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Psal. 122. v. 6. O pray for the peace of Hierusalem, they shall prosper that loue thee, &c. THE Hebrew word NONLATINALPHABET signifieth either to desire to pray for, & that earnestly:
Psalm 122. v. 6. Oh pray for the peace of Jerusalem, they shall prosper that love thee, etc. THE Hebrew word signifies either to desire to pray for, & that earnestly:
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or diligently to enquire and seeke after.
or diligently to inquire and seek After.
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In the •••• … nce Dauid, one thing I haue desired of the Lord ▪ and that I will require euen that I may dwell in the house of the Lord all the daies of my life.
In the •••• … nce David, one thing I have desired of the Lord ▪ and that I will require even that I may dwell in the house of the Lord all the days of my life.
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Likewise Anna speaking of her sonne Samuel, I desired him of the Lord, and in this sence the word is fiue times vsed in one verse, in that answer God maketh to Salomon:
Likewise Anna speaking of her son Samuel, I desired him of the Lord, and in this sense the word is fiue times used in one verse, in that answer God makes to Solomon:
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because thou hast asked this thing: and hast not asked for thy selfe long life, neither best asked riches for thy selfe, neither hast asked the left of thine enemies, Because thou hast asked this thing: and hast not asked for thy self long life, neither best asked riches for thy self, neither haste asked the left of thine enemies,
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but hast asked for thy selfe vnderstanding to heare iudgement : and that it importeth an earnest desire may the better appeare:but hast asked for thy self understanding to hear judgement: and that it imports an earnest desire may the better appear:
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because that from this roote is deriued NONLATINALPHABET the graue of hell, which still craueth but is neuer satisfied, as the Prophet Habacuck speaketh, he hath inlarged his desires as hell.
Because that from this root is derived the graven of hell, which still craveth but is never satisfied, as the Prophet Habakkuk speaks, he hath enlarged his Desires as hell.
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Or this word signifieth sometime to aske and inquire after, in which sence the Princes to Baruch,
Or this word signifies sometime to ask and inquire After, in which sense the Princes to baruch,
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when he had read out of a booke, that which Ieremie called him to write, they asked, and as commonly it is read, they examined Baruch, saying, hour didst thou write these words, out of his mouth? so when the Gybeonites had told to Ioshua,
when he had read out of a book, that which Ieremie called him to write, they asked, and as commonly it is read, they examined baruch, saying, hour didst thou write these words, out of his Mouth? so when the Gybeonites had told to Ioshua,
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& the gouernors of Israel, a faire tale about their old bottles and garments; It is said of Ioshuah and the Gouernours, that they gaue credence to their speech;
& the Governors of Israel, a fair tale about their old bottles and garments; It is said of Joshua and the Governors, that they gave credence to their speech;
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and did not aske and enquire of the mouth of the Lord. and did not ask and inquire of the Mouth of the Lord.
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In which sence also God spake by his Prophet Isaias, I was found of them which did not seeke or inquire after me.
In which sense also God spoke by his Prophet Isaiah, I was found of them which did not seek or inquire After me.
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Whether this? to shewe vnto you that out of this two fold signification of this word, the auntient Fathers, as other, read:
Whither this? to show unto you that out of this two fold signification of this word, the ancient Father's, as other, read:
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some pray for the peace of Hierusalem, regate, some inquire after Interrogate. The word NONLATINALPHABET that signifieth peace, noteth some time, that outward peace, in which men freed from all scare of the enemie, liue in quietnesse:
Some pray for the peace of Jerusalem, regate, Some inquire After Interrogate. The word that signifies peace, notes Some time, that outward peace, in which men freed from all scare of the enemy, live in quietness:
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sometime that inward peace of soule and conscience, in which the godly; are at peace with God.
sometime that inward peace of soul and conscience, in which the godly; Are At peace with God.
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In the first sence, this word is taken in the 29. psalme, where Dauid saith, the Lord shall giue strength vnto his people ▪, the Lord shall giue vnto his people the blessing of peace. In the same sence Ieremies place is to be vnderstood, where he aduiseth the Iewes, to seeke for the peace of Babel, into which they were to be carried captiue;
In the First sense, this word is taken in the 29. psalm, where David Says, the Lord shall give strength unto his people ▪, the Lord shall give unto his people the blessing of peace. In the same sense Jeremiahs place is to be understood, where he adviseth the Iewes, to seek for the peace of Babel, into which they were to be carried captive;
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because in the peace thereof they should haue peace. Because in the peace thereof they should have peace.
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So againe in some places it is taken for that inward peace of conscience, in which the godly are at peace with God. In which sence:
So again in Some places it is taken for that inward peace of conscience, in which the godly Are At peace with God. In which sense:
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Elipha• to Iiob, acquaint thy selfe, I pray thee, with thy God, and make peace; thereby thou shalt haue prosperitie.
Elipha• to Iiob, acquaint thy self, I pray thee, with thy God, and make peace; thereby thou shalt have Prosperity.
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So God to Ieremie, mourne no more, nor pray for this people, because I haue taken away my peace from these people, euen my mercie and compassion.
So God to Ieremie, mourn no more, nor pray for this people, Because I have taken away my peace from these people, even my mercy and compassion.
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Whether this? euen to shew, that they must pray and seeke after, not onely for the outward peace of Hierusalem, in which beeing freed from feare of outward violence shee may liue in quiet;
Whither this? even to show, that they must pray and seek After, not only for the outward peace of Jerusalem, in which being freed from Fear of outward violence she may live in quiet;
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but for Hierusalems inward peace, by which shee is at one; and peace with God.
but for Hierusalems inward peace, by which she is At one; and peace with God.
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From the word NONLATINALPHABET here, which signifieth loue, is deriued NONLATINALPHABET which signifieth loue, and NONLATINALPHABET which signifieth holinesse, out of which we may gather, that they that loue Hierusalem must loue her with an holy loue NONLATINALPHABET is deriued from NONLATINALPHABET, which sometime signifieth to be peaceable, or to pacifie;
From the word Here, which signifies love, is derived which signifies love, and which signifies holiness, out of which we may gather, that they that love Jerusalem must love her with an holy love is derived from, which sometime signifies to be peaceable, or to pacify;
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in which sence Tremellius here readeth tranquilli sunt amātes tui : that is, the louers of thee are of a peaceable disposition.
in which sense Tremellius Here readeth Tranquil sunt amantes tui: that is, the lovers of thee Are of a peaceable disposition.
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The Chaldee Paraphrast, they shall rest in peace. Somtime to be happy or fortunate, to abound;
The Chaldee Paraphrast, they shall rest in peace. Sometime to be happy or fortunate, to abound;
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in which sence the Septuagints here read NONLATINALPHABET aboundance to them that loue thee. Our translation, Let them prosper.
in which sense the Septuagints Here read abundance to them that love thee. Our Translation, Let them prosper.
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Ierome, Prosper, in their commentaries on this place, let it be well with them.
Jerome, Prosper, in their commentaries on this place, let it be well with them.
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This then is the meaning of the Prophet Dauid, Pray, and earnestly desire, yea and by seeking inquire after those things which may make for the outward and inward peace of Hierusalem:
This then is the meaning of the Prophet David, Pray, and earnestly desire, yea and by seeking inquire After those things which may make for the outward and inward peace of Jerusalem:
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surely they that loue her, in an holy loue, they are of a peaceable disposition, and shall abound with all things that are good.
surely they that love her, in an holy love, they Are of a peaceable disposition, and shall abound with all things that Are good.
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Yea O Lord giue to them of thy peace, and let it alway goe well with them.
Yea Oh Lord give to them of thy peace, and let it always go well with them.
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In the vnfolding of which the Prophets meaning, that we may the more orderly proceede:
In the unfolding of which the prophets meaning, that we may the more orderly proceed:
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consider I pray you with me, first the occasion which moued Dauid to deliuer this speech;
Consider I pray you with me, First the occasion which moved David to deliver this speech;
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secondly to whome he deliuered this speech; It was to the Priests that attended on the arke;
secondly to whom he Delivered this speech; It was to the Priests that attended on the Ark;
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to the people, that by their tribes came vp to Hierusalem, and to the Gouernours of the people, that sate vpon the thrones of Dauid the seates of iudgement.
to the people, that by their tribes Come up to Jerusalem, and to the Governors of the people, that sat upon the thrones of David the seats of judgement.
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Thirdly, the speech deliuered to the Priests, O pray for, to the people earnestly desire, to the rulers and gouernours, by diligent inquirie seeke after,
Thirdly, the speech Delivered to the Priests, Oh pray for, to the people earnestly desire, to the Rulers and Governors, by diligent inquiry seek After,
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for those things which make Hierusalem to be at peace, principally with God, then with the world.
for those things which make Jerusalem to be At peace, principally with God, then with the world.
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Fourthly, the reason of the exhortation, they that loue Hierusalem, they will be of a peaceable disposition,
Fourthly, the reason of the exhortation, they that love Jerusalem, they will be of a peaceable disposition,
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and will seeke for her peace:
and will seek for her peace:
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or as some read, they shall not onely be hereby knowne to be louers of Hierusalem;
or as Some read, they shall not only be hereby known to be lovers of Jerusalem;
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but it shall be well with thē, they shall abound with all things that are good.
but it shall be well with them, they shall abound with all things that Are good.
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Of which whē we haue briefly spoken, we will seeke to fit it to these present times.
Of which when we have briefly spoken, we will seek to fit it to these present times.
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Of the first let vs first entreat: The occasion which mooued Dauid to deliuer this speech of exhortation, to the Priests, People, and Rulers.
Of the First let us First entreat: The occasion which moved David to deliver this speech of exhortation, to the Priests, People, and Rulers.
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When the Lord God had often spoken by his Prophet Moses, concerning the arkes that he would choose him a place amidst the tribes of Israel, to put his name there;
When the Lord God had often spoken by his Prophet Moses, Concerning the arks that he would choose him a place amid the tribes of Israel, to put his name there;
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where the arke the Sacrament of his presence should for euer abide.
where the Ark the Sacrament of his presence should for ever abide.
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And when Dauid a thousand yeares after that the arke was made, had vowed a vowe to this mightie God of Iacob, that he would not goe vp to the tabernacle of his house,
And when David a thousand Years After that the Ark was made, had vowed a Voelli to this mighty God of Iacob, that he would not go up to the tabernacle of his house,
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nor come vp vpon his bedde;
nor come up upon his Bed;
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that he would not suffer his eies to sleepe, nor his eielids to slumber, vntill he had found out a place for the Lord,
that he would not suffer his eyes to sleep, nor his eielids to slumber, until he had found out a place for the Lord,
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an habitation for the mightie God of Iacob.
an habitation for the mighty God of Iacob.
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And when he with thirtie thousand chosen of Israel, with Psalteries, singing, and much melodie, tooke the arke of God out of the house of Abinadab, with a purpose to place it in Mount Sion:
And when he with thirtie thousand chosen of Israel, with Psalteries, singing, and much melody, took the Ark of God out of the house of Abinadab, with a purpose to place it in Mount Sion:
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but feared then to doe it, because the Lord in wrath had killed Vzzah, for staying the arke with his hand, when the oxen shooke it.
but feared then to do it, Because the Lord in wrath had killed Uzzah, for staying the Ark with his hand, when the oxen shook it.
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And when after he had heard from many that God blessed the house of Obed-Edom, where for three moneths after the death of Vzzah the arke remained, he charged the cheife fathers of the Leuites (whose office it was and none others to carry the arke of God) to sanctifie themselues,
And when After he had herd from many that God blessed the house of Obed-Edom, where for three months After the death of Uzzah the Ark remained, he charged the chief Father's of the Levites (whose office it was and none Others to carry the Ark of God) to sanctify themselves,
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and their brethren, for the Lord had made a breach amongst them, because they were not there at the first,
and their brothers, for the Lord had made a breach among them, Because they were not there At the First,
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and because then they sought not God after a due order, who beeing sanctified and hauing on them linnen garments,
and Because then they sought not God After a due order, who being sanctified and having on them linen garments,
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like as had all the singers, yea and Dauid the king, they together with the Elders of Israel,
like as had all the singers, yea and David the King, they together with the Elders of Israel,
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and captaines of thousands, brought the arke of the couenant, with shooting, melodie, great ioy,
and Captains of thousands, brought the Ark of the Covenant, with shooting, melody, great joy,
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and the sound of trumpets, and placed it in the middest of the tabernacle, which Dauid in Mount Sion had caused to be pitched for it.
and the found of trumpets, and placed it in the midst of the tabernacle, which David in Mount Sion had caused to be pitched for it.
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And although euen then Michol Dauids wife, did therefore despise him, because so arraied he daunced before the arke, saying, O how glorious was the king of Israel, which was vncouered to day in the eies of his maid seruants, as a foole:
And although even then Michal David wife, did Therefore despise him, Because so arrayed he danced before the Ark, saying, Oh how glorious was the King of Israel, which was uncovered to day in the eyes of his maid Servants, as a fool:
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yet he did not onely approoue his fact by reproouing her, but glad to see, that after a thousand yeares the Lord had accomplished his promise;
yet he did not only approve his fact by reproving her, but glad to see, that After a thousand Years the Lord had accomplished his promise;
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that the arke of his strength was come into his rest, that the Lord had chosen Sion and loued to dwell in it, saying, this is my rest for euer, here wil I dwell.
that the Ark of his strength was come into his rest, that the Lord had chosen Sion and loved to dwell in it, saying, this is my rest for ever, Here will I dwell.
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Ioying also at the heart to see the readie obedience of the Elders, Worthies, and people, in seconding the command of God,
Joying also At the heart to see the ready Obedience of the Elders, Worthies, and people, in seconding the command of God,
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and furthering him in his godly desires: he maketh this congratulatorie psalme of praise and thanksgiuing;
and furthering him in his godly Desires: he makes this congratulatory psalm of praise and thanksgiving;
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saying, I was glad when they said vnto me, we will goe into the house of the Lord:
saying, I was glad when they said unto me, we will go into the house of the Lord:
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and after in this psalme speaking to the priests that attended on the arke, to the people that by their tribes were to come to Hierusalē, there to offer before the Lord:
and After in this psalm speaking to the Priests that attended on the Ark, to the people that by their tribes were to come to Hierusalē, there to offer before the Lord:
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and to the Elders, which on the seates of iudgement gaue sentence there;
and to the Elders, which on the seats of judgement gave sentence there;
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to them all he saith, O pray for the peace of Hierusalem, let them prosper that loue thee.
to them all he Says, Oh pray for the peace of Jerusalem, let them prosper that love thee.
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This was the occasion that moued Dauid to deliuer this speech.
This was the occasion that moved David to deliver this speech.
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Now let vs in the second place consider to whome he spake it, euen to the priests, people, and rulers.
Now let us in the second place Consider to whom he spoke it, even to the Priests, people, and Rulers.
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To the priests, for since the arke was now placed in Hierusalem, there to continue his aboad, vpon which it was their office to attend, not onely there to offer the daily sacrifice,
To the Priests, for since the Ark was now placed in Jerusalem, there to continue his abode, upon which it was their office to attend, not only there to offer the daily sacrifice,
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but there also to make attonement vnto God, for the sinnes of the people. It behoued them greatly, to pray for the welfare of that holy citie;
but there also to make atonement unto God, for the Sins of the people. It behooved them greatly, to pray for the welfare of that holy City;
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yea and aboue the common maner of the vulgar people, to sanctifie themselues;
yea and above the Common manner of the Vulgar people, to sanctify themselves;
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least for their sakes God should abhorre the sacrifices which he himselfe ordained, as in the daies of Helie,
lest for their sakes God should abhor the Sacrifices which he himself ordained, as in the days of Helie,
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or make a breach with his people, as in the late slaughter of Vzza.
or make a breach with his people, as in the late slaughter of Uzza.
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And yet not to them onely doth the Prophet Dauid here speake, but to the people also;
And yet not to them only does the Prophet David Here speak, but to the people also;
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for when God had appointed them that thrice euery yeare on their solemne feasts, they should appeare before the Lord Iehouah, in that place which the Lord shall choose to put his name there:
for when God had appointed them that thrice every year on their solemn feasts, they should appear before the Lord Jehovah, in that place which the Lord shall choose to put his name there:
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and accordingly they did, the feast of vnleauened bread, at the feast of weekes, and at the feast of tabernacles, to which Dauid in this psalme giueth witnesse, thither the tribes,
and accordingly they did, the feast of unleavened bred, At the feast of weeks, and At the feast of Tabernacles, to which David in this psalm gives witness, thither the tribes,
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euen the tribes of the Lord goe vp, a testimony vnto Israel: to giue thankes vnto the name of the Lord.
even the tribes of the Lord go up, a testimony unto Israel: to give thanks unto the name of the Lord.
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Theirs it was also, as wel as the priests, in their godly desires, to wish for the peace of Hierusalem,
Theirs it was also, as well as the Priests, in their godly Desires, to wish for the peace of Jerusalem,
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and in their holy obedience to procure that God might still continue fauourable vnto her.
and in their holy Obedience to procure that God might still continue favourable unto her.
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And because the welfare of Hierusalem consisted, not onely in the praiers of the priests, obediēce of the people,
And Because the welfare of Jerusalem consisted, not only in the Prayers of the Priests, Obedience of the people,
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but in the wel-ruling of the cheife gouernours:
but in the wel-ruling of the chief Governors:
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to them as to the third and cheife estate of this bodie politique, Dauid here speaketh, that they should carefully seeke for those things which should make for Hierusalems peace:
to them as to the third and chief estate of this body politic, David Here speaks, that they should carefully seek for those things which should make for Hierusalems peace:
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for although in their seuerall cities, the tribes of Israel had their rulers, and such which heard the causes of the people yet in Hierusalem was placed the cheife seate of iustice, there was the Senadrim, the counsell of the seauentie Elders;
for although in their several cities, the tribes of Israel had their Rulers, and such which herd the Causes of the people yet in Jerusalem was placed the chief seat of Justice, there was the Senadrim, the counsel of the seauentie Elders;
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vnto whome were referred all causes of weight, both in matters concerning God, and his worshippe, as the state ciuill of the kingdome:
unto whom were referred all Causes of weight, both in matters Concerning God, and his worship, as the state civil of the Kingdom:
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the which Dauid in the verse before sheweth, where be faith there is ordained the seate for iudgement,
the which David in the verse before shows, where be faith there is ordained the seat for judgement,
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euen the seates of the house of Dauid.
even the seats of the house of David.
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Therefore called the seates of Dauid, because he was then their king, and from him had they power to command.
Therefore called the seats of David, Because he was then their King, and from him had they power to command.
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Thus much for the persons, priests, people, and rulers, to whome he addressed his speech.
Thus much for the Persons, Priests, people, and Rulers, to whom he addressed his speech.
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Now thirdly, let vs speake of the speech it selfe, of that which he requireth of them Of the Priests, that they should pray;
Now Thirdly, let us speak of the speech it self, of that which he requires of them Of the Priests, that they should pray;
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of the people, that they should desire;
of the people, that they should desire;
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of the rulers, that in the best of their indeauours they should seeke for those things that should make for the inward and outward peace of Hierusalem:
of the Rulers, that in the best of their endeavours they should seek for those things that should make for the inward and outward peace of Jerusalem:
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that should make Hierusalem at peace with God, and at peace with the world. Not onely for her outward peace and happinesse, that shee may be freed from violence,
that should make Jerusalem At peace with God, and At peace with the world. Not only for her outward peace and happiness, that she may be freed from violence,
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and liue in securitie, without all feare of forraine enemie, as Chrysostome speaketh: but that her children, as the twinnes of Rebecca, doe not struggle within her;
and live in security, without all Fear of foreign enemy, as Chrysostom speaks: but that her children, as the twins of Rebecca, do not struggle within her;
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for that cannot be but with her great paine, and greater griefe: nay abode all that shee may be at peace with her God.
for that cannot be but with her great pain, and greater grief: nay Abided all that she may be At peace with her God.
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The which all Caluin fitly expresseth, saying, he exhorteth all the Christians, worshippers of God, that they make their praiers for the happy estat of that holy citie:
The which all Calvin fitly Expresses, saying, he exhorteth all the Christians, worshippers of God, that they make their Prayers for the happy Estate of that holy City:
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for since as Beza truely obserued, the safetie of Prince, Priest, and People, seemed to consist in the preseruation of that citie:
for since as Beza truly observed, the safety of Prince, Priest, and People, seemed to consist in the preservation of that City:
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let all sorts pray for Hierusalem, and for the safetie and wel-fare of all them that loue and fauour her.
let all sorts pray for Jerusalem, and for the safety and welfare of all them that love and favour her.
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As if he had spoken first to the Priests, O ye Priests which should be peace-makers,
As if he had spoken First to the Priests, Oh you Priests which should be peacemakers,
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and seeke to reconcile the people to their god, by whose holy praiers, as by the prayer of Moses, not onely Israel preuaileth,
and seek to reconcile the people to their god, by whose holy Prayers, as by the prayer of Moses, not only Israel prevaileth,
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and Amalech is put vnto the worst;
and Amalek is put unto the worst;
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but by whose holy life, and louely conuersation, the people of God are mightily perswaded to honestie of life, and a brotherly vnitie;
but by whose holy life, and lovely Conversation, the people of God Are mightily persuaded to honesty of life, and a brotherly unity;
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seeke ye the peace of Hierusalem, and doe not yee either by your variance trouble and make muddle her pure and siluer waters,
seek you the peace of Jerusalem, and do not ye either by your variance trouble and make muddle her pure and silver waters,
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or cause by your ill liues and dishonest conuersations, the people to abhorre the sacrifices of the Lord,
or cause by your ill lives and dishonest conversations, the people to abhor the Sacrifices of the Lord,
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and therefore to be abhorred of the Lord.
and Therefore to be abhorred of the Lord.
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As Moyses to Aaron, what did this people to you, that you should bring so great a sinne vpon them.
As Moses to Aaron, what did this people to you, that you should bring so great a sin upon them.
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And to you O yee people of God, seeke yee the peace of Hierusalem;
And to you O ye people of God, seek ye the peace of Jerusalem;
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doe not yee by your vnconsiderate zeale, your vnholied hāds, seeke to staye the tottering arke of Gods troubled Church;
do not ye by your unconsiderate zeal, your unholied hands, seek to stay the tottering Ark of God's troubled Church;
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lay to your hearts the death of Vzza. lay to your hearts the death of Uzza.
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Your good intents must haue warrant from the Lord, goe vp to Hierusalem, there cōsult with the mouth of the Lord;
Your good intents must have warrant from the Lord, go up to Jerusalem, there consult with the Mouth of the Lord;
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for flesh and blood are ill aduisers in matters concerning God.
for Flesh and blood Are ill advisers in matters Concerning God.
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As the Lord spake to Israel, so to you, if so be you will preuaile with him;
As the Lord spoke to Israel, so to you, if so be you will prevail with him;
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heare O Ismael and hold thy peace, rest content with his good pleasure, and say with Samuel, speake Lord thy seruant heareth: hear Oh Ishmael and hold thy peace, rest content with his good pleasure, and say with Samuel, speak Lord thy servant hears:
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And to you the Gouernours of the people, which sit on the seates of iustice to judge for God in the cause of right:
And to you the Governors of the people, which fit on the seats of Justice to judge for God in the cause of right:
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the peace of Hierusalem must be the scope of your iudgements, the forth and end of your desires.
the peace of Jerusalem must be the scope of your Judgments, the forth and end of your Desires.
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Let the feare of the Lord bee alwaies with you and since you are the eies of the kingdome, prouidently foresee the armes of authoritie, powerfully procure the peace of Hierusalem: Let the Fear of the Lord be always with you and since you Are the eyes of the Kingdom, providently foresee the arms of Authority, powerfully procure the peace of Jerusalem:
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it is not inough for you with the Priests to pray, or people to desire;
it is not enough for you with the Priests to pray, or people to desire;
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but you must, in the best of your indeauours seeke, and seeking finde, and finding worke forth the peace of the Church and kingdome which you gouerne:
but you must, in the best of your endeavours seek, and seeking find, and finding work forth the peace of the Church and Kingdom which you govern:
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for you execute not the iudgements of man, but of the Lord.
for you execute not the Judgments of man, but of the Lord.
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Therefore thus shall ye doe in the feare of the Lord, faithfully, and with a perfect heart.
Therefore thus shall you do in the Fear of the Lord, faithfully, and with a perfect heart.
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In this manner Dauid aduiseth Priests, People, and Rulers, to seeke the peace of Hierusalem. Thus much for the exhortation:
In this manner David adviseth Priests, People, and Rulers, to seek the peace of Jerusalem. Thus much for the exhortation:
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now let vs speake of the reason, why Priest, People, and Gouernours should seeke the peace of Hierusalem.
now let us speak of the reason, why Priest, People, and Governors should seek the peace of Jerusalem.
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The reason is twofold, which is gathered out of the words that followe, They that loue her shall prosper.
The reason is twofold, which is gathered out of the words that follow, They that love her shall prosper.
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First, if they seeke her peace, it will be an euident argument that they loue her.
First, if they seek her peace, it will be an evident argument that they love her.
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Secondly, they shall not leese the fruite of their labour, God shall make them to prosper:
Secondly, they shall not lose the fruit of their labour, God shall make them to prosper:
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as if he would haue said, seeke the peace of Hierusalem, thereby shew forth your loue vnto her,
as if he would have said, seek the peace of Jerusalem, thereby show forth your love unto her,
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and cause the God of blessing for the peace you procure her, to poure down his blessings vpon you and yours:
and cause the God of blessing for the peace you procure her, to pour down his blessings upon you and yours:
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they that loue her shall prosper. they that love her shall prosper.
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Otherwise knowe, that as there were many in the daies of Dauid, which for all their faire shewes,
Otherwise know, that as there were many in the days of David, which for all their fair shows,
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as Chrysostome speaketh had euill will at Sion, yea and that as Musculus obserueth, who in hearts were ioyned with the professed enemies of Hierusalems peace,
as Chrysostom speaks had evil will At Sion, yea and that as Musculus observeth, who in hearts were joined with the professed enemies of Hierusalems peace,
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and vnder hand fought to trouble and vnquiet her estate:
and under hand fought to trouble and unquiet her estate:
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so certainely, although for a while they were not seene nor discerned of men, but were honoured of many,
so Certainly, although for a while they were not seen nor discerned of men, but were honoured of many,
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as men of a deepe reach and politique carriage;
as men of a deep reach and politic carriage;
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yet were they then despised of the Lord, and in the appointed time, God shall cause them to be taken in their owne wiles,
yet were they then despised of the Lord, and in the appointed time, God shall cause them to be taken in their own wiles,
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and will preserue his Hierusalem from harme.
and will preserve his Jerusalem from harm.
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This is that which Isaiah after prophecied of the Church, Behold the enemie shall gather himselfe,
This is that which Isaiah After prophesied of the Church, Behold the enemy shall gather himself,
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but without me saith the Lord, whosoeuer shall gather himselfe in thee against thee, shall fall.
but without me Says the Lord, whosoever shall gather himself in thee against thee, shall fallen.
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Behold, I haue created the smith, that bloweth the coales in the fire, and him that bringeth forth an instrument for his worke;
Behold, I have created the smith, that blows the coals in the fire, and him that brings forth an Instrument for his work;
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I haue created the destroyer to destroy; but al the weapons that are made against thee, shall not prosper:
I have created the destroyer to destroy; but all the weapons that Are made against thee, shall not prosper:
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and euery tongue that shall rise against thee in iudgement, thou shalt condemne. and every tongue that shall rise against thee in judgement, thou shalt condemn.
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Pray for therefore, and seeke the peace of Hierusalē, in so doing, you shall shewe that you doe loue her,
Pray for Therefore, and seek the peace of Hierusalē, in so doing, you shall show that you do love her,
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& for this your loue in seeking her peace, God shall make you prosper. Thus much for the opening of this text:
& for this your love in seeking her peace, God shall make you prosper. Thus much for the opening of this text:
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now let vs seeke to fitte it to these times.
now let us seek to fit it to these times.
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This Hierusalem is a figure of our Church, this Dauid a figure of our king, the placing of the arke on Moūt Sion, which before wandred here and there, through the tribes of Israel,
This Jerusalem is a figure of our Church, this David a figure of our King, the placing of the Ark on Mount Sion, which before wandered Here and there, through the tribes of Israel,
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and had no setled and abiding place;
and had not settled and abiding place;
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a figure of the Gospel of Christ Iesus, which although it hath had long aboad in this land, (as the arke in Israel) yet it seemed to many of vs, to haue no sure ground of a continuall abode:
a figure of the Gospel of christ Iesus, which although it hath had long abode in this land, (as the Ark in Israel) yet it seemed to many of us, to have no sure ground of a continual Abided:
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till the Lord God in loue to our nation, and fauour to his Church, setled (as the arke on Mount Sion) the imperiall diadem of this kingdome, vpon the person of our renowmed Soueraigne,
till the Lord God in love to our Nation, and favour to his Church, settled (as the Ark on Mount Sion) the imperial diadem of this Kingdom, upon the person of our renowned Sovereign,
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and of his most royall and euer blessed issue. The which, as it hath of all sorts of people beene most gladly acknowledged;
and of his most royal and ever blessed issue. The which, as it hath of all sorts of people been most gladly acknowledged;
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so the better to remember vs of this and other our loyall duties, let me speake vnto you as sometime did Dauid vnto his people, O pray for the peace of our Hierusalem, the Church of England, let them prosper O Lord that loue her.
so the better to Remember us of this and other our loyal duties, let me speak unto you as sometime did David unto his people, Oh pray for the peace of our Jerusalem, the Church of England, let them prosper Oh Lord that love her.
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In which my discourse, that I may the more distinctly proceede: obserue with me, first, the cause of this my exhortation; secondly the exhortation it selfe:
In which my discourse, that I may the more distinctly proceed: observe with me, First, the cause of this my exhortation; secondly the exhortation it self:
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first to you my brethren of the ministrie, as Dauid to the Priests: secondly to you of the people, as Dauid to the tribes of Israel:
First to you my brothers of the Ministry, as David to the Priests: secondly to you of the people, as David to the tribes of Israel:
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thirdly to our Gouernours, as Dauid to them that sate on the seates of iustice.
Thirdly to our Governors, as David to them that sat on the seats of Justice.
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Thirdly, the reason why all estates should receiue this exhortation, because they that loue Hierusalem and seeke her peace, they shall prosper.
Thirdly, the reason why all estates should receive this exhortation, Because they that love Jerusalem and seek her peace, they shall prosper.
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Concerning the cause of this my speech, since this Hierusalem resembleth the Church whereof we are mēbers;
Concerning the cause of this my speech, since this Jerusalem resembles the Church whereof we Are members;
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which as Ierom speaketh is not fully builded, but is daily a building:
which as Jerom speaks is not Fully built, but is daily a building:
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wherein, not dead but liuely stones are laid, on the foundation of the Apostles and Prophets, Christ Iesus being the head corner stone.
wherein, not dead but lively stones Are laid, on the Foundation of the Apostles and prophets, christ Iesus being the head corner stone.
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And wheras during this our building, many the aduersaries of Iudah and Beniamin (of God and of his trueth) haue come to our Zerubabell and cheife fathers,
And whereas during this our building, many the Adversaries of Iudah and Benjamin (of God and of his truth) have come to our Zerubbabel and chief Father's,
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and sayed vnto them, we will build with you, for we seeke the Lord your God as ye doe:
and said unto them, we will built with you, for we seek the Lord your God as you do:
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But purpose indeede to discourage the people, and trouble this building:
But purpose indeed to discourage the people, and trouble this building:
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Nay since we cannot say of our Church and builders, as Dauid there of that Hierusalem, that it is a citie which is builded at vnitie in it selfe;
Nay since we cannot say of our Church and Builders, as David there of that Jerusalem, that it is a City which is built At unity in it self;
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but we may euery where heare men complaining of, and taxing our many iarrings & idle disagreements;
but we may every where hear men complaining of, and taxing our many jarrings & idle disagreements;
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Let no man aske the reason, why I take vnto me these words of exhortation, O pray for the peace of Hierusalem, let them prosper that loue her.
Let no man ask the reason, why I take unto me these words of exhortation, Oh pray for the peace of Jerusalem, let them prosper that love her.
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Whē many in our Church walke after the flesh, not after the spirit;
When many in our Church walk After the Flesh, not After the Spirit;
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seeking to serue their owne phansies and worldly respects, and not the trueth of Christ Iesu in the singlenesse of their hearts.
seeking to serve their own fancies and worldly respects, and not the truth of christ Iesu in the singleness of their hearts.
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When many as we may see stumble at strawes and leape ouer blockes, straine at gnats and swallow camels, tithe minte and commyn,
When many as we may see Stumble At straws and leap over blocks, strain At gnats and swallow Camels, tithe Mint and command,
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& leaue the greater matters of the lawe neglected.
& leave the greater matters of the law neglected.
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Nay when many in stead o• a good zeale, for Gods glorie and for his truth, bring strange fire, such which neuer burnt on Gods altar,
Nay when many in stead o• a good zeal, for God's glory and for his truth, bring strange fire, such which never burned on God's altar,
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but was fetched from the fire of hell it selfe;
but was fetched from the fire of hell it self;
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as though without it Gods truth could not stand, nor we be known to be the seruants of God,
as though without it God's truth could not stand, nor we be known to be the Servants of God,
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except we weare the cognizance of the deuill. When the words and deeds of many are full of malice, hatred, and bitter speakings;
except we wear the cognizance of the Devil. When the words and Deeds of many Are full of malice, hatred, and bitter speakings;
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Let no man maruell that I plead the cause of our common mother, I mean the Church of England, which is racked, nay torne with our dissentions;
Let no man marvel that I plead the cause of our Common mother, I mean the Church of England, which is racked, nay torn with our dissensions;
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& yet which carefully seekes the quiet of her children, but they will not be quieted.
& yet which carefully seeks the quiet of her children, but they will not be quieted.
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And yet without offence, let me speake vnto thy motherly affection, O mother Church, which canst not abide to haue thy life-child devided,
And yet without offence, let me speak unto thy motherly affection, Oh mother Church, which Canst not abide to have thy life-child divided,
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nor canst brooke in patience the cries and skreeches of thy naturall children.
nor Canst brook in patience the cries and Screeches of thy natural children.
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Although thou lullest them in the lappe of thy motherly compassion, & danliest them in thy armes of ioy;
Although thou lullest them in the lap of thy motherly compassion, & danliest them in thy arms of joy;
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although thou feedest their eies with goodly shewes, and their cares with pleasing sounds:
although thou Feedest their eyes with goodly shows, and their Cares with pleasing sounds:
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nay although thou giuest them to sucke of the teates of thy breast, yet thou shalt not still their cries,
nay although thou givest them to suck of the teats of thy breast, yet thou shalt not still their cries,
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nor asswage their sorrowes, except by thy diligent inquiry thou seekest, and seeking findest, and finding pluckest out the pinnes that sticke in,
nor assuage their sorrows, except by thy diligent inquiry thou Seekest, and seeking Findest, and finding pluckest out the pins that stick in,
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and are so grieue some to the flesh.
and Are so grieve Some to the Flesh.
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Arise O Lord, and come vnto thy rest, thou and the arke of thy sanctuarie, let thy Priests he cloathed with righteousnesse, Arise Oh Lord, and come unto thy rest, thou and the Ark of thy sanctuary, let thy Priests he clothed with righteousness,
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and let thy Saints reioyce For so long as Ionah be suffered to sleep in his sinne, to goe to Tharsus when he should be at Niniueh, there to doe the worke that he hath vowed,and let thy Saints rejoice For so long as Jonah be suffered to sleep in his sin, to go to Tharsus when he should be At Nineveh, there to do the work that he hath vowed,
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& the Lord hath inioyned him:
& the Lord hath enjoined him:
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So long as many congregations are as sheepe without a shepheard, and doe neither heare at home, not may well beare abroad their Chhristian duties, the things that make for their peace.
So long as many congregations Are as sheep without a shepherd, and do neither hear At home, not may well bear abroad their Chhristian duties, the things that make for their peace.
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So long as many of our brethren, haue put themselues to silence, or are silenced by other, leauing to preach,
So long as many of our brothers, have put themselves to silence, or Are silenced by other, leaving to preach,
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nay to instruct their flocke in the first elements and principles of Christianitie: So long as those monthly sermons imposed by Canons are not performed;
nay to instruct their flock in the First elements and principles of Christianity: So long as those monthly Sermons imposed by Canonas Are not performed;
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and those wonted Lectures in the head townes of this 〈 ◊ 〉, where the congregations are great and the preaching seldom, are wholly neglected.
and those wonted Lectures in the head Towns of this 〈 ◊ 〉, where the congregations Are great and the preaching seldom, Are wholly neglected.
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Insomuch that with vs it is nowe come to passe, that we haue lesse preaching, but no more praying.
Insomuch that with us it is now come to pass, that we have less preaching, but no more praying.
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Howe can we but complaine our selues vnto our mother Church;
Howe can we but complain our selves unto our mother Church;
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and shewe vnto her that the Iesuites, seedmen of sedition, and brochers of impietie, by this our silence doe make their aduantage:
and show unto her that the Iesuites, seedmen of sedition, and broachers of impiety, by this our silence do make their advantage:
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and that the enuious man whilest we thus sleep soweth amongst vs the tares of prophanenesse and wickednesse of life by which the peace of our Hierusalem is in likelihood greatly to be impeached,
and that the envious man whilst we thus sleep Soweth among us the tares of profaneness and wickedness of life by which the peace of our Jerusalem is in likelihood greatly to be impeached,
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and the shippe of this Church and kingdome to be troubled? Maruel not then, why to you;
and the ship of this Church and Kingdom to be troubled? Marvel not then, why to you;
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I vse these words of exhortation, O pray for the peace of Ierusalem, let them prosper that loue her.
I use these words of exhortation, Oh pray for the peace of Ierusalem, let them prosper that love her.
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In a word, since the recusants & halfe recusants are multiplied in this land, make mention with ioy of the fall of our brethren;
In a word, since the recusants & half recusants Are multiplied in this land, make mention with joy of the fallen of our brothers;
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and euen towards vs, men otherwise conformable, but impugners of their errours; by their false suggestions and slaunders doe shewe their enmitie:
and even towards us, men otherwise conformable, but impugners of their errors; by their false suggestions and slanders do show their enmity:
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seeking by the disgrace of our persons, to worke a dislike of the truth we teach:
seeking by the disgrace of our Persons, to work a dislike of the truth we teach:
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Since there are many Michols sooffing at our Dauids, because they are arried in white linnen garments:
Since there Are many Michols sooffing At our David, Because they Are arried in white linen garments:
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many Vzzaes of the lay people, which in a blinde deuotion thrust themselues too farre in Cleargie causes:
many Vzzaes of the lay people, which in a blind devotion thrust themselves too Far in Clergy Causes:
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many oxen which in quiet should beare the arke;
many oxen which in quiet should bear the Ark;
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the Church of Christ Iesu, which through their boysterous and troublesome carriage, doe cause it euen to shake and totter;
the Church of christ Iesu, which through their boisterous and troublesome carriage, do cause it even to shake and totter;
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Let no man farther seeke and inquire, why as Dauid then, so I now, to the priests, people,
Let no man farther seek and inquire, why as David then, so I now, to the Priests, people,
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and rulers should say, O pray and seeke for the peace of Hierusalem, 〈 ◊ 〉 them prosper that loue thee.
and Rulers should say, Oh pray and seek for the peace of Jerusalem, 〈 ◊ 〉 them prosper that love thee.
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Thus much for the causes of this exhortation: now let vs speake of the exhortation it selfe.
Thus much for the Causes of this exhortation: now let us speak of the exhortation it self.
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First to you my brethren, which do refuse to yeild vnto conformitie, remember you are the masons which haue in your hands these liuing stones, which are to be laid in the house of your God:
First to you my brothers, which do refuse to yield unto conformity, Remember you Are the masons which have in your hands these living stones, which Are to be laid in the house of your God:
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for your brethrens sake, & the loue you haue vnto the house of your God, neglect not your calling:
for your Brothers' sake, & the love you have unto the house of your God, neglect not your calling:
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you knowe that the enemies of our Church are many, that your silence giues way to their proceedings;
you know that the enemies of our Church Are many, that your silence gives Way to their proceedings;
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why should this be spoken of you in Gath and Askalon, that you will no more labour in the vineyard of the Lord? Why should you withdraw your blessed helpe,
why should this be spoken of you in Gaza and Ashkelon, that you will no more labour in the vineyard of the Lord? Why should you withdraw your blessed help,
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and defraud the people of your charge, of that sweet comfort which by your ministry they once receiued? Should a crosse and a surplesse thrust you from your needfull labo•,
and defraud the people of your charge, of that sweet Comfort which by your Ministry they once received? Should a cross and a Surplice thrust you from your needful labo•,
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and make you forget what Paul said, Wee is me if I preach not the Gospel ▪ should a crosse and a surplesse cause you to rend the seamelesse coate of Christ Iesu, not to regard the peace of our Hierusalem.
and make you forget what Paul said, we is me if I preach not the Gospel ▪ should a cross and a Surplice cause you to rend the Seamless coat of christ Iesu, not to regard the peace of our Jerusalem.
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What is a linnen garment? for let me first speake of one, when with one breath I cannot speake of both:
What is a linen garment? for let me First speak of one, when with one breath I cannot speak of both:
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is it simply sinnefull? thou doest not so thinke.
is it simply sinful? thou dost not so think.
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For then God would not haue commanded it vnto the Leuites, neither would Dauid beeing no Leuite, in bringing the arke vnto Mount Sion, of his own proper motion, without any speciall warrant from God, haue worne it. Feare not Michols scoffe;
For then God would not have commanded it unto the Levites, neither would David being no Levite, in bringing the Ark unto Mount Sion, of his own proper motion, without any special warrant from God, have worn it. fear not Michols scoff;
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although shee therefore repute thee a vayne man, yet was Dauid therfore approoued of the Lord.
although she Therefore repute thee a vain man, yet was David Therefore approved of the Lord.
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It is true, the Leuiticall lawe, together with her rites and ceremonies are abolished;
It is true, the Levitical law, together with her Rites and ceremonies Are abolished;
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neither hath Christ or his Apostles, expresly commanded the vse of a white linnen garment vnto vs:
neither hath christ or his Apostles, expressly commanded the use of a white linen garment unto us:
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what then? should nothing be vsed, or receiued in the Church, which is not warranted by the expresse letter of the word? where then,
what then? should nothing be used, or received in the Church, which is not warranted by the express Letter of the word? where then,
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as Austin speaketh, doest thou read in the scripture, that good friday, the feasts of Christs Natiuitie, resurrection, ascension,
as Austin speaks, dost thou read in the scripture, that good friday, the feasts of Christ Nativity, resurrection, Ascension,
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and comming of the holy Ghost are to be celebrated? which yet of all Churches are kept & obserued.
and coming of the holy Ghost Are to be celebrated? which yet of all Churches Are kept & observed.
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Where that thou shouldest receiue the sacrament of Christs body in the morning and not after supper? where that it should be ministred to women? where that children should be baptized? where that they should be baptized in the Church? where that water sprinkled on their faces should serue for baptisme? where that there should be some, which at their baptisme should witnes for them? all which and many of the like qualitie, are not expressely set downe in the plaine letter of the word;
Where that thou Shouldst receive the sacrament of Christ body in the morning and not After supper? where that it should be ministered to women? where that children should be baptised? where that they should be baptised in the Church? where that water sprinkled on their faces should serve for Baptism? where that there should be Some, which At their Baptism should witness for them? all which and many of the like quality, Are not expressly Set down in the plain Letter of the word;
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yet are they, and from all ages haue bene continually vsed in the Church of God.
yet Are they, and from all ages have be continually used in the Church of God.
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In regard wherof, although the vse of this linnen garment be not disertly mentioned, and so warranted in the expresse letter of the word;
In regard whereof, although the use of this linen garment be not disertly mentioned, and so warranted in the express Letter of the word;
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yet since god commanded it to the Iewes, and the foure and twentie Elders, a figure of the Church triumphant, were arraied all in white:
yet since god commanded it to the Iewes, and the foure and twentie Elders, a figure of the Church triumphant, were arrayed all in white:
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since it serueth to decency and order, which are alwaies commendable in the house of God:
since it serveth to decency and order, which Are always commendable in the house of God:
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since the minister by his white garment, is remembred to bring a white heart, when he is to offer the prayers of the people vnto God:
since the minister by his white garment, is remembered to bring a white heart, when he is to offer the Prayers of the people unto God:
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and that a small sin in him, as a small spot in his garment is soone discerned:
and that a small since in him, as a small spot in his garment is soon discerned:
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the fathers in the Primitiue Church might well command, and so put in vse the weare of the surplesse,
the Father's in the Primitive Church might well command, and so put in use the wear of the Surplice,
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or some such linnen garment to be vsed of the minister, in the time of diuine seruice in the Church.
or Some such linen garment to be used of the minister, in the time of divine service in the Church.
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Yea vnto the vse of this S. Bernard aduiseth, saying, Ad altaris officium, nemo accedat in vesti communi, sed quisquis accessurus, albis induatur:
Yea unto the use of this S. Bernard adviseth, saying, Ad altaris officium, nemo Accedat in vesti Communi, sed quisquis accessurus, Albis induatur:
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Let no man come to minister the sacrament, in a common garment; but whosoeuer is to come, let him be cloathed in white. Let no man come to minister the sacrament, in a Common garment; but whosoever is to come, let him be clothed in white.
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Yea not onely the ministers were arraied in white, but ex catechumenis competentes, such which came to be baptized in those great weekes of Easter & whitsontide, were also cloathed in white linnen garments.
Yea not only the Ministers were arrayed in white, but ex catechumenis Competentes, such which Come to be baptised in those great weeks of Easter & Whitsuntide, were also clothed in white linen garments.
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In so much, that Gregorie the great sent certaine summes of money to Boniface (the first conuerter of the Saxons to the faith) to be imployed for such of the poore, which desired to be baptized,
In so much, that Gregory the great sent certain sums of money to Boniface (the First converter of the Saxons to the faith) to be employed for such of the poor, which desired to be baptised,
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but yet lacked money to buy those garments.
but yet lacked money to buy those garments.
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Yet did not the Fathers enforce this garment, as absolutely necessarie to be worne in the Church,
Yet did not the Father's enforce this garment, as absolutely necessary to be worn in the Church,
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but commended it rather as fit, by seruing to decencie and order: the which may appeare out of Augustine, speaking of these garments.
but commended it rather as fit, by serving to decency and order: the which may appear out of Augustine, speaking of these garments.
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Oftentimes there may lie hidde a pure soule vnder a blacke habite, neither doeth it matter much, Oftentimes there may lie hid a pure soul under a black habit, neither doth it matter much,
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if any hath not a white garment. if any hath not a white garment.
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The reason of this Celestinus, the first of that name, bishop of Rome, giueth, in an Epistle that he writeth to certaine bishops of Fraunce,
The reason of this Celestinus, the First of that name, bishop of Room, gives, in an Epistle that he Writeth to certain Bishops of France,
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when vnder their charge some cloathed in cloakes serued in the church, leauing that garment which in former times was vsed.
when under their charge Some clothed in cloaks served in the Church, leaving that garment which in former times was used.
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We are to be distinguished from the people and other by our doctrine, not by our vestiment; We Are to be distinguished from the people and other by our Doctrine, not by our vestiment;
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by our conuersation not by our habite; by the puritie of our mindes, not by the ornaments of the bodies. by our Conversation not by our habit; by the purity of our minds, not by the Ornament of the bodies.
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And therefore shortly after inferreth, wee are not to induce the simple mindes of the faithfull vnto these,
And Therefore shortly After infers, we Are not to induce the simple minds of the faithful unto these,
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for they are rather to be taught, then to be illuded. for they Are rather to be taught, then to be illuded.
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Since thē this garment hath beene in this manner commanded and vsed by the godly fathers in the first Church,
Since them this garment hath been in this manner commanded and used by the godly Father's in the First Church,
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why may it not in the same sort be commanded to vs, and vsed of vs? If here thou shalt infer,
why may it not in the same sort be commanded to us, and used of us? If Here thou shalt infer,
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because it hath beene superstitiously abused, many putting that holinesse in the garment, that without it they thinke no seruice or sacrament can bee rightly administred.
Because it hath been superstitiously abused, many putting that holiness in the garment, that without it they think no service or sacrament can be rightly administered.
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That is their errour that are so miscarried; whose misinformed consciences are to be instructed in the truth.
That is their error that Are so miscarried; whose misinformed Consciences Are to be instructed in the truth.
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Yet I pray thee ingeniously speake, must nothing be vsed that hath beene superstitiously abused? then must we haue no Church, no word, no sacraments, no praiers,
Yet I pray thee ingeniously speak, must nothing be used that hath been superstitiously abused? then must we have no Church, no word, no Sacraments, no Prayers,
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for they haue all beene most fowly abused.
for they have all been most foully abused.
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When Augustine was consulted, whether the temples of the Pagan Idols might be turned to the Churches of the liuing God? he asketh whether of Pagan men there are not made beleeuing Christians:
When Augustine was consulted, whither the Temples of the Pagan Idols might be turned to the Churches of the living God? he asks whither of Pagan men there Are not made believing Christians:
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therby inferring, that as the worshippers of idols may become true worshippers of God, the temples of idols churches for God:
thereby inferring, that as the worshippers of Idols may become true worshippers of God, the Temples of Idols Churches for God:
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so things superstitiously abused may be freed from their superstition, and retained in their vse.
so things superstitiously abused may be freed from their Superstition, and retained in their use.
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But other reformed Churches, haue not thought meete that in the time of diuine seruice they should be vsed. Be it so.
But other reformed Churches, have not Thought meet that in the time of divine service they should be used. Be it so.
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Yet thou hearest that our Church is of another minde: to weare or not weare is a thing indifferent, we giue no lawes to them,
Yet thou Hearst that our Church is of Another mind: to wear or not wear is a thing indifferent, we give no laws to them,
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neither may their fact prescribe in matters of this nature a lawe to vs. They doe that which in their seeming best fitted the politie of their Church:
neither may their fact prescribe in matters of this nature a law to us They do that which in their seeming best fitted the polity of their Church:
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and our gouernours that, which best fitteth ours.
and our Governors that, which best fits ours.
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When Monache the mother of Augustine came to Millan, shee was troubled in conscience, because that at Rome on the saturdaie they fasted, at Millan they did not fast:
When Monache the mother of Augustine Come to Milan, she was troubled in conscience, Because that At Room on the saturday they fasted, At Milan they did not fast:
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whose troubled conscience Ambrose soone eased, shewing vnto her in things of that nature, that when shee was at Rome, shee should doe as they did at Rome,
whose troubled conscience Ambrose soon eased, showing unto her in things of that nature, that when she was At Room, she should do as they did At Room,
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and when in other places, as they did in those places.
and when in other places, as they did in those places.
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Vnto what Church soeuer ye shall come, obserue the custome of that place, if ye will not haue other to be offensiue vnto you, Unto what Church soever you shall come, observe the custom of that place, if you will not have other to be offensive unto you,
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or you become an offence vnto them. or you become an offence unto them.
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Marke the reason of his aduise, in the end he concludeth, doe not resist the bishop herein,
Mark the reason of his advise, in the end he Concludeth, do not resist the bishop herein,
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but without all scruple or dispute, followe that, the which thou seest him do. Which aduice of Ambrose, Gregorie the great in the like approoueth;but without all scruple or dispute, follow that, the which thou See him doe. Which Advice of Ambrose, Gregory the great in the like approveth;
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for being consulted by Austin the conuerter of our English nation, whether he might not bring into the Church of England, certaine rites then in vse in the church of Fraunce, which yet were not vsed in the Church of Rome;
for being consulted by Austin the converter of our English Nation, whither he might not bring into the Church of England, certain Rites then in use in the Church of France, which yet were not used in the Church of Rome;
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receiued for answer, It pleaseth me that whether in the church of Rome, or in the French church, or in any other Church, thou hast found any thing, that may more please almightie God; thou wouldest carefully choose it:
received for answer, It Pleases me that whither in the Church of Room, or in the French Church, or in any other Church, thou hast found any thing, that may more please almighty God; thou Wouldst carefully choose it:
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and that which thou hast gathered out of many Churches, thou wouldest aboue all other establish in the Church of England, which is but newely conuerted to the faith:
and that which thou hast gathered out of many Churches, thou Wouldst above all other establish in the Church of England, which is but newly converted to the faith:
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for not the things for the places, but the places for the good things (that come from them) are to be loued. Much rather would Gregory haue approoued those rites, which had beene before in England receiued;for not the things for the places, but the places for the good things (that come from them) Are to be loved. Much rather would Gregory have approved those Rites, which had been before in England received;
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although they neither had bin nor were in vse, in the Churches of Geneua and Scotland.
although they neither had been nor were in use, in the Churches of Geneva and Scotland.
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The which also Hierom confirmeth, in his epistle he writeth to Licinius, saying, This I thinke briefly to admonish thee of, that those rites of the Church (especially which are not hurtsome to faith) are so to be kept,
The which also Hieronymus confirmeth, in his epistle he Writeth to Licinius, saying, This I think briefly to admonish thee of, that those Rites of the Church (especially which Are not hurtsome to faith) Are so to be kept,
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as they haue beene deliuered from their Elders:
as they have been Delivered from their Elders:
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and that the customes of some, are not to be subuerted and ouerthrowne, for the contrarie vsage and maner of other. and that the customs of Some, Are not to be subverted and overthrown, for the contrary usage and manner of other.
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But aboue thē all, notably Augustin cleareth this questiō, in a discourse he maketh of the vse of ceremonies:
But above them all, notably Augustin cleareth this question, in a discourse he makes of the use of ceremonies:
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for hauing shewed that some were generally receiued, such which were either by the Apostles appointed,
for having showed that Some were generally received, such which were either by the Apostles appointed,
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or concluded on in general coūcels:
or concluded on in general Counsels:
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at lēgth he saith, there are other also, which doe varie according to the diuers vse of sundrie places and countries: At length he Says, there Are other also, which do vary according to the diverse use of sundry places and countries:
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as that some doe fast on saterday, others doe not: and of which after he thus concludeth:as that Some do fast on saterday, Others do not: and of which After he thus Concludeth:
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all this kinds hath free obseruations (may be vsed, or may not be vsed) neither is there any other ride (or caution to be giuen) to a graue and wise Christian, all this Kinds hath free observations (may be used, or may not be used) neither is there any other ride (or caution to be given) to a graven and wise Christian,
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then that he so doe, as he seeth the Church to doe, vnto which soeuer he shall happen to come.
then that he so do, as he sees the Church to do, unto which soever he shall happen to come.
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For when that which is inioyned, is not against faith, nor against good manners, it is to be reputed indifferent,
For when that which is enjoined, is not against faith, nor against good manners, it is to be reputed indifferent,
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and to be kept for the peace of them amongst whome we liue. and to be kept for the peace of them among whom we live.
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Since then it cannot be denied, but that the surplesse is commanded, & for the most part vsed in the church of England;
Since then it cannot be denied, but that the Surplice is commanded, & for the most part used in the Church of England;
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that Ambrose, Austin, Gregorie, Hierome (sometime reputed the foure pillars of the westerne Church) aduiseth you,
that Ambrose, Austin, Gregory, Jerome (sometime reputed the foure pillars of the western Church) adviseth you,
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for the peace of the church in which you liue, least you become an offence vnto other,
for the peace of the Church in which you live, lest you become an offence unto other,
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and other vnto you, notwithstanding the contrarie vsages of other Churches, to conforme your selues, and to vse the same.
and other unto you, notwithstanding the contrary usages of other Churches, to conform your selves, and to use the same.
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And vnto them all, which aske the reason, why some Churches vse this garment, others doe not:
And unto them all, which ask the reason, why Some Churches use this garment, Others do not:
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I answer as Austin, who beeing demanded why Paul circumcised Timothy, but did not circumcise Titus, although therevnto he was required:
I answer as Austin, who being demanded why Paul circumcised Timothy, but did not circumcise Titus, although thereunto he was required:
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that he might shewe those sacraments, neither as necessarie ought to be desired, neither yet as sacrilegious ought to be damned. that he might show those Sacraments, neither as necessary ought to be desired, neither yet as sacrilegious ought to be damned.
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So I to them which aske the reason why some churches receiue this ceremonie, others doe not:
So I to them which ask the reason why Some Churches receive this ceremony, Others do not:
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surely that the faithfull of God may knowe, that this ceremonie ought not to be required as absolutely necessarie,
surely that the faithful of God may know, that this ceremony ought not to be required as absolutely necessary,
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nor yet to be damned as sacrilegious and naught.
nor yet to be damned as sacrilegious and nought.
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Yet thou insistest and alleadgest as a reason of thy refusall, that many good men will not weare the surples,
Yet thou insistest and allegest as a reason of thy refusal, that many good men will not wear the surplice,
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or minister baptisme with a crosse;
or minister Baptism with a cross;
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my loue towards them perswades me that many of them are good, and that they doe appertaine vnto the Lord.
my love towards them persuades me that many of them Are good, and that they do appertain unto the Lord.
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Yet I pray thee answer, are they all bad that haue conformed themselues, and vse these ceremonies? thy Christian charitie will not harbour such thoughts:
Yet I pray thee answer, Are they all bade that have conformed themselves, and use these ceremonies? thy Christian charity will not harbour such thoughts:
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nay I am perswaded, that if God should send among vs a fierie triall, that as this kingdome did affoard in the daies of Queene Marie, Cranmer,
nay I am persuaded, that if God should send among us a fiery trial, that as this Kingdom did afford in the days of Queen Marry, Cranmer,
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and Ridley, Hooper, & Latimer, Bishops then varying euen in these ceremonies, to giue their bodies to be burned for Gods truth:
and Ridley, Hooper, & Latimer, Bishops then varying even in these ceremonies, to give their bodies to be burned for God's truth:
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so this Church would affoard many, whereof some yeild to conformitie, & some do not, which with ioynt consents would witnesse the truth, that hath beene,
so this Church would afford many, whereof Some yield to conformity, & Some do not, which with joint consents would witness the truth, that hath been,
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and is nowe preached amongst you, with the loste of the liuelihoods and their liues,
and is now preached among you, with the lost of the livelihoods and their lives,
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Wherefore looke not alwaies so much on that which good men doth, but cōsider rather whether they are in that good, they doe:
Wherefore look not always so much on that which good men does, but Consider rather whither they Are in that good, they do:
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neither let this seeme strange vnto thee, that God suffereth his seruants to fall in iudgement,
neither let this seem strange unto thee, that God suffers his Servants to fallen in judgement,
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and although they would, not to see his trueth; call to minde the errours of the holy fathers:
and although they would, not to see his truth; call to mind the errors of the holy Father's:
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and why doth God this? euen that all flesh, as Chrysostome obserueth, might giue glorie to the lord,
and why does God this? even that all Flesh, as Chrysostom observeth, might give glory to the lord,
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and not ascribe to the worthe of man the blessed worke of mans saluation.
and not ascribe to the worth of man the blessed work of men salvation.
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Wherefore, since the vse of the surples is meerely indifferent, which the magistrate may command to be continued in the Church:
Wherefore, since the use of the surplice is merely indifferent, which the magistrate may command to be continued in the Church:
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since it is no newe thing, but auntient, which a long time hath beene vsed in the Church,
since it is no new thing, but ancient, which a long time hath been used in the Church,
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and approoued of the fathers, as seruing vnto deconci•• and ••der:
and approved of the Father's, as serving unto deconci•• and ••der:
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since it doth not contrarie any principle of faith, or any way impugne the honestie of māners;
since it does not contrary any principle of faith, or any Way impugn the honesty of manners;
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although it was superstitiously abused, and of some reformed Churches therfore not admitted, and of some good men therefore refused, let it in al obedience & loue be vsed of vs,
although it was superstitiously abused, and of Some reformed Churches Therefore not admitted, and of Some good men Therefore refused, let it in all Obedience & love be used of us,
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& for it, let vs not breake the peace of our Hierusalem, or trouble the Church in which we liue.
& for it, let us not break the peace of our Jerusalem, or trouble the Church in which we live.
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Yet thou saiest, thou canst not for thy conscience: what of the thing? thou canst not that art learned be so grossely deceiued;
Yet thou Sayest, thou Canst not for thy conscience: what of the thing? thou Canst not that art learned be so grossly deceived;
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it is in his nature meerely indifferent, neither good not euill:
it is in his nature merely indifferent, neither good not evil:
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for if it had beene absolutely euill, the holy fathers & martyrs would not haue vsed it,
for if it had been absolutely evil, the holy Father's & Martyrs would not have used it,
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or approoued it as lawfull in the Church of God. Why then doest thou refuse it? thou saiest for thy conscience;
or approved it as lawful in the Church of God. Why then dost thou refuse it? thou Sayest for thy conscience;
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what thy coscience? that hast so much laboured in the word, thy conscience that hast taught the magistrate commanding in things indifferent is to be obeyed.
what thy conscience? that hast so much laboured in the word, thy conscience that hast taught the magistrate commanding in things indifferent is to be obeyed.
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No man knoweth thy conscience but thy selfe; glose not with God, nor with thine own soule:
No man Knoweth thy conscience but thy self; gloze not with God, nor with thine own soul:
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but if thy conscience doe mis-giue thee, aske of her her reasons, weigh them with thy selfe in the ballance of Gods word, thou knowest shee may erre and be deceiued.
but if thy conscience do misgive thee, ask of her her Reasons, weigh them with thy self in the balance of God's word, thou Knowest she may err and be deceived.
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It is no shame well to vnspeake that thou hast ill spoken, or to retract with praise that thou hast fondly iustified.
It is no shame well to unspeak that thou hast ill spoken, or to retract with praise that thou hast fondly justified.
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Follow wise and wel minded Austin, seeke to guid thy zeale with knowledge, and in the spirit of meekenesse conferre with thy discreete and learned brother,
Follow wise and well minded Austin, seek to guide thy zeal with knowledge, and in the Spirit of meekness confer with thy discreet and learned brother,
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and aboue all, in the humblenes of thy well meaning heart, pray vnto God, that he would open thy eies, and teach thee his truth:
and above all, in the humbleness of thy well meaning heart, pray unto God, that he would open thy eyes, and teach thee his truth:
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it may be he will shewe to thy misinformed conscience, that he did to Peter, that which I haue sanctified call not thou vncleane :
it may be he will show to thy misinformed conscience, that he did to Peter, that which I have sanctified call not thou unclean:
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but if the Lord shall withhold this grace from thee, and thou canst not in this be resolued in thy minde, I may not perswade thee to sinne against thy conscience.
but if the Lord shall withhold this grace from thee, and thou Canst not in this be resolved in thy mind, I may not persuade thee to sin against thy conscience.
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But as Paul of meates that were sacrificed to Idols, so I of these;
But as Paul of Meats that were sacrificed to Idols, so I of these;
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although in their natures they bee cleane, yet to thee that iudgest those things to be vncleane, they are vncleane.
although in their nature's they be clean, yet to thee that Judges those things to be unclean, they Are unclean.
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And yet then remember whose thou art, and in all meekenes possesse thy soule, and shew to vs that are contrarie minded, that although thou cāst not weare this white linnen garment,
And yet then Remember whose thou art, and in all meekness possess thy soul, and show to us that Are contrary minded, that although thou Canst not wear this white linen garment,
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nor brooke the crosse required in baptisme, that yet for the peace of Hierusalem which thou doest seeke, thou art content to take vp Christs crosse and follow him.
nor brook the cross required in Baptism, that yet for the peace of Jerusalem which thou dost seek, thou art content to take up Christ cross and follow him.
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And yet when thou hearest that they are blessed that suffer persecution, remember it is added,
And yet when thou Hearst that they Are blessed that suffer persecution, Remember it is added,
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as Austin obserueth, for righteousnes sake. It is not the punishment, but the cause that makes a martyr.
as Austin observeth, for righteousness sake. It is not the punishment, but the cause that makes a martyr.
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But it may be as some pretend, they refraine from this, not for conscience of the thing, for they hold it indifferent;
But it may be as Some pretend, they refrain from this, not for conscience of the thing, for they hold it indifferent;
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nor for their conscience, for of it in their minde they are well perswaded;
nor for their conscience, for of it in their mind they Are well persuaded;
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but for conscience of their weake brethren, which with the vse of the surplesse are offended:
but for conscience of their weak brothers, which with the use of the Surplice Are offended:
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vnto whose waking soules thus I answer, that although Christian libertie should yeild to loue, that that which is lawefull to them is not alwaies expedient,
unto whose waking Souls thus I answer, that although Christian liberty should yield to love, that that which is lawful to them is not always expedient,
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nay that they may not eat flesh, not weare a surplesse to offend their brother:
nay that they may not eat Flesh, not wear a Surplice to offend their brother:
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yet when the magistrate commands them in the things of this nature, then is their libertie restrained;
yet when the magistrate commands them in the things of this nature, then is their liberty restrained;
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& that, which if they were free they would not doe, nor indeed should with the offence of their brothen ••• … e they are bound to doe,
& that, which if they were free they would not do, nor indeed should with the offence of their brothen ••• … e they Are bound to do,
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least they should be despisers of him, whome God hath set ouer them:
lest they should be despisers of him, whom God hath Set over them:
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for as thy libertie must veild to loue, so must thy loue and libertie to the rule of faith, which requireth of thee, to obey the magistrate commanding in things indifferent, not onely for feare, but for conscience sake.
for as thy liberty must veiled to love, so must thy love and liberty to the Rule of faith, which requires of thee, to obey the magistrate commanding in things indifferent, not only for Fear, but for conscience sake.
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At the which thy discreete carriage, if thy weake brother shall: be offenned, it is an offence taken, not giuen:
At the which thy discreet carriage, if thy weak brother shall: be offenned, it is an offence taken, not given:
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better it is by thy word 〈 ◊ 〉 ens•mple to lead him to the truth,
better it is by thy word 〈 ◊ 〉 ens•mple to led him to the truth,
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then by thy nice mammering to confirme him in an vntruth: as Peter, better to obey God then man ;
then by thy Nicaenae mammering to confirm him in an untruth: as Peter, better to obey God then man;
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so I, better to obey thy magistrate lawfully commanding, then thy brother fondly sweruing:
so I, better to obey thy magistrate lawfully commanding, then thy brother fondly swerving:
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the Canons of our church thus decreeing, then the fancie of some fewe• … otherwise speaking.
the Canonas of our Church thus decreeing, then the fancy of Some fewe• … otherwise speaking.
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Whe•••• … to conclude, finde neither for the conscience of the thing, thy conscience, nor the conscience of thy weake brother, thou must 〈 ◊ … 〉 by the command of the magistrate, in things of this nature as Dauid in this 〈 ◊ 〉,
Whe•••• … to conclude, find neither for the conscience of the thing, thy conscience, nor the conscience of thy weak brother, thou must 〈 ◊ … 〉 by the command of the magistrate, in things of this nature as David in this 〈 ◊ 〉,
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so I 〈 ◊ 〉 you, O••• … and seeke for the peace of Hierusalem, let them prosper that loue her.
so I 〈 ◊ 〉 you, O••• … and seek for the peace of Jerusalem, let them prosper that love her.
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Now to you my fellow labourers, which haue yeilded your obedience to these outward ceremonies, & haue conformed your selues vnto the time:
Now to you my fellow labourers, which have yielded your Obedience to these outward ceremonies, & have conformed your selves unto the time:
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seeke for the peace of Hierusalem, reioyce not at the fall of your deceiued brethrē, neither let your egar tongues, be ouer-fretting in their smarring soares:
seek for the peace of Jerusalem, rejoice not At the fallen of your deceived brothers, neither let your egar tongues, be ouer-fretting in their smarring soars:
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as Christ to his disciples, so let me to you, If at any time you suffer in you the affections of men, remember of what spirit you are :
as christ to his Disciples, so let me to you, If At any time you suffer in you the affections of men, Remember of what Spirit you Are:
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as it is good that your zeale should be guided with knowledge, so much better if it be moderated with loue:
as it is good that your zeal should be guided with knowledge, so much better if it be moderated with love:
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let your fire come from heauē, not from the earth:
let your fire come from heaven, not from the earth:
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And when you haue to deale with any either of your charge, or appertaining to the stocke of Christ Iesu, whose mindes are distasted with these newe conceits, instruct them with the spirit of 〈 ◊ 〉;
And when you have to deal with any either of your charge, or appertaining to the stock of christ Iesu, whose minds Are distasted with these new conceits, instruct them with the Spirit of 〈 ◊ 〉;
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and although at the first they admit no counsell, yet let your words of wisdome,
and although At the First they admit no counsel, yet let your words of Wisdom,
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as the sweet dewes of heauen still shewer vpon them, till God by your ministie open their hearts,
as the sweet dews of heaven still shewer upon them, till God by your ministry open their hearts,
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and they with you seeke for Hierusalems peace.
and they with you seek for Hierusalems peace.
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Yea and since the Lords vineyard hath lost many painefull labourers, whose mouthes spake for God against the corruptions of the world;
Yea and since the lords vineyard hath lost many painful labourers, whose mouths spoke for God against the corruptions of the world;
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and for his truth against the errours and superstitions of Poperie:
and for his truth against the errors and superstitions of Popery:
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stirre vp the grace of God that is in you, double your diligence, enlarge your zeale, that their wants by your labours may be supplied: stir up the grace of God that is in you, double your diligence, enlarge your zeal, that their Wants by your labours may be supplied:
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for if (which God forbid) this our Church of England be ouergrowne with the corruptions of sinne,
for if (which God forbid) this our Church of England be overgrown with the corruptions of sin,
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or poysoned with the superstitions of deceiuing poperie, Hierusalem will neuer be at peace.
or poisoned with the superstitions of deceiving popery, Jerusalem will never be At peace.
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And to you also let me speake, which haue the roomes of Gods messengers, but cannot carrie his message vnto his people, which in your blacke liues, do not answer the whitenes of your garments;
And to you also let me speak, which have the rooms of God's messengers, but cannot carry his message unto his people, which in your black lives, do not answer the whiteness of your garments;
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and who, although you vse the crosse, yet are a crosse vnto the Church of God,
and who, although you use the cross, yet Are a cross unto the Church of God,
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and a scandall of your calling:
and a scandal of your calling:
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seeke for the peace of Hierusalem, enlarge not you your mouthes against the afflicted, their falls wil not iustifie yours:
seek for the peace of Jerusalem, enlarge not you your mouths against the afflicted, their falls will not justify yours:
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and if you will needs be medling with the motes in their eies, forget not the beams that are in yours,
and if you will needs be meddling with the motes in their eyes, forget not the beams that Are in yours,
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least you heare from some like spirited to my selfe, as Iehoram did of Iehu,
lest you hear from Some like spirited to my self, as Jehoram did of Iehu,
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when he asked whether it were peace, what peace? whilst the whoredomes of thy mother Iesabel and her witchcrafts are in great number, what peace can you procure for your selues and for your people? when by your ignorance, ill ensample,
when he asked whither it were peace, what peace? while the whoredoms of thy mother Jezebel and her witchcrafts Are in great number, what peace can you procure for your selves and for your people? when by your ignorance, ill ensample,
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and neglect of dutie, you lead and confirme them in your sinne.
and neglect of duty, you led and confirm them in your sin.
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Awake therefore with Ionah out of the sleepe of your sinne, and although it be somewhat to your losse, with him seeke a calme for our shippe, a peace for our Hierusalem in which you liue.
Awake Therefore with Jonah out of the sleep of your sin, and although it be somewhat to your loss, with him seek a Cam for our ship, a peace for our Jerusalem in which you live.
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Thus much to you my brethrē of the ministrie, seeke the peace of Hierusalem.
Thus much to you my brothers of the Ministry, seek the peace of Jerusalem.
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Nowe let me speake to you of the people (as Dauid did to the tribes of Israel) which are beholders and hearers of the troubles of our Church, seeke for the peace of Hierusalem ;
Now let me speak to you of the people (as David did to the tribes of Israel) which Are beholders and hearers of the Troubles of our Church, seek for the peace of Jerusalem;
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and whē you come into the house of god, to talke of matters belonging to god, and to his Church:
and when you come into the house of god, to talk of matters belonging to god, and to his Church:
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take heed to your feete, as the Preacher speaketh, and be more readie to heare, take heed to your feet, as the Preacher speaks, and be more ready to hear,
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then to offer vp the sacrifice of fooles, for they knowe not that they doe euill.
then to offer up the sacrifice of Fools, for they know not that they do evil.
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Remember what the Lord speaketh by his seruant Malachie, the Priests lippes should preserue knowledge, and men should seeke the lawe at his mouth :
remember what the Lord speaks by his servant Malachi, the Priests lips should preserve knowledge, and men should seek the law At his Mouth:
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if at our mouths ye will seeke it, then heare O ye people:
if At our mouths you will seek it, then hear Oh you people:
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the things in question, the crosse and surplesse are meerely indifferent, such which may, yea and should be vsed,
the things in question, the cross and Surplice Are merely indifferent, such which may, yea and should be used,
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when authoritie commands, and againe may be disused, if authoritie forbids:
when Authority commands, and again may be disused, if Authority forbids:
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if any herein despise authoritie, and will not obey the decreed orders of our Church, he is not wholly fit to be a guide and leader vnto other;
if any herein despise Authority, and will not obey the decreed order of our Church, he is not wholly fit to be a guide and leader unto other;
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he procureth trouble to our Hierusalem, and to himselfe. But as for you my brethren, walke in the light that hath beene shewed you,
he procureth trouble to our Jerusalem, and to himself. But as for you my brothers, walk in the Light that hath been showed you,
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and shewe your holy obedience vnto the Lord:
and show your holy Obedience unto the Lord:
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remember the times not long since past, when God tooke from vs our late blessed Soueraigne,
Remember the times not long since past, when God took from us our late blessed Sovereign,
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how gladly then you would haue beene contented, (if so be there had beene any that could haue assured you) to haue enioyed the religion now professed,
how gladly then you would have been contented, (if so be there had been any that could have assured you) to have enjoyed the Religion now professed,
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although it had beene with the purchase of much money, and with many inconueniences, from which you are now freed:
although it had been with the purchase of much money, and with many inconveniences, from which you Are now freed:
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and shal we now, as though we had forgotten those times, shewe our vnthankfulnesse to God, disloyaltie to our Prince,
and shall we now, as though we had forgotten those times, show our unthankfulness to God, disloyalty to our Prince,
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so waywardly impugne his princely proceedings in the crosse and surplesse, as though all our religion were corrupted by these;
so waywardly impugn his princely proceedings in the cross and Surplice, as though all our Religion were corrupted by these;
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the Lord giue vs better mindes, yea be hath giuen, and therefore as yee haue begun, still seeke you for the peace of Hierusalem in which we liue.
the Lord give us better minds, yea be hath given, and Therefore as ye have begun, still seek you for the peace of Jerusalem in which we live.
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The peace of Hierusalem you doe then truely seeke, when you submit your selues to them which haue the ouersight ouer you in the Lord,
The peace of Jerusalem you do then truly seek, when you submit your selves to them which have the oversight over you in the Lord,
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and suffer the good word of God, not onely plentifully to dwell, but to fructifie amongest you:
and suffer the good word of God, not only plentifully to dwell, but to fructify amongst you:
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for as when they of Iudah and Ieruselem mocked the messengers of God, despised his wordes,
for as when they of Iudah and Jerusalem mocked the messengers of God, despised his words,
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and misused his Prophets, the wrath of the Lord arose against his people:
and misused his prophets, the wrath of the Lord arose against his people:
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insomuch that he gaue Hierusalem to be spoyled by the Chaldees, his temples to be burnt, his people to be slaine or carried away captiue.
insomuch that he gave Jerusalem to be spoiled by the Chaldees, his Temples to be burned, his people to be slain or carried away captive.
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So whē they hearkened to the Prophets, and set their hearts to seeke the God of their forefathers;
So when they harkened to the prophets, and Set their hearts to seek the God of their Forefathers;
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then God made their enemies tributaries to them, & themselues to prosper in all things that they tooke in hand.
then God made their enemies tributaries to them, & themselves to prosper in all things that they took in hand.
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Hearken therfore vnto God speaking vnto you, by the mouth of his seruants, for this is to seeke the peace of Hierusalem, and to make her prosper.
Harken Therefore unto God speaking unto you, by the Mouth of his Servants, for this is to seek the peace of Jerusalem, and to make her prosper.
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But whereas it cannot be, that in our congregations all should be obedient vnto the heauenly voyce;
But whereas it cannot be, that in our congregations all should be obedient unto the heavenly voice;
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but that there should be some which by their lewde liues, and crosse behauiours, shall disturbe and trouble the peace of Hierusalem.
but that there should be Some which by their lewd lives, and cross behaviours, shall disturb and trouble the peace of Jerusalem.
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Yours it is which are the guerdiōs of the church, and Sidemen chosen to second them in that office, diligently to see,
Yours it is which Are the guerdions of the Church, and Sidemen chosen to second them in that office, diligently to see,
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& faithfully to present whatsoeuer crime and offensiue disorder: for as the sinne of some fewe, causeth the Lord to be angrie with many;
& faithfully to present whatsoever crime and offensive disorder: for as the sin of Some few, Causes the Lord to be angry with many;
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so doeth the punishment of the wicked, reconcile the Lord vnto his people againe. Seeke therefore the peace of Hierusalem in making presentment of the notorious offendours.
so doth the punishment of the wicked, reconcile the Lord unto his people again. Seek Therefore the peace of Jerusalem in making presentment of the notorious offenders.
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Many good lawes, both lately, and long since hath beene made, for the suppressing of sinne;
Many good laws, both lately, and long since hath been made, for the suppressing of sin;
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yet when you, which are the eies of the Iudge, will not see the disorders,
yet when you, which Are the eyes of the Judge, will not see the disorders,
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nay when you, which are sworne to detect, will not present them, how can sinne be suppressed;
nay when you, which Are sworn to detect, will not present them, how can sin be suppressed;
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and in the suppressing of sinne, how can the peace of Hierusalem be procured? When Iehosaphat was much commended for his forward zeale in the cause of the lord;
and in the suppressing of sin, how can the peace of Jerusalem be procured? When Jehoshaphat was much commended for his forward zeal in the cause of the lord;
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yet it was said, that in his daies the high places were not taken away:
yet it was said, that in his days the high places were not taken away:
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and the cause is shewed, for the people had not yet prepared their hearts vnto the God of their fathers:
and the cause is showed, for the people had not yet prepared their hearts unto the God of their Father's:
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euen so, if we aske why in the daies of our Iehosaphat, these crying and offensiue sinnes goe vncontrolled, are not punished,
even so, if we ask why in the days of our Jehoshaphat, these crying and offensive Sins go uncontrolled, Are not punished,
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but soothed vp, continue as before:
but soothed up, continue as before:
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one cause is in you the churchwardens and sidemen, you doe not prepare your hearts vnto the God of your fathers, you will not take nor giue notice of them.
one cause is in you the churchwardens and Sidemen, you do not prepare your hearts unto the God of your Father's, you will not take nor give notice of them.
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Wherefore as Christ to the angels of the seauen Churches, so he speaketh vnto you.
Wherefore as christ to the Angels of the seauen Churches, so he speaks unto you.
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I haue somewhat to say against you, in that you foster the wicked in their sinnes, I have somewhat to say against you, in that you foster the wicked in their Sins,
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nay in that ye make the sinnes of other your sinns, and by your winking at,
nay in that you make the Sins of other your Sins, and by your winking At,
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and cloaking of them, plucke the curses of God vpon your heads, and vpon his Church:
and cloaking of them, pluck the curses of God upon your Heads, and upon his Church:
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for as Ieremie speaketh, Cursed is he that doth the worke of the Lord negligently: this is Gods worke, and the cause of his Church you haue in hand: for as Ieremie speaks, Cursed is he that does the work of the Lord negligently: this is God's work, and the cause of his Church you have in hand:
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shew your diligence in the search of sinnes, that God may turne his curses from you,
show your diligence in the search of Sins, that God may turn his curses from you,
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and you may see Hierusalem liue in peace. Neither let the offendour take to wrath, that for his crying sinnes he is presented;
and you may see Jerusalem live in peace. Neither let the Offender take to wrath, that for his crying Sins he is presented;
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but rather let him humble his soule, bewaile his faults, and thanke God, that this occasion is giuen him to amend.
but rather let him humble his soul, bewail his Faults, and thank God, that this occasion is given him to amend.
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Thus let them that present, seeke the peace of Hierusaem by presenting the offendour; and let the presented seeke the peace of Hierusalem by repenting their sinnes;
Thus let them that present, seek the peace of Hierusaem by presenting the Offender; and let the presented seek the peace of Jerusalem by repenting their Sins;
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and let the god of peace be at peace with our Church, because shee wincketh not at the faults of her children,
and let the god of peace be At peace with our Church, Because she wincketh not At the Faults of her children,
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but reprooueth and punisheth them, in them; to the example of other, and for the amendment of their wicked liues.
but Reproveth and Punisheth them, in them; to the Exampl of other, and for the amendment of their wicked lives.
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Thus much to you of the people, the tribes of Israel, pray and seeke for the peace of Hierusalem.
Thus much to you of the people, the tribes of Israel, pray and seek for the peace of Jerusalem.
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Nowe are we to speake vnto the gouernours of the people, facti estis sedes domini iudicatis, as Austin speaketh, ye sittel on the seates of the all-iudging God,
Now Are we to speak unto the Governors of the people, facti Ye are sedes domini iudicatis, as Austin speaks, you sittel on the seats of the all-iudging God,
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and haue authority to command from the throne of Dauid, the scepter of the king:
and have Authority to command from the throne of David, the sceptre of the King:
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because they that iudge doe aske (as Austin there noteth) they that are iudged are asked: Because they that judge do ask (as Austin there notes) they that Are judged Are asked:
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Interrogate, inquire after those things which make for the peace of Hierusalem. Interrogate, inquire After those things which make for the peace of Jerusalem.
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For as Prosper after him writeth, ad ipsas sedes propheticus sermo dirigitur, vobis ait, qui iudicaturi estis, per quos fiet consciētiarum interrogatio:
For as Prosper After him Writeth, ad Itself sedes Propheticus sermon dirigitur, vobis ait, qui iudicaturi Ye are, per quos fiet consciētiarum Interrogatio:
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discernite à superbis humiles ab implacidis separate pacatos: that is, to the very seats (of iniustice) the propheticall speech is directed;
discernite à superbis Humiles ab implacidis separate pacatos: that is, to the very seats (of injustice) the prophetical speech is directed;
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vnto you be saith which are to iudge, by whome is to made the examination of consciences, discerne ye the humble from the proud, and put a difference between the troublesome and the quiet. unto you be Says which Are to judge, by whom is to made the examination of Consciences, discern you the humble from the proud, and put a difference between the troublesome and the quiet.
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It is not enough for you with the priests to pray, or people to desire;
It is not enough for you with the Priests to pray, or people to desire;
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but you must by diligent inquirie seeke, and seeking finde, and finding, further the peace of our Hierusalem, which is of God.
but you must by diligent inquiry seek, and seeking find, and finding, further the peace of our Jerusalem, which is of God.
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The vnquiet of our Church makes vs to pray, and the people to desire, that the God of peace would dispose your hearts, to seeke for the things that make for our peace:
The unquiet of our Church makes us to pray, and the people to desire, that the God of peace would dispose your hearts, to seek for the things that make for our peace:
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as Athanasius, Non pugnamus Caesar, sed rogamus, O ye rulers, we doe not fight, the weapons of Christians are prayers and teares.
as Athanasius, Non We fight Caesar, sed Rogamus, Oh you Rulers, we do not fight, the weapons of Christians Are Prayers and tears.
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Yet as Abraham to God, so I to the Gouernours of our Church, Behold I haue beganne to speake vnto my Lords, Yet as Abraham to God, so I to the Governors of our Church, Behold I have began to speak unto my lords,
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and yet am but dust & ashes: and yet am but dust & Ashes:
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yet not with my words, but with the words of Hierom, Seeke after those things which make for the peace of this citie, and followe it;
yet not with my words, but with the words of Hieronymus, Seek After those things which make for the peace of this City, and follow it;
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that by the loue of peace, ye may attaine the fruit of euerlasting blisse. Remember you must giue an account of your doings to the Lord.that by the love of peace, you may attain the fruit of everlasting bliss. remember you must give an account of your doings to the Lord.
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Wherefore let vs make bould to remember you of your duties, and vpon what disturbers of our peace you are principally to looke.
Wherefore let us make bold to Remember you of your duties, and upon what disturbers of our peace you Are principally to look.
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First, vpon the whole and halfe recusants, and other fauourers of the Romish superstition, which if they come, are drawne to our Churches;
First, upon the Whole and half recusants, and other favourers of the Romish Superstition, which if they come, Are drawn to our Churches;
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which backbite our persons, depraue our preachings, and speake in corners against the profession of the trueth:
which backbite our Persons, deprave our preachings, and speak in corners against the profession of the truth:
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let them not boast themselues of your fauours, for of them many vnto this day haue showen, that they seeke not the peace of this Church and kingdome, in which they liue.
let them not boast themselves of your favours, for of them many unto this day have shown, that they seek not the peace of this Church and Kingdom, in which they live.
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Secondly looke to the open and notorious offendours, which are either publikely infamed, or detected in your courts:
Secondly look to the open and notorious offenders, which Are either publicly infamed, or detected in your Courts:
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whose euil ensamples imbolden other to sinne, and are an offence vnto the godly with whome they liue,
whose evil ensamples embolden other to sin, and Are an offence unto the godly with whom they live,
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and a note of rebuke and shame vnto our church, when they escape vnpunished:
and a note of rebuke and shame unto our Church, when they escape unpunished:
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for by their crying sinnes they disturbe the peace of our Hierusalem, in prouoking the Lord to be angrie with this land.
for by their crying Sins they disturb the peace of our Jerusalem, in provoking the Lord to be angry with this land.
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Lastly, looke to the proudly wilful & forwardly disobediēt, which speake euill of authoritie, and contentiously broch and maintaine their follies, contrarie to the wholsome lawes and orders of our Church:
Lastly, look to the proudly wilful & forwardly disobedient, which speak evil of Authority, and contentiously broach and maintain their follies, contrary to the wholesome laws and order of our Church:
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these are seedes-men of Schisme, fathers of cōtention, whose troublesome and euer varying humours, cannot brooke the quiet of our Church.
these Are seedsman of Schism, Father's of contention, whose troublesome and ever varying humours, cannot brook the quiet of our Church.
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Thus seeke yee the peace of our Hierusalem, O ye our Gouernours, and then doe yee which thus seeke, the priests that pray, the people that desire her peace, hearken to the words that follow, They shall prosper that loue her.
Thus seek ye the peace of our Jerusalem, Oh you our Governors, and then do ye which thus seek, the Priests that pray, the people that desire her peace, harken to the words that follow, They shall prosper that love her.
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This is the soule and life of the exhortation, and a forcible motiue to mooue all estates to seeke Hierusalems peace:
This is the soul and life of the exhortation, and a forcible motive to move all estates to seek Hierusalems peace:
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they shall prosper that loue her. Heare ye my fellow brethren, and yee the people of God, the tribes of Israel,they shall prosper that love her. Hear you my fellow brothers, and ye the people of God, the tribes of Israel,
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and yee the fathers and Gouernours of our Church, and looke into the bosome of your hearts;
and ye the Father's and Governors of our Church, and look into the bosom of your hearts;
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if ye loue our Hierusalem which is our Church, yee will seeke for her peace,
if you love our Jerusalem which is our Church, ye will seek for her peace,
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nay if ye loue her ye shal prosper, and all things shall goe well with you:
nay if you love her you shall prosper, and all things shall go well with you:
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but if yee doe not loue her, nor yet in truth, for all your faire shewes, doe seeke for her peace; you shall not prosper.
but if ye do not love her, nor yet in truth, for all your fair shows, do seek for her peace; you shall not prosper.
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And if for a while God suffer you to flourish, yet the sunne of your prosperitie shall soone set,
And if for a while God suffer you to flourish, yet the sun of your Prosperity shall soon Set,
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and all your glorie shall be as the flower in the field, which is soone withered and gone.
and all your glory shall be as the flower in the field, which is soon withered and gone.
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Heare O ye sinners, which with your crying sinnes trouble the peace of our Hierusalem,
Hear Oh you Sinners, which with your crying Sins trouble the peace of our Jerusalem,
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and cause the Lord to be angrie with his people, what the Lord spake to Achan by the mouth of I•••• … h (for whose sinne Israel turned his backe before his enemies) when he willed the people to stone him,
and cause the Lord to be angry with his people, what the Lord spoke to achan by the Mouth of I•••• … h (for whose sin Israel turned his back before his enemies) when he willed the people to stone him,
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and his, euen to the death. In as much as thou hast troubled Israel, the Lord shall trouble thee his day.
and his, even to the death. In as much as thou hast troubled Israel, the Lord shall trouble thee his day.
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They that loue not Hierusalem nor seeke her peace: they shall not prosper. Heare O ye Seminaries and Iesuites, and you Romish fauourites, which with your seditious practises,
They that love not Jerusalem nor seek her peace: they shall not prosper. Hear Oh you Seminaries and Iesuites, and you Romish favourites, which with your seditious practises,
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and vnholy deuotions, haue hindred the successe of the worde, interrupted the peace of our Church;
and unholy devotions, have hindered the success of the word, interrupted the peace of our Church;
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and haue furthered, if not fathered, many the rents and diuisions, that haue sprung vp amongst vs:
and have furthered, if not fathered, many the rends and divisions, that have sprung up among us:
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that they that hindred the building of the Temple, in the daies of Zerubabel, discouraged the people of Iudah,
that they that hindered the building of the Temple, in the days of Zerubbabel, discouraged the people of Iudah,
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and procured of the Kings Counsaile to worke the King to forbid the work; heard after to their rebuke, the decree of Darius, that the Temple should bee builded,
and procured of the Kings Counsel to work the King to forbid the work; herd After to their rebuke, the Decree of Darius, that the Temple should be built,
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and that whosoeuer should after seeke to alter this sentence, the timber should bee pulled from off his house,
and that whosoever should After seek to altar this sentence, the timber should be pulled from off his house,
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and should be set vp, and he to be hanged thereon. They that loue not Ierusalem, but seeke to hinder her peace, they shall not prosper.
and should be Set up, and he to be hanged thereon. They that love not Ierusalem, but seek to hinder her peace, they shall not prosper.
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Let ill spoken Martin heare & Martius Apes, which through their scandalous libels, and scurrilous iestings, haue sought to insame the Fathers of our Church,
Let ill spoken Martin hear & Martius Apes, which through their scandalous libels, and scurrilous jestings, have sought to insame the Father's of our Church,
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and haue set the sonnes against their fathers, and the fathers against their sonnes, to the great vnquiet of our Church and kingdome:
and have Set the Sons against their Father's, and the Father's against their Sons, to the great unquiet of our Church and Kingdom:
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that dutie lacking Cham, the discouerer of his fathers shame, for euer beares in his vnhappie race the curse of his father:
that duty lacking Cham, the discoverer of his Father's shame, for ever bears in his unhappy raze the curse of his father:
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and that railing and seditious Shemei, was by wise Salomon not reputed innocent, but adiudged to carrie his hoary head with blood into his graue.
and that railing and seditious Shimei, was by wise Solomon not reputed innocent, but adjudged to carry his hoary head with blood into his graven.
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They that loue not Ierusalem, but hinder her peace, they shall not prosper.
They that love not Ierusalem, but hinder her peace, they shall not prosper.
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Yea let all heretikes heare, which make faire shewes to colour their errors, and make semblance to one thing, when they meane another:
Yea let all Heretics hear, which make fair shows to colour their errors, and make semblance to one thing, when they mean Another:
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that Arius, the trouble of the Church, (swearing to maintaine the Nicen faith in open shew, but priuely meaning in truth that confession of his, which vnder his hand he couertly had hid) that very night in steed of his excrements voyded his guts,
that Arius, the trouble of the Church, (swearing to maintain the Nicene faith in open show, but privily meaning in truth that Confessi of his, which under his hand he covertly had hid) that very night in steed of his excrements voided his guts,
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and died in a filthie place a filthie death. They that do not seeke the peace of the Church they shall not prosper.
and died in a filthy place a filthy death. They that do not seek the peace of the Church they shall not prosper.
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Yea heare, O yee my brethren which thrust your selues out of Gods worke, and seeme to make a rent in this our Church;
Yea hear, Oh ye my brothers which thrust your selves out of God's work, and seem to make a rend in this our Church;
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that the Meletians which seuered thēselues from their Patriarke of Alexandria, because in the time of persecution, hee receiued some vpon their repentance,
that the Meletians which severed themselves from their Patriarch of Alexandria, Because in the time of persecution, he received Some upon their Repentance,
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and penance giuen, which for feare of torments had denied the faith:
and penance given, which for Fear of torments had denied the faith:
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that this fact of theirs is noted by godly Epiphanius, the sixtie eight heresie, and they heretikes without an error.
that this fact of theirs is noted by godly Epiphanius, the sixtie eight heresy, and they Heretics without an error.
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Nay their followers (although they tooke vnto themselues the title of the holy Church) yet were so farre forsaken of the Lord, that they ioyned with the Arians to persecute the Catholikes;
Nay their followers (although they took unto themselves the title of the holy Church) yet were so Far forsaken of the Lord, that they joined with the Arians to persecute the Catholics;
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and were the greatest procurers, by their false suggestions and vntrue reports, of all the troubles of Athanasius, which in the reigne of Constantine hee suffered.
and were the greatest Procurers, by their false suggestions and untrue reports, of all the Troubles of Athanasius, which in the Reign of Constantine he suffered.
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They that seeke not the peace of Ierusalem, they shal not prosper. Yea and let wincking Hely heare, which would not see the lewdnes of his children,
They that seek not the peace of Ierusalem, they shall not prosper. Yea and let winking Hely hear, which would not see the Lewdness of his children,
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nor regarde the people abhorring for his sonnes vilenes the very sacrifices of God; that God will say vnto him:
nor regard the people abhorring for his Sons vileness the very Sacrifices of God; that God will say unto him:
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I said vnto thy house, and to the house of thy father, Ye shall walk before me for euer:
I said unto thy house, and to the house of thy father, You shall walk before me for ever:
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but now it shall not bee so:
but now it shall not be so:
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for them that honour me, those will I honour, and as for them that despise me, those wil I despise.
for them that honour me, those will I honour, and as for them that despise me, those will I despise.
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According to this which the Lord had spoken, Hely broke his necke, Ophny and Phyneas were both slaine in one day, the Arke of God was taken, According to this which the Lord had spoken, Hely broke his neck, Ophny and Phineas were both slain in one day, the Ark of God was taken,
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and the glorie was departed from Israel. They that doe not seeke the peace of Ierusalem, they shall not prosper.
and the glory was departed from Israel. They that do not seek the peace of Ierusalem, they shall not prosper.
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Yea let Ieroboam heare, which hath erected his calues of gold in Dan and Bethel,
Yea let Jeroboam hear, which hath erected his calves of gold in Dan and Bethel,
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and said to the people, it is too much for you to goe to Hierusalem, come worshippe here:
and said to the people, it is too much for you to go to Jerusalem, come worship Here:
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that this thing shall turne vnto him for sinne, that a man of God shall crie against the altars that he hath made,
that this thing shall turn unto him for sin, that a man of God shall cry against the Altars that he hath made,
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nay that Ahliah shall be sent vnto him from the Lord, with heauie tidings, euen that God will bring so great an euill vpon his house, that he will sweepe away his whole familie,
nay that Ahliah shall be sent unto him from the Lord, with heavy tidings, even that God will bring so great an evil upon his house, that he will sweep away his Whole family,
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483
as a man sweepeth away dongue, till it be all gone. Thus as Dauid speaketh, are they confounded and turned backward;
as a man sweeps away Tongue, till it be all gone. Thus as David speaks, Are they confounded and turned backward;
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484
as many as haue euill will at Sion, thus shal they be, as the grasse that groweth on the house toppe, which withereth before it be plucked vp.
as many as have evil will At Sion, thus shall they be, as the grass that grows on the house top, which withereth before it be plucked up.
c-acp d c-acp vhb j-jn vmb p-acp np1, av vmb pns32 vbi, c-acp dt n1 cst vvz p-acp dt n1 n1, r-crq vvz p-acp pn31 vbb vvn a-acp.
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485
On the contrarie, they that loue Hierusalem and seeke her peace, they shall prosper.
On the contrary, they that love Jerusalem and seek her peace, they shall prosper.
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486
This you may see verified in this kingly prophet Dauid, to whome God gaue a name like to the name of the great men of the earth,
This you may see verified in this kingly Prophet David, to whom God gave a name like to the name of the great men of the earth,
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487
and of whose loyns concerning the flesh, our Sauiour came.
and of whose loins Concerning the Flesh, our Saviour Come.
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488
This in Constantine the great, the peace-maker of the world, who did not onely for the quiet of the Church, assemble the first & great councell of Nice;
This in Constantine the great, the peacemaker of the world, who did not only for the quiet of the Church, assemble the First & great council of Nicaenae;
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489
but before the Bishops faces burnt their inuectiue libels, which to him the one had tendered against the other,
but before the Bishops faces burned their invective libels, which to him the one had tendered against the other,
cc-acp p-acp dt ng1 n2 vvd po32 n1 n2, r-crq p-acp pno31 dt crd vhd vvn p-acp dt n-jn,
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490
and deliuered vnto them that worthy speech, most worthy himselfe, Ecclesia dei discensionem quonis malo graniorem censeo:
and Delivered unto them that worthy speech, most worthy himself, Ecclesia dei discensionem quonis Malo graniorem censeo:
cc vvd p-acp pno32 d j n1, av-ds j px31, np1 fw-la fw-la fw-la fw-la fw-la fw-la:
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491
I repute the discension of the Church of god, more grieuous then any euill. I repute the descension of the Church of god, more grievous then any evil.
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492
Vnto whose graue sentence let all estates subscribe, and as much as it is possible seeke the peace of the Church & kingdome in which we liue.
Unto whose graven sentence let all estates subscribe, and as much as it is possible seek the peace of the Church & Kingdom in which we live.
p-acp rg-crq j n1 vvb d n2 vvi, cc c-acp d c-acp pn31 vbz j vvi dt n1 pp-f dt n1 cc n1 p-acp r-crq pns12 vvb.
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493
Yea O Lord let this be in our praiers, desires, and best indeauours, that so we may prosper,
Yea Oh Lord let this be in our Prayers, Desires, and best endeavours, that so we may prosper,
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494
and it may goe well with vs. Amen. FINIS.
and it may go well with us Amen. FINIS.
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