THat there may be an Vnjust Peace, and that there may be a Iust Warre, is so cleere and evident a Truth, that in most ages of the World, we shall find it written with the poynt of a sword, in Characters of Blood; And as cleare it is, that we are bound to Pray against them both: Against such a Peace, as only skinnes the sore, but repairs not the body; a Peace that pro­mises a subtle superficiall Quiet in the Fathers dayes, but threatens the Sonnes with an intestine and more lasting Warre: And against all Warre; if not for the many sinnes which List themselves even with the justest Cause; yet at leastwise, for the Temptations sake, which in the holiest Warre too often assault the bravest Champions: And we [Page 2] are bound to pray against all Temptations in what kind so­ever.

I am not, dare not be of his Religion, who said, that Gunpowder in the Field gave as sweet a Perfume, as Incense at the Altar: And yet, such may be the case, and such now it is, that the Incense at the Altar burnes the sweeter for the Gunpowder in the Field. The smoak of the Ca­non is good or bad, as the cause is so; and that which proves a stench, an odious stench in the nostrills of the Al­mighty, when it is fired to blow up a State, when it is fair­ly exercised to defend Religion, then it smells like the pre­cious Oyntment upon Aarons Head.

I presume, the Socinian is not here, who subscribes to the unlawfulnesse of all warre; so subtlely taught the Ana­baptist once, till he had compassed a mighty strength, and a Power of resistance: He taught so, till he made Germany reele with his thundering Legions, borrowing that very argument to beat down the sword of Warre, which the Iewes at this day make use of, to cry down the Saviour of the World, and the Prince of Peace, as not yet come; viz. That in the time of the Gospell all Nations are required to beat their Swords into Plow shares, Esa. 2. 4. and their Speares in­to Pruining hookes. Mic. 4. 3. Whereas indeed the Prophets doe hereby commend unto us, not the Practice of Christians, but the Doctrine of Christ. If we would put on the Lord Iesus, that same love and meeknesse, which we ought to do, and become such men, as Christ in his Gospell charg­eth us to be, there would be no need of the Sword then; we should be greater strangers then to the lowd reports of Warre, then we are now to the sweet sounds of Peace.

But now, the Almighty, who is himselfe the Lord of Hosts, as well as the God of Peace, hath put a Sword into [Page 3] the hand of the supream Magistrate, a sharpe edged Sword, not a painted Dagger; and Warres well grounded are nought else (saith my Author) but sutes of Appeale to the great Consistory of Heaven. However, it will appeare that Israel found not so much comfort in Davids victorious Lawrell, as under Solomons ever peacefull Vine. There may dwell more of Honour in a scarrified face, but in a smooth skinne there shines more of Beauty; this a work of Creati­on, and that of chance. We must still preferre the Olive to the Ivie. David one of the three Worthies of Israel did so: Whose sword, though it were drunke with the blood of Gods enimies; yet you shall never find him to beginne the Quarrell with them; he was forced in a manner to Fight for the Peace of Ierusalem; and to shew how great an Ene­my he was to Warre, (which most commonly has been an Enemy to Religion and Liberty) he not only called up­on his Brethren to Pray for that Peace, but for their sakes is resolved to lead them the way.

Religion and Liberty, those two Atlantes, the Pillars upon which Ierusalem stands, and which are now so much pretended by our Enemies, so much sought after by us, are the two motives in my Text, which here first set a good King upon his knees to pray for the Peace of Ierusalem; and then set him upon his legges agen, (if need be) to fight for that Peace.

For my Brethren and Companions sake: theres his Cha­rity; or, you may call it in a larger sence, the Liberty of the Subject. For which we have the Royall word of a King; [Page 4] I will now say (saith he) Peace be within thee; or, I will wish thee Prosperity: as some read it. Now Peace without Li­berty, Prosperity and Bondage are they not inconsistent?

But secondly, Because of the house of the Lord our God: Behold here his Piety; behold here, the Religion of our David; and for which (O Ierusalem) he will more then Wish, he will endeavour thy good. So that, if either his Heart or his Braine, if either his Pen or his Sword can pur­chase the Peace and Prosperity of his Brethren, together with the pure worship of his God, we have his full and Princely Resolution. I will say, and I will seek.

The words then in briefe containe in them a double Act enforced from a double motive: an Act of wishing, and an Act of seeking. The first relates unto the Heart and the Tongue, Loquar de Pace tuâ; I will pray for thy Peace, or I will wish thee Prosperity: The second imployes the Braine and the Hand, indeed all the members, Quaeram bonum tibi. I will Study, I will seek thy good.

Corresponding to which double Act, we have a double Motive.

• 1. For my Brethren and Companions sake; a Motive of Community and Compassion.
• 2. Because of the house of the Lord our God; a Motive of Piety and Religion.

I begin at the double Act: which I shall twist together into one discourse, and (as I am able) discover unto you a good King labouring both in Word and Deed for the Peace of Ierusalem.

• I will now say, Peace, &c.
• I will seek thy Good.

And here to faciliate the clerenesse of this poynt; let us first take a view of the State of the Kingdome in the seaso­nablenesse [Page 5] of the wish. I will Now say. Which instant of time, though in the strictnesse of King Davids Chronicle, it reflect only upon the returning of the Arke unto Ierusa­lem from the hands of the Philistins; yet, because his scru­tiny and search after Peace, was eminent throughout all his persecutions, both from Forraigne and domestique Ene­mies; and because this Psalme of Degrees, was in lieu of a Te Deum, set and tuned for his Harpe, to be sung upon eve­ry solemne Feast day, and at all times whensoever he or his People approached the Courts of the Lord: Therefore we shall take leave to runne this Now through each severall trouble of holy Davids Raigne. I will Now say.

Now, that you have dranke deep of the dregs of Gods wrath; Now, that you have seen with horrour, and rued with losse the cursed Councells of Ahithophel which yet you hearkned unto, 2. Sam. 16. 23. as unto the Oracles of God: Now, that so many Israelites have fallen and perished in the unnaturall Rebellion of Absolon and Sheba; Now, that the house of David waxeth stronger and stronger, 2. Sam. 3. 1. and the house of Saul waxeth weaker and weaker: Now, that the multiplied suc­cesses of a rightfull sword, might intitle me to a more ab­solute Dominion, and invite me to expect a perfect and full signall Conquest over my Subjects; promising a double right to a Throne, as well through your Blood, as by Sa­muels Oyle, yet Now am I ready to embrace a Treaty of Peace: and to evidence unto the World, that the prospe­rity and welfare of Ierusalem, is the prime aime of its So­veraigne, I will Now say, Peace be within thee.

I will forget how Shimei cursed the Lords Anointed; 2. Sam. 16. and how my Messengers whom I sent to Hanun with an Olive Branch in their mouthes were villenously entreated by the Princes of the Children of Ammon: 2. Sam. 10. I will forget all this; [Page 6] and I will forgive moreover the Churlishnesse of Nabal, 1. Sam. 25 [...] and the false suggestions of Ziba: 2. Sam. 16. my houshold Servants who eat bread from the Kings Table, they shall not for all their Apostacy, be forced (as their Master was) to eat the bread of Affliction.

And though the Ziphites and the Keilites, 1. Sam. 13. whom I res­cued from danger, and protected by my presence, would secretly have betrayed me into the hands of mine Enemy; yet I will passe an Act of Oblivion upon this their treache­ry: I will Now say Peace be within thee. Nay, were that Arch-Rebell now living, who stole the hearts of the men of Israel from me; and who under pretence of doing Iustice, seiz'd first upon the Iudicature; (There is no man deputed of the King to doe right; and therefore, O that I (saith he) were made Judge in the Land, that every man which hath any suit or cause, might come to me, and I would doe him Iustice. 2. Sam. 15. v. 3. 4.) And then under a colour of Religion, v. 7. seizeth next upon the Militia; who went in their simpli­city, and they knew not any thing, v. 11. but afterwards by a continuall increase, grew up unto a great Rebellious Ar­my, to take away not only the Crowne and Dignity, but the very life of their Liege Lord. 2. Sam. 17. 2. 4. Yet neither should he be exempted from Repentance and Pardon (if he would lay hold of it) I would Now say, Peace be with­in thee.

'Tis true, that Peace carries as glorious a presence with it, as harmonious a sound, as full a traine of Epithites, as (I think) any blessing under Heaven, [...], in Aristides: Loud expressions all of them: yet they all come short of him, who fancied a kind of malaciousnesse even in an unjust Peace: Injustam Pacem Iustissimo Bello: the only place, that ever the Terme unjust, [Page 7] serv'd to a good sense. But still we are too shallow. The blessings of Peace are beyond both Greek and Latine Ora­tory: the Gospell, and Christs most precious blood must come in to rate them. Our Peace, Pax nostra Christum va­let, it cost God no lesse then an Incarnation, and a Cruci­fixion too: whereby he atchiev'd the Title and honour, not only of being the Author of Peace. 1. Thess. 5. 25. but is the Prince of it. Esa. 9. Prince of that Peace, which is it selfe a Princesse; if Saint Paul have any skill in Principa­lities and Powers: who therefore calls upon us for our Allegiance, to be Loyall Subjects, and to suffer with all thankfulnesse the Peace of God to Rule in our Hearts: [...], Imperet, saith he, Coloss. 3. 15, Let it have Dominion over you; and therefore at least, a Princesse. A puissant victo­rious Princesse, Quae Superat omnem intellectum: a Wise and valiant Princesse, Quae munit & custodit corda vestra. And the Peace of God (a Peace which I am confident David wished to be within Ierusalem, as well as an exter­nall Prosperity) And the Peace of God which passeth, [...], which subdues and Conquers all understanding, shall keep, [...], which is a military word, shall entrench and guard, your hearts and minds through Christ Iesus. Philip. 4. 7.

But these, however convincing arguments in their own nature, (and me thinks the Gospell should need no Second, no other Spokes man then the Messiah) yet when they en­counter ours so perverse and stubborne, they win but weakly upon our affections. The only Masculine Logick now lies in the Sword; and we must hast unto the Camp for a true definition of Peace.

When once we begin to find the sword stealing from a Neighbours Bosome to lighten in our faces, and to lodge [Page 8] in our Bowells; Then presently we advance into an extasie of Expression, blessing those former dayes, now forfeited by our sinnes, wherein we could call somewhat our Owne; our Estates and Fortunes our Owne; our Children and Ser­vants our Owne; our Owne Bodies, yea and our Conscien­ces they were our Owne: For even in Religion we can re­member the day, when we had a Propriety in that too. Then we can say, O thrice happy Peace, wherein we might see the King and Subject so incorporated each into other, as that Salus Populi, was not distinguish'd into phrensie, or put upon the rack to make an argument for Rebellion; Nor yet Praerogativa Regis, raised as a step or staire to Ty­ranny: But were both of them like the two eyes in the Body, shedding equall light, and darting forth a comfor­table shine to the head and to the inferiour members. Com­pare these times with what we have lost, and our Fathers dayes will run the danger of an Vtopia; be deem'd rather the sport of a luxuriant Fancy, then any reall truth. Then, when the King seemd rather a Steward for the people, then a Lord over them; and when the People were so endear'd into the favour of the Prince, as if there had been an holy kind of Anarchy in State, and every man had been both a King and a Subject: well may we ingeminate the Rapture, and Cry, O thrice happy, O thrice blessed Peace.

And yet to redeeme those times, and to recover that Peace, the blessings whereof we have learn'd so throughly from the miserable effects of Warre; God knowes how few there be who are contented to spend more then an empty Prayer, a little wholsome breath, and a cheap wish: I will wish thee Prosperity; and I will now say, Peace be within thee. If words could make the purchase, should we not all be buyers? But, I will seek thy good; seek it [Page 9] through fire and water; engage my Life & Fortune for the Peace of Ierusalem; I doubt me this will prove a hard Chapter to those, who through avarice, lazinesse, or Cowardice, have causelesly resolved before hand, we shall be all undone; and therefore make it their only shifting stu­dy, how to fall last in the Field. Whereas indeed God may justly challenge the very spring of our Actions; and therein is to be invocated and petitioned, not only with the Heart and Tongue, but likewise with the Hand, or what o­ther member we can finde more Active, for the procure­ment of our Peace. For otherwise, to Pray with the Lipps, and unpray with the Hand, i. e. to begge Peace at Gods hands, and scarce stretch out our Own to take it, what is this, but to play handy dandy with our maker? We would have Peace, but not yet, Lord; or, we would have Peace but are loath to Buy it; Or, if Buy we must, will not a little Sweat serve the turne? This marketting and chaffering for Gods blessing, which was wont to be cheap at the price of Blood; is to dally with his mercy, and calls assuredly for his Iustice.

How much better therefore that posture of the men of Iudah, whom we find with a Petition in their mouth, and a sword in their hand? They cryed unto the Lord their God, and Fought with their enemies. 2. Chron. 13. 14. & 14. 11. indeed, as the Kings [...], in the last verse of this Psalme, signifies a through Seeking, a Search with Prayer; so at the sixth verse, the Peoples [...], is a through Praying, a Prayer not without Seeking; and in both words we read great endeavours.

It seems, the Peace of Ierusalem was lost, as doth ap­pear by Davids seeking for it: And he sought it in the Wil­dernesse, at Nob, in Gath; he sought it at the hands of friends [Page 10] and Strangers; nay, he saught it most passionately from them who had least reason to deny it. And, think we, he would have parted with his Wives, his Ionathan, his friends and servants, (and you know, all this he parted with afterwards, out of a pure love to Peace) would he have fled from the great City to Mahanaim, and chang'd the Royall Palace for the Cave Adullam? 1. Sam. 22. 2. Where we read, that every one that was in distresse, (to wit, for a good con­science sake) and every one that was in debt (i. e. beggar'd and undone, they and their Children, by the rage of a pre­vailing Enemy) and every one that was discontented, or bitter of soule (to wit, to see the Lords annoynted so ma­litiously traduced and persecuted) gathered themselves unto him, and he became a Captain over them: and there were with him about foure hundred men: not above foure hun­dred men at first, when he defended himselfe frō Assassines; and but six hundred men at first, to shield him from the Re­bellion of Absolom, 2. Sam. 15. 18. And (think we) he would have endured all this, and have set up with a handfull of men against the many thousands of Israel, had it not bin by some particular Item and encouragement from Heaven, to go in quest for some such rare publique blessing, as the good and prosperity of Ierusalem?

I (saith he) will seek thy good▪ as if he had said: Well, I see how bloodily Doeg that Edomite, 1. Sam. 22. is bent against the Prophets of the Lord: I heare of a Trumpet blown by the treacherous Sheba to unite Ephraim and Manasseh against loyall Iudah. 2. Sam. 20. Ahithophel too, who plots how to dry up the Holy Oyle wherewith I was annoynted,2. Sam. 17. and so conse­quently to alter the very Ordinance of God, and to bring Confusion upon Ierusalem; let him plot and contrive still: But marke the end of him. [...]. 23. And though Ioab and Abner [Page 11] should be so little touchd with the feeling of Gods instant judgements, as to sport in Blood; (Let the young men now arise and Play before us. 2. Sam. 2. 14. a strange bloody kind of Play, for every man to thrust his sword in his brothers side, vers. 16.) could they have the heart to hackny out this Kingdome, to Husband the present Warre, and to spinne out the sword, only for their own Profits sake: Yet, be­lieve mee, O Ierusalem, and take it upon the word of a King, I will seek thy good. Nay, take it under my Hand; Which is the greatest security I can give thee for the present, a­gainst the disloyall and unsubjectly diffidence of some di­strustfull Israelites; Who though they slander us with an intention to subvert the Peace of Ierusalem in her Liberty and Religion;

Yet we say (and he would have his Subjects to Remem­ber it) we say,His Majesties answer to a Remōstrance or Declarati­on, May 26. 1642. pag. 7. with a cleer and upright conscience to God Al­mighty, whosoever harbours the least thought in his Breast of ruining or violating the publique Liberty or Religion of this Kingdome let him be Accursed: And he shall be no Counsel­lour of Ours, that will not say Amen.

Now time was, when a Kings word, and the Hand-wri­ting of a King, would have passed without other security: (I enquire not what they will doe now) and whatsoever the King did, pleased the People. 2. Sam. 3. 36. His bare ex­ample was both a Law and a Demonstration. Vita Princi­pis censura est: the very Life and Conversation of a chast Prince, is a good Sermon, and Preacheth downright at the Libidinous Subject: His yea and nay strikes dumb the Blas­phemer: and Gods House is still the fuller for the presence of the Royall Majesty. It were a reproach to our Nation to let the King be the sole Pacifique.

'Tis true (and to your lasting Honours it will be spo­ken) [Page 12] that you have not suffered your David to tread the way of Peace, alone. Witnesse the Dove which you sent at first from this floating Arke; which, though it return'd not home unto you with an Olive-Branch; (as you might ex­pect) though they answered your Dove with a Raven; The Cove­nant as is pre­tēded of both Kingdoms. which you expected not; yet wee have heard of your sending the Dove abroad, a second time, to discover whether the Waters be abated; (those Waters which King David complains of, that they overwhelmed him; and which in time, would rot and quite sinke the Arke it selfe) and to learne, whether the Deluge of Blood, which has now prevailed more then an hundred and fifty daies twice told, may yet find some hopes to fall, or runne into an Inun­dation of joy.

However, if They, who first imbarqued this Kingdome for a Tempestuous sea, have not only torn down the sayles, but cut off the Anchor; as if it were all one to them, sink or swimme: If they, who first drew the Sword, have quite thrown away the Scabbard, with intent never to sheath it more, unlesse in the Bowells of their poor Brethren; yet this whole Kingdom, even all, whom ignorance, or malice have not left desperately blind, do plainly see, and can cheerfully attest, how pressing You are to rebuild the Walls of Ierusalem, and the Temple of Peace, (if it may be) with the Trowell only,Nehem. 4. 17 without the supplement of a Sword. Yea, and they greatly rejoyce to see, how unani­mously You are inclined to compassionate your Brethren; to preserve their Religion, and so, (that I may speak to you in your own words) to Boye up this Church and State from ruine and Desolation.

Indeed, your Brethren, they are your Brethren, the sons of your Mother, who now Bleed in every Veine of this [Page 13] Kingdome: The Fortunes of your Brethren, which are now wounded and sacrificed to the present fury of the Sword: The Wives and Children of your Brethren which are me­naced with an ensuing Famine: yea, and many your poore Brethren Themselves, who are already overtaken with it, now crying aloud unto you for bread;Upon occasi­on of their Petition, which was made known in the Church and accor­dingly the Charity of the Congre­gation im­plored. (doe you not heare them from Lambeth and from London hither?) and who being imprisoned for no other Crime but their Loyalty and Allegiance, are there ready to starve for the Testimo­ny of a good Conscience. O let your Charity be heard anon to out-voyce, & to cry down their hunger! and that too, in some measure, for Their sakes, who are our Priso­ners veriest Enemies; viz. that they may nor be guilty of Murthering them in cold Blood: They also are your Brethren, according to the Flesh; and we have no warrant to promote or wish any mans damnation. But you have other Brethren in that great City; who are more at Li­berty in their Bodies, but nothing so free in their Soules: I meane such who adhere outwardly to the Rebellion, though in their Hearts they daily curse the Authors and Fomenters of it; Those who deny Christ for their Wives and Childrens sake; and comply with the Times, not for Love, but out of Feare; just as the Romans who deified Diseases, or, as the Indians who now worship the Divell, Non quòd amant, sed ne noceat, that he may doe them no hurt. Yet these poor timorous Soules deserve some Com­passion; They are your Brethren.

And then secondly Religion, it is Religion that now runs Retrograde; Religion that now lies a bleeding. The pure Service of our God blasted and scandaliz'd with the name of Anti-christianisme: The House of our God converted into a Denne of Theeves; or, whatsoever Denne else you [Page 14] know more savage: The Navie of our God crucified and torne to pieces; and that too, I wish I could not say, aswell by Royalists, as by Rebells. And therefore, I hope you shall not need a stronger conjurement then this: indeed I know not who can find a stronger then Brother and Maker: For my Brethrens sake, and for Gods sake.

We read at the first of Kings and the twentieth Chapter, that when Benhadad, and his two and thirty Kings had drawen out into the Field, and besieged Samaria, that Ben­hadad sent Messengers to the King of Israel, in a manner, to demand his whole Kingdome. Thy Silver and thy Gold is mine, thy Wives also and thy Children, (thy Servants) even the goodliest are mine, v. 3. Now can we imagine it to stand with the Honour of a King of Israel, to yeeld to so unequall Conditions? And yet yeeld he did. According to thy saying (saith he) I am thine, and all that I have, v. 4. Yet this (as God would have it, who can draw Good out of Evill) would not content Benhadad and his 32 Kings. For perceiving the easinesse of the King, and with what Facility they had obtained thus much, They make this graunt but a step to a fresh Demand; and now, they must have more: Even his men of Warre, his strong-holds, his Cities, his Forts and Magazines; yea, and the house of his God; Whatsoever was most desireable and pleasant in the eyes of the King, v. 6. Whereupon he begins now to con­sider the unreasonablenesse of their demand: collects Him­selfe; summons the Princes, the Nobles, and the Elders of Israel, v. 7. whose generall Vote it was, by no meanes to yeeld to such inequitable and unprincely Conditions: And all the Elders, and all the People said unto him, Hearken not unto them nor Consent, v. 8. He did so, as they advised him: and the next newes is, The Syrians are smitten twice by the sword of Israel, v. 20. & 29.

[Page 15] If either the Liberty of our Brethren, or the worship of our God be demanded as a Prey and spoyle for the railing Rabshakeh or imperious Benhadad; the promise of private ease and an effeminate Peace, must not lock up the Sword within the scabbard; But let the King say then, as Nehe­miah did, vnto the Nobles, and the Rulers, and to the rest of the People, Nehem. 4. 14. Be not ye afraid of them; Remem­ber the Lord, which is great and terrible, and fight for your Brethren, your Sonnes and your Daughters, your Wives and your Houses; and for the house of the Lord.

Thus did Nehemiah; who sought for Peace, and was forced upon a posture of Warre: And thus did David; who ever prayed for Peace, though sometimes with a Sword in his Hand. And that, For his Brethren and Com­panions sake: and because of the House of the Lord his God. Which leads me from the double Act to the double Mo­tive. A Motive of Community and Compassion; and a Mo­tive of Piety and Religion. But first of the Motive of Com­munity and Compassion.

That is, (as I told you at first) for the Liberty of the Subiect. A thing which at this day is invaded, nothing more; and yet nothing so much pretended to make the Invasion good. Liberty, which is so often acknowledged from the Quill of an Eagle to be the proper Birthright of every true Subject (indeed though David offer us a kindly shelter from the scorching heat, under the Branches of his Royall Oake; yet he denies us not the shade of our owne Figge tree: And then, is it not fit, that we agen should convey some sap and moisture to the Root of that Oake, that so his Branches may still flourish and protect us? Is it not fit, that we should returne and afford him some shade, yea, and reach [Page 16] him some Fruit too from our Figtrees? Thou canst not be said to rob thy selfe, when thou givest Caesar his due; Tri­bute doth no way diminish or undermine Liberty.) I say, Liberty (notwithstanding the former Benefit) is now ar­med to cut the Throat of Liberty, and made the only stale to bring in Slavery.

Quidam ut Imperium subvertant Libertatem proferunt; si subverterint, Ipsam aggredientur. The Historian writes as a Prophet of these times.

Now Liberty,In Paradox. it is ill defin'd by Cicero to be Potestas vivendi ut velis; to be a Power of doing whatsoever seem­eth best in our own eyes, without Check or Controule. (and such a time there was once in Israel; but 'twas, when there was no King there) no: true Liberty consists in an orderly subjection of the will to Law and Equity. It is in­deed (as the Civilians tell us) a Naturall faculty, Facien­di quod cui (que) facere libet; L. libertas. but then with this following re­striction, nisi si quid vi aut Iure prohibeatur. F. de stat. hom. And Excepto si quid Masuri Rubrica vetavit; so Persius. And then, as Seneca informes us, speaking of the state of Rome, in the times of Iulius and Augustus, Salva esse Roma non poterat, nisi beneficio servitutis; So, give me leave to construe Servi­tude into a Subjectly Obedience, and I will say, that neither can this Island ever be safe, but through the benefit of such a Subjection.

Indeed, take away the Boundary of the Lawes; & what is this but to erect a Tyranny within every breast? if that question be rightly put, (as I conceive it is) What is Tyran­ny, but to admit no Rule to Governe by; but our own Wills? Take away our sub and supra; the Power of Dominion, & the Right of subjection: change but Liberty into Licenti­ousnesse; and you open the floodgate to that impetuous [Page 17] Torrent, and that now justified and experienced truth, which has been twice or thrice Honour'd with the Quota­tion of a Prince, though to the great Dishonour of the Au­thor; viz. Lust will be a Law unto it selfe, Incest will be a Law, and Theft will be a Law, and Rapine will be a Law, and Murther will be a Law. Incest and Theft, and Murther, are these the wholsome good Lawes which we have so long looked for? Yes, these are the unlucky, the illegitimate brats and spawne of our teeming Rebellion. Silent inter Arma Leges, Fides Pietas (que). If at any time, 'tis now, that we may behold the Triumphes of Sedition and Heresy, Pro­fanenesse and Blasphemy enthron'd; and the High-noon of Violence and Oppression: Which since they cannot but fall heavy upon Davids Brethren and Companions; therefore is it especially that he so earnestly prayes & sues for Peace upon Ierusalem: For my Brethren and Companions sake.

He calls them Brethren who yet was their Father, and deignes to be a Companion to those whose Master he was. As Majesty doth become the Person of a King, so like­wise doth Affability. The Men of Mexico, who dare no longer look their Soveraigne in the Face, after the So­lemnities of the Inauguration are passed over; what do they hereby, but Rob the King of his Humanity? And those on t'other side, who think a little d'offing off the Hat, and a Good morrow for all day, Respect and Reverence enough for the Lords Annoynted; do not they Pillage him of his Divi­nity? Princes are Gods, to teach us, not to Play with that ho­ly flame which at an awfull distance Warms, but Burns up­on too neer & bold Approaches: But Princes, they are Men too; to teach them from the Humility of their own mould to Compassionate, and not to overlook their Brethren.

Now our Pitty and Compassion is a rich endowment, [Page 18] and choyce affection of the Soule, becomming us both as Men and Christians; and of which the very Beasts are Ca­pable: insomuch that if Balaam smite his Asse without a cause, the dumb Asse doth not want a Tongue to reprove him of Cruelty. How much more then ought we to Compassionate our languishing brethren, when we are bound to be mercifull to our fainting Beasts? For my Bre­thren and Companions sake: me thinks this verse carries an Especially in it: Especially to Pray for Peace, because of Them. For howbeit that Christian Love be due to all from all men; yet is not Grace so thwarting and Crosse to Nature, but that it will allow our Affections to settle more upon One, then upon another. There is an Especially to them of the Houshold of Faith. Galat. 6. 10. Especially doe good to them.

You that sit here to heale up the Wounds, and to repaire the Breaches of a Kingdome; Yet, so farre as it doth not impaire the Honour and safety of the Republique, you are to be allowed and cherished in your more singular Care and Affections for the Peace of your own particular Coun­ties. We may be very Loyall Subjects, and yet be very Lo­ving Neighbours; even Christ, who was a most indulgent and tender Master to All his Disciples, had yet his Beloved Iohn; nor doth his Bosome lye open for every one to leane upon. If at any time you find him Bemoaning the Vnthank­fulnesse of Corazin and Capernaum; yet you shall see Him downright to Weep over the Ingratitude of Ierusalem. We are bound by the Badge of our Christian Profession, to Compassionate the miseries of Gasping Germany: Wee have Brethren there, whose sad and wofull estate implores and Commands our Pitty and our Prayers for them. And yet That hindered not, but that we might, ere while, have [Page 19] advanced our Compassion over the miserable Condition of Bleeding Ireland. Nor doth This hinder but that we are still to keep a Choyce Reserve of Teares and Prayers, for the Peace of our distressed Mother England. England at this day, you may behold her weeping for her Father and her Sonnes; for her Head that is crownd with Thornes; for her Two eyes, the Vniversities of this Land, which grow dimme & darkish; (God keep them from being quite put out!) for her Hands, the Courts of Iustice, which are Pal­sy-shaken, and scarce able to hold the Scales and the Sword, for her Feet viz. the Cōmon People, who are carried away like Sheep without a Sheepheard, Non quâ eundum, sed quâ Itur; wandring up and downe in the By-paths of Ignorance and disobedience. O ye that passe by, All yee that beare good will unto Zion; Come, and lend us here your Teares and your Prayers; For your Brethren and Companions sake, O Pray for the Peace of this Ierusalem.

1. For my Brethrens sake, My Brethren, not only those who dwell within the Walls of Ierusalem; but also those who Visit her from abroad. The Faithfull, be they of what Place or Country soever, never so high, or mean in their Condition, they are all Brethren, and Christ himselfe is but our Elder Brother: the Root of this our Consangui­nity (if I may so call it) and neer Allyance unto Christ, springing from our obedience to his Fathers Will. For whosoever (saith he) shall doe the will of my Father which is in Heaven, the same is my Brother and Sister and Mother. Mat. 12. 50. For my Brethrens sake therefore; i. e. inclu­sively, for Christs sake too, (a strong melting conjure­ment) for Christs sake, let us Pray for the Peace of Ierusa­lem, But then secondly, For my Companions sake. And here's another Especially; a Gradation above Brother. In­deed, every one that I acknowledge to be my Brother, I do [Page 20] not presently thinke it meet and necessary to make him my Companion. All men are not made for Ionathans; nor doth a nearnesse of Blood conclude infallibly a nearnesse of Af­fection: And though in latter ages there have still beene such, who under the name of Gavestons have gone about to teare even the most faithfull Servants, from the side of Ma­jesty; yet certainly, as it is Wisedome in Princes to admit Favourites near them, who may receive the shafts of Envy upon Themselves, which otherwise would light upon the sacred Person of the King; (there being no Kingdome up­on Earth, without its Male Contents,) So is it but Iustice in Vs to submit, that they may freely Chuse their owne Com­panions: Least by forcing the contrary, we bereave them of a Right which Nature grants unto every Creature; and deprive them of that Liberty, which the meanest of their Sub­jects doe enjoy. Some time or other, it must prove ill with that State, where the Prince is necessitated to such Compa­nions, whom he cannot but suspect for Spies.

But King Davids Companions were not such; But Those, who, when Rebellion had driven him from the Gates of Ierusalem, 2. Sam. 15. 23. forcing him to Passe over the Brook Ki­dron, and so toward the way of the Wildernesse; stuck close to their Lord the King; and followed him both with their Lives and Fortunes, like so many most Loyall Ittai's: each of them Protesting, Vers. 21. as good Ittai did. As the Lord liveth, and as my Lord the King liveth, surely in what place my Lord the King shall be, whether in Death or Life, even there also will thy servant be. And therefore for these his Compa­nions sake, that Their Loyalties might be remunerated, and their Fortunes, which in maintenance of the Kings Honour have been Plundered, Sequestred, Sold; That These may be again Repaired; no marvaile, if David so heartily wish for Peace.

[Page 21] Which Motive answers tacitely to an Objection, where­with some of the Malignant ones were armed. For what? say they; doth He pray for the Peace of Ierusalem? and would he have Vs pray for it too? 'tis wisely and politique­ly done of him. It seemes then, he would gladly change his Bramble into a Cedar; and have the needles pickt out of his Crowne; enjoy his Wives agen, his Baths, his Vineyards, all quietly unto Himselfe, and sit upon an unmolested Throne: He doth not like these Absoloms, these uncircum­cised Philistins; nor would he be troubled with more Go­liahs or another Saul. To this King David answers, and testifies to all the World, that he Wishes and Seekes for Peace; not so much for his Own sake, as for his good Sub­jects: not so much that He might enjoy his Ease, as that God might have from Him and Them, a greater measure of Glory and Worship. Which leads me to my second Motive, and the more eminent of the twaine, a Motive of Piety and Religion: as being Asterisk'd with a Yea of specialty and Gradation above all the Rest,

The first Motive look'd nakedly upon the State: This second most properly upon the Church: unto both which we are all bound in duty, by so near a Relation, that, 'tis observ'd, the selfe same men, which in a Temporall respect make the Common-wealth, doe in a spirituall build up the Church. The Church and State; they are the Moses and the Aaron of Israell: Or, what if we should call them the two Tables? Cut off the Church, and you lay your selves open to that Reproach of being, only, second Table men; Cut off the State, and you pretend to give God so much, that there is nothing left for your poor Neighbour.

[Page 22] But there is Domus Davidis, and there is Domus Dei; both in this Psalme: Gods House, and the Kings are joy­ned together by that wise Builder, Solomon; Nor shall he stand in need of any Curse, that goes about to Divorce them. Pro Aris & Foris, The Roman Eagle was never taught to speake other Language in the Field: And that more Christian Impresse of our Chavalry, Pro Regno & Re­ligione, it were a shame for us, only to weare so right a Motto in our Ensignes. No: they who ingeminate that Cry, the Temple of the Lord, the Temple of the Lord: let them Silence the latter voyce, and Proclaim in its Roome, the Gates of Ierusalem; The Temple of the Lord, and the Gates of Ierusalem, they are not so long-winded a Note, nor so large a Cry, but we may speak and linke them in a Breath.Preface to King Iames, before his Book against Sacriledge. Then only can we expect it should go well with a Kingdome when in the Phrase of learned Sempil a Scot­tish Knight, (and I would to God that all his Country­men were of his mind) When the Church Courteth it, and the Court Churcheth it. And you will say, there is as little Treason in those words of a most Reverend Father in our Zion, who, like Saint Paul still preacheth it in his Bonds, calling earnestly upon You, That when You sit down to Con­sult, for the Common-wealths sake,Arch-bishop of C [...]nt. in his Sermon upon Psal. 122. 6. You forget not the Church; And as earnestly upon Vs, that when we Kneel downe to Pray, for the Churches sake, we forget not the Com­mon wealth.

Indeed a Common-wealth without a Church, without Religion, even the very Atheist will cry this downe for Paradox. Who though with Davids Foole, He himselfe say in his Heart there is no God; yet he is Wiser then to speak it out, among the common People. Religion, he takes it for a convenient Property at least, a necessary State-Bugg-Beare; [Page 23] and if the ignorant multitude should not be Awed (thinks he) with the pretended notion of a Deity, it were impossible to keep up the Port of publique Societies. No Flourishing Common-wealth then, by the Confession of Atheists, without this Palladium, without Religion. And as for Religion, 'tis the Voyce of all Christendome, that it will starve and dye, unlesse it find a support and nourish­ment from the Common-wealth. The Vine which only Creepes upon the Ground, how subject is it to be trampled on, and trod under Feet by the Caledonian Boare? Whereas when it is erected and propt up with Poles, or climbes up­on the Branches of an Elme, it doth not then, only Lodge its Grapes in a safe Bed, but likewise helpes to Build up an Arbour with its Leaves, for each Israelite to sit under.

The Truth is; Preach we may till our hearts ake; Preach at both kinds of Rebellion, aswell that against the King, (and 'tis possible such an one may be, whatever some teach to the contrary) as the other against God; Command Obe­dience to Gods Lawes; yes, and to the Kings: But then our Power of Commanding is not Coercive, in the Kings Name, and Under paine of loosing Life or Liberty: But Declarative, in the name of God, and under paine of loo­sing Body and Soule. Which denouncing yet (such is the blindnesse and hardnesse of mans Heart) is undervalued to the Former; and will prove but Brutum Fulmen, unlesse you that are Masters in Israel doe Countenance the Mini­sters of the Gospell: and surely, that is not done by making them Poor and Contemptible. Should you shave the Crowne of the Prophets, and denude them of their Orna­ment: Children would hardly be kept from calling them Bald-pates; and then how shall God be kept from sending his Beares among those Children? The Pulpit must be [Page 24] back'd and seconded with the Tribunall, or both will sinke. And if the great Courts of Iustice, as well as the Holy Mount of God; If the grave Magistrate, as well as the pain­full Minister, doe not now especially plead the Cause of Religion, Actum est, I pray God we doe not shortly come to that miserable Comfort, of an Angliam Fuisse: Time was when We were a Church; time was, when this was a Kingdome.

I hope there are none here, who long to heare an O-yes in the Market place, or to see a Si Quis, set upon the Doores of Gods House, inviting any man that can but read distict­ly, to take this House into his Cure. None here (I hope) who wish a Reverse of those dayes in the first of Queene Elizabeth, Injunct. 53. when (as we may read in her Injunctions) some Ministers (because they were but mean Readers) were en­joyned to peruse over before, once or twice, the Chapters and Homilies, to the intent they might read to the better under­standing of the People. And since there are none such here; I hope agen, they will not the least way countenance or suffer them any where else, who go about to rob the Bride of her Dowry (as Saint Chrysostome calls the maintenance of the Church) and to bring in Beggery into Gods House; which will bring in Ignorance, which will bring in Barba­risme. For, is not that Religion like to prove a fine Child, which hath Ignorance for it's Mother, and Poverty for it's Nurse?

And here (Fathers and Brethren) let me tell you, 'tis happy for your Zion, that David and his Worthies become her Champions. For should Ye of your selves; If the Sons of Levi should become the only Advocates for their poor Mother; If they alone should Petition for the House of the Lord, that it may not be throwne out at the Windowes; But [Page 25] that the just Rights and Ceremonies of holy Church, which preserve even the Substance it selfe, (as the Bark the Tree, or as the Hedge the Field,) may be Themselves preserved from Violence and Ruine; should They alone Petition, in the behalfe of their Maker; that the Lord of Heaven and Earth, who hath given to all Creatures, not only whereby to Live, but wherewith to Frolique; (Figge-leaves could serve to cover our Forefathers nakednesse; yet he has gi­ven the Silke worme, and the Golden Fleece to thee:) That this Liberall Creator may not be pinch'd, put to Board­wages, pittanced and Dieted in his Service and Servants: should They alone sue for this; as also that no impious Bel­shazzar may be suffered to seize upon the Vessels, and sa­cred Vtensils of the Temple; There would be those, to take them short, with, Ye take too much upon you, ye sonnes of Levi; and have invented a Scarre-crow, ycleaped Sacri­ledge, only to keep up and secure your Owne Pomp and Luxury.

But consider we a while, the Vanity of these men; For does not Saint Paul tell us roundly of such a sinne as Sacri­ledge; ranking it in the same Equipage with Idolatry, if not Above it? Rom. 2. 22. Doe not the Primitive Fathers with one voyce declaime highly against the sinne of Sacriledge? and of latter dayes, has not many a pious Founders Curse, in the heavy Iudgements of God, Preached wofully against the sin of Sacriledge, proving the truth of Solomons saying from the ruine of whole Families, viz. That it is a Snare to the man who devoureth that which is Holy? Pro. 20. 25. And lastly, does not that learned Antiquary (whom therefore I doe the rather quote, because he was no Clergy-man) in his De non temerandis Ecclesiis (a Book, 'tis pitty 'tis lock'd up so from the World, and made of no more publique [Page 26] view, by a Reprinting) does not he prove at large there, and most pithily, that there is scarce a word in all the 83. Psalme, but strikes against those that take the Houses of God in Possession; This being the Center of that Psalme, and wherein all the Lines of the Prophets invectives doe pre­cisely incurre?Daniel in the life of King Stephen. Our English Tacitus reports it of the Reigne of King Stephen, that, notwithstanding the miseries of Warre which continued in an eminent Height through­out all his daies, yet there were more Religious Houses built in his Reigne, then in an hundred years before. Which shewes (saith he) though the times were Bad, they were not Impious. And so zealous were they in after ages, in promo­ting this kind of Piety, that if there had not been a timely Remora found out (as in like case there was once by Moses at the building & beautifying of the Tabernacle) by way of Mort-maine, 7. Edw. 1. 'Tis conceived they would have deckt all places with their hallowed Temples, and converted our whole Island into Holy Ground.

Now I think there is no man, but will grant that this same stop might seem as just in King Edward, as in the Em­perours, Constantine & Valentinian; who did almost the ve­ry same before them: to preserve unto the Crown that Ho­mage and those services of the Subject, which beganne to lessen by Lay-mens entring themselves into Religious and Ecclesiasticall Courses. And I conceive, it will not be de­nied, neither, That which is acknowledged by a Loyall Penne in this Vniversity,Preface be­fore the true Subject to the Rebell. That the Means as well as the Mi­nisters of the Church, as they are Lyable to notorious Abuses, should submit to a Reformation. Mistake me not, a Reforma­tion, I am sure, he means, not such an one, (if any such there can be) as Alienates from the Church, but which Re­ctifies [Page 27] in it. Why, that great Courtier and Politician of his Time, within this last Century, who was so earnest to raise himselfe a Name upon the Ruines of the Church, could not prevaile so farre, even with the then prevailing Faction, as to get them to subscribe, That the Lands of the Church, which they unjustly laboured to Alienate unto Themselves, might yet be Alienated from the Church. And agen, should submit to a Reformation, not such an one as would Feed all the Lampes of the Sanctuary, with Oyle alike, making no distinction between a Torch and a Taper, between the Golden Candlesticks and the Brazen ones; But such an one, as takes Order that every Lamp may have proportionably its Oyle and Light in due Measure and in due Season.

Great talke has been of Abuses and of Reformation. But, Woe unto such who make Beams of our Moates; who call every spot in the Moon a totall Eclipse, and cry up e­very Peccadillo in a private Member for no lesse then Ca­pitall to the whole Body. But then agen, much more We unto such, who fancy & find Abuses where there are none; Who being well read in the Florentine, accuse the Church, for no other end but to get her Meanes. Let them take heed, that the Iewes doe not rise up in Iudgement against the men of this Generation, for They only Bought & Sold in the Porch of the Temple, they did not Buy and Sell the Porch & the Temple too. It is not for me to plead in this Place, that we are the Kings Subjects, as well as Gods Mini­sters; And, that the Lawes of the Land have not the spread-Eagles two necks, nor Ianus his two Faces, to look East upon the Rising Laity, and to reflect a Westernly Glance upon the declining Clergy: No. The Great Charter of [Page 28] England casts an equall Eye, and gives a just Protection to us Both: Though (with humblenesse, and in all submis­sion be it spoken) Iacobs Right hand seemes to be laid (though some,Gen. 48. 17. as once Ioseph did, call to him to remove it thence) upon the younger Child; viz. the Church: (the Church is they younger Child: Ecclesia est in Republicâ, non Respublica in Ecclesiâ; is Optatus; And Nature first calls us Men, ere Faith speaks us Christians:) And the first blessing in the very first lines there,Compare this with the Kings Oath throughout, taken at His Coronation, as it is cited out of the Re­cords of the Exchequer, by His most sa­cred Maiesty Himselfe, in his Ansvver to the fore-quo­ted Declara­tion. is Deo & Ecclesiae; We have Granted to God, and by this our present Charter have confir­med for us and our Heires for Ever more, that the Church of England shall be Free, and shall have all her whole Rights and Liberties inviolable. But proofes of this Nature come not so properly, perhaps, within my spheare.

My chiefe businesse therefore shall be, to Remember you, that, not without the Great hand of Providence, these Houses of the Prophets (as in diverse former Parliaments, so now especially) have been miraculously Reserved for You. Now, how can you look upon the Houses of the Prophets, and Forget the Sons of the Prophets? They that sit and Consult in Naioth, cannot, they cannot but Remem­ber Bethel. And when the Master is pleased to come into the Harvest field, surely it is not to Rob the Labourers, but to Remunerate them.

For otherwise should you goe about (as God forbid I should dare to think so) to barter away the Glory of Gods House, to buy the Peace of your Own; should you seek to destroy with a Breath, a worke of sixteen hundred years; And endeavour to appease Simeon & Levi with the Thral­dome of Iacob, the Rage of your Brethren with the Ruine of our Fathers, bringing their Gray Heads with sor­row [Page 29] unto the Grave; How Cheap soever at first you might think your Bargain, I am afraid to tell you, how dear at last you would find the Covenant. Iudgement, you may beginne it at the House of God; but then it will never Rest, till it have over run the Common-wealth. A Parity in the Church, will usher in an Anarchy in the State; and the Mul­titude, that innovating, unseltled, inconstant Creature, will find in time, as little use of a Peerage as of a Prelacy. Yea, and what if they should Aske you, as once they did, Where was the Gentleman, when Adam eat his Bread in the sweat of his Browes? I feare me this Knot, if they should tye it once, would cost you all the drawing of your Swords to Cut it.Deut. 33. 11. For my part when I cosider how Mo­ses upon his Death-bed, Blessed the substance of the Tribe of Levi, in bestowing a Curse, even the Curse of the Sword upon its Enemies: I cannot forbeare, but I must make this Application, and think, That therefore God now suffers us to endure the longer banishment by means of the Sword, from our Own Houses; because, when time was, we were so cold and feeble in defending His. [...], a Kyrke or Church, the very name of the House speaks the Lord and Master of it: Which since it is a name too, im­posed (saith Eusebius) not by man, but by Himselfe, who is Lord over all; methinks we should never mention, nor never look upon a Church, but with joy and Reverence we should be mindfull of the Owner: David's Companions did but name it unto him, and presently it puts him upon a Iubilee. I was Glad, I was glad; when they said unto mee, wee will goe into the House of the Lord. vers. 1. It was joy e­nough (one would have thought) for him to see his Bre­thren so at Vnity among Themselves; but to find them thus [Page 30] at amity with their God too; This makes him Tune his Harpe unto a higher Key; ' [...], I was exceeding Glad at this. Indeed, it is the House of the Lord, and our mee­ting here, which makes the name of Brother and Compa­nion sweet unto us.

In a word. You see, how that Gods House was an e­speciall motive unto David, both to Pray and Seek for Ie­rusalems Peace: And you see agen, how this House of God has been made by some a black Incentive for a most unna­turall Warre. Are there not those who cruelly goe about to dye the Churches white Garments in the Gore Blood of her Sonnes? And God put it into your Hearts, that when this Warre is at an end, she may never find cause to wash them in her own Teares: unlesse they be in Teares of Ioy and Thanksgiving. Are there not such who think it a mean Sacriledge to steale Flesh only from the Altar? And therefore have they not in diverse Places ravished thence the Priest too? O Let it be your Pious and Worthy Care, to restore them Both. Methinks I see here, so many men almost so many Obed-edoms: Be ye therefore like that good Obed edom; Do but receive Gods House into Yours, & God shall one day receive Your House into His. Do but ye admit Christ and his Disciples to come under Your Roofe, and he shall receive you and your Brethren into His Ioy. Every day shall wait upon you with glad Tydings; And Domiti­ans Dreame of a Golden-head, arising behind upon his shoulders, shall be unridled in the Peacefull and Golden times which will succeed this Bloody and Iron Age. Be we but content to wait Gods leasure, without murmuring and distrust, here in his Own House; & we shall behold the Buckler of the North, and Sword of the West meet, and [Page 31] concenter Triumphantly in the East, and there make up a Wreath of Bayes, and a Chaplet of Roses, for that Head which has so long been Crownd with Thornes. Yea, and he will Crowne us All, with his Mercy and Compas­sion here, in his House Militant; and with Glory and everlasting Peace in his House Triumphant. AMEN.