owne heart and yet hâ— tooke it for his duty For while hee exhorts others he doth not exempt himselfe saying pray for the peace of Ierusalem and every man that is of Davids heart and so I hope in God you are if you are not I pray God make you so must make Davids duty his owne and pray for the peace of the Church As David did so Christ did Christ did not onely leave it or bequeath it as his best Legacie to the Church saying My peace I leave with you but also commends it as the best thing for them to pray for when first at their commission and sending them abroad he charges them to pray for it is not onely a votum a wish which is a kinde of prayer but also Oratio the expressing of the heart by the tongue which is a kinde prayer Pax domui pax civitati huic peace be to this house Peace be to this City and secondly at his last farewell he prayes himselfe as the best because the last prayer he made for them Pax vobis Peace be to you And every one that is Christs Disciple will make the same prayer for the Church of Christ which Christ did for his Disciples who then represented the Church and say O God peace be to out Ierusalem peace in thy Church O God As David did as Christ did so did S. Paul S. Paul began as I told you before all his Epistles with grace and peace Grace and peace be to you from God the Father and from our Lord iesus Christ and whosoever is of S. Pauls religion or condition either an Apostle of Christ as all Ministers are though by an inferiour calling or a Christian idest a professor of Christian Religion will say and pray as S. Paul did Peace to the Israel of God peace to Jerusalem peace to the Church oâ— Jesus Christ yea peace to the whole world but especiâ—lly wâ— peace in England Scotland and Ireland Besides these examples of David Christ and Saint Paul to whom I might adde many more if the time would not faile me I can give you reason reason both of Policy and reason also of Divinity Humane reason and Divine reason to confirme this doctrine viz. That it is every good mans duty to pray for the peace of the Church and the first I tender is this Because where concord and agreement is in minde and wils Reas 1 though but in humanity there is freedome from danger to the State For if two be better then one because then the one may lift up the other if he fals then two kingdomes are better then one kingdome because if a forraâ—gne Nation comes against the one the other assisting will drive the Forreâ—er home againe V. G This kingdome of England was never so troubled by the â—rench as when they had Scotland to back them and do they dare any more to trouble us now we are sure of Scotland to second us Surely they dare not unlesse it be for our owne present divisions which invite them and the best way to end these divisions is for us to pray Peace amongst us O God and then if they do come and trouble us yet they cannot harme us to that God forsake us not and the best way to keepe God on our side is to pray Peace upon â—ur Jerusalem O Gâ—d peace in England and peace betweene England and Scotland nor will I here leave out reland Had the Spaniard ever more hoâ—e to invade and infest us as when they had a party in Ireland I pray God they have not too strong a party there now if they have the best way to weaken the strength of their party there is for our selves to agree at home here and then when we are agreed here and O God when shall we enjoy that day when when shall we see one heart and â—ne minde in our head and body but when we do then we need not feare France nor Spaine so long as Scotland and Ireland are ready to take part with us against them if God forsake us not and the best way to keepe God on our side is to pray for peace Peace be to our Jerusalem O God peace betweene the three Nations now all but one kingdome because all governed by one King CHARLES and long may he governe them England Scotland and Ireland That 's the first reason pray for the peace of Jerusalem because concord and agreement in minde and will though but humanely is a faire security from danger to the State Because secondly if you put this peace here praid for to his right Qu not onely for Humane Reas 2 but also for Divine affection not onely for Morall and Politick but also for religious and Christian concord and unity it secures the Church and State both the Church from Schisme and Heresie the State from disobedience and disjoynting the Church from faction and the State from fraction The Iesuite knew this very well That the State is never in so much danger of dissention as when the Church is fallen already into the danger of division And therefore their plot of long time was in Germany and of long time hath been in England to usher in Arminianisme that in the end they might bring in Papisme into the Church and then they were sure of Anarchisme in the State Their plot hath most unhappily succeeded there in Germany I pray God it may never take effect here in England and that it may not let every good man do his duty and pray Peace to our Ierusalem O God Even the peace of opinion in the hearts of all our Clergie that so there may be peace also in our Israel even the peace of union and affection in the hands of all our Laytie It was Ieroboams subtilty to keepe ten Tribes to himselfe by erecting a new worship of God God keepe us to the old worship of God by giving us dayes of peace It is every good mans duty to pray for peace Reas 3 because nothing so much provokes God to anger as when he sees Divisam Ecclesiam that Church which was purchased by one and but one blood to become anothers Church by becoming other then one and so is the State too not its own nor one Vbi est dissentio when it hath gotten a breach of peace then no commeâ—â—e abroad then no trading at home and therefore beggery must follow Beggery the worst condition in the world to keep out which from this yet flourishing kingdome let every good man do his duty and pray peace be to our Ierusalem I could give you instance of this unhappinesse a farre off and a great way hence 2100 yeares agoe and as far bence looke else upon that grievous breach amongst the Iewes when Manassâ—â— devoured Ephraim and Ephraim Manasses and both these Ephraim and Manasses both fell upon Iudah Jsa 9.21 For this did not the Lord stretch out his hand still against them still I say even so long till Ephraim and Mâ—nasses
pursue his father and set upon him when hee was weary and 〈◊〉 him which Councell was soe dangerous that if it had taken effect and effect it had taken had not God disapointed it by the counter-councell of Hushai it had lost Israel the best king they ever had but God reserved that king for better dayes and may God preserve our King for many better dayes and therforeâ—d feated that machavillian stratagem and because it was deseated in a peevish mood that first Machavillian being palsie-struck in his conscience and given over by God hee hangs himselfe God in his example telling all such counter-councellours against the King what death they may expect at least they do deserve If there be any such Achitophels in these dayâ—s within the Kingdomes of England Scotland Francâ— or Ireland that do 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 councell against the King in his lawes or armes I pray God convert their persons and confound their plots In obloquie of speech as Shemei cursed king David sâ—ying come out thou bloody man and thou Man of Beliah which treasonable tresâ—asse against him howsoever he forgave yet God tooke it so much to heart because it was against his annointed that by an undreamâ—t of and unthought of way to this counter-orderer of his worâ—s against the king he most severely punished it within few yeares after by a death little shamefull and altogether as painefull as hanging The common law of this kingdome allots hanging to such disordered speakers against Soveraignety and it is a cannon Apostollicall that whosoever he be that reproaches the King if he be a clergy-man he be presently deprived if a lay-man he bepresently excomunicated Such disordered tongues have evermore disordered soirits Ex abâ—ndâ—ntiâ cordis loquituros a wicked tongue proceeds from a wicked heart and yet Solomon curbs the heart and will not suffer it in a thought to vilipend the King and hee gives you this reason for it for that that hath wings will betray it and a greater then Solâ—mon forbids the tongue to dishonour the King thou shalt not revile the Ruler of thy people they must be prayed for they must not be spoke against He that doth it in an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a resister of the higher powers And soe 3 is Hee and hee especially that forcibly opposes and oppugnes him with Arms This is a sinne out of measure sinnefull 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Treason and that is the greatest Crime that can bee nor can the Iudge bee too Cruell in punishing it saies Tully and indeed noe wonder since a Traytor is a devill soe Christ called Iudas David shewes the hainousnesse of it when he saies God forbidd I should lay myne hand on the Lords anoynted and his heart smot him i e his Conscience told him he had done amisse when he had but cutt off the lap of Sauls garment What a heynous crime is it then to take up armes against the King you may see the horriblenes of this same if you but view the terriâ—lenes of Gods Iudgments upon such sinners Absolon was Miraculously hanged for taking Armes against King David and aspiring his Crowne Core Dathan and Abiram were swallowed by the earth for but murmuring against king Moses Pausanies was killed by his father and thrown to the dogs by his mother for offering and but offering to betray Sparta to Xerxes Ariobarzanes had his head cut off by the command of his Father because he would haue betrayed his army into the hands Alexaâ—der Rodâ—lph Duke of Swevia fighting against Henry the 4. for his Empire because Hildebrand the Pope had excommunicated him lost his right hand in the battell and being now leaving this wretched world to go into a worse and breahing out his distressed soule he lookes upon the stump of his Arme fetches a deep sigh and cryes out behold with this arme and hand did I weare allegiance to my Soveraign Lord the Hen. q. d. This vengeance is justly fallen upon me because I am an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 resister of the higher powers But what need I speak of resisters here it were a good theame this in Rome or else where but the English needs it not as being the least â—â—â—â—ery of rebells in the world never had any protestant divine in this land his hand in treason sayes a great knight of this kingdome marke it never any Protestant divine a Jesuited divine may a Schismaticall divine may they may and have at this time they have but never had any Protestant divine no nor any Protestant lay-gentleman neither as I believe a lay-papist may a lay-brownist may a lay-anabaptist may but I believe never had any lay protestant no whatsoever some malignant spirits here in this City say that these present Armes are against the King yet sure I am the Parliament sayes otherwayes they are for the King and Parliament say they and ie They are for the King and kingdome for they are now the Representative Body of the kingdom and according to their loyalty to their King and their realty to their kingdome God reward them It were a great sinne in me to thinke otherwise and it is a great sinne in them that doe otherwise for he that resisteth the power resisteth the ordinance of God And that I am now to shew you in my 3 a. 1. ae why he that resists the power resists the ordinance If there were no more then what is here it were enough St Paul hath said it and therefore it is true but there is much more and much more you will finde in the sence then in the letter iâ— you will look into the worde the powers are of God not only by way of permission but a so of commission not by way of deficiencie but of efficiency not by way of sufferance but of ordinance not as plagues diseases and punishments though so sayes the Anabaptist for the Apostle does not onely speak the 〈◊〉 but the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he doth not only say they are of God but he shews also how they are of God not as his scourging rods and judgments but as his sacred ordinances the powers that be are ordained of God Vpon which words sayes Parcus explicat quomodo dixerat he declareth how he said that all powers are of God not certainly as wars and other mischeifs but as a wholesomâ— order which may supply the stead and represent the person of God in the government of men and therefore are the powers called not onely the ministers of God but also Gods and that can by no meanes be spoken of Gods scourges All inferiour and subordâ—n te Magistrates sayes Greg Naz are halft pieces of God drawn from the head to the shoulders or middle but Kings are the pictures of God at length and represent him so propartionably that as God is our invisible King so the King is our visible God and therefore as they that refuse the Kings coyne refuse the king so they that resist the powers Obiect
it But besides this Ipse dixit He hath said it there is also an Ipse jussit Psa 50.1 Matth. he hath â—ommanded it Call upon me Yes and an Ipse increpuit He hath chid the neglect of it Why sleepe ye Arise and pray that yee enter not into temptation In a word there is a double necessitie to pray 1. Necessitas indigentiae an absolute necessitie 2. Necessitas praecepti a respective necessitie God hath commâ—nded it so it is absolute we cannot be supplyed without it so it is respective There is a Text for this too yee fight and warre and get nothing because yee us kenot Iac. 4.2 Now if yeâ— will adde to this necessitie by God imposed the Vrility to us redounding the Obligation is not so strong but the invitation is as sweete and while that bidds us this will wooe us to pray It is Saint Augustines note Ille quod nos hortatur propter nos hortatur De verb. Do. Ser. when God bidds us pray it is for our owne profit Prayer is like sowing of Corne and that promises increase at hâ—â—vest like a bill of Adventure and that brings a rich exchange It is the very Ship that transports and returnes cloathing for the back food for the belly gold for the pâ—rse and grace for the Soule So that Father againe precatio ascendit misericordia descendit Prayer is our Factor for Gods Mercy It travailes never without a saving Voyage and returnes most commonly richly laden Christ affirmes it Joan â— Whatsoever yee shall aske the Father in my Name c. If it bee health prayer is Mediâ—amentum probatum an approved Medicine so Saâ—nt Iames The prayer of Faith shall save the sicke Iac. 5. If it be favour with Princes prayer insinuates safest and soonest Neh. 1. So Nehemiah got favour in the sight of that great man If it be victory in Warre prayer is the surest Enginer you know how Israel prevaild against Amalecke it was when Moses held up to stop the execution of Gods vengeance prayer is the best Advocate so Moses held Gods hands that his wrath could not wax hot against the Children of Israel xo 32.11 If it be prevalence with God Oratio hominis est res omnipotentissima saies Luth. though Hyperbolically yet devoutly prayer is that Omnipotency which wrestles with God and overcomes him If it be peace betweene kingdome and kingdome prayer is the best Councellor both to project it and obtaine it It was not the wisedome it was not the policy it was the pietie of the Parliament that obtained peace betweene England and Scotland and mâ—y this dayes piety obtaine peace at home in England and abroad in Jreland But alasse pâ—lic we have little hope of it since our piety it selfe is not at peace some mens pietie is for common prayers and that which other men call their pietie is I feare me altogether impietie against common prayers What will ye judge of that mans piety which said our common prayer book is unrighteous ungodly Idolatrous blasphemous diabolicall and what of that mans who said maintaine this booke but mistake me not I doe not meane That damned devillish Common prayer booke used by none but damned Priests surely if this were zeale it wanted a great deale of wisdome and piety both to make it a right zeale What doe these men meane doe they think Common prayer is unlawfull They cannot thinke so if they thinke fairely either of the Old or New Testament For in the Old Testament God by himselfe and his Prophets prescribed a set forme of prayer â—um 6 â—2 23 c so to Aaron and his sonnes he gives a charge and in that charge forbidds them to blesse the people as their owne fancie lead them and enjoynes them to blesse them after this very prescription and no otherwise The Lord blesse thee and keepe thee â—eut 16.3 15. â—os 14.2 c. And so againe Thou shalt say before the Lord thy God Thus c. And so againe by the Prophet Hosea Take with you words And in the New Testament St. Tim. 2.1 Paul that great Apostle of the Gentiles commands Timothy thus I exhort that first of all prayers be made for all men Mark you they must be made i. e. There must be set formes of prayer and what Saint Paul enjoynes here by precept Cor. 12. hee does elsewhere by patterne He prayes thrice against the same infirmity and questionlesse too he used the same words and so did his and our blessed Master Iesus Christ He prayd and said the same words thrice â—atth 26.39 40. Mat. 6 9. O my Father if it be c. and as he used a set forme of prayer himselfe So He hath enjoyned us a set forme of prayer too saying pray yee thus Our Father which c. And this prayer was ever had in veneration and so was a common and set forme of prayer only in this last age of the world some peevish people have excommunicatâ—d the one and the other Sure I am that mighty learned man Master Calvine hath given a mighty commendations to our Common-prayer-Booke when he sayes Non licet It is not lawfull for our Pastors or They may not in their functions any way desert or depart from them It is in his letter to the then Lord protector when we had in use no prayers but our Common prayers no religion but our 39 Articles Yet then God to shew how well he was pleased with our Religion and Common prayers he gave Queen Elizabeth many personall and this Kingdome one publike deliverance viz. 88. and so King Iames 1605. Our Common prayers obtained the best of blessings then and our Common prayers will obtaine the best of blessings now Peace And that is Donum Excellentissimum the most excellent gift Part 2 that here David teaches us to pray for pray for the peace And this is my second consideration And here I shall inquire 1 Quidpax what peace is and 2 the Quare impedit by what persons peace is hindred 1a 2ae and 3 Quo jure how peace may be maintained when it is once obtained And first What is peace Peace in the proper acception of the word is no more then an Acquiescence and cessation from publike Hostility so it is Pax forensis peace abroad and from private enmity so it is pax domestica peace at home But the word here comprises all sublunarie and worldly blessings deliverance from the sword and victory in battell deliverance from famine and plenty of victuals deliverance from Pestilence and health in our houses for so long â—s the sword is brandishing no peace in our borders so long as famine is stirring no peace in our bowels so long as the plague is reigning no peâ—ce in our bodies and therefore pray we Give peace in our time O Lord even the peace of health from the plague and the peace of fulnesse from the famine and the peace of
be at peace with man We know We are passed from death to life because we love the brethren pray we therefore Peace in our time O Lord. You see what an excellent thing peace is and being so excellent a thing what manner of persons think you are those 2 a 2 ae that hinder us from the fruition of it why that my next consideration is to tell you And I must tell you there are many so many that it would tyre your eares to heare and my tonâ—ue to name them all that we may come without wearinesse to our journeyes end I shall name you but the Ring-leaders and they are first a Schismaticall Corah in the Church Secondly A dislovall Absolon in the State Thirdly An idolatrous Ieroboam in the Throne Fourthly A roud Haman in the Court and Fifthly A covetous Nabal in the countrey Schisme deposes the Church and takes away Religion For he that like Corah wil obtrude his own opinions his own Enthusiasmes for as undoubted Truths as the Articles of Religion established by the Church would have either many Churches or no Church many religions or no religion and this was Corahs case he thought himselfe as holy and as welâ— inspired as Aaron away therefore with the Schismatick that Coachman that dares drive the Horses of the Sunne Prometheus was much to blame for it hee had like to set the world on fire It was heretofore the Angels dignity it is still his duty to muzzell this Asse Disloyalty dethrones the King for he that will not obey his King when the King commands nothing but what is lawfull and therefore ought to be obeyed would have no King at all and what imperfect state that is which hath no King Judg 17.6 you may read in that sad sentence In those dayes there was no King in Israel but every man did that which was right in his owne eyes and that was bad enough Judg. 18 for by that means Mica brought in a new religion the Tribe of Dan brought in Burglary rifling and robbing of houses and the men of Gibea brought in ravishing of women Iudg. 19. even unto death Israel was like Bâ—bel for want of a King and disloyalty to a King is as bad for disloyalty to a King whom God sets over a people is disloyalty to God whosoever resists the power resists the ordinance of God and they that resist Râ—â— 13. shall receive to themselves damnation From both which confusion for want of a King and damnation for want of loyalty to a King that we may be preserved God conserve our King to us and our loyalty to him Amen Idolatry dethrones God For he that worshippeth many gods as every Idolater doth hath no God Deus si non unus nullus If God be not one he is none Com. in Colos De vera Rel. 37. And therefore Saint Ambrose cals Idolatry Crimen pergrave a very a very heavie and crying sinne Origo impietatis as Saint Austine the Fountaine of all impiety and misery both Never had the Israelites known the misery of captivity but for their often provocations and Jeroboams Idolatry was not the least of those provocations from which captivity that we may be preserved God keepe us from idolatry Pride and covetousnesse evermore breakes the bond of peace 4. and 5. 1 Cor. 6. for covetousnesse sayes the Apostle why doe yee not rather suffer wrong q. d. Were but every one of you content to put up a little wrong what peace would there be in the whole City in the whole Country How would it flourish to the credit of the Gospell and comfort of your selves but alasse you are so wedded to the world that the value of a halfâ—-penny sets you to the Law And for pride sayes Salomon It is the mother of contention pro. 13.10 did not men thinke themselves fitter to governe then to be governed to rule then to bee ruled we should never faile of peace Endeavour to keepe the unity of the Spirit in the bond of peace Eph. 4 sayes the Apostle and this bond is nâ—ver or seldome broken but either by the proud man or the covetous The covetous maâ— thinkes it too hard for his purse-strings the proud-man thinkes it too hard for his heart strings and so both would have it a little easier the one that he might not pay so much the other thaâ— he might not obey so much Pride was the losse of Ierusalem and covetousnesse of Constantinople Had the Christian Commanders yeelded to one Generall Had the Christian Grecians yeelded a seasonable supply the Turke had never beene Lord of the one nor the other I pray God continue our King in content to Rule according to Law and out selves in humility to obey according to Gospell that England may never bee lost but live in peace till Iesus Christ the Prince of peace come to judgement Amen You see the hinderers of our peace Schismaticall Kora's Disloyall Absolons Idolatrous Jeroboams proâ—â— Hamans Covetous Nabals I wish not those of ours their ends if any such be amongst us but I wish you to say to God deliver us from them Amen And so God will if when we have obtained peace by the fervency of our prayers we will endeavour to maintaine it by the industry of our paines and how it may be maintained my next consideration is to tell you There are many preservatives of peace I shall name them 3a 2ae which I conceive to be the chiefest Caâ—oatur iracundia si praecaveri non poterit cohibeatur It is Saint Ambrose take heed of anger or if you cannot prevent it from breaking out yet restraine it So the Father goes on Si praeoccupaverit mentem tuam iracundia ne relinquas locum tuum If anger doe possesse your heart yet doe you keepe the possession of your place locus tuus patientia sapientia ratio Luke 21.29 Rom. 32 and what is your place Your place is wisdome reason patience In patience possesse your soules as our Saviouradvises Overcome evill with good as Saint Paul advises At least soone recover your selves againe as Aristippus and Aeschynes two famous Philosophers having fallen out sayes the one to the other come shall wee be friends It is a shame for such as us to be enemies I with all my heart sayes the other well remember I am the better man and first offered the peace sayes Aristippus I will sayes Aeschynes and ever acknowledge you so hereafter because I the worst man first offered you the quarrell I with all Christians to follow the example of these Hâ—athens and then upon our prayers we should have and by such means maintaine peace Obliviscantur injuriae let all former injuries be forgotten yea Deleantur let an Act of Oblivion be passed upon them and doleantur peccata and let all those sinnes which hinder our peace be repented of for as Iehu asked Ieboram what peace so long as the whoredomes of Iesabell remaine So in vaine doe
wee seeke for or to maintaine peace so long as we live in sinne Repentance therefore in our time O Lord that we may successefully pray for and continually maintaine the peace of our Ierusalem Reminiscatur paternitas fraternitas Remember there is a paternitie over you and a fraternity amongst you not only Pater spirituum the Father of your spirits God whom you are bound to obey in all things but also Pater patriae the Father of your Countrie whom you are bound to obey in all things hee commands either according unto or not contrary to the revealed will of God Obedience to Monarchie is an excellent conservative of peace especially where the Monarchie is bounded by an Aristocracie of Peeres and Democracie of Commons and this mixture meeting in their command and observed in our obedience For then we shall neither feare Tyranny nor Faction nor violence and where neither of these three invade there peace continues but where either of these encroach there peace is dissolving you may see it in Israel in the Raigne of Rehoboam he would not hearken to the Counsell of his Sages and the Commons rebelled and againe you may see it true in Germany of late dayes when the Commons were weary of a well settled Government But they would have the free choyce of sincere Ministers they would be disburthened from paying Tythes They would have it beleeved that God revealed his will by dreames They would have all judgements civill to be by the Bible or Revelation from God they would have all men to be equall in dignitie and what followed Confusion that which was once the Garden is now the dung-hill of the world That England never be made a like spectacle God give us grace to remember we have a King and to obey him that we are brethren as being all subjects under that one King as being all members of one Church as being all sworne by one oath as being all professors of one truth and shall brethren fall out God forbid Abraham put an end to that quarrell which was like to arise betwixt Lot and himselfe We are brethren Gen. 13. and I pray God we may ever endeavour to maintaine and keepe what we now pray for because we are brethren and all the sonnes of one man King CHARLES the peace of our Ierusalem c. Jerusalem is my third part the most excellent Subject Part 3 and now I am to speake out and in speaking of it I shall wave the three severall names and the three severall situations it hath had and exercise your patience upon these two enquiries 1. What is meant by Ierusalem and 2. Why Jerusalem is made choice of And first King David here saying Pray for the peace of Jerusalem 1a 3ae hee meanes in the Letter his owne City in the Type the State and Church of Christ and so Saint Paul calls the Church Jerusalem Ierusalem on high and heavenly Ierusalem so that the meaning is pray for the peace of Ierusalem i. e. pray for the peace of the Christian Church and Common-weale and especially wee for the peace of England Scotland and Ireland But why for Ierusalem why not pray for the peace of Inda 2a 3ae Or pray for the peace of Israel They weâ—e in no lesse danger then Ierusalem and they greater than it by far Iuda was his kingdome Israel was his people Jerusalem was but his City though his Metropolis some great reason surely then that Ierusalem is made choice of rather than Iuda his Kingdom or Israel his people surely a Kingdom is better than a Citie and the people of the Kingdome better than either Kingdome or Citie Let us see then what may be the reason that Jerusalem is made choice of and preferred before Iuda or Israel Is it because as the Oratour sayes the Citie is not the walls the streets and the houses but the people and so while King David sayes pray for the peace of Ierusalem hee intends pray for peace amongst the people of Ierusalem This may be a reason but this cannot be the maine reason Is it then because the people of Israel thorow out all the Land were bound thrice the yeare at Easter at Pentecost and the Feast of Tabernacles Deu. 16.16 to come up and worship at Ierusalem This comes nigh the maine reason especially if you receive for truth the opinion of some who say this Psalme was prophetically made to sing by the way when they went up by the steps to the Temple And yet this cannot be the maine reason For at these three times the Males onely came up the women staid at home and peace surely is as necessary and as necessary to be prayd for amongst women as amongst men amongst men and women as amongst men and men The maine as I take it why Jerusalem is named and not Iuda or Jsrael is double Not so much because Jerusalem was the Citie and Throne of David as because it was the Throne and City of God God calls it his house This is my house Psalme 132 here will I dwell At this time when David penned this Psalme the Tabernacle was there but afterward there was the Temple too and God is said to dwell in both the Tabernacle and Temple both and both these being the Type of Christendome Ierusalem where both these stood is onely made choice of and David saying pray for the peace of IERVSALEM intends thus much O God make all thy true Worshippers wheresoever over the face of the whole earth to be of one heart and wee must pray now O God send unitie and unanimitie into all Christendome Ierusalem is named not the peace of Iuda not the peace of Jsrael because the peace of the State i. e. of Iuda and Israel depends much if not altogether upon the peace of Ierusalem i. e. the Church you never see the Church divided in opinion but by and by you see the Common-Weale running into rebellion when Micaiah the true Prophet was confronted by Zedekiah the false Prophet by and by the Kingdome lost his peace I could give you a sadde instance of this in Germany and a nearer instance of this in England but God hath prevented the plot and now pray wee for the complement of it that our churchmen may bee of one judgment for matter of Doctrine and of one heart for matter of affection that once Prince and Peeres and people may goe hand in hand and wee enioy the peace of our Ierusalem Amen And now I am come to give you the summe of these three excellent parts of my text The most excellent duty Pray The most excellent gift peace The most excellent subject Ierusalem In that point of doctrine which I conceive to be the naturall and genuine issue of my Text viz. It is every good mans duty to pray for the peace of the Church Doct. And thus I prove it David prayed for it and he was a good man for he was a man after Gods
which could not keepe peace at home were carried away captive with the other Tribes I could give you an instance neerer home nothing hath been the cause of so many slaughters in England as want of peace amongst the English To speake of the Saxons Danes and Normans of the Lancastrian and Yorkish line would be but to tell you a story which it may be you know already â—s well if not better then my selfe I pray God the like story of these times may never come into any Chronicle and that it may not let every good man do his duty and pray Peace to our Ierusalem O God It is every good mans duty to pray for peace because the want of peace causes fractions and Fractions make uneven reckonings nor can you ever give God good account for so doing where Fractions are there are parts and those parts are either equall or unequall if both parts be equall then either part hath but halfe his strength if they be unequall then one hath not so much and that part which hath most it may be hath not enough V. G. Judg. 27. Eleven Tribes came out against Benjamin 400000 strong and their quarrell was good for it was to punish ravishing of a woman to death yet they fell twice before them The like is our case now in England the King saith He taketh up armes to maintaine the Protestant Religion the just Priviledge of Parliament the true property and liberty of the Subject his one just royall Prerogatives and Person and who dares but beleeve what the King sayes is true and who can fight in a better cause The Parliament againe sayes That they are forced to take up armes for the very same ends and withall to punish the great Delinquents the Malignant Party that have disturbed the peace of this kingdome and who would not who does not beleeve the Parliament who would desire who can fight in a better cause The cause seâ—â—eth alike on both sides alike good on both sides but whether side hath a good or bad cause who knoweth on which side the victory is like to fall God ordereth battels he giveth victory to whom he will but commonly and ordinarily he giveth the successe according to the meanes that is used In so much that if the worse part be better prepared if they have men more in number and more valiant if they have more store of ammunition and better they are like to prove Gods rod to punish his children and when they have done that worke they are like to be cast into the fire But in the meane time to prevent the smart of this rod That the King may not fall before the Parliament that the Parliament may not fall before the King I take it to be every good mans duty to pray Peace be to our Ierusalem O God peace betwixt the Head and the Body peace betwixt the King and Parliament And thus farre having proved my Doctrine I now apply it And first Applic. 1 if it be every good mans duty to pray for the peace of Ierusalem surely then they are bad men very bad men they are that practise against the peace of Ierusalem the Iew that wishes it all evill and the Pope his pew fellow that curses it the Heretique that slanders it and the Sohismatick that rents it the Brownist that will have no set for me of prayer no decency of buriall but bury our deceased friends as we burie Dogs the Anabaptist that will have no christening of Infants no superioritie of Laytie or Clergie no proprietie of goods but a communitie of all things wives and all and a paritie of all men the King and the Subject the Peere and the Begger all one and the spawne the Iacobite the Robincomite the Barronist and many more and more then a good maâ—y the troublers of our Ierusalem the disturbers of the peace of our Ierusalem Against these yet I will not pray with S. Paul would to God they were cut off that trouble us No my zeale is not so hot so furious I do not wish them the Hawkes reward for his bold Magnannmitie and sawcie temeritie who for leaving his own game the Partridge and flying too high at the Eagle his Prince was adjudged the next day to the Crowne for the one and the next day after to the Hatchet for the other I wish them not the Asses wages for his equall division twixt the Lion himselfe and the Fox He was put to death because he thought the Lion the King worthy of no more then himselfe a subject No I wish none of them these ends I wish them not cut off with S. Paul but as S. Paul elsewhere advises me to pray for all men so I pray for them O God convert them that they may not longer be the troublers of but the prayers for the peace of our Ierusalem If they will not be converted to us then O God take them from us that we may enjoy what we pray for peace in our Ierusalem peace within our walls and prosperitie within our Palaces For our brethren and companions sakes I will now say Peace be within thee to which do you now say Amen and for our Elder brothers and Mediators sake Iesus Christ may God be pleased to say Amen to our peace Amen For for my part I shall never make this day a day of objurgation which our King and Parliament our blessed and peace desiring King our wise and peace-working Parliament hath made a day of Humiliation of Humiliation and devotion of Humiliation for our sinnes and devotion to God for the diversion of the rebellion in Ireland and of the division in England And so for my second use Vse I entreate you to joyne with me in tâ—rning this Hemistichium of King Davids in this Psalme into that Amabaeum of King Davids in another Psalme O give thankes unto the Lord of Lords for he is gracious Ps 136.1 and his mercy endureth for ever O give thanks unto the God of all Gods for his mercy endureth for ever O thanke the Lord of all Lords for his mercy endureth for ever Which only doth great wonders for his mercy c. sayes he there And now let us goe on and say here O God by thy excellent wisdome make Warres to cease in all lands and send peace into our Ierusalem because thy mercy endureth for ever O God by thy excellent power disperse the people that delight in Warre and send peace into our Ierusalem because thy mercy endureth for ever O God by thy excellent might slay mighty Rebels and turne the councell of Achitophell into folly and send peace into our Jerusalem because thy Mercy endureth for ever O God by thy excellent goodnesse remember us now we are in trouble and take our troubles away and send peace into our Ierusalem because thy mercy c. O God by thy Excellent greatnesse deliver us from our enemies and make us all friends by sending peace into our Ierusalem because thy