A Patheticall PERSWASION To pray for Publick PEACE: PROPOUNDED In a Sermon preached in the Cathedrall Church of Saint PAUL, Octob. 2. 1642.

By MATTHEW GRIFFITH, Rector of S. Mary Magdalens neer Old-Fishstreet, LONDON.

[...] & Gravia Acarchia a [...] ambitione [...]o [...]ulum invasit, made irritae sunt praesectorum hortationes; nemo studet auscultare, sed quisque imperare, ob fastum ex inscitia natum. Nu [...]quid tac [...]bo igitur? Non [...]ut; licet alii su­plantant, alii insultant la [...]so, alli plaudunt: Qui alit [...]r f [...]at? D [...]est charitas; hin [...] implacabiles & amari erratorum examinatores sedent, iniqui, & malevoli [...]ecte factorum Iud [...]ces, ut etiam brutis [...]imus brutiores: Illa in suum genus quiela, at nobis atrocissimum bellum erga domesticos. Nunquid tac [...]bo igitur? Charitas non patitur. Pucri Babilonii non defu [...]rant officio, licet tres tantum. Cum talem [...]abemus ( [...] protectorem, ac patronum, non silebo. D. Basilius, de spiritu sancto, cap. 30. scil. ultimo.

The people through ambition are fallen into grievous Anarchy; Whence it comes to passe that all the Exhortations of their Rulers are in vain: No man will submit, but all would reign, being puffed up with pride flowing from igno­rance. Shall I then keep silence? I may not; Though some supplant, others insult over me being down, and the rest applaud them that do insult. How can it be otherwise, since Charity is decayed? Hence some sit no lesse implacable and bitter examiners of things amisse, then unjust and malevolent Iudges of things well done; so that we are become more brutish then the very Beasts, for they are quiet among themselves, but we vvage cruell War against each other. Shall I then hold my peace? Charity vvill not suffer me. The children in Ba­bylon discharged their duty, though they vvere but three. Having God for my Patron and Protectour, Ile not be silent, saith Saint Basil in his last Chapter De spiritu sancto.

London, Printed for Richard Royston. 1642.

To the Right Worshipfull, The Citizens of LONDON, Grace and Peace.

Sirs,

AS this Mother City is our Jerusa­lem, and you are the free Deni­zens of the same, who (by Gods blessing) have hitherto lived in Peace and Plenty; So, by all kinde of rights, this Sermon touching the Peace of Jerusalem, ought to be dedi­cated to you; as being prepared for you, and preach­ed to you, and that by one of you; for I received my life at first (as being born) and my livelyhood ever since (as being beneficed) among you. And there­fore, as in Reason, you cannot but conceive that I wish you as well as my self (seeing my well-fare de­pends [Page] upon yours) So in Religion, you cannot but receive this patheticall perswasion to pray for the publike Peace; seeing it is pressed upon you by that man according to Gods own heart,1 Sam 3.14. David himself: the plain Song is his, mine is but the descant: The words are his; mine but his Eccho: and being such, you can expect from me but broken and imperfect repetitions, and expressions, yet true, as the Eccho alwayes doth.

The great States-man (Tacitus) confesseth that it is a most miserable thing to fall into such times, in which men must both speak what they think not, and also do what they approve not: and it appears by many mens words and actions, that this is such a time as he complained of: But however others may temporize,Psal. 7 9. yet I ingenuously professe, and he that is the searcher of the heart can bear me witnesse, That in what I now present unto you, I have no si­nister ends. Neither hope of preferment, nor fear of punishment, shall force me to speak or do any thing against the conviction of mine own conscience; which I shall ever labour to keep rightly informed; as knowing (and I could wish it were generally be­lieved) That it is not enough to have conscience lead us, unlesse truth lead our conscience.

Galat 4.78I gladly grant that many of you are zealously af­fected, [Page] and it were well if some of you were not a little infected by certain creatures of your own setting up (I mean Lay-Levites, if I may so call them) who stretch your purses, and straiten your consciences against the Doctrine, and Discipline established by Law among us, by sowing the seeds of schism in the Church,Iude 8.1 Ioh. 4 1. and sedition in the Common­wealth, under pretence of (I know not what) extra­ordinary Illumination, and Revelations which those Dreamers dream of. But it is S. John's advice, Believe not every spirit, but trie the spirits whe­ther they are of God. And if you bring them to the Touch-stone of Gods Word for tryall, you will finde some of them whom you took for currant, to be but counterfeit: and like so many Glow-worms, which though in the dark they sparkle like a Dia­mond, yet in truth they are but Vermine.

It is hard to say, as the case now stands, whether some by their factious activity, or others by their unseasonable taciturnity, do most mischief. Let Politicians (having learnt of Paterculus, That Benè facere odium est, malè facere gratià, nihil facere tutum est) count it good sleeping in a whole skin; yet we that are Pastors, and to give an account for our flocks, must cry aloud, and spare not, telling Judah of her sins,Heb 13.17. Isa. 58.1. and Israel of her transgressions, [Page] Ezek. 3. [...]or God will require the blood of them that perish through our default, at our hands. And for my particular, I professe my self ready (with the great Doctor of the Gentiles) both to spend,2 Cor. 12.15. and to be spent for the Cause of Christ, and the peace of my Country, rather then I will betray either, by conni­ving for company.

I need not tell you that some there be which kin­dle the coles of dissention among us, and more make it all their work to blow them, being so unhappily kindled: and it is much to be feared, That these kindle-coles will never give over, untill they have set all in a combustion, and consumed us, and them­selves in their own flame; which is a consideration worthy our prayers, and our tears, if not our blood, to quench it. Every man in this case, should lend an helping hand, and be as cordially forward to cure our distractions, as the devill, and his Incendiaries have been to cause them. You do well in time of peace to provide for War, so your provision be but for prevention: which Machiavil calls is the life of Policy; yet it is so in us no further then it will stand with piety. They onely are safe and sure,Eph 6.11. in cases doubtfull, and times of danger, that put on the whole Armour of God, having his Word for their Warrant in all their undertakings. Remem­ber [Page] you are Citizens properly, and not souldiers: Then take heed lest (if you put off your Gowns, to take up Arms) you scatter in War, what in peace you gathered. God knows that my solitary aim in this Sermon, is to direct you both in your prayers, and practice; how to salve up our sores, and to heal our wounds: and if in any thing that serves to so good an end, I seem too bold, or bitter, let your grave experience make this Apologie for me, viz. That a mortall wound must be thorowly searched, ere it can be soundly healed; and that no purgative Medicine can bring health without some bitternes.

I would not wittingly give any man any manner of offence; and yet if (in the faithfull discharge of my duty) I should, I hope that they among you which are moderate, will confesse, That wholesome meat must not be altogether debarred the table, though by accident it may possibly disgust some agu­ish Palate.

I will conclude with that of S. Paul to the Ro­manes:Ro. 16.17. Now I beseech you brethren, mark them which cause divisions, contrary to the Doctrine which you have learned, and avoid them. For they that are such, serve not our LORD JESUS CHRIST, but their own belly; and by good words, and fair speeches, [Page] they deceive the hearts of the simple. For your obedience is come abroad unto all men; I am glad therefore on your behalf: But yet I would have you wise unto that which is good, and harmlesse concerning evill. And the God of Peace shall bruise Satan under you feet short­ly. The Grace of our Lord Jesus Christ be with you all. Amen.

So sayeth, and so prayeth

Your Worships most affectionate servant in the Lord, MATTH: GRIFFITH.

A. Patheticall Perswasion to pray for Publike-Peace.

PSALM 122.6.

O pray for the peace of Jerusalem.

THough the whole Scripture be given by di­vine inspiration, yet this book of Psalms seems to challenge some kinde of priviledge and preheminence;2 Tim. 9.16. because the Pen-man hereof was not onely a King, and a Prophet, 1 Sam. 13.14. but a man according to GODS heart, and a lively figure of Christ: yea he was (saith Euthymius) Primiregis [...]or, lingua, & calamus; The heart, tongue, and pen of the king of Kings, and lord of Lords. Apoc 17.14.

King Alfred (whom our English Chronicle so much ex­tolls) was wont to have the PSALTER alwayes with him; as Saint Hierome advis'd his Friend Rusticus, to make it his Vade-mecum. John Cosmus (that holy Bishop of Constanti­nople) being forced to flye from that City, took no part of [Page 2] his treasures with him, save Davids Psalms; which to him were both pro, & prae divitiis. Our blessed Lord and his Apostles cite no lesse then Sixty Testimonies out of this book; which is more frequently read and sung, both in the Jewish Synagogues, and also in our Christian Congrega­tions, then any other parcell of holy Writ: Yea the Turks themselves swear as solemnly by the Psalms of David, as by Mahomets Alcoran.

And whereas all other parts of Scripture have their se­verall bounds and limits (as it were) some of them consist­ing chiefly of matter of Prophesie, others of History, some serving for instruction, some for reprehension, some for consolation; the short is, that this book of Psalms comprehends all; being indeed a common Store-house of good things, out of which all persons (of what calling or condition soever) may fit and furnish themselves accord­ing to their exigents and occasions. For which very rea­son Saint Basil calls this book a divine Treasury; Saint A­gustine stiles it, a spiriituall Library; Saint Ambrose terms it, a Map of holy Writ; Saint Chrysostome calls it a Panoply, or whole Armour; Gregory the great held it the Register of the whole Scripture; and I may truly say of it, what S. Paul doth of the whole,2 Tim. 3. [...]6. that it is profitable for doctrine, for reproof, for correction, for instruction in righteousnesse.

And, as for this particular Psalm, (of which my Text is a considerable part) it is the generall consent (in a man­ner) of all Divines, That it was compos'd, and compil'd by the sweet-Singer of Israel, upon occasion of the bring­ing of the Ark into Jerusalem; and applyed, and left for the use of the Church, that so oft as the Israelites should appear before the Lord at their solemn feasts, it might be sung in publick; the better to stir them up to a just gratu­lation, and thanksgiving to God, for two extraordinary [Page 3] Benefits, whereof the one was the establishing of the Church, and Religion in the City of David; the other was the stating of the Kingdom, and succession upon the house of David.

And to the end that both the Church of God, and the Religion thereof; and eke the Kingdom of David, and the succession thereof, might the better flourish, and continue; The Psalmist (in these words of my Text) combines them together, calling both by one name, viz. Jerusalem; and calling upon us (as one man, with one minde, and mouth) to pray for the peace of this Jerusalem:

O pray for the peace of Jerusalem.

In which words of the princely Prophet, we may ob­serve three considerable parts, viz.

First, what it is whereunto he exhorts us; viz. Prayer: O pray.

Secondly, for what it is he thus exhorts us to pray; viz. for Peace: O pray for peace.

Thirdly, for whose peace it is that we are thus exhorted to pray; viz. for the peace of Jerusalem: O pray for the peace of Jerusalem.

The first, viz. Prayer, is the only ordinary means by which we do obtain of God, all such good things as we stand in need of: for what Saint Paul speaks of godlinesse (in the fourth Chapter of the first Epistle to Timothy) Pietas ad omnia utilis, 1 Tim. 4 8. is no lesse true of Prayer; This is profitable to all things; having both bona proposita, and eke bona reposita, the promises of this life, and of that which is to come. And therefore, O pray.

The second, viz. Peace, is the principall pillar both of Church and Common-wealth, and (by an usuall Hebraism) it signifies all happinesse, and perfection; and therefore O pray for Peace.

Gal. 4.26. Exod. 20.The third, viz. Jerusalem is from above, it is the mother of us all: And as children are bound in duty to pray for, and pro­cure their Naturall mothers good; so is each true childe of God bound by a stronger tye, to wish, and work the welfare of his holy Mother, The Church: and therefore, O pray for the Peace of Jerusalem.

The first word in the Text, is Pray: This is the Act, to which we are here exhorted; and it sets forth unto us the necessity of Prayer: O pray.

The second word is Peace: This is the Object of our Prayers; and it sets forth unto us the commodity of Peace: O pray for Peace.

The third, and last word (in the Text) is Jerusalem: This is the Subject, whose peace and prosperity we are all to pray for; and it insinuates unto us, The Unity and Cha­rity of the Church; which (as the Heathen spake of the Country) omnes omnium charitates in se complectitur.

Then since Jerusalem is so highly to be respected; and Peace is a blessing so generally desired; and Prayer is a duty so necessary to be used; Oh let the Charity of the Church, and the commodity of Peace, and the necessity of Prayer, invite you all to put in practice, what the Psalmist here so fervently presseth; O pray for the Peace of Jerusalem.

Briefly, since Jerusalem is maintained by Peace, and Peace is obtained of God by Prayer, Oh let us constant­ly, and conscionably use the means, that we may the bet­ter come to the end; and accordingly let us all pray for the Peace of Jerusalem. Of these three Parts in this Order; and I begin with the first, viz. The Act, or Duty, which at this time is too too much neglected, yet in the Text, it is the main thing to which we are exhorted, and that is pray­er: O pray.

And for my more Methodicall proceeding herein, be [Page 5] pleased to observe both the matter of this Duty, and also the manner of the same. The matter is expressed, viz. Prayer; in handling whereof, I will touch only these three things, viz. The dignity, necessity, and efficacy of prayer.

The manner is implied; and I shall shew that the Psal­mist here insinuates, that if you will pray as you are here exhorted, then you must do it first generalitèr, secondly fer­ventèr; thirdly, presentèr; fourthly, perseverantèr; lastly, pra­cticè; that is, you must pray generally, fervently, present­ly, perseveringly, and practically. A word of each, and first of the matter of this duty, and therein of the dignity of prayer, which (in 141 Psal.) is called a sacrifice, and that of incense; Let my prayer come before thee as incense, and the lifting up of my hands as an evening sacrifice: The sacrifice of incense was well pleasing to God under the law, and therefore it was called the sweet incense (in the 4th chap. of Numbers,) And there was appointed an alter of gold for it (in the 40th chap. of Exodus) and this is moralized in pray­er, (in the 8th chapter of the Revelation) where wee reade that an Angell came, and stood at the altar, having a golden cen­ser, and there was given unto him much incense, that hee should offer it with the prayers of all Saints, upon the golden altar which was before the throne. Marke how for the sweet incense of prayer, there was provided a golden Censer, and a golden Altar, and an Angell to offer it. What greater honour can a mortall man (who is but dust and ashes, as Abraham himselfe acknowledgeth) attaine unto,Gen. 18 27 then to be admit­ted to friendly and familiar conference even with God himselfe? and yet this is obtianed by prayer, which is de­fined by some, to bee an holy colloquy, or dialogue be­tweene God, and a devout soule.

Yea, Saint Chysostome tearmes prayer, Animam animae, The soule of a christian soule; for as the soule is the most [Page 6] essentiall part of a man: so is prayer of a Christian. And as the reasonable soule puts a difference between a man, and a brute-beast, so doth prayer betweene a true Christi­an, and a Heathen.

Saint Basil fitly resembles prayer to a chain of gold, wherewith the ear of God himself is, as it were, tyed to the tongue of man; for whereas Gods Seat is in Heaven, whence all grace and goodnesse distills; and mans upon earth, which is but a sink of sin, and valley of tears: There is no other chain to linck God and man together, save onely this of prayer.

And that this combines them, it is plain; for as a Chri­stian (in the 9 Chapter of the Acts) is described by this Periphrasis,Acts 9.27. That he calls upon the Name of the Lord: so God himself (in the 65 Psalm) is described by another Aequi­valent unto it,Psal. 65 2. for he is stil'd, The hearer of prayers; O thou that art the hearer of prayers, to thee shall all flesh come. And indeed to whom should we go, save onely to him who can both hear and help us? The Saints departed cannot hear us (saith Job) the Angels cannot help us.Job 5.1. Then that (with the Papists, in their blind devotions) we pray not in vain; let us addresse our selves onely to God, who is the hearer of prayers. Let us begin (as our Church doth at Al­mighty and most mercifull Father; and let us conclude all our prayers in the name of Jesus Christ, our onely Lord and Saviour: and then no doubt hee will make good what hee hath promised.Ioh 16.23. Quaecunque petieritis, &c. What ever you aske the Father in my name, he will give it you.

Or, if we shall compare the Kingdome of heaven to a pallace, or princely mansion-house,Iohn 14.2. (as our Saviour doth in the 14th chapter of Saint John) then is Christ himselfe the onely ready way conducting to this pallace; and so he calls himselfe (in the 6th verse of that chapter,) where he [Page 7] saith, Ego sum via, I am the way. And as Christ is the right way that leads to life;Iohn. 14 6. so faith (apprehending him) is, as it were, the door that opens to this way; and it is so called in the 14th chapter of the Acts, Ostium fidel, Acts. 14.27. the doore of faith. And as faith is the doore, so the word of God, and the knowledge of the same, is as it were the key that opens this doore, and it is so called in the 11th chapter of Saint Luke, Clavis Scientiae, the key of knowledge. And as know­ledge is the key,Luk. 11. [...]2 so is prayer, as it were, the ring, or ham­mer, wherewith we knocke; the very terme is used in the 7th chapter of Saint Matthew, where our Saviour (exhor­ting unto prayer) sayth,Matth. 7.7 Pulsate, knocke, and it shall be opened.

Then (in the name of God) let us all take this hammer of prayer in the text, and therewith let us knocke, and call upon God; that hee would bee pleased with the key of knowledge, to open unto us the doore of faith: that so we may have entrance by the way of life, into the pallace and paradise of heaven.

But (leaving the consideration of the dignity of prayer) I come now to touch the necessity of the same.

And this is such, that whereas Darius (in the 6th chap. of Daniel) made an edict that no man for the space of thirty dayes should make any petition to God, or man, save to the King onely: Dan 6 7. yet the prophet Daniel chose rather to be cast into the lyons denne, then to forbeare so long the so necessary exercise of prayer. The simple necessity whereof will soon appeare, if you will but take notice.

First, of our manifold wants, both of outward bles­sings, and eke of inward graces.

Secondly, of our manifold evils, both of sinne, and pu­nishment.

Thirdly, of our manifold miseries; flowing both from temptation, nnd tribulation.

Fourthly of our manifold dangers▪ for what Saint Paul speakes of himselfe (in the 11th chapter of the second epistle to the Corinthians) is true of us all,2 Cor. 11. that we are in perills of robbers, in perills of waters, in perills by our owne coun­try-men, in perills by the heathen, in perills in the city, in perills in the wildernesse, in perills on the sea, in perills among false bre­thren, &c. And since we are in the midst of so many perills: oh, what need we have to fall to our prayers!

Psal. 36.9. The Prophet David (in the 36th Psalme) speaking to God, saith, A pud te est fons vitae, with thee is the well of life. And if (with the Psalmist) we shall liken Gods mercy to a well or fountaine, then may prayer be resembled to a bucket wherewith the water of this living fountaine must be drawn up: And as the woman of Samaria (in the 4th chapter; of Saint John) sayd to our Saviour in another case,Iohn 4.11. The well is deep, and thou hast nothing to draw with, &c. So may I truely say in this, the fountaine of Gods grace is unsearchably deep, and you have nothing wherewithall to draw thence the least temporall, corporall, or spirituall blessing, save only this bucket of prayer.

James 1.5.For, what Saint James speaks of saving wisedome in particular, if any man lacke wisedome let him aske it of God in prayer, is undoubtedly true of all good things whatso­ever; (for they all descend from the Father of lights) and therefore if any of you lack any of these, you must aske it of God in prayer. You must come to God in faith, as to an ever-running and over-running fountain of inexhausti­ble goodnesse, and you must use prayer, as a conduit-pype to convey the sweet and saving streams thereof unto your selves.

Apoc. [...].6. And if Saint John (in the 4th chapter of the Apocalyps) rightly compare this world to the sea; then may I with Saint Chrysostome) nor lesse aptly liken prayer, (Velis & re­mis) [Page 9] to the sayles, and oares, wherewith we must be wasted through this turbulent sea to the haven of happinesse. And as Marriners, while they be at Sea, do ply their Sayls and Oars hard, that so they may arrive at the Harbour where they would be: Even so needs must we apply our selves close to our prayers, if ever we mean to obtain from God this blessed Peace in the Text. And so I passe from the Necessity, to speak somewhat of the Efficacy of Prayer.

Many excellent things are spoken in Scripture, to set forth the power of Prayer; as that it both shuts and opens Heaven:Iam. 5.16 17. For Elias was a man subject to like passions as we are (saith S. James) and he prayed earnestly that it might not rain, and it rained not on the earth for the space of three yeeres, and Six months. And he prayed again, and the heaven gave rain, &c. Yea, prayer commands the whole host of Heaven; for at Joshuah's prayer the Sun stood still in Gibeon, Ios. 10.12. and the Moon in the valley of Ajalon. Prayer hath stayed the fury of fire, Dan. 3.27. 2 King. 6.6 and made Iron swim upon the water. Prayer hath made the barren womb fruitfull; as in the first Chapter of Saint Luke, Zachary thy prayer is heard, and thy wife Eli­zabeth shall conceive, and bear a son. Luke 1.13. Prayer cures the sick­nesse of the body, as in the fift Chapter of S. James, Is any man sick? let him call for the Elders of the Church, and let them Pray for him, and the prayer of faith shall save the sick. Iam. 5.14. And Prayer cures the sin of the soul, too: as of David, the Publican, [...]he Thief upon the Crosse, and divers others, who as soon as they pray'd, were pardon'd.

Not to trouble you with a world of other Instances, the singular power of prayer may be discover'd to the full, if you'l ascend but these three degrees:

First, that which subdues all flesh living, viz. Death,1. Cor. 15.27. yields notwithstanding to the force of prayer; as we read [Page 10] of the Shunamites childe, Lazarus, the widows son of Sarepta, the Rulers daughter, and some others; who by the vertue of prayer have been rais'd from death, and re­stored again to life.

Heb. 2.14.Secondly, the Devill, who (in the 2. Chapter to the Hebrews) is said to have the power of death, is notwith­standing vanquish'd sometimes by the power of prayer,Mat. 37.21 as in the 17 Chapter of Saint Matthew, where our Saviour saith expresly, This kinde of devills go not out save by prayer and fasting: Not by fasting alone, (as the Papists fondly imagine, and therefore make it a meritorious work) for fasting without prayer, is but an image of holinesse, and a picture of hunger; but it is prayer quickned with fast­ing that must do it.

Thirdly and lastly, God himself (who hath power over death and the devil) is, after a sort, overcome by prayer, else why doth he call out to Moses, (in the 32 Cha­pter of Exodus) to let him alone? It seems that the fervent prayer of Moses at that time,Exo. 32.10 did (not onely vincere, but vincire) after a maner binde Gods hands, and so hinder him from powring the Vials of his wrath upon the peo­ple.Gen. 32 24 And (in the 32 Chapter of Genesis) the Patriarch Jacob, by wrestling, prevail'd against an Angel; which the Prophet Hoshea expounds of the power of prayer: for, it is absurd to think,Hosh. 12.4 that by bodily strength Jacob could prevail against an Angel; but the truth is (as the Prophet speaks) By prayers, and tears, he had power over the Angel, and was therefore call'd Israel. And S. Paul alluding thereunto (in the 15 Chap. to the Romans) useth the very phrase,Rom 15.30 [...] (Now I beseech you, brethren, for the Lord Jesus Christs sake, and for the love of the spirit, that you strive together with me in your prayers to God.) He would have the wrestle (for so the word in the Originall properly sig­nifies) [Page 11] with God by prayer, and by wrestling to over­come him. It is very much that a true Christian is able to do in this kinde, if he would stir up the grace of God in him, and put forth his strength. It is our own fault that we pray not as we ought, if we prevail not with God, as our forefathers have done. That then we may now obtain this peace in the Text. Oh let us all bend and buckle our selves to our prayers; and herein let us wrestle with God (as Ja­cob did) and not leave him, untill he leave a blessing be­hinde him, even this blessed peace, which we are all here exhorted to pray for.

And thus (having touched the Dignity, Necessity, and Efficacie of Prayer) I have done with the matter of this duty; I come now to acquaint you with the manner of the same. In which (as I said before) there be five circum­stances implyed; whereof

The first is, that this your prayer must be generall; for the Verb is here in the plurall Number, Expetite; not, pray thou; but, pray ye: It is an indefinite expression, and an indefinite proposition (say Logicians) is aequipollent to an universall. Then generall it must be; and that in regard both of persons, times, and places: for all persons, at all times, and in all places, must pray as they be here ex­horted.

First, I say this duty belongs to all persons; for though all cannot fast, or give alms, or weep, or watch, or bear arms, or fight, &c. yet all may pray: Though thou be as poor as Lazarus, as impotent as Mephibosheth, Luk. 16 20 2 Sam. 4 4. Mar. 10 46 Luk. 1.20. as blinde as Bartimeus, as dumb as Zachary; yet thou may'st pray; and thou must pray in charity: for though thou must have Faith for thy self, and hence thou say'st, I beleeve in God; yet must thou pray for others also; and therefore when we pray, our Lord teacheth us to say, Our Father, &c. [Page 12] And whilest every one prayes for the whole, the whole prayes for every one.

Secondly, it is a duty seasonable at all times; for whe­ther it be a time of mirth, or mourning; health, or sick­nesse; prosperity, or affliction; peace, or warre; earely, or late, or at noone-tide, prayer never comes amisse; so it be applyed to the opportunity; as our Church prescribes in the Lyturgy; where wee have set prayers for all oc­casions.

Thirdly, this is a duty proper for all places; and for this cause Saint Paul wills us every where to pray (in the 2. Chapter of the first Epistle to Timothy. 3 Tim. 2.8 Be a man at home or abroad; in the City, or Country; in his family, or in the Temple, he may pray to good purpose. For as the Prophet Daniel prayed three times a day privately in his house:Dan. 6.10. so S. Peter, Acts 3.1. and Saint John went up together into the Temple at the houre of prayer. And though prayer be good in any place, yet there is a more speciall blessing promised to the publike prayers of the Church. Vis unita fortior. When all meete together in the beauty of holi­nesse; and where there is a generall consent, the musicke must needs be sweet. Many instruments make the ful­ler consort. God can hardly deny the harmonious prayers of a devout multitude.

Then much to blame are such Sectaries as seldome, or never come to the publike prayers appointed by the Church, no, not upon the Lords own day (and that, by the way shews that it is not the word, but the man that they come to hear) and therin these precisians practize that po­pish position pressed by Stapleton (in the 10 of his Quodli­bets) Non quid loquitur, sed quis, à bono Catholico est attēdendū? when though they will flock to such preachers as they like, yet they flye the Common-prayers, as a thing [Page 11] [...] [Page 12] [...] [Page 13] which they loath. But I would to God that they would take notice that this their peevishnesse and recusancy, is not only punishable by censures ecclesiasticall and civill, but also that herein they both neglect the right sanctifica­tion of the Sabboth: (publike prayer being a principall duty of this day, and a speciall meanes appointed by God for the sanctifying of the same) And also forget what our Saviour saith (in the 21. Chapter of Saint Matthew) My house shall be called the house of prayer, but ye have made it a denne of theeves. Mat. 21.13 Which is thus farre true in all professed adversaries of publicke prayer; that they doe what in them lies to steal this speciall part of Gods worship, and service, quite out of his house.

The second circumstance implied in the manner, is that you must pray fervently; and this is insinuated in this particle, O! O pray &c. This (O) is sometimes an interjec­tion of sorrowing, [...] Sa [...] 8.13 as wheu King David (bewayling the untimely death of his sonne Absalom in the 18. Chapter of the 2. of Samuel) cryed out, O Absalom, my sonne, my sonne Absalom, would to God I had died for thee, O Absalom, my sonne, my sonne.

But here this (O) is an adverbe of wishing, and exhor­ting; and it is added, and used, the better to presse and perswade you to pray with zeale, and ardency of af­fection.

Martin Luther calls prayer the gun-shot of the soule; and why so? but to shew that (like a gunne) it will not off without fire. The prayer of a righteous man prevails much (saith Saint James) if it be fervent. Mark the con­dition;Iam. 5.16. if it be fervent; for it prevailes not further then it pierceth, and it pierces not at all without fire. A bullet (as you know) flyes no further then it is driven by the strength of the powder: nor will your prayers pierce the [Page 14] clouds, unlesse they be sent up with a powder; they must be fervent. And fervent they will not be, unlesse they flow from the sence of our spirituall wants, and from a broken, and bleeding heart. There is no musick sounds so sweete in Gods eares, as that which is made on broken instruments; for a broken heart, and a contrite spirit (saith David in the 51 Psalme,) Thou O Lord, wilt not despise. Non musica cordula, sed cor, non vox, sed votum. Whosoever then doth pray with hope to be heard graciously, he must see that he pray not more magis, quam amore; he must not pray faintly, but fervently? even with a flaming affection ascending up to God in the hearty grones, sighes, and strong desires of his soule, and spirit.

The third thing implyed in the manner, is that you must pray forthwith; The verbe in the text is in the Pre­sent Tence; and so denotes that you must fall presently to your prayers. Semper nocuit differre paratis, Delay may breed danger. Now is the day of salvation (saith the Apostle) now is the acceptable time; And, hoc nunc nullum ha­bet crastinum, (saith Saint Augustine.) And as Saint Paul stirres up the Romanes to arise from sleep,Rom. 13. [...]1. by putting them in minde of the season, (in the 13. to the Romanes:) so may I justly excite and incite you to fall close to your prayers for publike peace, upon the consideration of this very season.

For if we looke well about us, we shall finde that wee never had more cause to pray then at this present; when as the publike peace is secretly undermined by false bre­thren at home, and openly impugned by the Irish Rebells abroad: There the superstitious Papist seeking to sup­plant; and heere the irreligious Atheist labouring (with might in his hand, and malice in his heart) utterly to roote it out.

And therefore as the skilfull Pilot at sea, seeing a slaw, or a storme a comming, presently puts into some harbor where he may be safe, untill the danger be over: So Saint James sends us all to prayer, as the onely sure haven in time of distresse, where he saith, [...]. Is any man afflicted? [...]; let him pray: as if he had said,Iam. 5.13. is any man in any manner of affliction? why the sole remedy of all our miseries, and mischiefes, is prayer?

Then if we now finde that our peace is declining, and our enemies increasing, who laugh at our distraction, la­bour our destruction, crying with them in the 71. Psalme,Psal. 71.1 [...] Ha, ha, so would we have it, prosecute, and take them, God hath forsaken them.

If we see (Gebal, and Ammon, and Amalek,) a legion of Sectaries (like unto those other Locusts that came out of the bottomlesse pit) swarming at this day among us,Apoc. 9.3. and joyning purse and forces, heads and hands against us, that so they may bring upon us a sodaine, fearefull, and irrepa­rable devastation, desolation.

Yea, if our owne sinnes abounding at this day, (and yet unrepented off; and which is worse, justified; and worse then that, gloried in,) doe at this time threaten some heavy judgement ready to fall upon us from the hands of men by the sword; whom neither pestilence, nor famine, could winne to turne from our irreverence, prophanesse, sacriledge, schisme, sedition, and other raigning lusts, to him.

Yet let us now, (now I say, whilest we have time to repent, and opportunity to amend) hasten to this harbor of prayer, in the text; beseeching God in mercy to di­vert this deserved judgement, and to continue his most gratious protection, and our most sweet and blessed peace unto us.

The fourth thing implyed in the manner, is that you must pray with constancy, and perseverance; for the verbe in the text (being of the present tense) denotes Actum continuum, a continued Act; as the School-men ob­serve.Iud. [...] 30. There be many (saith Saint Ambrose) that make preces Bethulianas, their prayers are but a composition for certaine dayes: If God relieve them not at a becke, and grant not what they pray for at the instant, then they grow impatient, and will pray no longer. This is the sin which the Psalmist objects against the Israelites, viz. That they tempted God, and limited the Holy one of Israel; Psal. 78.41 where note, that he who limits God, is said to tempt him. Then stint him not to thy time, who is the Lord of times and seasons: (Though he heare not ad voluntatem, yet happily he doth ad sanitatem.) But pray continually, as Saint Paul injoynes (in the 5. Chapter of the first Epistle to the Thessalonians) which words of the Apostle must not be understood in so rigid an acception, as if a true Christian should doe nothing but pray: (as the Euchitês held; and whose heresie Saint Augustine doth worthily confute, and condemne:) but Saint Paul must be understood, either (secundum effectum orationis) according to the effect of prayer, which commonly is an holy life; and qui benè vivit, sem­per orat. He that lives christianly, prayes continually. The constant practice of piety is a continuall prayer.

Luke 18.1Or he must be understood of perseverance in prayer: as (in the 18. Chapter of Saint Luke) we read that our Savi­our propounded two parables, the one, of an unjust Judge; the other, of an importunate widow, thereby teaching us to pray always: that is, not only to pray at certain set hours; or onely when some speciall occasion is offered: but not to give over praying, untill God hath heard us graciously, and answered us in mercy.

And to do this, and thus, we are both exhorted and en­courag'd. First, I say, we are hereunto exhorted, and that both in the generall (as in the 6. Chapter to the Galathians) Bee not weary of well doing. And also in spe­tiall [...]as in the 62. of Esay; Galat. 6. Isa 62.7. keep not silence, and give the Lord no rest till he establish thee. And we are also hereunto in­courag'd by many memorable instances and examples,Ma [...] Ma [...] 28. [...]. as of blind Bartimeus, who gave not over calling and crying for mercy to the son of David, till he restored him his sight. And the Canaanitish woman, which notwithstanding so many repul­ses, yet continued her devotions till she obtain'd her desires.

The fift and last thing implyed in the manner, is, that you must pray practically; according to the rule of the Rabins, Verbs of sence imply action. Your prayer must not only be Optative, but Operative. The word in the origi­nall is indeed very Emphaticall that way; and by divers expositours rendred diversly: For

Some translate it, Quaerite pacem; Seek peace; and seek it not lazily, and at leasure, but as our Saviour exhorts us in the like case Quaerite primum, Seek it in the first place; Mat. 6. [...]3. even first in your intentions before other things; and first in your affections above other things. It must be sought first both tempore et honore, as St. Ambrose speaks. Others render it interrogate pacem; Inquire for peace: Let it be the main interrogatory. The Churches cause stand's or fal's upon this issue; and therefore see you put it home.

Arias Montanus hath it, Postulate pacem; Require peace; If you have any interest in man, or power with God, ex­tend it this way.

Junius and Uremelius read it, Expet [...]te p [...]cem, desire peace; and see you desire it ex intimis precordiis, from the very bottome of your hearts: For as this peace (under God) [Page 18] is your Summum bonum, the only height of your happi­nesse, so must it be your Summum vo [...]um, The very depth of your desires.

Rhemigius out of the Septuagint, and St Hierome, render it Rogate pacem; pray for, and procure peace: and these you must do even as a beggar (forc'd by extreame neces­sity) sues for an alms, with much earnestnes, and importu­nity. The Summe is, you must all diligently and de­voutly seek, and inquire, and require, and desire, and humbly pray for, and studiously procure this peace in the text. For Orati [...] sine oper [...] nihil est, saith S Chrysostome. Prayer without practise is nothing; and nothing worth. And it is a good rule in Divinity, Pro ill [...]s laborandum, pr [...] quibis orandum. We must labour for those things with our hands, which we pray for with all our hearts; and we must strive against those evills which we pray against.

For as it were extreme folly for a man that's fallen unawares into a pit, or snare, to lye still, crying God help, Lord help, if he did not withall bestir himself, see­king by all possible means to get up, and to get out: So is it not much better to say. God send us peace, as 'tis the manner of some dow-bak'd men among us now adayes, (who like so many Cymballs sound out of their empti­nesse; and pray Ex usu magis quam ex sensu; more for fa­shion then out of feeling) unlesse we do in our severall places, and callings, to the very utmost of our power pursue it, and labour to procure it.

I say we must all (both Prince and People, Magistrate and Minister; Nobility and Comminalty; Clergy and Laity) even all, and every of us from the highest to the lowest (laying all private ends, and oblique respects a­side) must endeavour to procure and preserve the pub­lique peace, and to prevent all Schisme, Sedition Re­bellion, [Page 19] and other notorious impediments of the same.

And yet forasmuch as all our endeavours are to little purpose, unlesse he that is the keeper of Israell, Psa. 127.1. do by his speciall providence, watch over us for our good; there­fore when we have done all we can,Ios. 20.2. we must even fall to our prayers again, as our only Sanctuary, and City of refuge.

And thus (commending this duty to your Christian practise) I passe from the Act, to the Object; or the thing which you are here exhorted to pray for; and this is, Peace; O pray for peace, &c.

Peace (in the originall) comes of a word which beto­kens perfection; but all creatures by a certain naturall in­stinct desire their own perfection; (as the Philosopher observes) and consequently all men should pray for peace.

Gregory Nyssen, saith, Pacis & res, & nomen dulce est. Both the name and nature of peace is sweet; and not without reason; for in the fourth Chapter to the Philippians, it is call'd,Phil. 4 7. The peace of God.

And in the 13th Chapter of the second Epistle to the Corinthians, 2 Co 13.11 God is stiled, The God of peace.

And in the 2d Chapter to the Ephesians, Peace is God him­self; for he is our peace, Ephe. 2.14 saith the Apostle.

Neither is there any thing which the glorious Angells at our Saviours birth, did more gladly congratulate unto men, when they carolde in that their doxology,Luk. 2.14 Glory be to God on high, On earth peace. Or which Christ him­self (a little before his death) did more carefully be­queath in his last will and testament,Iohn [...]4.27. then peace. Peace I leave with you; my peace I give unto you, &c. And thence St Augustine (in the 2 [...] th Chapter of his third Book de verbis Domini) infers necessarily, Non pot [...]rit ad Domini [...]ae­reditatem [Page 20] pervenire, qui testamentum noluerit observare. Non poterit concordiam habere cum Christo, qui discors volu [...]rit esse cum Christiano. That is, He cannot come to the inheri­tance of our Lord, who will not keep his testament: He cannot have concord with Christ, The Head; who will needs be at discord with Christians, his members.

And (in his 19th Book de Civitate Dei) he saith, Pax est Serenitas mentis, &c. Peace is the minds serenity; the hearts tranquillitie; the bond of amity; and the con­sort of charity. The Summe is, Peace is the confluence of all good things:Gen. 43 23. [...] and for this cause the Jews were wont when they wished a man well, to salute him thus, Peace be unto you: for as all mischiefs and miseries are brought in by war: so do all health and happinesse at­tend upon peace. And 'tis therefore stil'd vinculum pacis (in the fourth Chapter to the Ephesians) The bond of peace; To insinuate unto us,Ephes. 4.3 that if all Gods blessings were to be bound up in one bundle, peace must be the bond to tye and keep them together: for what were riches, honor, pleasure, and whatever else the wordling makes his Idol, without peace?Esth. 5.13. I may truly say of these (as Haman did in another case, all these things availe us nothing without peace.

This bond of peace among the Iews was sometimes broken; and then they were at a great losse for all earth­ly comforts and contentments; they were (like men in the forlorn hope) distorted, and distracted; not knowing which way to turn themselves. And in such an exigent do but think, or rather indeed you cannot think, how beautifull the feet of him would have been that had brought the glad tydings of peace:Isa 52 7. for it put the Pro­phet Isaiah himself to a Quam speciosi pedes? &c. How beauti­full are the feet? &c.Gen. 8.11 As if the beauty and that of the very feet of such a one as (with Noahs Dove) comes with the [Page 21] Olive branch of peace in his mouth, were so exceeding beautifull, that it lay not in the power of a Prophet im­mediatly inspir'd by God himself, to say, how beautifull they are. And (to the self same effect, and with no lesse elegancy) the sweet singer of Israel warbles forth his Ecce quam bonum, et quam jucundum? &c. Behold how good, Psal. 133.1 and pleasant a thing it is to see brethren dwell together in vnity! Marke, he begins with an Ecce, Behold, which is a note of singular attention, and admiration; and he goes on with a Quambonum, &c. He propounds it comparatively, and by way of interrogation, Behold, how good and pleasant a thing it is? &c. As if he had said, The cohabitation of neighbours in peace and unity, is so good and pleasant a thing indeed, that no man in words is fully able to expresse it.

But however all peace be pleasant (and more then pleasant, pleasant in the superlative degree) yet let me tell you (out of the ancient fathers, and the schoolmen) that all peace is not good; for they usually distinguish it into good and evill peace; and each is subdistinguished in­to a threefold peace. For the evill peace (say they) is Pax inordinata, simulata, inquinata.

The first branch of bad peace, is that they tearm an inordinate and preposterous peace; viz, When the su­periour faculty of the soul is subjugated by, and subject unto the inferiour; when Reason gives way to Sense and sensuallity, and doth acquiesse in such an inordinate sub­jection. But the truth is, this is not peace properly so called; but Stupidity.

And yet for all this, the sensuall Securitan applaudes himself in the vaine conceit of his own peace. He quar­rells not with himself, for he denies himself nothing. And God seemes not to quarrell with him, who (being [Page 22] given over to a reprobate sence) runs into all excesse of riot,Rom 1.28. [...] Pet. 4.4 without the least check of a chiding conscience, or the sensible frown of an angry Judge. Her's Altum silen­tium; All peace! and yet indeed here's no peace at all: for he is wicked; and there is no peace (saith my God) to the wicked. Which is,Isa. 57.21 as if he had said, He hath neither externall peace with the creatures, which are all up in Arms against him that's wicked; nor internall peace with his own conscience, which (so long as he lyes in mortall sin unrepented of) is ever (like the singer on the wall to Belshazzar) writing bitter things against him;Dan. 5.5. nor yet eternall peace with his Creatour,Ier. 25.31. who (as the Pro­phet speaks) hath a controversie against him; and consequent­ly he hath no peace; that is, he hath no sound and solid peace.

A shew of peace I grant he hath;2 Kin. 9.22 but as Iehu said to Ieram, What peace? I'le tell you: Have you heard a dy­ing man professe that he felt no pain? Such is [...]his inor­dinate peace.

The second branch of evill peace is, that which they tearm a faigned and dissembled peace; an exchange of complements; the ordinary court holy water of our tim [...]s: in which some men (by way of salutation) say to their enemy, God save you; when they wish with all their hearts, that the Devill had him. These speake peace to their neighbour (saith the Psalmist) when there is war in their hearts; Psal. 28.3. and their words are soft as butter, when their thoughts are sharp as swords. They have the smooth voyce of Ia­cob, but the rough hands of Esau. And like those beasts (in the first Chapter of Ezekiel) that had wings, and hands un­der their wings, Gen. 27.2 Ezeck. 1.8. these often obscure the hands of extream oppression, under the wings of extraordinary profession. Else why should the Prophet cry out,Psal. 141.5 O let not their balm [Page 23] break my head, but that he plainly saw that these, preten­ders to peace (like so many blessing witches which com­monly do most hurt) do turn the very remedy into a disease; and sometimes make a sore with that which should have salv'd it? Vngunt & pungunt, saith St. Hierome. Judas like, they betray with a kisse. And (like those other Ser­pents which Solinus writes of) they would as many as they winde into their imbraces:Mat. 26.49 Yea they sometimes wound them even unto death; for the Psalmist tels us,Psa. 140.3. that the poyson of Aspes is under their lips. Aspi [...] ab aspergendo dicitur, saith Isydore Hispalensis. For though primo morsu dul­citer tuillat; Yet ere long it disperseth the poyson tho­rough the veines to the heart: and herein you may dis­cerne the nature of this dissembled peace; which by Jo­ab of old, and too many Iudasses of late, is made to serve as a staulking horse to prodition and perdition.

The last branch of evill peace, is call'd by the school­men Pa [...]inquinata; which word (as some Criticks note) signifies both dishonest, and dishonourable; and so de­notes that there is such a peace in the world as is both dishonest in the kind, and also dishonourable to the per­sons that so consederate; as St. Augustine shewes, where he saith, (Nam & latrones ipsi, &c.) That theeves them­selves (to the end they may more strongly invade, and safely infest poor harmelesse travellers) do make some league of peace among themselves. Et qui per seditionem, &c. As the same learned Father goes on, such as by se­d [...]o [...] sever themselves from the rest that are loyall Sub­jects, can never actuate their pernitious intendments, un­lesse they glew themselves to their copes-mates, with the gumme of some colourable peace.

See a sad instance hereof in that dishonest and dishono­rable combination of more then fourty Iews, Act. 23 12. which bound [Page 24] themselves by oath neither to eat nor drink untill they kill'd St. Paul. And of this nature was the compact between Simeon and Levi, Gen 49 5. whom good old Iacob doth therefore stile fratres in malo; Not simply brethren, but with this brand, Brethren in evill. Such was that in Catilines con­spiracy; The French Massacre; and the Gunpowder treason; When the Romish Priests and Jesuited faction made a solemne vow, and seal'd it with the holy Sacra­ment, that they would blow up this State, and conceale the plot: And such is that of the Popish Rebells at this day in Ireland; who (as I am credibly inform'd) have tyed themselves by a solemne covenant, or rather conjuration, not to leave a true Protestant alive in that Kingdom: And if the upstart Anabaptist (which so multiplies) prevail among us, as he did not long since in Germany, Vide Sleid. Com. Pro. 22 10. God knowes what will become of the true Protestant in this. Sure I am, Salomon saith, that the mer­cies of the wicked are cruell: And whether this Sect be godly, or not (how specious soever their pretences are) any man that observes how destructive both their prin­ciples and practise be to Church and State, may easily determine.

And thus much, too much (if too much can be spoken) of the branches of this evill peace, there being so much of it in the world at this day: And which I have disco­ver'd unto you, as Nicander did the nature of poysons, and Aristotle the fallacies, that you may know them to avoid them.

I come now to speak of the good peace, which you are exhorted to pray for in the text, and this is also threesold, viz. Pax pectoris, temporis, & aeternitatis; which may be english'd, Internall, Externall, and Eter [...]ll peace.

The first, viz. Internall Peace, is that which Saint Paul, (in the 4 Chapter to the Ephesians) tearms Peace of conscience; Ephes. 4.7. which peace springs from the assurance of Gods love to us in Christ, for whose sake, in the 3 Cha­pter of S. Matthew, he professeth that he is well pleased with us: and that [...] implies three things, viz. That our persons are reconciled; our sins remitted; and our actions accepted: as in the fifth Chapter to the Romanes; Rom. 5.1.10. Therefore being justified by faith, we have peace with God through our Lord Jesus Christ.

The second, viz. Externall peace, is either Ecclesiasti­call or Civill; peace of the Church, or peace of the Common-wealth: At both which,2 Ki. 20 19. the good King Heze­kiah (in the 20 Chapter of the second Book of Kings) points, when he demands, Is it not good that there should be peace in my dayes? Yes questionlesse, it is not onely good, but very good. For with the Prince of Orators we say of the one, Iniquissimam pacem, &c. that the unjustest peace is to be preferred before the justest War. And with our holy Mother, the Church, we pray for the o­ther, saying, Da pacem, Domine, in diebus nostris; Give peace in our time, O Lord. And he cannot be a good Christian, who doth not approve of our Saviours Motto, Blessed are the peace-makers: Matth. 5.9 and I may fitly adde, Blessed are the peace-takers, too; I mean such as will readily embrace peace, when it is fairly offered.

The third branch of good peace, is that which is called Eternall Peace, of which we have both a prophesie and a promise,Isa. 32.18. in the 32 of Isaiah, My people (saith God) shall dwell in a peaceable habitation, and in sure dwellings, and in quiet resting places. In pulchritudine pacis, saith S. Hierome, in the full beauty of peace, even in blessed tranquility, where there shall be no asperity, no indignation, no [Page 26] need, no envy, no adversary, no end; but everlasting Peace.

Now of these three I am not at this time to commend unto you either the first or last, but onely the middlemost, viz. Externall Peace: which, though it partakes of both extremes, as beginning in the one (viz. Peace of Consci­ence) and terminating in the other (viz, the Peace of Hea­ven) yet Interpreters generally hold, that this peace in my Text cannot properly be understood, either of the In­ternall, or that which is Eternal Peace; but only of an out­ward Publike Peace. This, I say, is the Peace which you are here exhorted to pray for.

Truely great is the blessing of peace,Pro. 17.11. though it be but private; for (as Solomon speaks in the 17 of the Proverbs) Better is a dry morsell of bread, if peace be with it, then a house full of sacrifices, with strife and contention.

But as every good thing the more common it is, the better it is;Luk. 1 74. so publike peace is a far greater blessing: for hereby we enjoy that excellent priviledge which Zachary sings of in the first Chap. of S. Luke, viz. That being deliver­ed from the hands of our enemies, we may serve God without fear, in holinesse and righteousnesse all the dayes of our lives.

And yet if we ascend a degree or two higher, viz. to the consideration either of Internall peace of the minde, and conscience here;Ephes. 4 7. or of that Eternall peace which is promised us hereafter: we must needs acknowledge each of these to be that Peace of God which passeth all under­standing.

But passing over these two last Branches of good peace, as not being aim'd at by the Psalmist in the Text; I will keep my self onely to this outward, publike peace, which we are all here exhorted to pray for.

And however this outward peace (in respect of each [Page 27] mans particular) be not so rich a blessing as the inward; yet such and so great it is in it self, that Artaxerxes (by the very light of Nature) said, Peace is such a good thing, as all men desire; Pacem te poscimus omnes. And S. Paul (in the se­cond Chapter of the first Epistle to Timothy) proposeth it as the chief Motive why we should pray for Kings,1 Tim 2.2. and all that be in Authority, viz. That under them we may lead a peaceable and quiet life, in all godlinesse and honesty. As if the Civill Magistrates office had but these two ends, viz. To settle Piety in the Church; and Peace in the Com­mon-wealth.

And the truth is, That the Church and Common­wealth are so lincked together, that the peace of the one, doth redound to the other: for as the Secretaries of Na­ture observe that the Marygold opens with the Sun, and shuts with the shade; even so when the Sun-beams of Peace shine upon the Common-wealth, then (by the re­flection of those beams) the Church dilates and spreads it self, as in the 9 Chap. of the Acts: Acts 9.31. Then had the Churches rest thorowout all Judea, and Galilee, and Samaria, and were edified: and walking in the fear of the Lord, and in the com­fort of the holy Ghost, were multiplied. Mark there how peace not onely edifies, but multiplies the Church. And on the other side, when the Countries glory is once eclip­sed, then is the Churches beauty soon dimmed and clouded, as all men (whom the god of this world hath not blinded) will confesse at this day they see plain enough in this languishing State.

Not without great reason therefore did the Lord command his peculiar people, the Jews, even in Captivi­ty, to pray for the peace and prosperity of the Babylonians (in the 29 Chapter of Jeremy) and that because [...] peace thereof, they should have peace. [...] [Page 28] Churches peace depends upon the peace of the King­dom in which it is planted. And accordingly it is the Churches prayer (in the 144 Psalm) that there may be no Invasion, Ps. 144.13. no leading into Captivity, no complaining in our Streets.

And yet some phanatick Sectaries there be among us, who (having evill will at the peace and prosperity of this our Sion, and being men of desperate opinions, and despi­cable fortunes themselves) count it good fishing in trou­bled waters;Iudg. 17.2. not caring (with Micah their good master) how much they rend, and tear the Churches garments, so their own may be whole: these (in the exuberancy of their misgrounded, and misguided zeal) do both preach and pray against publike Peace,Rom. 20.3. as inconsistent with the Independency, or rather, Anarchy they aim at; and therefore, even to hoarsenesse, they cry down all fair wayes and means of Accommodation.

And not a few (whom the Church and State finde to be a malignant party) having little else to do, make it now their trade to lye; both by whole-sale, and retayl; they invent lyes, and vent lyes; they tell lyes, and write lyes, and print lyes: and this they do as confidently, and im­pudently, as if they were informed by that lying spirit which entered as a Voluntier into Ahabs Prophets: [...] Ki 22.22 and by lying and raising false rumours, they beget jealousies, and fears in the people; that so they may foment the dif­ference, and enlarge the distance, between His sacred Ma­jesty and the Parliament; and by blowing the coles (which they themselves first kindled) may at last set all in combustion, and bring all to confusion.

And (which makes the disease more desperate, and the cure more doubtfull) when any of the sons of peace hath convin'cd these Bountefues of disturbing the pub­like-weale, [Page 29] against both law and conscience; yet they palliate all, by pretending the spirit, as having some ex­traordinary Inspirations, Illuminations, Revelations of the spirit for all they do: But since it appears by their sedi­tious courses, and pernicious practices, that the way of peace they have not known; Rom. 3.17. let all the world judge whether I may not justly apply unto these, that which our Saviour him­self said to some others (instigating him to call for fire from heaven,Luk. 9.55. in the 9 Chapter of Saint Luke) [...] &c. They know not of what manner of spirit they are. And all men else do now begin to know them by their fruits. Had they bin a while in their forefathers coats;Mat. 7.16. or felt they but the pressures of War, as our dismayed and dismembered neighbouring Nations do; yea, but as bleeding Ireland doth at this day; then sure they would soon be brought on their very knees to acknowledge, That the most glo­rious Crown of gold in all the world is not worthy to be compared with the now so much contemned Garland of Peace.

God be thanked, ever since the Reformation (though our Sectaries will not allow it that Name, untill they have throwly reformed both Church and State, even to deformity) we have lived in peace and plenty. God be thanked we never knew what it is to hear the murdering Pieces about our ears; or to see our Churches and houses flaming over our heads, whilst the flame gave light to the mercilesse souldier to run away with our goods: we never yet heard the fearfull cracks of their fals, mixed with the confused out-cries of men killing, & encouraging to kill, or resist and the hideous schriking of women & children.

God be thanked we never saw tender babes snatch'd from the Brests of their mothers, or ript out of their Wombs; and ere they were a span long, either panting [Page 30] on the stones, of sprawling on the Pikes; and the poor pure Virgin ravish'd ere she may have leave to die.

God be thanked we never saw men, and beasts lie toge­ther wallowing in their gore, and the gastly visages of death deform'd with wounds; the impotent wife hang­ing (with tears running from blood-shed eyes) about her arm'd husband, ambitious to die with him, with whom she may no longer live.

God be thanked we never saw the amaz'd runnings to, and fro, of such as would fain escape, if they knew how, and the furious pace of a bloody Victour; the rifling of houses for spoil, and every villain posting with his load, and ready to cut each others throat, for the booty they pluck't out of ours. In a word, it is palpable by our fool-hardy forwardnesse to, and frowardnesse in embroil­ing our selves, that we never yet knew how cruell an ad­versary, and how burthensome an helper is in War.

Look round about you, and see the Christian world in an uprore, and in arms, and a considerable part thereof even in the ashes; whilst this our Britain (like the Centre) stood unmov'd; and 'tis hard to say, whether other Na­tions hitherto have more envy'd, or admir'd us.

For which our so long, and lovely peace, and plenty; Oh what just cause we all have to be most thankfull to the God of peace, and do we now re-pay him with repining? For want of a forreign enemy to invade us, must we needs ransack, and ruine our selves? Bellageri placuit nullos habi­tura tryumphos? Oh lets take heed that Gods mercie (being too too much abus'd) turn not at last to fury; and that he deal not with us, (being so provok'd by us) as he did with the stiff-necked and unthankfull Jews,Psa 78.30. when that which went in at their mouths, he fetch'd out at their nostrils. Many Nations have forfeited as great blessings, as those [Page 31] in which we now so much confide, and glory, by their in­solencie and ingratitude. And therefore say, my beloved Brethren, and countrymen (if in such a time of siding you can speak without prejudice, and partiality) whether it be not now high time to fall close to prayer, and practise, for the better preserving, and (if it may be) perpetuating, the peace of our Jerusalem.

But some head-strong, brain-sick Sectary will say per­chance, as Judas did in another case, Ad quid perditio haec? Mar. 14 3. Why is this waste? What need we be such importunate suitors to God for peace, seeing we already enjoy it? I wish we did! Yea, grant we do; yet since (as the Jews did of their Manna, when they cryed, Arescit anima nostra) we have surfeited of this heavenly food; and begin to nau­seate it; I must tell you, that without prayer to God, we do but flatter, and deceive our selves, in presuming upon the security of our peace.

There can be nothing to which I am naturally more averse, then to prophecie evil to this ancient and honora­ble City, (in which I was born, and bred, and have spent the greatest part of my life with so much comfort, and re­spect from the better sort, as a poor Minister is capable of) and yet, in the generall, you shall give me leave to tell you, that the most flourishing Cities, and Countries, have their Period; as Zenophon truly observes in his Panegyricall Oration of Agesilaiis, That there never was any State, (be it Monarchy, Aristocracy, Democracy, or other kinde of Government) but at one time or other it was over­thrown, and came to an end, either through invasion from abroad; or sedition and innovation at home.

And therefore however I will not take up Balaams parable touching the Kenites against this our Mother Ci­ty;Num. 24.21. (strong is thy dwelling place, and thou puttest thy neast in [Page 32] a rock, neverthelesse the Kenite shall be wasted, &c.) Yet as our Saviour himself riding in triumph into Jerusalem (the people spreading their garments; and crying Hosanna to the son of David, Hosanna in the highest) when he drew neer to Jerusalem, and beheld that City, forseeing the heavy judgement which hung over it, he wept, and said,Luke 19. 36-41. If thou hadst known at least in that thy day the things which belong to thy peace, but now are they hid from thine eyes, &c. So I beholding this Metropolis (our Jerusalem) with the eye of tender pity and compassion, (such as is due from a true son to his dear mother) and premeditating with my self the wofull miseries which our present distracti­on and division, may ere we be aware bring upon us: I wish, with all my soule, that we did know in these (yet Halcyon) dayes of our peace, the things which do tend to the preservation of the same.

But I fear, I fear, that either we do not clearly see, and know them (being in the just judgement of God now hid from our eyes) or if we do both see, and know them, yet (notwithstanding all the preparations we make to prevent them) I feare least what we take as physick, will prove our poyson. And I can give no other reason of our present security, confidence, and contempt, save that remarkable observation of Livie (in the fift of his Decads) where he asserts, That (Urgentibus rempublicam fatis, salutares Dei & hominum admonitiones spernuntur) when the destruction of a Common-wealth is destin'd, then the wholesome warnings both of God and Man, are set at naught.

But, Oh may that never be true of us, which Demades once objected to the Athenians by way of reproach, viz. That they would never vouchsafe to treat, or hear of peace, but in Mourning-gowns, viz. after the loss;e of their [Page 33] friends, and fortunes in the Wars.

My firm hope is, and my earnest prayer shall be, that God in mercie would turn away this heavie judgement from us; that so we may not by wofull experience of the more then many mischiefs of a Civil War, be forc'd to acknowledge that we too too much slighted, vilified, and under-valued the inestimable benefit of peace; but rather that in these Criticall dayes of our yet surviving peace, we may all have the grace prudently to foresee, and piously to pursue such lawfull courses, and warrantable means, as do make for the maintenance of the same.

And forasmuch as the principall pillars of our peace are the King, and the Parliament; therefore let us put up our prayers to God for both. First, I say, let us pray for the long life, and happy Reign of His Majestie: for, if the Jews (in the first Chapter of Baruch) were commanded by God,Baruc. 1.11 to pray for Nabuchadonosor, and Balthasar his son, which kept them in slavery and captivity; then great rea­son have we to pray for the peaceable and prosperous Reign of our gracious King CHARLS, (who keeps us from temporall, and spirituall thraldom) that his dayes on earth may be as the dayes of heaven. And next, lets pray for the Lords and Commons assembled in Parlia­ment, that the spirit of the Lord may rest upon them (as it is in the 11 Chapter of Isaiah) even the spirit of wisdom,Isa. 11.8. and understanding, the spirit of counsell, and might, the spirit of knowledge, and of the fear of the Lord:Ex. 18.21. That this spirit may make them all (like Jethro's Magistrate) men of courage, fearing God, and dealing truly; so shall all their deliberations and determinations tend to the glory of God, the reall honour, and happinesse of His sacred Majesty; and the peace and prosperity both of Church and Common-wealth. To which I doubt not but all [Page 34] true Protestants will say, Amen.

And thus having shewed first what you are here ex­horted to do, viz. to Pray: and next, for what you are ex­horted to pray, viz. for Peace: It now onely remains, that I acquaint you for whose peace it is that you are exhorted thus to pray, viz. for the peace of Jerusalem: for so stands the Text,

O pray for the peace of Jerusalem.

Jerusalem signifies the vision of peace: It was the Me­tropolis of Palestina, and it was so denominated from two parts in it, one of which was call'd Jebus; the Mount on which God commanded Abraham to offer up his son Isaac; otherwise call'd Mount Moriah, or Sion, on which after­wards the Temple was built, and Davids tower. The other part was call'd Shalom, and it was erected at first by Melchisedech, King of Righteousnesse; as Lyra notes in his Glosse on the 28 Chapter of Genesis. And now if you put the two words (expressing the two parts) together, it makes Jebushalom, and for Euphonies sake, Jerusalem.

And by this very name the holy Catholike Church is often set forth in Scripture, as in the 41 Chapter of Isaiah, Isa. 4 [...].27. where God promiseth by his Prophet, that he will give to Jerusalem one that brings good tidings; that is, a Saviour to the Church; as Oleaster, and others expound it. And in the 4 Chapter to the Galathians, Galat. 14.26. the Apostle saith that Jerusalem which is above, is free, which is the mother of us all. Upon which words Hugo Cardinalis glosseth thus, In hoc quod dicitur sursum, notatur altitudo; quod Jerusalem, pacis multitudo; quod libera, libertatis amplitudo; quod mater omni­um, charitas & foecunditas; that is, In this, that the Church is call'd Jerusalem, is intimated, multitude of peace; that she's said to be above, denotes altitude of place; that she is free, shews her ample liberty; and that she is the Mo­ther [Page 35] of us all, sets forth her charity and foecundity.

Jerusalem then is here a type of Christs Church, for whose peace, and prosperity, we are bound in duty to pray continually.

Now the reasons why the Church of God is stil'd Je­rusalem, are many; give me leave onely with a light pensil to touch some few of the chief. For,

First, as Jerusalem was the Metropolis of Palestina, and all the Jews esteem'd it as their Mother: so the Church is Mater credentium, The Mother of all true beleevers; as Saint Cyprian speaks, Illius foetu nascimur, saith he, illius lacte nutrimur, spiritu ejus animamur, &c. And so truly is she our Mother, in a qualified sense; that the same Saint Cypri­an (and after him Saint Augustine) affirm peremptorily, Non potest habere Deum, patrem, qui non habet ecclesiam ma­trem: He cannot possibly have God to his Father, who hath not the Church to his Mother. And therefore no marvell though our present Sectaries, which (renouncing the Communion of the Church) will have none of her to their Mother, cannot endure to use the Lords prayer, in which they must say, Our Father.

Secondly, as the Israelites were enjoyn'd by God at least three times every yeer to come,Exod. 23.4 and appear before him in Jerusalem: Even so are we all bound to meet in the Church (which is the Congregation of all Christians) and herein all true Christians do meet together in the unity of judgement, and affection. When God in the first Chapter of Genesis, had gather'd together the waters unto one place;Gen. 1.10 it is said, that he saw that it was good; And thereupon Saint Basil excellently notes, that if the gathering together of the elementary waters was good; then the gathering together of Gods people,Apo. 17 15. (who are the mysticall waters spoken of in the 17 of the Apocalypse) [Page 36] must needs be very good: yea, if the one was good, the other must needs be better. And therefore I may truly say to such Sectaries as (out of an affectation of singular holinesse separate themselves from the Church) as some­times Mr. Calvin himself did to the Anabaptists. When under colour of perfection, you can endure no imperfe­ction, neither in the body, nor yet in the cloaths of the Church; you must be admonish'd that this your sepera­tion is caus'd by the devil, who puffs you up with pride, and seduceth you with hypocrisie.

Thirdly, as Ierusalem was the chief seat both of the priest­hood,1 King 9.10. and Kingdom; for Salomon built the Temple, and the Pallace together: So in the Church there is both the Kingdom, and Priesthood of Christ; whereby, both as a King he raigns over; and as a Priest he instructs all the true Subjects, and Citizens of the same. Yea in the first Chapter of the Apocalyps, Apoc. 16 he makes all the living members of his Church, Kings and Priests, in a quali­fied fence. Or as St. Peter calls them,1. Pet. 2.9 a Royall priest­hood. Quid enim tam regium (saith Leo) quam subditum Deo animum corporis sui esse rectorem! Quid tam sacerdo­tal [...], quam immacula [...]as piotaris [...]astias de altari cordis of­ferne?

Psal 76.2Fourthly, Jerusalem was the onely place in which God was known, and worshipped: His Temple was built there; there he spake unto them both with his own mouth, and by the mouth of his holy Prophets; there was the Oracle between the Cherubins; there was the chair of Moses; and there the law was both due­ly propounded, and eke truly expounded unto the people:1 Tim 3.15. And in the Church God is known, and worship'd a­right; for this is the Pillar and Ground of Truth, saith the Apostle. That is, The Church serves to the truth, [Page 37] for those speciall ends and uses, which pillars do to men. For

One use of pillars, is to preserve the remembrance of things past, to posterity (to which end Absolom rear'd his pillar) and thus doth the Church keep the truth of God as it were upon perpetuall record.

A second use of pillars, is to expose to open view such things as are fastned upon them; as in our Cathe­dralls, the Arms, Scutchions, and Epitaphs of wor­thies deceas'd, are hung upon pillars: and such a kind of pillar is the Church to the truth; for it exposeth all the Canonicall Books to the People of God.

A third use of pillars, is for the supportation of the fabrick which is built upon them: and such a pillar is the Church to the truth; Gods true Religion, and all truth necessary to salvation is to be had in the Church, which doth indeed support the Common-wealth; and therefore they which (with Sampson in the 16th chapter of Judges) thrust as this pillar with all their might, will ere they be aware bring the whole fabrick about their eares, to the certain ruine of themselves and others.

Lastly, as Jerusalem was built, and compacted toge­ther, a City at Unity within it self; as we finde at the third verse:Psal. 122 3 Even so all the true Members of the Church do, and will endeavour to keep the Unity of the Spirit in the Bond of Peace: Ephes. 4 3 as being all washed from their sins in the same Laver of Regeneration; all tyed together by the Sinews, and Ligaments of the same Christian Profession; all fed and nourish'd by the sincere milk of the same Word; all feasted at the Table of the same Lord; all assumed by the Spirit of Adoption, Ephes. 4 6. to be Heires of the same King­dom. In a word, Since there is but one God, and Father of all; Gal. 4.26. and but one Church the Mother of all; and all are [Page 38] but the Members of one Mysticall Body; Rom. 12.4. Gal. 5 12. and there is but one Spirit whereby this one Body is animated and informed: and the fruits of this one Spirit are love, joy, peace, &c. Oh do but lay it to heart, what a foul stain, and shame it must needs prove to the Protestant Profession, if we should not be (like Jerusalem) a City at Unity within our selves. And thus it appears, that Jerusalem here is a Type of the Church, for whose peace and prosperity we are all ex­horted to pray.

Now upon what tearms the Peace of Christs Church stands at this day, I am not able to declare: yet what man of sound judgement, and integrity, doth not see, and grieve to see it so shaken, and shatter'd as it is? ‘St. Basil (in his last Chapter de spiritu sancto, taking in­to serious consideration the state of the Church in his time) cries out, Cui comparabibus? &c. To what shall we liken the present state of the Church? And he answers. Praelio navali, quod ex veteri odio conflatum, adeo processit, ut ira sit immedicabilis, & utra (que) pars ruinam me­ditetur. It's like (saith he) to a Sea-fight, which being caus'd by an old grudge, is gone so far, that their wrath cannot be appeas'd; and either side meditates nothing but ruine. Pone simul (saith the same Father) quod den­sa caligo, turbo vehemens, procella immensa, hostium & amicorum nullam discrimen, symbola ignota, quam seditionem invidia, & ambitio fecerunt. Adde (saith he) that there is withall a grosse mist, a vehement whirl-winde, an huge storm, no discerning between friends and foes, the Colours cannot be distinguished, which sedition was raised by envy, and ambition. [...], fundamentum doctrinae, & munimentum disciplinae con­vulsum est. All the bounds of our fore-fathers are transgressed. The foundation of Doctrine, and fortifi­cation [Page 39] of Discipline, is plucked up. Per▪ excessum a [...]t defectum, as he goes on, rectum pietatis dogma transili­unt, alii ad Judaismū, alii ad Paganismum; Nec divina Scri­ptura, nec Apostolica traditio litem dirimit, Unus amicitiae modus ad gratiā loqui, & inimicitiae sufficiens causa, opinioni­bus dissentire. [...]: hinc, rerum novatoribus multa copia ad seditionem. [...], &c. that is, By excesse, or defect, the right determina­tion of Piety is skip'd over by some to Judaism, by others to Paganism. Neither the Scripture which is Divine, nor Apostolicall Tradition, can end the strife. The onely means of friendship is to speak placentia; and it is a sufficient cause of enmity, to differ in opini­ons. Every one is a Divine; and hence Innovators have matter enough of sedition. And they take upon them the over-sight of the Church, who never had any other Imposition of hands, but what they laid up­on themselves, &c. This is the History which Saint Basil (who lived within lesse then 400 yeers after the In­carnation of our Lord) writes of the state of the Church in his time; and whether it be not a Prophesie, and that Prophesie fulfilled in our times, I leave it in you to judge.

And if any man desire to see the Picture of the Church of God drawn to the life at this day; let him conceive that he saw a silly poor maiden sitting alone in a Wilder­nesse, and beleaguer'd on all sides with Bulls of Bashan, devouring Wolves, Herodian Foxes, foaming Boars, greedy Bears, grinning Dogs, fiery Serpents, corroding Vipers, stinging Scorpions; I mean such men-beasts as Saint Paul fought with at Ephesus, (in the 15 Chapter of the first Epistle to the Corinthians,)1 Cor. 15 32. men in shape, beasts in condition; yea and worse then beasts, saith S. Ambrose, [Page 40] Nam omni bestia bestialior est homo rationem habens, & non se­cundum rationem vivens: She is fiercely assaulted on the one side by unbelievers, on the other side by mis-believers; on the right hand by the contentious oppositions of Schismaticks, on the left, by the blasphemous propositi­ons of Hereticks: openly wrong'd by persecuting Ty­rants; and secretly wring'd by backbiting Hypocrites. So many and many are the enemies of the Churches Peace.

But though they be never so many, and mighty; yet there be but two sorts at this day which do especially in­fect, and infest her, viz. The Schismatick, and the Pa­pist. The one doth disrumpere charitatis vincula, untying the Bond of Peace; the other doth corrumpere fidei dogma­ta, undoing the Unity of the Spirit. The Schismatick is different even in things of their own nature indifferent; and had rather lose the substance (viz. Grace and Peace) then yield never so little into Ceremony; He is no friend to Charity.

The Papist is almost indifferent in things of their own nature different; not caring what becomes of Truth, to compasse his own ends: He is no friend to Verity. And Both of them spurn at the Peace of the Church, as at a common foot-ball:Judg. 15.4. being herein, like Sampsons Foxes, sever'd in their heads, but tyed together by the tayls, with fire­brands between them.

No marvell then though without the Church the cōmon enemy beards and braves the poor Christian, despising our little number, and yet in truth, much lesse then we seem, through so many in-bred Sects and Schisms; when as even within the Pale of the Church, and among those that professe Christianity; we see on the one side (our ir­reconciliable adversaries) the Papists, still plotting and [Page 41] practising the ruine of the Church Reformed among us.

And on the other side, so many sons of Thunder whet­ting their tongues in Pulpits, with cursed and bitter wor [...]s; preaching common invectives, against the Law­full Governours, and Government, both of Church and State, and animating the giddy multitude to take up Arms; as if the Protestant Faith could not be support­ed, but by their Faction; and the power of true Religion could stand with Rebellion? So that if ever the Church had cause to pray for peace, sure now is the time; when the enemy springs out of her own sides and bowells.

But (alas), what horrid impiety, and extreme ingrati­tude it is (Viper-like) to gnaw out the bowells of the Mother Church that bare us? May she not justly now renew her old complaints? Eccè in pace mea, amaritudo mea amarissima. Behold, in my peace I had great bitternesse? And St Bernard shews you how,Isa. 38.17. by running thorow all the degrees of comparison, thus; Amara in persecutionibus Tyrannorum, &c. Great bitternesse the Church hath alwayes had, caus'd by Tyrannicall persecutions; Great­er bitternesse, by reason of hereticall propositions; But her greatest bitternesse comes from domesticall dissentitions; when (as it was foretold in the 7 of Micah) a mans enemies are of his own houshold. Micah. 76.

Some Morall Divines hold Rebecca (when she bare twins) to be a Figure of the Church; for, though she prayed to God for children, yet (finding them to strive and struggle in her womb for priority and superiority, and feeling the smart of that contention) she said, If it be so, why am I thus? as if she wish'd she had never concei­ved: And it is most sure that the Church hath many chil­dren, whom she hath conceived with care, brought forth with pain, and brought up with all tendernesse of affecti­on; [Page 42] who yet through their grievous strife, and schism, have so vexed, and rent her very bowells of late, that she hath just cause to wish she had never conceiv'd them.

But however these Schismaticks (as Saint Augustine speaks of Donatus) are, in some sense, worse then the very Tormentors of Christ upon the Crosse; For, saith he, Venit persecutor, & non fregit crura Chris [...]i, &c. The perse­cutor came, and brake not Christs legs hanging on the Crosse; yet Donatus came, and rent his Church in pieces. Christs naturall Body was whole in the hands of his ve­ry Executioners; and yet his Mysticall Body is not whole among us that are Christians.

Yea, however these Schismaticks in some sort out-act that Monster Nero's cruelty, in ripping up the Womb of their Spirituall Mother: Ephes. 5.1. yet let us as dear children, rather imitate the pity,Ier. 31.20. and piety of our heavenly Father. And as his bowells were troubled for Ephraim (in the 31 of Jeremy) so let ours yern for our Jerusalem.

And the better to expresse our dutifull, and due af­fection to our holy Mother the Church, let us all be exhorted to do these three things, with which I will con­clude. First, let us pray for her Peace, and prosperity: For, as S. Augustine speaks (in his 19 Book de Civitati Dei) Tantum est, &c. Such is the good of Ecclesiasticall Peace, that nothing can be heard more acceptable; nothing can be coveted more desirable; nothing can be found more unvaluable: wherefore let him that hath this peace, hold it; let him that hath lost it, seek it: for whosoever is not found in peace, he shall be rejected by God the Father, disinherited by God the Son, and discarded by God the holy Ghost.

And if ever this exhortation, To pray for the Churches Peace, were seasonable; then 'tis much more now; which [Page 43] makes me to re-inforce it: For this Island (which was but surrounded before)▪ seems at this day to be quite over­flowed with water; and that with water more brackish then that of the Sea it self, even the waters of Meribah, The waters of Strife; God grant they prove not like the waters of Marah, Exod. 17.1 bitter waters, in the end. For di­vision ever tends to,Exo 15.23 and commonly ends in destruction; according to that in the 55 Psalm, Divide, destrue, &c. Psal. 55.9. Divide their tongues, and destroy them, O Lord, for I have seen violence and strife in the City. Mark there, how divi­sion ushers in the destruction of that City which the Psalmist speaks of; I hope it was no Prophesie of this.

And yet are we not divided? Have we not (answera­ble to that in the 9 Chapter of Isaiah) our Ephraim against Manasses,? Isa. 9.21. and Manasses against Ephraim? and both against Judah? Have we not Sectaries against Papists? and Pa­pists against Sectaries? and both against the true Prote­stant? Is not that certain Prognostick of the Generall Judgement at the last day (pointed at in the 24 of Saint Matthew) now visible in His Majesties Dominions?Mat. 24.7. when as Kingdome riseth against Kingdome, and Realme against Realme?

Yea even in this Kingdom are we not divided? Have we not innumerable Sects, and lamentable Schisms in the Church? Have we not dangerous dissention, and digladiation in the Common-wealth? And doth not our Saviour tell us plainly (in the 12 Chapter of S. Matthew) That a Kingdom divided against it self, Mat. 12.25 shall be brought to de­lation? And shall we not believe him? or if we do, shall we go on, and perish, for not obeying him? Can we ever hope to prosper, whilst we are thus divided? and whilst our divisions,Iudg. 5 15. like those of Reuben (in the 5 Chapter of [Page 44] Iudges) are great thoughts of heart? and those great thoughts indeed; for they are great thoughts against the Liturgy, and great thoughts against Episcopacy, if not against Monarcy it self? These must be confess'd to be great thoughts, and so great that there cannot well be greater. These lay the Axe to the very root; and there­fore, in reason, what can be expected but that these great thoughts should beget great troubles, which (like so ma­ny Mathematicall lines) will be Divisibiles in s [...]mper divi­sibila? If we cast off all that is called. God among us, we must never look for peace, as a blessing from God. So that what St. Paul speaks of himself, and his fellow labourers (in the 7th Chapter of the 2d Epistle to the Corinthians) may with some advantage be applyed unto us:2 Cor. 7.5 Our flesh hath no rest, but we are troubl'd on every side, without fightings, within are feares. And both sides agreeing in the cause of taking up of Arms (viz. that they do it for the maintenance of Religion, Law, Liberty, Proprietie, &c.) Do we not both fight for, and fear, we scarce know what? One thing I am sure can­not be denied, that through these groundlesse alter­cations, and causelesse feares; publike peace is in great danger to be lost, if it be not casher'd already: and as things now stand, we know not well either where to seek it, or how to settle it. The best way that I can think on, for the present, is this in the text: viz. To pray for the peace of Jerusalem: which hath now as great need to be upheld by your faithfull prayers and endeavours; as ever had the faint and feeble hands of Moses need to be supported by Aron, Exo. 17.1 [...] and Hur [...] in the 17th Chapter of Exo­dus. Oh then let us all fall close to our prayers: for it is an infallible signe of a prophane person, when he never puts up an hearty prayer to God for the Church in time [Page 45] of distresse. He is no better then a Brat of Babel, who cannot be perswaded to pray for the peace of Ierusalem.

Secondly, let us all (like so many good children) be prodigall not only of our time, and estates, but even of our dearest blood, in (our holy Mother) the Churches cause, for which Christ gave himself both an offering, and a Sacrifice: As an offering in his life: so,Ephes. 5 2. a sacrifice in his death. There was never any Citie on earth more bravely defended against a forraign Enemy, then was Ierusalem against Titus and Vespatian: and only upon a con­ceit that this City was eternall, and should never be de­stroyed. But they erred, not knowing the Scriptures: Mat. 23.37 for the truth is, that all the promises of Ierusalems perpe­tuity and continuance, were not made to that Ierusalem which was built with materiall walls (for that Ierusalem kill'd the Prophets, and ston'd the men of God which were sent unto her; and so brought the guilt of inno­cent blood upon her;Gal. [...].25. and is therefore in bondage with her children even unto this day) but to the Church of God,1 Pet. 2.4. that Ierusalem which (as St. Peter speaks) is com­pacted of living stones, cemented with Christs blood, built by faith, and consisting in the fellowship of the Saints, whose maker and builder is God:Mat. 16.18 and against this the spirit of truth assures us that neither men, nor de­vills shall ever be able to prevail. For, as Socrates said of his Accusers, Necare possunt, nocere non possunt: So may I say of the enemies of the Church, that they may kill us (if God permit) but they cannot conquer us:Rom. 8 37 For (like Sampson) we shall be victorious even in death it self; at which time,Iudges 16.30. (with the Proto-martyr St. Steephen) we shall see the heavens open, Acts 7.56. and the Sonne of man standing at the right hand of God: Rom. 8.31. and if we stand for him, and he stand for us, then who can withstand us? And yet [Page 46] as in Ierusalem there were factions; by which (as Iosephus reports) more of the natives and Citizens were slaine within the walls, then by the common enemy without: so it is most true that there ever have been, and that there ever will be, factions in the Church: though I must tell you, that no one age that ever I read of, did so abound with them, as doth the present: Oh what herds, swarms, and sholes of Sectaries have been seen of late! These are dangerous, and (if not prevented in time) they will be deadly enemies to the peace of the Protestant Church established by Law among us.

And to each of these, God our Father, and the Church our Mother, will say hereafter, as the Romane Fulvius did to his revolting son heretofore; Non ego te Catilinae genui, adversus patriam, sed patriae adversus Catili­nam: Which (with some small variation of the words) may be rendered thus: I begat not thee to assist the Sectaries in their sedition, but the true Protestants in their subjection,Rom. 13.1. to God for his own sake; and to his anointed over us for Gods sake; who saith perempto­rily (in the 13th Chapter to the Romans) Let every soule be subject to the higher powers: Marke, Every one must be subject, without excepting, or exempting any one. Thirdly and lastly, let us, Oh let us all labour to heal the breaches of the Church; as once the Israelites did to build up the wals of their Jerusalem. See in the 2d of Ne­hemiah, how carefully he procur'd means from Artaxerxes to reaedify Jerusalem; and how couragiously and una­nimously the people of God went about it in the midst of so great dangers, that they were faign to work with tooles in one hand, and swords in the other. And thus (if we would approve our selves to be true Israelites) must we all do our utmost endeavour to build up the [Page 47] Church of God; or at least to be repairers of the brea­ches that are made in the same. And this we must do the rather, because the Romish Sanballats on the one side, and the Rammish Sectaries on the other, strive so eagerly at this day to set up their Babell (it may be properly so call'd) and to pull down our Ierusalem; as of old, Tertullian complain'd of the Hereticks, Nostra suffodiunt, ut sua [...]dificent.

Yea, the truth is, that these our profess'd adversaries on both sides, laugh at and jeer us to our faces, as Sanballat, and Tobiah then did: and yet let us be so far from be­ing discourag'd from so religious an enterprize; that let us go on in our prayers to God, and honest endea­vours with men, untill we have brought it to perfection. Not doubting but what Nehemiah then promis'd,Neh 2.20. will in due time be made good unto us, The God of heaven will prosper us; therefore let us arise and gobnild.

And that our building in this kinde, may go the bet­ter forward, let us all minde and speak the same things:Phil. 2.2. for if in the building of Babell, division of tongues hin­dered the work;Gene. 11 8 how much then in that of our Ie­rusalem? Then (for conclusion of all) let me say unto you with the Apostle (in the 13. Chapter of the 2d Epi­stle to the Corinthians) Be ye all of one minde, live in peace, and the God of peace shall be with you. And with you after a speciall manner, viz. 2. Cor. 13.11 by blessing your prayers and practise in this kinde, with peace, all kinds of peace, viz.

Peace of body in a well-ordered temperature of the severall parts; peace of the sensitive soul, in a just re­straining of the appetite; peace of the reasonable soul, in the sweet Harmony between action and speculation; peace both of body and soul, in a sober course of life; peace between God and man, by faith and obedience; [Page 48] peace between man and man, by a mutuall entercourse of love, politicall peace, by the subjection of every soule to the higher powers; Ecclesiasticall peace by our joynt prayers for Ierusalem; and universall peace, by the ten­ding of every creature to that very end for which God made it; temporall peace here; and eternall peace hereafter.

And this he grant us, who is the God and Father of Peace; and that for his dear Son sake, who is the Prince of Peace; To both whom, with the Holy Ghost, the blessed spirit of peace; (three per­sons, and one invisible; indivisible, and incomprehensibly glorious Lord God) be ascribed all Glory, Power, and Praise, now and for evermore: Amen.

FINIS.

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