An Exhortation to PRAYER FOR Jerusalems Peace. IN A SERMON PREACHED At Dorchester at the Assizes holden there for the County of Dorset, March 19. 1662.

By HENRY GLOVER, Rector of Shroton, in the same County.

Rom. 12. 18.
If it be possible, as much as lyeth in you, Live peaceably with all men.
Orare Cleri, Caesaris Pugnare.

LONDON, Printed by E. Cotes for William Church-hill Bookseller in Dorchester, 1663.

To the Worshipful WOLLEY MELLER, Esq High Sheriff of the County of Dorset.

Mr. Sheriff,

WHen you first engaged me to preach the Assize-Sermon, I little thought, but that when the Pulpit-work was done, my Notes might have gone quietly to sleep among their Fellows. I never dreamt of my Lord the Judge his Invitation, nor your Injunction, nor the Desires of many others, to have them made Publique, i. e. to expose both my self and them to Censure. Nor am I ig­norant of the disadvantages that a plain Sermon receives by the Press. There's [Page] many an ordinary Face, that at a glance appears lovely, and hath some­thing in it that pleases; but when it is gazed upon, and exactly pryed in­to, discovers its own disproportions: So it is with many Printed Sermons; they may please in the Pulpit, but are more laid open to view by the Press. I suppose, this will be one of them But this is my Comfort, that though I was never so fond upon it, as to think it a Beauty; yet I am satisfied, that it is very honest. And some ingenuous dis­positions may like it for that, for its simplicity and well-meaning; and o­thers that are more censorious, may yet, for its moderation and general aim, not be so rude as to fall foul upon a harmless Creature, which intended no more hurt, but only to perswade men to Peace, and (according to its little [Page] strength) endeavour a Reconciliation, at least a Mitigation of our never e­nough to be lamented Divisions. And so being protected by its own Innocen­cy, (as harmless Children are in less Danger in a Fray than quarrelling Ruffians,) I hope, it may quietly go up and down the World a little while, (I am sure it cannot be long), and at last dy in Peace. However it speed, you see I have at your Request overcome those difficulties, which made me loath to ven­ture it abroad. And since you would not be denyed my Notes, I have made choice of this way to transmit them to you, rather than deliver them over to the Tormentors, I mean, Unskilful Scribes; [...]. of whom St. Hierom once complained, that they did write Non quod inveniunt, sed quod intelligunt; & dum alienos errores emendare ni­tuntur, [Page] ostendunt suos. I confess, I was loath to have my Notes mangled by ma­ny written Copies, and therefore had rather trust to the Curtesie of one Press than many Pens. If it may tend in the least to God's glory, the Churche's Peace, and the Satisfaction of your self, and other worthy Persons that set me upon it; I have all I aim at, and shall remain

Sir,
Your humble Servant in Christ, Henry Glover.

An Exhortation to PRAYER FOR JERƲSALEMS-PEACE.

PSALM. 122. 6.‘Pray for the Peace of Jerusalem.’

THe Author and Pen-man of this Psalm was David in the Title; the Time and Occasi­on of Penning it, conceived to be at the Removing of the Ark to Jerusalem, 2 Sam. 6. 5. when David danced before it, and (as some think) snng this Psalm to the Harp in that solemnity. The Parts of it are Principally Two, viz. David's Joy, and David's Devotion.

1. David's Joy in the first five verses; and it ariseth from several Springs, or Heads;

1. From the Readiness and forwardness of Wor­shippers in that solemn Religious Transaction, Vers. 1, 2. I was glad when they said unto me, Let us go into the House of the Lord, Our Feet shall stand within thy Gates, O Jerusalem. The People encou­raged one another to go up with the Ark, and even [Page 2] animated the King to use no delays about it; They brought It up with shouting, and with the sound of the Trumpet, 2 Sam 6. 15. The good King was glad to see his Subjects so forward in that pious service. And indeed, it's matter of great Joy, to see a joyful har­mony of Worshippers in the Service of God, to see Families and Housholds encouraging one another to serve the Lord, to hear Neighbour calling to Neigh­bour, and Friend to Friend, and Family to Family, (as Isai. 2. 3.) Come and let us go up to the House of the Lord; this is matter of great Joy.

2. From the Unity and Concord of the Church of God at that time, in matters of Worship and Religion▪ Jerusalem was Conjuncta sibi pariter, Vers. 3. at uni­ty with it self. 2. Sam. 5. 7. The Jebusites were now driven out, and the people of God were of one heart and mind. They had not divided Churches, and Worship, and Worshippers, as it fell out afterward when the King­dom was divided, but they could all joyn together in the same service. Here was Uniformity without an Act. Thither the Tribes went up, even the Tribes of the Lord, unto the Testimony of Israel, to give thanks un­to the Name of the Lord, Vers. 4. All the Tribes went up thither,Deut. 12. [...]. according to God's own appointment. This was their happiness, and O that it might be ours? As long as one is for Paul, another for Apollos, and a third for Cephas, it must needs make a Rupture in the Church, and the dividing into parcels is the weak­ning of the whole. By reason of which, many are left in the case of which Melancthon once complained, Quos fugiamus habemus, quos sequamur non intelligi­mus; they know whom to avoid, but scarce whom follow. God Almighty pour down a Spirit of Peace [Page 3] and Love amongst us, that if we cannot come fully up to the Primitive temper of minding and speaking all the same things, yet at least small differences in Judgment, may not (being heightned with animosi­ties) make eternal breaches in the Affections of Chri­stians.

3. From the due Administration of Justice in that Religious City, Vers. 5. There were set Thrones of Judgment, the Thrones of the house of David. Ju­stice and Religion, Piety and Policy, went here hand in hand.Exod. 4. 16. And this is matter of great Joy, when Moses and Aaron go out and in together; Moses Aaron's hand, and Aaron Moses mouth. These two, I mean, Justice and Religion, are the two Pillars upon which the Fabrique of a Kingdom stands; and therefore the Sampsons of Sedition do usually set their shoulders to both of them at once. Though indeed, the fall of either of them makes way to the Ruin of the other; pull down one, and you pull down both: These two (as they stand opposed to the Flouds of Belial, on the right hand and on the left,) are like the Banks of a great River; no sooner beat down, or over-born, but in comes a whole Sea of Atheism, Heresie, Violence, and Injury, to the utter Ruin and Desolation both of Church and State.

And so much for David's Joy; next we come to his Devotion. He first exhorts others to pray, Pray for the Peace of Jerusalem; and then he prays him­self, and withal prescribes them a Form, or Method of Prayer to this purpose; Peace be within thy Walls, and prosperity within thy Pallaces. I am to meddle with nothing but the Exhortation, and there you have

  • [Page 4]1. A Duty enjoyned, Pray.
  • 2. The Blessing to be prayed for, Peace.
  • 3. The specification of this Peace, The Peace of Jerusalem.

And so we have three things to insist upon; Here is Peace, the choisest earthly Blessing; here is the Peace of Jerusalem, the choisest earthly Peace; and here is Prayer the choisest heavenly Means to procure it: Pray for the Peace of Jerusalem.

Now in handling of these, I shall

1. Speak a word or two for the Explication of the Text.

2. A word to each Branch in particular; and so shut up all with all with a short Application.

1. Jerusalem must be taken here in a twofold Ca­pacity. 'Tis a trite Observation, and I shall but touch it. As it was (now that the Ark was brought thither, and placed in the Tabernacle that David had pitched for it) the place of Gods Worship,2 Sam. 6. 17. The place he had chosen out of all the Tribes to put his Name there; as it had the Tabernacle, and Oracles of God, the Ordi­nances and Divine Service, Heb. 9. 1. so it must be taken for the Church. Thither the Tribes went up, the Tribes of the Lord, unto the Testimony of Israel, i. e. to the Ark of the Covenant, which contained the Te­stimony of Gods presence with the Israelites, Exod. 25. 21, 22. But then as it was the Metropolis of the King­dom, and had the Thrones of Judgment, where pub­lique Justice was administred to the Nation, vers. 5. so it must be taken for the State. Joyn both together, and to pray for the Peace of Jerusalem, is, to pray for the Peace both of Church and State in which we live.

[Page 5] 2. Peace in the Hebrew Idiome is usually taken for all manner of Prosperity. And this is an Observation as common as their Vulgar Salutation, Peace be unto you, which is equivalent to that of ours, I wish you all happiness. Peace being such a voluminous Blessing, that it contains all other blessings (as it were) in its belly. And hereupon they used the word upon all occasions, insomuch, that it is sometimes put, by a Catachresis, to signifie the prosperous success even of Warr it self. So 2 Sam. 11. 7. David demanded of Uriah, How Joab did, and how the People did, [...], and Concerning the Peace of the Warr, that is (as our Translators render it) How the Warr prospered. But here the Blessing of Peace must keep correspondence with the subject of it un­der its twofold notion, viz. Jerusalem as referred both to the Church and State. The Peace of Jerusa­lem under the first sense, is the publique tranquillity and quiet State of the Church, when it is not rent by Schisms and Heresies within, nor torn in pieces by Persecuters and Tyrants without. The Peace of Jeru­salem under the second sense, is the tranquillity of the Weal-Publique, when it is free from intestine broyls, and civil commotions at home; and from forrain In­vasions and Warrs abroad.

3. It will not be amiss to take notice of a twofold Elegancy in the Text it self; which carries in its own bosom a secret, but serious Invitation to this Ex­cellent duty.

1. Jerusalem (whose peace we are exhorted to pray for) doth signifie The Vision of Peace. At first it was called only Salem, Peace, Melchisedech King of Salem, that is, King of Peace; Heb. 7. 2. But after­ward, [Page 6] when Abrahams [...] (jireh) was prefixed to Melchisedechs Salem, Gen. 22. 14. it became Jerusalem, a Vi­sion of Peace. And so the Text runs thus, Pray for the Peace of the Vision of Peace. Blessed be God, our Jerusalem is now become a Vision of Peace again: it hath been an Aceldam [...], a field of Bloud, a Vision of Di­vision and Confusion; but now it is a Vision of Peace; we see it, and bless God for it. O then, Pray for the peace of this Vision of Peace; that is, Pray for the Continuance of it, that it may be long, and ever so. And cursed be he that riseth up again to build Jericho; who ever he be that takes the Sword to that intent, let him perish by the Sword. That's the first Elegancy, and so farr we can trace it in our own Language, Pray for the Peace of the Vision of Peace.

2. But the other Elegancy lies deeper in the Na­tive words of the Text, and is not renderable in ano­ther Tongue. Each word in the Original doth, as it were, Eccho to his fellow in such a delightful Parono­masia, that a learned man affirms, There is scarse such another piece of Rhetorique in the whole Scripture, [...]. Methinks the elegancy of the words do (as it were) bespeak the excellency of the Blessing, Jerusalems Peace; and the excellency of the Duty, of Praying for it. And so I come now from the Explication in General, to the Particulars of my Text; Pray, and Pray for Peace, and for this Peace especially, the Peace of Jerusalem.

1. Pray. The effectual fervent Prayer of a Righte­ous man availeth much, saith Saint James, ch. 5. 16. And the Apostle in that place shews us the soveraign vertue and efficacy of Prayer; which for me to en­large upon here, would look as if I thought I were [Page 7] preaching to an Heathen Auditory; and seem to in­timate, that these I talked to did not know it. Pray­er is [...], in the words of Da­mascen; the soul's climbing up by Jacob's Ladder in­to heaven, and by it we converse chiefly with God while we are on Earth. A duty so incorporated into Christianity, that Prayer is that to Christians, which breathing is to other creatures. Qui per fidem vi­vunt, spirant per preces (saith one;) they that live by Faith, do breathe by Prayer; otherwise it is sign they are dead in sin. It is a Christians wrestling with God, and prevailing, Hos. 12. 4. Such pious Lips drop Balm upon the Countreys and places where they live; and such healing tongues (as Solomon calls them) are a Tree of Life, Prov. 15. 4. And when Christi­ans do thus break their Alabaster-boxes to anoint their Saviour's feet, the smell of the persume fills the house, and the odours of these golden Vials ascend up before God, Rev. 5. 8. with 8. 4.

Now then, if God alone can give Peace, and he is the Author of it, (I make peace, and create evil, saith God, Esa. 45. 7. and, Thou Lord wilt ordain Peace for us, saith the Church, Isa. 26. 12.) then certainly Prayer is the great Engine to draw down Peace, to procure such a blessing from Heaven, and continue it to us when procured. They are praying Christians, that pump hard, and stop the leaks, to save the Vessel from drowning, whilest prophane ones are fast asleep in the midst of a storm. What meanest thou (O sleeper?) arise and call upon thy God, &c.

[Page 8] But every one that calls is not answered, Prov. 1. 28. There is a holy Art in Prayer, which none but the truly spiritual Christian is acquainted withall. There must be Fire put to the Incense to make it smoak, and this Fire must come from Heaven. If God do not kindle his own Sacrifice, (as he did Elijah's) it will not accepted.1 King. 18. 38. The great Art is to fetch fire from heaven. As the Phoenix (they say) by fluttering and clapping her Wings, sets her A­romatique Rest on fire: so should a Christian by rouzing his Affections inflame his Devotions. It is not the talking Tongue, but the flaming Heart that God regards. To pray, and say ones prayers, are two things; though they may be done both at once. Look what the difference is between a Parrots, and a faithful Christians saying of his Creed, and that is the difference between a prophane and a pious person's Prayers. The words may possibly be the same, but by Faith Abel offered unto God a more excellent Sacrifice than Cain, Heb. 11. 4. To make Prayer effectual, St. James saith it must be fer­vent; and that is reckoned by one among the four hard labours,D [...] exel. viz. a Woman in travel, a School-master in the School, a Commander in Warre, and one that prays in the Church. There's many a cold, earthly-minded Petitioner, that deals by Prayer, as a child that snaps in a Fire-lock, and quarrels because it will not go off, when there is nothing but Ashes in the Gun. Their hearts are charged with Ashes, and they want heavenly Affe­ctions to drive their Supplications into Heaven. For want of this it may possibly be, that some complain they are not edified, and find fault with our Pray­ers, [Page 9] when they should lay the blame upon them­selves. One and the same Duty may be like the Pillar, Exod. 14. 20. that conducted Israel out of Egypt; towards Israel a bright flame, towards Egypt a black clowd. But let Prayer be fervent, and what wonders will it do? Men may think, there are nearer wayes to Peace, than by Prayer; the Arms of the mighty, the Counsels of the wise, may do more good. But certainly, it is much to be feared, that, if Prayer be laid aside,Psal. 76. 5. the Men of might will not find their hands, nor the men of wisdom their heads. When Theodosius fought that famous battle against Euge­nius, in which the very Heavens, and Winds, and Elements assisted him,De Civ. Dei. lib. 5. cap. 26. St. Augustine saith, that, Ma­gis orando quàm feriendo pugnavit, He prayed more than he fought: 2 King. 6. 12. 18. 20. Elisha's Prayers did the King of Syria more mischief, than the King of Israel's Sword;2 Chron. 31. 20, 21. and Hezekiah's Prayers defeated Senacherib's whole Army. Moses upon the Mount did more a­gainst Amalek, Exod. 17. 11. than Joshua in the Field; he held up his Hands and Israel prevailed. He held them up, not to fight, but to pray; Et de hostibus quos non contigerat, Amb. Offic. lib. 3. cap. 1. triumphabat, saith St. Am­brose, And he triumphed over those Enemies, which he never touched. When Simon Magus pretended to fly to Heaven (as the story goes) St. Peter sent a Volley of Prayers after him, and fetched him down again; making it appear (as the same Father hath it) that, Oratio longiùs vulnerat quàm Sagitta; Prayer will do execution further than an Arrow. The thundering Legion in Antoninus his Army did more by their Prayer, than all the [Page 10] Army could do by their valour; they prayed down Water from Heaven for the Souldiers to drink when they were all ready to perish for thirst. And holy Bernard professed, [...] that, in every thing he un­dertook, magis fidebat Orationi, quàm Industriae pro­priae, he trusted more to Prayer, than to his own endeavour. Well then, Pray, that's the first thing; it is an excellent Duty.

2. And pray for Peace, 'tis an excellent Bles­sng; a blessing worth your praying for. The Lord will bless his people with Peace, saith the Psalmist, Psal. 29. 11. that's laid down as a choise blessing there. Hezekiah preferred Beace and Truth before all other blessings whatsoever. Be­side, it shews a peaceable temper of spirit, which should be in all the Children of God.Heb. 12. 14. How many Injunctions have we in Scripture,Jam. 3. 18. to follow peace, and make peace, Zech. 8. 19. and love peace, and seek peace; to leave no stone unturned for peace?1 Pet 3. 11. And the Lord of Peace give you Peace alwayes, by all means, saith the Apostle, 2 Thes. 3. 16. How affectionate­ly doth the Holy man pray for Peace there? Sala­manders may love to live in the Fire: and there are some fiery spirits, that can live best in the Flames of Dissention. But remember (Christi­ans) Our God is the God of Peace; Heb. 13. 20. our Mediatour is the Prince of Peace, Isa. 9. 6. our Gospel is the Gospel of Peace; Eph. 6. 15. and therefore our Hearts, Lives, Lips, our practises and devotions, should all breathe Peace.

Of all others, Ministers especially, should be fre­quent in this blessed Duty, for this blessed Gift. Let me speak a word or two, to those of mine [Page 11] own Tribe. We are, or should be, both men of Peace, Ambrose. and men of Prayers. Preces sunt arma sa­cerdotis, Prayers are Clergy-mens Swords. Our Weapons are Prayers, and our Message is Peace. Let me then for Jerusalems sake request two or three things of you.

1. Let all that are in this Sacred Office study Peace, and preach Peace, and practise Peace; which we can never do, unless we study, and preach, and practise Obedience. Never more then, let the Alarum be sounded out of the Pulpit, nor Fire­balls thrown out of this Mount, 1 King. 19. 12, 13. where God loves to be heard in a soft still voyce. They forgat their Errand much, and were indeed the Wens and Ble­mishes of the holy Function, who did preach Swords, and pray Granado's, and curse Meroz, and lift up their voyces (too well) like a Trumpet; thundring Anathema's, and calling for fire from Heaven a­gainst all Dissenters, as confidently as if they had all been gotten into the infallible Chair. It was the breath of these sons of Thunder, these fighting Preachers, that (like a pair of Bellews) blew up the Flames of our civil Dissentions to so great a height; and their hands threw on fresh Fewel every Sermon, for fear it should go out too soon. We may see by the Foot-steps of these men of Warr, I mean, the Ruins and Desolations that they have left in the Land, that theirs were not the beautiful Feet of those that did preach the Gospel of Peace, Rom. 10. 15.

[Page 12] 2. Let not the Pulpit be made a Stage, to vent any Man's Jeers or revilings on. Will a Sarcasm do our work? or, are a few Satyrical flashes, or Jerks of Wit likely to heal our Breaches? or, would you keep them open for ever? Men of this Temper and Mettal do pour Vinegar in­stead of Oyl into our Wounds, and carry Mortar to the Tower of Babel, whi'st they would be thought to be repairing the Breaches of Sion. A witty Jesuite in a Poem doth thus bewail the di­stempers of Christendom; [...]man. Thesaur. Poemat. Scommata ludit Alter in alterum, & ridetur Alter ab altero, Veritas falsis pe­titur duellis, Jam Calamus gladio mutatur, pagina peltis. They begin (saith he) with Scoffs, and end with Cuffs; the Pen grows up into a Sword, and the Paper to a Buckler; the Warre begins in the Pulpit, which must be ended in the Field. And the misery of all is, Christians doe not only call each other Names, but cut each o­thers Throats for Christ's sake; as if the Great Commandment of, Love one another, were now to be expounded by, Kill one another. Kick down these unworthy passions out of the Pulpit. And if I can be but heard in this, then I should make bold to beg a third thing, viz.

3. Let not prejudice, or humor, or discontent, or desire to please a prejudiced Party, keep any persons at a distance, whose Consciences would otherwise be content to close. I speak not of all: but some such there are, whose Passions were they but once down, their Scruples would be much a­bated; and Conscience might be satisfied, if Con­tention [Page 13] were away. It is for want of Christian Charity, that men are ready to catch up a Sword to cut every little knot, which a gentle touch of Love would easily unty. Let none be offended; my only aim is to leave the Impressions of this blessed word, Peace, as deep as I can, upon all your Hearts. Ruffia. hist. Ec­cles. lib. 2. c. 9. And it was an Argument how much that great man Gregory Nazianzen was af­fected with it, when, in the midst of the Tumults that were raised at Constantinople about him, he cryed out, God forbid that there should be any Quarrels or Dissentions raised in the Church for my sake; If it be for me that this Tempest is raised, Tollite, & mittite me in Mare, Throw me into Sea that the storm may cease. And let me com­mend to you the practice of a late Reverend Di­vine of our own Church, Dr. Steward, who dy­ing in France, would have nothing written on his Tombe but this, Quòd vivens assiduè oravit pro pace Ecclesiae. A Monument (I take it) of greater Honour, than any that could be fastened on the Tombes of Julius Caesar, or Alexander the Great, or any of the World's Warriours, He lived (and dyed) Praying for the Peace of the Church; which minds me of my third Particular, The specification of this Peace, viz.

3. The Peace of Jerusalem. Private Peace is lovely, but publique Peace much more. It is good to have Peace in a Family, but much better in a Kingdom. And indeed, our private Peace is bot­tomed on the publique Peace. Our Countrey is the Ship, and we the Passengers; if the Ship dash [Page 14] against a Rock, we must not look that either our Persons, Estates, or Religion, will escape without wrack. And then the Peace of Church and State is involved, and incircled one in a­nother, like Ezekiel's Vision, there is a Wheel within a Wheel; they move one in another, and one with another; so, that if you disturb the Peace of one, you destroy the Peace of both.

1. If you pull down the Gates of Sion, the Wall of Jerusalem will fall after it. It was the grand Policy of the late Anti-monarchical Fa­ction, to secure their own Interests by laying Sion in the dust. No such way (they thought) to keep the Swine out of their own Inclosures, as to turn them all into the Lord's Vineyard. And because the Height of Sion stood princi­pally in their Light, they cryed out with the Children of Edom in the day of Jerusalems di­stress, Down with it, Psal. 137. 7. Down with it, even to the Ground. But God hath turned the Wisdom of those Achitophels into Foolishness; and others (if they please) may now learn from them, That the Peace of Jerusalem is centred in the Peace and Prospe­rity of Sion.

2. And as the Temple must not be pulled down to build the Town-wall: so on the other side, Jerusalems Walls must not be demolished, under a pretence of repairing the Temple. King Jesus, never intended such a Fanatical fifth-Mo­narchy, as to destroy the Kingdoms of the Earth, to make way for the setting up of His; but [Page 15] took care so to have his own Rents paid him, that nothing which is Caesar's Right might be taken from him.Mat. 22. 21. Render to Caesar the things that are Caesar's, and to God the things that are God's: So that, whoever they are, that part what God hath joyned together, disturbing the Peace of the Church, whilest they would seem solici­tous for the Peace of the State; or disturbing the Peace of the State, whilest they pretend to be endeavouring the Peace of the Church, they are but Troublers of Israel, though they would be thought to pray for the Peace of Jerusa­lem.

And now but a few words more to set the Doctrine on, and make it practical. Since Jerusalems Peace is so great a blessing, and Prayer so powerful a means for the continuance of it, That we may not pray in vain, let us observe these few Rules.

1. Do not pray for the continuance of your Peace for sinful ends: O do not pray for Peace to consume it on your Lusts, lest ye ask and not receive. Ye ask and receive not, because ye ask amiss, that ye may consume it on your Lusts, Jam. 4 3. I am afraid?, that many pray for Peace upon no other account, but that thay may grow rich, wax fat and wanton, and sinne the more securely: That they may have Peace, What to do? Why, To walk after the stubbornness of their [Page 16] Hearts, and to add drunkenness to thirst, Deut. 29. 19. Thus doe men proclaim Warre against Heaven, even while they are Petitioning Heaven for Peace. Whereas the great work of a Christi­an is to improve temporal peace to spiritual ad­vantages; and, in a time of Peace, to make sure of that Peace, Col. 1. 20. which was made for us through the Bloud of the Cross. The Jews usual Saluta­tion was,Bish. Davenant on Col. 1, 2. Peace be unto you; but the Apostles Sa­lutation, is, Grace and Peace Let us pray for, not a bare Jewish Peace without grace, but an A­postolical Peace, with grace annexed unto it. If we could but make a Match betwixt these two, Grace and Peace, we were the happiest people in the world.

2. Act in your several Stations for Peace, as well as Pray for Peace: Christians should be [...], Peace-makers as well as Peace-wishers. Blessed are the Peace-makers, Mat. 5. 9. for they shall be called the Children of God. And the fruit of Righteous­ness is sown in Peace; [...], of them that make Peace, Jam. 3. 18. Alas! How many have been Praying for Peace, when they have been making of bate, and blowing the Trumpet of Warr; at the same time when they have been Praying for Peace? And when with their Lips they have cryed out, Peace, Peace, the Prophet's character was but too fitly appliable to them, The way of Peace they have not known. They had the words of Peace, but not the way of Peace. Let us have [Page 17] both, or we were as good have neither. Live in peace (saith the Apostle) and the God of Peace shall be with you, 2 Cor. 13. 11.

3. Be sure to keep up a continual Warr with your sins, as ever you do expect a conti­nuance of your Peace. Sin is the grand Trou­bler of Israel, the great Disturber of all our peace, External, Internal, and Eternal. These Lusts of ours are great Fighters, great Warri­ours, if you will believe St. Peter, 1 Pet. 2. 11. Dearly Beloved, I beseech you as Strangers and Pilgrims, abstain from fleshly Lusts, which warr against the Soul. They warr against the soul, but they warr against the State, and the Kingdom too. Is it Peace, Jehu? (said Joram, 2 King. 9. 22.) But see his answer; What Peace, so long as the Whoredoms of thy Mother Jezebel, and her Witchcrafts are so ma­ny? It is indeed the wonderful mercy of God (considering the gross Abominations, Prophane­ness, and Impieties that the Land groans un­der) that we have any peace at all. Do we live like a People that have been lately Redeem­ed, and so miraculously redeemed, that the World stands amazed at it? Do we behave our selves like a People that have seen miracles, that have seen the Red-Sea dryed up, and the Egyptians drowned, and have our selves gone through on dry foot? Or rather, are we not like those Is­raelites, who were no sooner out of the Red-Sea, [Page 18] but they forgat that ever they were in, and fell to tempting of God afresh,Psal. 78. 17. & 106. 13, 14. and sinned yet more, and believed not his wondrous works. The Trojans when they thought the Grecians were gone home,Invadunt ur­bem, somo, vi­noque sepultam. were all drunk for joy; and that same night the Grecians came back again; and cut all their throats. Let us fear, lest God find out, if not the same, yet new scourges for us, if we continue still in our old sins, or add new sins to those old ones. And may we not fear it, when, instead of the old, we have a new Generation of Atheists risen up? (Out of the Serpents Root, is come forth a Cock­atrice, Isa. 14. 29. and what can the fruit of it be, but a fiery flying Serpent?) Men, that that when they swear do now and then call themselves Christians, and when they pray, do usually desire God to damn them; but when they are serious, do question whether there be any such thing as Damnation at all, any Re­surrection of the Body, or Life Everlasting; and you may be sure they live accordingly. The Sadduces are put to silence,Mat. 12. 34. and lo, the Epi­cureans take their turn against the Word of God,Act. 17. 18. and the Apostolical Doctrin. Italian spi­rits right, who think, A Christian and a Fool are terms convertible. And what is the dif­ference betwixt a seduced Quaker, that would serve God if he could tell how; and a prophane Epicure, that is satisfied how he ought to serve God, but will not? O kill this Atheism, these [Page 19] gross Abominations, that will else undoubtedly be the Disturbers of our Peace.

4. And lastly, In all our Prayers for Jerusalems Peace, there are four things in this Psalm, that must not be forgotten.

1. Forget not the Throne of David. Pray heartily for his Majesty, that his Crown may flourish on his Head, that his Sword may pro­sper in his Hand, having Charles the Great's Mot­to upon it, Carolus Custos decem praeceptorum, Charles Lord Keeper of the Ten Commandements. Our Life is bound up in the King's Life, our Peace in his Peace. And therefore let not any un­circumcised Lips pray so for the King, as some Male-contents did heretofore, whose very Prayers for him were very Libels against him. Which being so worded, that the Law might not spell Treason out of them, were poured into the Ears of the People, under a pretence of offering them up to God. Whether God heard such Prayers or no, it mattered not, they were sure the People did; and it was from that great Idol they principally ex­pected an answer to their Petitions. Let me shew you a more excellent way out of Tertullian, who gives us the substance of the Primitive Christians Prayers, even for Heathen Emperours; and what would they have done, if they had had the hap­piness to live under Christian Kings? They did pray, for them, Vitam prolixam, Imperium securum, [Page 20] domum tutam, Tertul. Apolog. cap. 30. exercitus fortes, senatum fidelem, populum probum, orbem quietum; Long Life, a se­cure Government, a safe House, valiant Armies, wise Counsellors, a Loyal People, a peaceable World. Not a word of Libel in all this; Pray, let there be no more of it amongst us.Psal. 89. 51. Good Sub­jects cannot endure to hear the Foot-steps of the Lord's Anointed slandered, and good Christians should not make Religion a Cloak for Disloy­alty.

2. Forget not the Seats of Judgment, that they may be filled up successively, with faith­ful, couragious, conscientious, Magistrates; such as fear God, Exod. 18. 21. men of Truth, hating Covetousness; that Judgment may run down as Waters, Amos 5. 24. and Righ­teousness as a mighty stream. My Lord; it would be presumption in me, to undertake to teach your Lordship your Duty, which (I doubt not) you know, and practise, better than I can teach you; but I would willingly teach the People their Du­ties to you; of which, Prayer for you is not the least. The Apostle wills, that Prayers and suppli­cations be made for Kings, and for all that are in Authority, 1 Tim. 2. 2. And as we are to sub­mit our selves to the King as Supreme, (I won­der how that Title came to give offence,) so like­wise unto Governours that are sent by him, for the punishment of evil Doers, and for the praise of them that do well, 1 Pet. 2. 14. As therefore our Saviour tells his Disciples, Luk. 10. 16. He that [Page 21] despiseth you despiseth me, because they had their Commission from him: so by the same Reason, he that despiseth you, despiseth him that sent you, that is, his Majesty. Pray then for the Magistrates. Pray for the Judges, that God would assist them, and give them a measure of his Spirit proportion­able to their work.

3. Forget not the Testimony of Israel; that is, the Church. And what can we pray for in her behalf more seasonably, than, That God would heal all our Breaches, and unite, if not all our Heads, yet all our Hearts, and fill up every Can­dlestick that is empty with burning and shining Lights; and let his People have evermore Pastors after his own Heart, such as may be Patterns of ho­liness in their Lives, as well as Preachers of Truth in their Doctrine.

4. Last of all, Forget not the Tribes of Jacob; Pray for them, the whole Body of the People, that they may be,

1. Unanimous; not any longer divided in principles and practices, in hearts and affections, but all as one man standing up in the Cause of God and the King.

2. Religious; that Prophaneness may not put forth her Horns in the Land, now the Horns of Rebellion are pulled in; but that we may be unto God a Kingdom of Priests, a holy Nation, Exod. 19. 6.

[Page 22] 3.Prov. 24. 21. Loyal; fearing God and the King, and not medling with those that are given to change; Not tempted by the smooth words, and flattering kisses of a disloyal Absalom, nor encouraged by the Trum­pet of a Rebellious son of Bichri to turn again unto Folly. And then to this which hath been spoken, I need add no more, but only the words of the Psalmist, Happy is that People that is in such a case, yea happy is that People whose God is the Lord, Psal. 144. 15.

FINIS.

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