, but when I speake vnto them therof, they make thē ready to battell. So there he speaks for peace. And in my text he ex­horts to pray forpeace. And after that, him selfe prayes for peace. And all this is little enough among them that loue not peace.

Howbeit take this with you: They beare not the best mindes, (Cases of necessity, and honourable safety, alwayes excepted) that desire the waters, either of the Church, or the Common-wealth, should run trou­bled, that they may haue the better fishing. And the Historian sets his brand vpon Paterc. L. 2. 25. them. Who are they whom peace cannot please? Who? Why, Quibus pessima est, & immodica cupiditas: They whose desires are worse then naught, in their Obiect: and voyd of all moderation in their pursuit.

This I am sure of: since Dauid at the placing of the Arke, exhorts all sorts of men Rogare pacem, to pray for the peace of Ierusalem, he did not intend to leaue out the Priest, whom it concernes most, to preach peace to the people; neither the High Priest, nor the rest, but they should bee most forward in this duty. This for [Page 42] the Priesthood then. And Christ himselfe, when he sent out the Seuenty to preach, gaue them in charge, to begin at euery house in which they entred, with Peace. Peace be to this house, S. Luk. 10. And he that S. Luk. 10. 5. preacheth not peace, or labours not for it, must confesse one of these two. Namely, that he thinkes Dauid was deceiued, while he calles to pray for peace. Or that him­selfe is disobedient to his call.

Caluin of opinion, that he which will Calu. Ibid. order his prayers right, must begin, not with himselfe, but at Dominus Ecclesiae cor­pus conseruet: That the Lord would pre­serue the Body of his Church. It is iust with the Prophet, Peace for Ierusalem. For if any man bee so addicted to his pri­uate, that hee neglect the common State, he is voyd of the sence of piety, and wish­eth peace and happinesse to himselfe in vaine. For who-euer he be, he must liue in the Body of the Common-wealth; and in the Body of the Church: and if their ioynts be out, and in trouble, how can hee hope to liue in peace? This is iust as much as if the exterior parts of the body should [Page 43] thinke they might liue healthfull, though the stomake be full of sicke and swolne hu­mours.

To conclude then: God hath blessed this State and Church, with many and hap­py yeeres of peace and plenty. To haue had peace without plenty, had been but a secure possession of misery, To haue had plenty (if it were possible) without peace, had been a most vncertaine possession of that, which men call happinesse, without in­ioying it. To haue had both these, without truth in Religion, & the Churches peace, had bin to want the true vse of both. Now to be weary of peace, especially peace in truth, is to slight God that hath giuen vs the blessing. And to abuse peace & plenty to Luxurie, and other sins, is to contemne the blessing it selfe. And there is neither of these, but will call apace for vengeance.

My exhortation therefore shall keepe euen with S. Pauls, 1. Tim. 2. That praiers and 1. Tim. 2. 1. supplications be made, especially for Kings, and for all that are in authority, that vnder them we may liue a quiet, and a peaceable life, in all godlinesse and honesty. Heere S. Paul would [Page 44] you pray for the king [...] the King would haue you pray for the State, & the Church. His peace cannot be [...] theirs. And your peace cannot bee without his. Thus hauing made my Text my Circle, I am gone round it, and come backe to it; and must therefore end in the poynt where I began: Pray for the peace of Jerusalem; Let them prosper that loue it: Peace be within the walles of it, and prosperi­ty within the Palaces: That the Peace of God which passeth our vnderstanding heere, may not leaue vs, till it possessers of eternall Peace. And this, Christ for his infinite Merit and Mercy sake grant vnto vs. To whom with the Father, and the holy Spirit, be ascribed all Mighty, Maiesty, and Do­minion, this day, and for euermore.



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