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.

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 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 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 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 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 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) 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 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 〈 in non-Latin alphabet 〉 (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) 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. 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 〈1 page duplicate〉〈1 page duplicate〉 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 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, 〈 in non-Latin alphabet 〉 . Is any man afflicted? 〈 in non-Latin alphabet 〉 ; 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) 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, 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 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. 〈 in non-Latin alphabet 〉 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 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 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 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 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 〈 in non-Latin alphabet 〉 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 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 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. 〈…〉 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, 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) 〈 in non-Latin alphabet 〉 &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 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 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 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 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 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 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) 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, 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 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. 〈 in non-Latin alphabet 〉 , fundamentum doctrinae, & munimentum diſciplinae convulſum eſt. All the bounds of our fore-fathers are tranſgreſſed. The foundation of Doctrine, and fortification 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. 〈 in non-Latin alphabet 〉 : hinc, rerum novatoribus multa copia ad ſeditionem. 〈 in non-Latin alphabet 〉 , &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, 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 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; 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 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 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 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 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 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; 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.