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PSALM. 122. 6, 7. 6. Pray for the peace of Jerusalem;
PSALM. 122. 6, 7. 6. prey for the peace of Jerusalem;
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let them prosper that loue thee. 7. Peace be within thy walles, and prosperity within thy Palaces.
let them prosper that love thee. 7. Peace be within thy walls, and Prosperity within thy Palaces.
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THe Arke of the Lord was brought out of the house of Obed-edom the Gittite, with musike and great ioy into Ierusalem,
THe Ark of the Lord was brought out of the house of Obed-edom the Gittite, with music and great joy into Ierusalem,
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and there placed, 2. Reg. 6. The learned are of opinion, that Dauid composed this Psalme,
and there placed, 2. Reg. 6. The learned Are of opinion, that David composed this Psalm,
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and deliuered it to be sung at this solemnity.
and Delivered it to be sung At this solemnity.
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Before this, the Arke was in Gibeah, a high place in the City Baalah of Iudah, 2. Reg. 6. otherwise called Kiriathiearim, Iosh. 15. 9. But now the presence of it, made the City of Dauid, Domicilium religionis, the house of Religion,
Before this, the Ark was in Gibeah, a high place in the city Baalah of Iudah, 2. Reg. 6. otherwise called Kiriathiearim, Joshua 15. 9. But now the presence of it, made the city of David, Domicilium Religion, the house of Religion,
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as well as Regni, of the Kingdome.
as well as Regni, of the Kingdom.
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It is Domus Dei, the house of Religion, Gods House, verse 1. and the last of this Psalme.
It is Domus Dei, the house of Religion, God's House, verse 1. and the last of this Psalm.
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And it is the house of the kingdome too:
And it is the house of the Kingdom too:
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for there is the seate of Iudgement, and there is the house of Dauid, vers. 5. And it is fit, very fit it should be so:
for there is the seat of Judgement, and there is the house of David, vers. 5. And it is fit, very fit it should be so:
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the Court, and the great Temple of Gods seruice together: That God, and the King may be neighbours:
the Court, and the great Temple of God's service together: That God, and the King may be neighbours:
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That as God is alwayes neere to preserue the King, so the King might bee neere to serue God:
That as God is always near to preserve the King, so the King might be near to serve God:
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and God and the King cannot meet in Ierusalem without a solemnity.
and God and the King cannot meet in Ierusalem without a solemnity.
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Now this Psalme was not fitted by Dauid for the people onely, when the Arke was brought to, and placed in, Ierusalem:
Now this Psalm was not fitted by David for the people only, when the Ark was brought to, and placed in, Ierusalem:
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but also for their comming at their solemne feasts to Ierusalem, to which they were bound thrice a yeere by the Law, Exod. 23. For then (some thinke) they sung this Psalme, either in their iourney as they came vp;
but also for their coming At their solemn feasts to Ierusalem, to which they were bound thrice a year by the Law, Exod 23. For then (Some think) they sung this Psalm, either in their journey as they Come up;
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or else on the steps as they ascended to the Temple: so the comming to the Temple was alwayes with ioy:
or Else on the steps as they ascended to the Temple: so the coming to the Temple was always with joy:
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And they were glad when the solemnity came. At this ioy the Psalme begins:
And they were glad when the solemnity Come. At this joy the Psalm begins:
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I was glad when they said vnto me, We will goe into the House of the Lord.
I was glad when they said unto me, We will go into the House of the Lord.
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Glad they were, but no vanity in the mirth.
Glad they were, but no vanity in the mirth.
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For as they went vp with ioy, vers. 1. so did they with prayer heere at the 7. And the prayer is for the peace of Ierusalem.
For as they went up with joy, vers. 1. so did they with prayer Here At the 7. And the prayer is for the peace of Ierusalem.
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Why, but in Dauids time the Temple was not built; and how then this Psalme composed by him for this solemnity? Yes, well enough:
Why, but in David time the Temple was not built; and how then this Psalm composed by him for this solemnity? Yes, well enough:
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for though the Temple was not then built, yet the Tabernacle was then vp, 2. Reg. 6. according to which patterne the Temple was to be built.
for though the Temple was not then built, yet the Tabernacle was then up, 2. Reg. 6. according to which pattern the Temple was to be built.
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So all the seruice was there: and therefore the solemnity too.
So all the service was there: and Therefore the solemnity too.
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Beside, the eye of the Prophet was cleare, and saw things farther off, then the present.
Beside, the eye of the Prophet was clear, and saw things farther off, then the present.
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For first it is euident, Qui non videbat, praeuidebat: Dauid that saw not the Temple built, foresaw it was to be built by his Sonne, 2. Reg. 7. And so fitted the Psalme both to a present Tabernacle, and a future Temple.
For First it is evident, Qui non videbat, praeuidebat: David that saw not the Temple built, foresaw it was to be built by his Son, 2. Reg. 7. And so fitted the Psalm both to a present Tabernacle, and a future Temple.
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And it is not improbable, but that hee saw farther; or if hee did not, the Spirit of God did;
And it is not improbable, but that he saw farther; or if he did not, the Spirit of God did;
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and so fitted his pen, that the same Psalme might serue the lewes at their returne from Babylon, to reedifie the ruines of both City and Temple.
and so fitted his pen, that the same Psalm might serve the lewes At their return from Babylon, to re-edify the ruins of both city and Temple.
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For then the people assembled as one man to Ierusalem, and kept their wonted ceremonies, Esra 3.
For then the people assembled as one man to Ierusalem, and kept their wonted ceremonies, Ezra 3.
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Nay, I make no question but that hee saw further yet.
Nay, I make no question but that he saw further yet.
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For what should hinder the Prophet, but that hee might looke quite thorow the Temple, which was 〈 ◊ 〉 the figure,
For what should hinder the Prophet, but that he might look quite thorough the Temple, which was 〈 ◊ 〉 the figure,
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or shadow, and so see Christ, his Church, and Kingdome at the end of it? So the Psalme goes on for both Iew and Christian:
or shadow, and so see christ, his Church, and Kingdom At the end of it? So the Psalm Goes on for both Iew and Christian:
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Temple, and Church, that ye, as well as they, might pray for the peace of Ierusalem,
Temple, and Church, that you, as well as they, might pray for the peace of Ierusalem,
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and that they may prosper that loue it. The words containe two things: an Exhortation both to Princes and people, to pray for the peace of Ierusalem:
and that they may prosper that love it. The words contain two things: an Exhortation both to Princes and people, to pray for the peace of Ierusalem:
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and the Prophets owne prayer for it, Los then prosper that loue thee: Peace bie within thy walles, and prosperity within thy Palaces.
and the prophets own prayer for it, Los then prosper that love thee: Peace bye within thy walls, and Prosperity within thy Palaces.
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In the exhortation to both Princes and people, that they pray for the peace of Ierusalem, I shall obserue three particulars.
In the exhortation to both Princes and people, that they pray for the peace of Ierusalem, I shall observe three particulars.
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The Body, for which hee would haue vs carefull; that is, Ierusalem. The Action; by which wee should expresse our loue to it. Our care of it; that is, Prayer.
The Body, for which he would have us careful; that is, Ierusalem. The Actium; by which we should express our love to it. Our care of it; that is, Prayer.
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And the Blessing which our prayers should intreat for it; and that is Peace.
And the Blessing which our Prayers should entreat for it; and that is Peace.
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First then, heere is the Body, for which, and all the members of it, he would haue them pray, and that is, Ierusalem.
First then, Here is the Body, for which, and all the members of it, he would have them pray, and that is, Ierusalem.
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Now Ierusalem was at this time (as I told you) made Domus religionis & regni: Gods House, & the Kings.
Now Ierusalem was At this time (as I told you) made Domus Religion & Regni: God's House, & the Kings.
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And so it stands not here for the City and the State onely, (as many of the Ancient name the City onely) nor for the Temple and the Church onely: but ioyntly for both. For both:
And so it Stands not Here for the city and the State only, (as many of the Ancient name the city only) nor for the Temple and the Church only: but jointly for both. For both:
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Therfore when you sit downe to consult, you must not forget the Church: And when we kneele downe to pray, wee must not forget the State: both are but one Ierusalem.
Therefore when you fit down to consult, you must not forget the Church: And when we kneel down to pray, we must not forget the State: both Are but one Ierusalem.
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There are some in all ages, (too many in this) which are content to bee for the State,
There Are Some in all ages, (too many in this) which Are content to be for the State,
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because the liuelihood both of them and theirs, depends vpon it: but it is no matter for the Church, they can liue without that.
Because the livelihood both of them and theirs, depends upon it: but it is no matter for the Church, they can live without that.
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And there are some, which are all, at least in their out-cry, for the Church: as if Templum Domini, the Church, the Church, might swallow vp kingdoms, and State-affaires.
And there Are Some, which Are all, At least in their outcry, for the Church: as if Templum Domini, the Church, the Church, might swallow up kingdoms, and State affairs.
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But there is no Religion in the one; And neither that, nor ciuill wisedome in the other.
But there is no Religion in the one; And neither that, nor civil Wisdom in the other.
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Both then were commended to the Iewes, and both are to vs. And both vnder one name, Ierusalem. One name, and good reason for it.
Both then were commended to the Iewes, and both Are to us And both under one name, Ierusalem. One name, and good reason for it.
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First, because the chiefe house of the Common-wealth, the Kings house, and the chiefe house of Gods seruice, the Temple; were both in one Ierusalem.
First, Because the chief house of the Commonwealth, the Kings house, and the chief house of God's service, the Temple; were both in one Ierusalem.
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And secondly, because they are as neere in nature, as in place. For both Common-wealth, and Church are collectiue bodies, made vp of many into one.
And secondly, Because they Are as near in nature, as in place. For both Commonwealth, and Church Are collective bodies, made up of many into one.
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And both so neere allyed, that the one, the Church, can neuer subsist but in the other, the Common-wealth.
And both so near allied, that the one, the Church, can never subsist but in the other, the Commonwealth.
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Nay so neere, that the same men, which in a temporal respect make the Common-wealth, doe in a spirituall make the Church:
Nay so near, that the same men, which in a temporal respect make the Commonwealth, do in a spiritual make the Church:
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so one name of the mother City serues both, that are ioyned vp into one. Now though in nature the Common-wealth goe first:
so one name of the mother city serves both, that Are joined up into one. Now though in nature the Commonwealth go First:
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first men, before religious and faithfull men: and the Church can haue no being but in the Common-wealth.
First men, before religious and faithful men: and the Church can have no being but in the Commonwealth.
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Yet in grace the Church goes first: religious and godly men, better then men: and the Common-wealth can haue no blessed and happy being, but by the Church.
Yet in grace the Church Goes First: religious and godly men, better then men: and the Commonwealth can have no blessed and happy being, but by the Church.
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For true Religion euer blesses a State:
For true Religion ever Blesses a State:
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prouided that they which professe it, doe not in their liues dishonour both God, and it.
provided that they which profess it, do not in their lives dishonour both God, and it.
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And it blesses the State, (among other) two waies. One by putting a restraint vpon the audaciousnesse of euill.
And it Blesses the State, (among other) two ways. One by putting a restraint upon the audaciousness of evil.
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And this the wise men among the Heathen saw.
And this the wise men among the Heathen saw.
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For Seneca tels vs, that this placing of an armed Reuenger, God, ouer the head of impious men, (which is an acknowledgement of Religion) is a great restraint,
For Senecca tells us, that this placing of an armed Revenger, God, over the head of impious men, (which is an acknowledgement of Religion) is a great restraint,
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because against him, Nemo sibi satis potens videtur, no man can thinke himselfe able enough, either to shun, or resist.
Because against him, Nemo sibi satis potens videtur, no man can think himself able enough, either to shun, or resist.
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The other way by which it blesses the State, is by procuring Gods blessings vpon it.
The other Way by which it Blesses the State, is by procuring God's blessings upon it.
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So it is, Psal. 68. 32. Sing vnto God, O ye kingdomes of the earth. There is exercise of Religion.
So it is, Psalm 68. 32. Sing unto God, Oh you kingdoms of the earth. There is exercise of Religion.
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And then it followes, vers. 35. God will giue strength and power vnto his people; there is the blessing.
And then it follows, vers. 35. God will give strength and power unto his people; there is the blessing.
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And it is plaine in my Text: for heere prayer is to obtaine blessing for Ierusalem, for the State.
And it is plain in my Text: for Here prayer is to obtain blessing for Ierusalem, for the State.
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But it is expresly said to be propter domum Domini, for the House of Gods sake, vers. 9. Now I would all States would remember this:
But it is expressly said to be propter domum Domini, for the House of God's sake, vers. 9. Now I would all States would Remember this:
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that they haue a restraint from euill by, and a blessing for Religion.
that they have a restraint from evil by, and a blessing for Religion.
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It would make me hope, that yet at last, Religion should be honoured for it selfe, and not for pretences.
It would make me hope, that yet At last, Religion should be honoured for it self, and not for pretences.
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Secondly, wee are come from Ierusalem the Body, as it comprehends both State and Church, to that which the Prophet would haue vs doe for it.
Secondly, we Are come from Ierusalem the Body, as it comprehends both State and Church, to that which the Prophet would have us do for it.
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That is, Prayer. Pray for Ierusalem. Pray for it.
That is, Prayer. Pray for Ierusalem. prey for it.
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Why, but is that all? Can a State bee managed, or a Church gouerned, onely by Prayer? No: the Prophet meanes not so.
Why, but is that all? Can a State be managed, or a Church governed, only by Prayer? No: the Prophet means not so.
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You must seeke, and endeuour the good of both, as well as pray for the good of both.
You must seek, and endeavour the good of both, as well as pray for the good of both.
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And this is in my Text too. For the word in the Septuagint is NONLATINALPHABET aske and inquire after the good of Ierusalem: labour it.
And this is in my Text too. For the word in the septuagint is ask and inquire After the good of Ierusalem: labour it.
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And yet, it is often read in Scripture for Oráto, pray for it. Both then. And the Fathers beare witnesse to both, in this place.
And yet, it is often read in Scripture for Oráto, pray for it. Both then. And the Father's bear witness to both, in this place.
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For S. Hierome, August. Hilar. and Prosp. are for the proper sence of the word. Quaerite, seeke it, follow it.
For S. Jerome, August. Hilar. and Prosper Are for the proper sense of the word. Seek, seek it, follow it.
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Saint Basil, Theod. and most of the later Diuines, are for the borrowed sence, Orate, pray for it.
Saint Basil, Theod. and most of the later Divines, Are for the borrowed sense, Orate, pray for it.
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And surely God would haue the great Ministers of State, & the prouident Gouernours of the Church, doe both:
And surely God would have the great Ministers of State, & the provident Governors of the Church, do both:
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seeke, enquire, consult, doe all good to both. And yet when they haue done all, hee would haue them pray too.
seek, inquire, consult, do all good to both. And yet when they have done all, he would have them pray too.
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And there is good reason for this; for nothing more needfull for Ierusalem, for State and Church, then prayer: for the State necessary.
And there is good reason for this; for nothing more needful for Ierusalem, for State and Church, then prayer: for the State necessary.
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For God is President of all Counsels of State;
For God is President of all Counsels of State;
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and shall he not be so much as called to Counsell, and desired to fit? And for the Church necessary too.
and shall he not be so much as called to Counsel, and desired to fit? And for the Church necessary too.
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For the Son of God, Christ Iesus, is Head of the Church; and can the Body do any thing well, if the Head direct it not?
For the Son of God, christ Iesus, is Head of the Church; and can the Body do any thing well, if the Head Direct it not?
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And yet of the two, the Church hath most need to be prayed for: And that both because the consultations of the Church haue more immediate reference to God.
And yet of the two, the Church hath most need to be prayed for: And that both Because the Consultations of the Church have more immediate Referente to God.
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And because the Enmity of the world is more set against the Church, for God.
And Because the Enmity of the world is more Set against the Church, for God.
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And while Christ tels Saint Peter that the gates of hell shall not preuaile against the Church, Math. 16. He insinuates withall, that those open gates, gape not wider for any thing, then for it:
And while christ tells Saint Peter that the gates of hell shall not prevail against the Church, Math. 16. He insinuates withal, that those open gates, gape not wider for any thing, then for it:
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therefore prayer for the Church very necessary. And certainly, so much danger ouer it, and so little praier for it, agree not.
Therefore prayer for the Church very necessary. And Certainly, so much danger over it, and so little prayer for it, agree not.
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Now Rogate, pray for Ierusalem reacheth euery man in particular; and all men when they are assembled together.
Now Rogue, pray for Ierusalem reaches every man in particular; and all men when they Are assembled together.
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For what can a Senate consult vpon orderly, or determine prouidently, if God bee not called into the Assembly? If there bee not Deus stat, God standeth in the congregation of Princes? Psal. 82. And such a superiour cannot be called into the Assembly mannerly, but by Prayer.
For what can a Senate consult upon orderly, or determine providently, if God be not called into the Assembly? If there be not Deus stat, God Stands in the congregation of Princes? Psalm 82. And such a superior cannot be called into the Assembly mannerly, but by Prayer.
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Nay, solemne State-Assemblies, (because if they erre, they erre not lightly) haue greatest need of Prayer, both in, and for them.
Nay, solemn State-Assemblies, (Because if they err, they err not lightly) have greatest need of Prayer, both in, and for them.
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Hence is that ancient Christian custome, that Parliaments assemble not for the State: Councels meet not for the Church:
Hence is that ancient Christian custom, that Parliaments assemble not for the State: Counsels meet not for the Church:
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but they beginne both the first dayes worke, and euery dayes worke with Prayer.
but they begin both the First days work, and every days work with Prayer.
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And the Heathen which knew not the true God, knew that this duty was owing to the true God, to pray vnto him most solemnly, in their greatest consultations:
And the Heathen which knew not the true God, knew that this duty was owing to the true God, to pray unto him most solemnly, in their greatest Consultations:
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and therefore Caesar being to enter the Senat, sacrificed first: And Appian speakes of that Act, as of a thing of custome.
and Therefore Caesar being to enter the Senate, sacrificed First: And Appian speaks of that Act, as of a thing of custom.
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And it cannot bee thought they did sacrifice without prayer: Since Litare, which is to appeace by Sacrifice, is to please by prayer too. But I leaue them.
And it cannot be Thought they did sacrifice without prayer: Since Litare, which is to appeace by Sacrifice, is to please by prayer too. But I leave them.
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My Text is more ancient, and more full then their practice.
My Text is more ancient, and more full then their practice.
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For heere vers. 5. the Tribes are no sooner gone vp to the seats of Iudgement, to the house of Dauid; but they are followed close by my Text, that they pray for Ierusalem:
For Here vers. 5. the Tribes Are no sooner gone up to the seats of Judgement, to the house of David; but they Are followed close by my Text, that they pray for Ierusalem:
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So prayer their first worke, and consultation after.
So prayer their First work, and consultation After.
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And doubtlesse the Spirit of God sees Prayer wonderfull necessary for Ierusalem, that he makes that,
And doubtless the Spirit of God sees Prayer wonderful necessary for Ierusalem, that he makes that,
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as it were, the doore of entrance, both into the Seates of Iudgement among men, and the places of diuine worship, and Adoration of God.
as it were, the door of Entrance, both into the Seats of Judgement among men, and the places of divine worship, and Adoration of God.
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We haue done with the Action, Prayer. Thirdly then, heere is the blessing which wee are to beg and desire at Gods hands for Ierusalem,
We have done with the Actium, Prayer. Thirdly then, Here is the blessing which we Are to beg and desire At God's hands for Ierusalem,
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for both the State, and the Church: and that (if you will beleeue the Prophet) is Peace.
for both the State, and the Church: and that (if you will believe the Prophet) is Peace.
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Peace is one of the greatest temporall blessings, which a State, or a Church can receiue.
Peace is one of the greatest temporal blessings, which a State, or a Church can receive.
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For where God himselfe describes the excellency of gouernment, he describes it by Peace. Esa. 37. The worke of Iustice shall be peace:
For where God himself describes the excellency of government, he describes it by Peace. Isaiah 37. The work of justice shall be peace:
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And my people shall dwell in the Tabernacles of peace.
And my people shall dwell in the Tabernacles of peace.
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I will not load you with a long discourse of peace, and the benefits it brings.
I will not load you with a long discourse of peace, and the benefits it brings.
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It hath the same fate, that some other of Gods blessings haue. It is better knowne by want, then vse:
It hath the same fate, that Some other of God's blessings have. It is better known by want, then use:
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and thought most worth the hauing, by them that haue it not. Looke therfore not vpon your selues in peace, but vpon a State in blood: vpon a Church in persecution.
and Thought most worth the having, by them that have it not. Look Therefore not upon your selves in peace, but upon a State in blood: upon a Church in persecution.
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Aske them which are diuided by the sword; which are rosting at the flame: conceiue your case theirs.
Ask them which Are divided by the sword; which Are roasting At the flame: conceive your case theirs.
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That is the touch-stone which deceiues not. Then tell me whether it bee not good counsell:
That is the touchstone which deceives not. Then tell me whither it be not good counsel:
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Rogare pacem, to pray for the peace of both.Rogare pacem, to pray for the peace of both.
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And I doe ill to call it barely Peace. Our Prophet calles it The blessing of Peace, Psalm. 29. And doubtlesse it is to teach the world, that all earthly benefits are,
And I do ill to call it barely Peace. Our Prophet calls it The blessing of Peace, Psalm. 29. And doubtless it is to teach the world, that all earthly benefits Are,
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as it were, vnblessed, till peace be vpon them: for till then, no inioying of any.
as it were, unblessed, till peace be upon them: for till then, no enjoying of any.
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Now Rogate pacem, pray for the peace of Ierusalem, seemes but a plaine and a naked Exhortation for peace.
Now Rogue pacem, pray for the peace of Ierusalem, seems but a plain and a naked Exhortation for peace.
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I must finde more in it then so, and yet offer my Text no violence, nor bee busie with any thing aboue me, or out of my profession. Obserue then:
I must find more in it then so, and yet offer my Text no violence, nor be busy with any thing above me, or out of my profession. Observe then:
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When Dauid made this Exhortation to pray for peace, it was Tempus Pacis, A time of peace.
When David made this Exhortation to pray for peace, it was Tempus Pacis, A time of peace.
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For he composed the Psalme when hee carried the Arke to Ierusalem:
For he composed the Psalm when he carried the Ark to Ierusalem:
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and before that, hee had smote the Philistims twice, and made all at peace, 2. Sam. 5. A time of Peace? Why then a man should thinke there is least need to pray for it.
and before that, he had smote the philistines twice, and made all At peace, 2. Sam. 5. A time of Peace? Why then a man should think there is least need to pray for it.
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Yea but the Prophet thinkes not so. Hee was pleas'd the State and Church vnder him should inioy Gods benefits longer.
Yea but the Prophet thinks not so. He was pleased the State and Church under him should enjoy God's benefits longer.
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And therefore calles for, not Peace, which they had: but continuance of Peace, which they could not tell how long they might hold.
And Therefore calls for, not Peace, which they had: but Continuance of Peace, which they could not tell how long they might hold.
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To giue thankes to God for the peace he had giuen, vers. 4. and to pray for the continuance of it, vers. 6. And certainly it is one great degree of vnworthinesse of a blessing, to grow wearie of it.
To give thanks to God for the peace he had given, vers. 4. and to pray for the Continuance of it, vers. 6. And Certainly it is one great degree of unworthiness of a blessing, to grow weary of it.
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Why, but there is a time for Warre, as well as for Peace, is there not? Yes, there is, Eccles. 3. And this time is in God to fit.
Why, but there is a time for War, as well as for Peace, is there not? Yes, there is, Eccles. 3. And this time is in God to fit.
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I make peace, and create euill, Esa. 45. And in the King to denounce and proclaime. I make peace, and create evil, Isaiah 45. And in the King to denounce and proclaim.
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But it is not Dies Belli, the day of warre it selfe that can make voyd this duety Rogandi pacem, of praying for peace.
But it is not Die Belli, the day of war it self that can make void this duty Rogandi pacem, of praying for peace.
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For since the eye of nature could see, that the end of all iust warre, is,
For since the eye of nature could see, that the end of all just war, is,
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but that men may liue in a more iust and safe peace:
but that men may live in a more just and safe peace:
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This Rogate pacem, pray for peace, must bee in the heart, euen when the sword is in the hand.
This Rogue pacem, pray for peace, must be in the heart, even when the sword is in the hand.
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I will not meddle with the State: but there are many times, in which God will punish and afflict his Church.
I will not meddle with the State: but there Are many times, in which God will Punish and afflict his Church.
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And may we then Rogare pacem, pray peace for it? Yes, we may, nay, we must,
And may we then Rogare pacem, pray peace for it? Yes, we may, nay, we must,
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euen then pray for peace, when his will is, not to giue it.
even then pray for peace, when his will is, not to give it.
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For first, so much of his will as is reuealed, is here expressed to pray for peace.
For First, so much of his will as is revealed, is Here expressed to pray for peace.
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And that is a sufficient warrant to vs, euen against that of his will which is not reuealed;
And that is a sufficient warrant to us, even against that of his will which is not revealed;
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so long till he reueale it:
so long till he reveal it:
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For the will of God bindes vs no longer, nor no farther to Action, then it is reuealed.
For the will of God binds us no longer, nor no farther to Actium, then it is revealed.
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The secret things belong to the Lord our God, but the things reuealed, belong to vs,
The secret things belong to the Lord our God, but the things revealed, belong to us,
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and our children, that we may doe them, Deut. 29. And againe, Saint Augustine disputes it at large, that a man may, etiam voluntate bona, with a will that is good, will that which God will not.
and our children, that we may do them, Deuteronomy 29. And again, Saint Augustine disputes it At large, that a man may, etiam voluntate Bona, with a will that is good, will that which God will not.
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And whatsoeuer hee may will voluntate bona, with a good will, that he may pray for:
And whatsoever he may will voluntate Bona, with a good will, that he may pray for:
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so he submit to his will, and rest when his will appeares.
so he submit to his will, and rest when his will appears.
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Besides, who knowes (so long as the secret of his will is to himselfe) whether it be any more then Rogate pacem, pray for peace,
Beside, who knows (so long as the secret of his will is to himself) whither it be any more then Rogue pacem, pray for peace,
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and haue it? For many times that which God will not giue without prayer, he will giue with it.
and have it? For many times that which God will not give without prayer, he will give with it.
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And then the cause of Non pax, is non rogant: no peace, because not prayed for.
And then the cause of Non pax, is non rogant: no peace, Because not prayed for.
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And in that case, the State and Church haue not more misery, in that there is not peace,
And in that case, the State and Church have not more misery, in that there is not peace,
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then they haue sinne, in that they might haue had peace for asking, and would not pray for it. Now this rule varies not:
then they have sin, in that they might have had peace for asking, and would not pray for it. Now this Rule Varies not:
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we are neuer to neglect that which God hath reuealed (which heere in our case is to pray for peace) vpon any presumption of that which remaines secret.
we Are never to neglect that which God hath revealed (which Here in our case is to pray for peace) upon any presumption of that which remains secret.
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Therefore the obiection of the Puritan against our Church Let any, in which we pray to bee deliuered from Famine, & from Battell: And against the prayer which followes it, that we may bee hurt by no persecution:
Therefore the objection of the Puritan against our Church Let any, in which we pray to be Delivered from Famine, & from Battle: And against the prayer which follows it, that we may be hurt by no persecution:
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as if it were an vnlawfull prayer, because it is sometimes Gods wil to punish and afflict his Church: is as ignorant as themselues.
as if it were an unlawful prayer, Because it is sometime God's will to Punish and afflict his Church: is as ignorant as themselves.
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For in the old Testament, heere is Dauids call vpon vs, Rogare pacem, to pray for peace.
For in the old Testament, Here is David call upon us, Rogare pacem, to pray for peace.
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And in the new there is Saint Pauls charge, to pray that we may leade a quiet and a peaceable life, 1. Timoth. 2. And hath the Church of England such ill lucke, that it cannot doe as Dauid, and Saint Paul bids it,
And in the new there is Saint Paul's charge, to pray that we may lead a quiet and a peaceable life, 1. Timothy 2. And hath the Church of England such ill luck, that it cannot do as David, and Saint Paul bids it,
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but it must anger the Puritan?
but it must anger the Puritan?
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Againe, while you follow the Prophets exhortation, and pray for peace, euery kind of false worldly peace will not serue the turne.
Again, while you follow the prophets exhortation, and pray for peace, every kind of false worldly peace will not serve the turn.
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For as Christ was at Pacem do vobis, sed meam:
For as christ was At Pacem doe vobis, sed meam:
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Peace, but it is my Peace that I giue vnto you, S. Ioh. 14. So Dauid, the type of Christ, would haue you pray for peace, but his peace for Ierusalem.
Peace, but it is my Peace that I give unto you, S. John 14. So David, the type of christ, would have you pray for peace, but his peace for Ierusalem.
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And in this relation, the words are generall. Rogate, pray for the peace of Ierusalem: of the whole State: of the whole Church:
And in this Relation, the words Are general. Rogue, pray for the peace of Ierusalem: of the Whole State: of the Whole Church:
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It must not be broken in any corner of Ierusalem, if it may be preserued.
It must not be broken in any corner of Ierusalem, if it may be preserved.
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A sedition, or a schisme in a corner, in a Conuenticle, (which is the place where they are vsually hatched) will fire all if it bee suttered.
A sedition, or a Schism in a corner, in a Conventicle, (which is the place where they Are usually hatched) will fire all if it be suttered.
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For the State, none doubts this, and it is as true for the Church.
For the State, none doubts this, and it is as true for the Church.
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But where peace is truly laboured for, and not had, there the Apostles limitation, Rom. 12. will. helpe all.
But where peace is truly laboured for, and not had, there the Apostles limitation, Rom. 12. will. help all.
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Haue peace with all men (saith the Apostle) but it followes, si possibile, if it bee possible: Have peace with all men (Says the Apostle) but it follows, si possibile, if it be possible:
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and Quantum in vobis, as much as lies in you.
and Quantum in vobis, as much as lies in you.
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When we therefore pray for peace with all men, and cannot get it, Heathonisme, and Turcisme,
When we Therefore pray for peace with all men, and cannot get it, Heathonisme, and Turcisme,
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and Iudaisme, and Heresie, and Superstition, and Schisme, will not repent, and come in, we are quit by si possibile, if wee doe what is possible for their conuersion.
and Judaism, and Heresy, and Superstition, and Schism, will not Repent, and come in, we Are quit by si possibile, if we do what is possible for their conversion.
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And againe, when any of these that haue changed the truth of God into a lye, would haue vs come ouer and make peace with them, we are quit, though wee doe it not;
And again, when any of these that have changed the truth of God into a lie, would have us come over and make peace with them, we Are quit, though we do it not;
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by quantum in nobis, as much as lies in vs. For God hath not left it in our power, to bee at peace against his truth:
by quantum in nobis, as much as lies in us For God hath not left it in our power, to be At peace against his truth:
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And therefore here is neuer a rogate, no Counsell to pray for that. Indeed peace against truth is not Pax Ierusalem, a peace fit for the Church.
And Therefore Here is never a Rogue, no Counsel to pray for that. Indeed peace against truth is not Pax Ierusalem, a peace fit for the Church.
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The Church of Rome challengeth vs for breach of this peace in our separation from them.
The Church of Rome Challengeth us for breach of this peace in our separation from them.
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But we say, and iustly, the breach was theirs, by their separation not only from disputable, but from euident truth.
But we say, and justly, the breach was theirs, by their separation not only from disputable, but from evident truth.
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Nor are wee fallers out of the Church, but they fallers off from verity. Let them returne to primitiue truth, and our quarrell is ended.
Nor Are we fallers out of the Church, but they fallers off from verity. Let them return to primitive truth, and our quarrel is ended.
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In the meane time it is possibile, & in nobis:
In the mean time it is possibile, & in nobis:
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both possible, and in vs, to pray, that God would in his time, fill the Church with truth first, and then with peace.
both possible, and in us, to pray, that God would in his time, fill the Church with truth First, and then with peace.
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Now rogate pacem, pray for peace, is a very full circumstance in the Text; I cannot leaue it yet:
Now Rogue pacem, pray for peace, is a very full circumstance in the Text; I cannot leave it yet:
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For when I consider that he that calles so earnestly for peace, is Dauid, it filles mee with wonder.
For when I Consider that he that calls so earnestly for peace, is David, it fills me with wonder.
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For Dauid was a sword man with a witnesse. One of the greatest warriers that euer was, 2. Sam. 7. and most victorious.
For David was a sword man with a witness. One of the greatest warriors that ever was, 2. Sam. 7. and most victorious.
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Nay, though God had anoynted him before to the Kingdome;
Nay, though God had anointed him before to the Kingdom;
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yet the meanes which first made him knowne to Saul, and afterwards famous in Israel, was first his conquest of Goliah, 1. Reg. 17. and then his sword against the Philistims.
yet the means which First made him known to Saul, and afterwards famous in Israel, was First his conquest of Goliath, 1. Reg. 17. and then his sword against the philistines.
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Therefore if Dauid bee come in vpon rogate pacem, pray for peace: it cannot bee accounted onely the Gowne-mans, or the weake-mans prayer:
Therefore if David be come in upon Rogue pacem, pray for peace: it cannot be accounted only the Gown-mans, or the weak-mans prayer:
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but it is the wise, and the stout mans too: for Dauid was both. And certainly it is not cowardize to pray for peace:
but it is the wise, and the stout men too: for David was both. And Certainly it is not cowardice to pray for peace:
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nor courage to call for troubles.
nor courage to call for Troubles.
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That is the spirit of Dauid, that can sing before the Arke of God, rogate pacem, pray for peace.
That is the Spirit of David, that can sing before the Ark of God, Rogue pacem, pray for peace.
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But if the Philistims will disturbe Gods peace, and his, then, and not before, hee will dye them in their owne blood.
But if the philistines will disturb God's peace, and his, then, and not before, he will die them in their own blood.
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And Rogate pacem, pray for peace, lookes yet another way vpon Dauids person.
And Rogue pacem, pray for peace, looks yet Another Way upon David person.
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For at the first, Dauid was King onely ouer the Tribe of Judah, where hee raigned seuen yeeres,
For At the First, David was King only over the Tribe of Judah, where he reigned seuen Years,
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and sixe moneths, 2. Sam. 5. The other eleuen Tribes followed Jshbosheth the sonne of Saul, 2. Sam. 2. But hee did not compose this Psalme, till the carrying of the Arke to Ierusalem:
and sixe months, 2. Sam. 5. The other eleuen Tribes followed Jshbosheth the son of Saul, 2. Sam. 2. But he did not compose this Psalm, till the carrying of the Ark to Ierusalem:
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at which time hee was King ouer all, both Israel, and Iudah.
At which time he was King over all, both Israel, and Iudah.
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So Rogate pacem, pray for peace, was not Dauids counsell onely, when his Territories were lesse, Iudah and Hebron: but after the great accesse of the eleuen Tribes too; when he was strong;
So Rogue pacem, pray for peace, was not David counsel only, when his Territories were less, Iudah and Hebron: but After the great access of the eleuen Tribes too; when he was strong;
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when God had diuided his enemies before him, euen as water is diuided asunder:
when God had divided his enemies before him, even as water is divided asunder:
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As himselfe praiseth God and confesseth, 2. Sam. 5. And therefore either Dauids example is not worth the following:
As himself Praiseth God and Confesses, 2. Sam. 5. And Therefore either David Exampl is not worth the following:
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or else, a King in honour, and a King in plenty;
or Else, a King in honour, and a King in plenty;
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and a King that hath added Ierusalem to Hebron, eleuen Tribes to one, may make it his high honour Rogare pacem Ierusalem, to pray to God,
and a King that hath added Ierusalem to Hebron, eleuen Tribes to one, may make it his high honour Rogare pacem Ierusalem, to pray to God,
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and perperswade with men, for the peace of Christendome. And Dauid had good reason to bee at Rogate pacem, pray for peace.
and perperswade with men, for the peace of Christendom. And David had good reason to be At Rogue pacem, pray for peace.
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For though hee scarce tooke any warre in hand, but with Gods approbation, and against Gods enemies:
For though he scarce took any war in hand, but with God's approbation, and against God's enemies:
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yet wee finde, 1. Chron. 22. that his Battels and his Blood were the cause, why God would not suffer him to build his Temple.
yet we find, 1. Chronicles 22. that his Battles and his Blood were the cause, why God would not suffer him to built his Temple.
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Hee might sing before the Arke, Hee might serue him in the Tabernacle: But no Temple would hee haue built by hands in blood. Salomons hands;
He might sing before the Ark, He might serve him in the Tabernacle: But no Temple would he have built by hands in blood. Solomon's hands;
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Hands of peace must doe that.
Hands of peace must do that.
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What is the reason? What? Why it may be it is, because when the blood and spirits of a man are heated, be the warre neuer so iust,
What is the reason? What? Why it may be it is, Because when the blood and spirits of a man Are heated, be the war never so just,
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yet (to say no more) aliquid humani interuenit, some heated passion strikes where, and as, it should not.
yet (to say no more) Aliquid Humani interuenit, Some heated passion strikes where, and as, it should not.
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And (as Saint James hath it) The wrath of man doth not accomplish the righteousnesse of God:
And (as Saint James hath it) The wrath of man does not accomplish the righteousness of God:
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And the Historian tels vs they are not a few that are guilty to themselues, parum innocenter exactae militiae.
And the Historian tells us they Are not a few that Are guilty to themselves, Parum Innocent exactae militiae.
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Againe, I cannot bee so vnthankfull to God and my Text, but that I must fit one circumstance more to Rogate pacem, pray for peace.
Again, I cannot be so unthankful to God and my Text, but that I must fit one circumstance more to Rogue pacem, pray for peace.
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And it is, Pray for it this day: Why this day? Why? Why Dauid brought vp the Arke with this Psalme,
And it is, Pray for it this day: Why this day? Why? Why David brought up the Ark with this Psalm,
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and would haue built the Temple: But Gods answere to him was: No: But behold, a sonne is borne vnto thee, which shall be a man of peace,
and would have built the Temple: But God's answer to him was: No: But behold, a son is born unto thee, which shall be a man of peace,
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for I will giue him rest from all his enemies round about, therefore his name is Salomon, and I will send peace and quietnesse vpon Israel in his dayes, 1. Chron. 22. And had not Dauid then great reason to call vpon his people, for I will give him rest from all his enemies round about, Therefore his name is Solomon, and I will send peace and quietness upon Israel in his days, 1. Chronicles 22. And had not David then great reason to call upon his people,
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euen all of all sorts to pray for that Peace, which God would giue by Salomon? And surely we haue a Ierusalem, a State,
even all of all sorts to pray for that Peace, which God would give by Solomon? And surely we have a Ierusalem, a State,
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and a Church to pray for, as well as they. And this day was our Salomon, the very Peace of our Ierusalem borne.
and a Church to pray for, as well as they. And this day was our Solomon, the very Peace of our Ierusalem born.
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And though hee were not borne among vs, yet hee was borne to vs, and for the good and wel-fare of both State and Church.
And though he were not born among us, yet he was born to us, and for the good and welfare of both State and Church.
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And can yee do other then Rogare pacem, pray for peace in the day, nay Natiuity, the very birthday of both Peace, and the Peace-maker? Certainly so vnnaturall to your Prince,
And can ye do other then Rogare pacem, pray for peace in the day, nay Nativity, the very birthday of both Peace, and the Peacemaker? Certainly so unnatural to your Prince,
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so vnthankfull to God you cannot bee.
so unthankful to God you cannot be.
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I will leade you the way to pray for Him, his Honour, and his Peace: That this day may returne often,
I will lead you the Way to pray for Him, his Honour, and his Peace: That this day may return often,
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and crowne many happy and blessed yeeres vpon him.
and crown many happy and blessed Years upon him.
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I had now done with Rogate pacem, pray for peace, but that Ierusalem is come againe in my way.
I had now done with Rogue pacem, pray for peace, but that Ierusalem is come again in my Way.
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But it is a strange Jerusalem. Not the old one, which is litterall in my Text. For which Dauid would haue prayers:
But it is a strange Jerusalem. Not the old one, which is literal in my Text. For which David would have Prayers:
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nor that which succeeded it, Ierusalem of Jew and Gentile conuerted: for which wee must pray.
nor that which succeeded it, Ierusalem of Jew and Gentile converted: for which we must pray.
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But a Jerusalem of gold and precious stones, (as is described, Apoc. 21.) which shall be built for them againe vpon earth in greater glory then euer it was. But a Jerusalem of gold and precious stones, (as is described, Apocalypse 21.) which shall be built for them again upon earth in greater glory then ever it was.
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And this Jerusalem vpon earth, is that which is called the Heauenly Jerusalem, Heb. 12. 22. And the new Jerusalem, Apoc. 21. 2, 10. And this Jerusalem upon earth, is that which is called the Heavenly Jerusalem, Hebrew 12. 22. And the new Jerusalem, Apocalypse 21. 2, 10.
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So it is not now sufficient that the Iewes shall be (in Gods good time) conuerted to the faith of Christ,
So it is not now sufficient that the Iewes shall be (in God's good time) converted to the faith of christ,
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as the Apostle deliuers it, Rom. 11. But these conucrted Jewes must meet out of all Nations:
as the Apostle delivers it, Rom. 11. But these conucrted Jews must meet out of all nations:
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the ten Tribes, as well as the rest, and become a distinct, and a most flourishing Nation againe in Jerusalem. the ten Tribes, as well as the rest, and become a distinct, and a most flourishing nation again in Jerusalem.
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And all the Kings of the Gentiles shall doe homage to their King. Good God, what a fine people haue we here? Men in the Moone. And all the Kings of the Gentiles shall do homage to their King. Good God, what a fine people have we Here? Men in the Moon.
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I will not trouble you with any long discourse, wherein this errour meets with, or parts from the Chiliasts: nor is it worth any settled confutation:
I will not trouble you with any long discourse, wherein this error meets with, or parts from the Chiliasts: nor is it worth any settled confutation:
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Onely I cannot desire you Rogare pacem, to pray for any peace to this Ierusalem.
Only I cannot desire you Rogare pacem, to pray for any peace to this Ierusalem.
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It was an old errour of the Iewes, (which denied Christ come) that when their Messias did come, they should haue a most glorious temporall Kingdome,
It was an old error of the Iewes, (which denied christ come) that when their Messias did come, they should have a most glorious temporal Kingdom,
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and who but they? I cannot say the Author of this vanitie denies Christ come. God forbid. But this I must say:
and who but they? I cannot say the Author of this vanity Denies christ come. God forbid. But this I must say:
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that many places of the old Testament, which concerne the Resurrection from the dead, & which looke vpon Christ in his first or second comming, are impiously applyed to this returne of the lewes, which (saith he) is to them,
that many places of the old Testament, which concern the Resurrection from the dead, & which look upon christ in his First or second coming, Are impiously applied to this return of the lewes, which (Says he) is to them,
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as a Resurrection from the dead. And this exquisite Arithmetician, beside the first comming of Christ in the flesh;
as a Resurrection from the dead. And this exquisite Arithmetician, beside the First coming of christ in the Flesh;
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and his second to Iudgement: (which are all the personall commings of Christ, that euer the Scripture reuealed, or the Church knew) hath found out a Third, betweene One and Two: namely, his comming to this conuersion of the Iewes. But see a little:
and his second to Judgement: (which Are all the personal comings of christ, that ever the Scripture revealed, or the Church knew) hath found out a Third, between One and Two: namely, his coming to this conversion of the Iewes. But see a little:
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I will not be long a passing.
I will not be long a passing.
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Shall Jerusalem bee built againe after this euersion by the Romans? The Prophet Esay saith no, Esa. 21. But this (saith our Author) is not meant of Jerusalem,
Shall Jerusalem be built again After this eversion by the Roman? The Prophet Isaiah Says not, Isaiah 21. But this (Says our Author) is not meant of Jerusalem,
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but of her enemies. Yes, it is meant of Ierusalem, as well as other Cities; as appeares, vers 6, 7. and is confirmed by Saint Hierome, and some Moderne Diuines. but of her enemies. Yes, it is meant of Ierusalem, as well as other Cities; as appears, vers 6, 7. and is confirmed by Saint Jerome, and Some Modern Divines.
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And suppose the place were doubtful, whether meant of Ierusalem or not, yet that other is vnauoydable, Ier. 19. 11. I will breake this City and this people,
And suppose the place were doubtful, whither meant of Ierusalem or not, yet that other is unavoidable, Jeremiah 19. 11. I will break this city and this people,
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as one breakes a Potters vessell, that cannot be made whole againe. Well: But this new-built Jerusalem, must be the Heauenly, and the new. as one breaks a Potters vessel, that cannot be made Whole again. Well: But this new-built Jerusalem, must be the Heavenly, and the new.
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Yea, but it is against the receiued iudgement of the Church, that these places should bee vnderstood of any Church vpon earth onely,
Yea, but it is against the received judgement of the Church, that these places should be understood of any Church upon earth only,
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whether Iew, or Gentile, or both.
whither Iew, or Gentile, or both.
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And apparent it is, that there are some circumstances in Apoc. 21. which cannot possibly be applyed to any Church on earth only.
And apparent it is, that there Are Some Circumstances in Apocalypse 21. which cannot possibly be applied to any Church on earth only.
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Which made Saint Ambrose professe, that this Exposition is against Scripture. And suppose they may be meant of a Militant Church onely:
Which made Saint Ambrose profess, that this Exposition is against Scripture. And suppose they may be meant of a Militant Church only:
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yet what should leade vs to see this conuersion of the Iewes there, I see not.
yet what should lead us to see this conversion of the Iewes there, I see not.
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For the Ten Tribes comming in to the rest, the good man should doe well to tell vs first;
For the Ten Tribes coming in to the rest, the good man should do well to tell us First;
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Where those ten Tribes haue been euer since before the Babylonish Captiuity: or poynt out the Story that sayes they remained a distinct people. No:
Where those ten Tribes have been ever since before the Babylonish Captivity: or point out the Story that Says they remained a distinct people. No:
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they degenerated, and liued mixed with other Nations that captiued them, till not onely their Tribes were confounded;
they degenerated, and lived mixed with other nations that captived them, till not only their Tribes were confounded;
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but their name also vtterly lost, for almost two thousand yeeres since. And yet now for sooth we shall see them abroad againe.
but their name also utterly lost, for almost two thousand Years since. And yet now for sooth we shall see them abroad again.
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It is strange wee should not know our friends all this while.
It is strange we should not know our Friends all this while.
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For within these seuenty foure yeeres, they shall haue quite rooted out both the Pope and the Turke, our two great Enemies.
For within these seuenty foure Years, they shall have quite rooted out both the Pope and the Turk, our two great Enemies.
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And shall begin to make both of them stagger within lesse then these thirty yeeres.
And shall begin to make both of them stagger within less then these thirty Years.
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I cannot tell here whether it bee Balaam that prophecieth, or the Beast hee rode on.
I cannot tell Here whither it be balaam that Prophesieth, or the Beast he road on.
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As for the Kings of the Gentiles, that they shall serue this King of Ierusalem, you need not beleeue that till you see it. If Christ be King there;
As for the Kings of the Gentiles, that they shall serve this King of Ierusalem, you need not believe that till you see it. If christ be King there;
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I make no question, but the Kings of the Gentiles will easily submit to him. But if it be any other;
I make no question, but the Kings of the Gentiles will Easily submit to him. But if it be any other;
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they haue reason to hold their owne. And it seemes it is not well resolued yet, who shall be King.
they have reason to hold their own. And it seems it is not well resolved yet, who shall be King.
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For pag. 56. and 102. The Author tells vs, Christ shall be King there.
For page. 56. and 102. The Author tells us, christ shall be King there.
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And pag. 163. he vnthrones Christ againe, and assures vs One shall bee King, whom the Iewes shall set vp among themselues.
And page. 163. he unthrones christ again, and assures us One shall be King, whom the Iewes shall Set up among themselves.
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I will follow this vanity no further.
I will follow this vanity no further.
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Only doe you not thinke the Papists will triumph, that such monstrous opinions are hatched among vs? Sure they will: yet they haue little reason; heere.
Only do you not think the Papists will triumph, that such monstrous opinions Are hatched among us? Sure they will: yet they have little reason; Here.
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For two of their learned Iesuites are of opinion, (they are Salmer: and Lori: ) that the Apostles did not sinne,
For two of their learned Iesuites Are of opinion, (they Are Salmer: and Lori:) that the Apostles did not sin,
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when led with the errour of the Iewes, they thought Christs Kingdome should be temporall, Act. 1. 6. which is the ground of all this vanity.
when led with the error of the Iewes, they Thought Christ Kingdom should be temporal, Act. 1. 6. which is the ground of all this vanity.
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And Tullius Crispoldus, one of theirs, left notes behinde him (which are yet in Manuscript in the Library at Millain ) which agree in all things almost with this present folly.
And Tullius Crispoldus, one of theirs, left notes behind him (which Are yet in Manuscript in the Library At Millain) which agree in all things almost with this present folly.
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So whatsoeuer is amisle in this lewish dreame, the Primogenitus, the first borne of it, after the Iew, is theirs.
So whatsoever is amisle in this lewish dream, the Primogenitus, the First born of it, After the Iew, is theirs.
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Only herein their care out goes ours. They keepe the Frensie locked vp: and we publish it in Print.
Only herein their care out Goes ours. They keep the Frenzy locked up: and we publish it in Print.
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I will leaue these men to out-dreame the Iewes: And hasten to, and thorow the second generall part of the Text;
I will leave these men to out-dreame the Iewes: And hasten to, and thorough the second general part of the Text;
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which is the Prophets owne prayer for Ierusalem: In which the circumstances are sixe. First then, whether you reade the Text, with Saint Hierome, and the Geneua Translation:
which is the prophets own prayer for Ierusalem: In which the Circumstances Are sixe. First then, whither you read the Text, with Saint Jerome, and the Geneva translation:
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( Let them prosper that loue thee ) and so make it a Prayer. (Let them prosper that love thee) and so make it a Prayer.
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Or with Ar. Mon. Tremel. and of the last Translation, (They shall prosper that loue thee, ) and so make it a Reason, full of promise, to induce vs to pray for it: It is not much materiall.
Or with Ar. Mon. Tremel. and of the last translation, (They shall prosper that love thee,) and so make it a Reason, full of promise, to induce us to pray for it: It is not much material.
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It seemes both may stand, and I will not make my Text narrower then it is.
It seems both may stand, and I will not make my Text narrower then it is.
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Take the words then first as a Motiue. Pray for the peace of Jerusalem: for there is great reason you should doe so.
Take the words then First as a Motive. Pray for the peace of Jerusalem: for there is great reason you should do so.
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For They shall prosper that pray for it. So the Argument is drawne from prosperity; and prosperity is a reason that is very potent with men in all things else:
For They shall prosper that pray for it. So the Argument is drawn from Prosperity; and Prosperity is a reason that is very potent with men in all things Else:
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why then should it not be preuailing in this, to make men pray both for the State,
why then should it not be prevailing in this, to make men pray both for the State,
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and for the Church? But shall men prosper that do so indeed? Yes: you haue no probable cause to distrust it.
and for the Church? But shall men prosper that do so indeed? Yes: you have no probable cause to distrust it.
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The words are, They shall prosper. And if you take them for an earthly promise, you haue a Kings word for it.
The words Are, They shall prosper. And if you take them for an earthly promise, you have a Kings word for it.
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If for a spirituall, you haue a Prophets word for it.
If for a spiritual, you have a prophets word for it.
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Would you haue any man testifie that hath had experience? You haue Dauids word for it:
Would you have any man testify that hath had experience? You have David word for it:
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And he had often triall in himselfe, that God made him prosper for his praier sake,
And he had often trial in himself, that God made him prosper for his prayer sake,
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and his loue to that State and Church. And since you cannot distrust a King, a Prophet, a man of experience;
and his love to that State and Church. And since you cannot distrust a King, a Prophet, a man of experience;
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be sure to pray for the peace of Ierusalem, if it be but that your selues may prosper.
be sure to pray for the peace of Ierusalem, if it be but that your selves may prosper.
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Take the words next as a Prayer: Pray for the peace of Jerusalem: For there is great example to moue you to doe so.
Take the words next as a Prayer: Pray for the peace of Jerusalem: For there is great Exampl to move you to do so.
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For the Kingly Prophet goes before you; hee askes no more of you, then he doth himselfe.
For the Kingly Prophet Goes before you; he asks no more of you, then he does himself.
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Hee would haue you pray for Ierusalem, and so doth he: Let them prosper that loue it.
He would have you pray for Ierusalem, and so does he: Let them prosper that love it.
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The Prophet is not of their humor, that care not what burthens they bind vpon other mens shoulders,
The Prophet is not of their humour, that care not what burdens they bind upon other men's shoulders,
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so themselues may escape the load. No, he prayes too: And no maruell.
so themselves may escape the load. No, he prays too: And no marvel.
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For (as Saint Leo obserues) Prayer is one, and the first, of the three things, which doe most properly belong to all religious actions.
For (as Saint Leo observes) Prayer is one, and the First, of the three things, which do most properly belong to all religious actions.
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He prayes then, and in his prayer this is remarkable: Prius orat pro orantibus pro Ierusalem:
He prays then, and in his prayer this is remarkable: Prius Orat Pro orantibus Pro Ierusalem:
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Hee prayes for them that pray for Ierusalem, before he prayes for Ierusalem it selfe.
He prays for them that pray for Ierusalem, before he prays for Ierusalem it self.
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First, Let them prosper that loue Ierusalem, vers. 6. And then, Peace be within the walles of it, vers. 7. And there is a great deale of spirituall wisedome in this too.
First, Let them prosper that love Ierusalem, vers. 6. And then, Peace be within the walls of it, vers. 7. And there is a great deal of spiritual Wisdom in this too.
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For while his prayer strengthens them that pray for Ierusalem, both his, and their prayers meet,
For while his prayer strengthens them that pray for Ierusalem, both his, and their Prayers meet,
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and goe stronger to God, then if any (bee it Dauid ) prayed for it alone.
and go Stronger to God, then if any (bee it David) prayed for it alone.
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And therefore Ignatius telles his people at Smyrna, that their prayers reached as far as Antioch, (who no doubt prayed for it selfe too) and these ioyned prayers, obtained peace for that Church.
And Therefore Ignatius tells his people At Smyrna, that their Prayers reached as Far as Antioch, (who no doubt prayed for it self too) and these joined Prayers, obtained peace for that Church.
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Secondly, as Dauid prayes, as well as he would haue others pray:
Secondly, as David prays, as well as he would have Others pray:
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so prayes he also for the selfe same thing, for which hee exhorts others to pray: That is, for peace.
so prays he also for the self same thing, for which he exhorts Others to pray: That is, for peace.
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Peace be within thee. And it is an argument that his exhortation came hartily from him,Peace be within thee. And it is an argument that his exhortation Come heartily from him,
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because hee falles to it so close himselfe.
Because he falls to it so close himself.
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And it is an excellent thing full of honour to God and themselues, when Rex & Propheta, the King,
And it is an excellent thing full of honour to God and themselves, when Rex & Propheta, the King,
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and the Prophet, goe first in prayer for the States and the Churches peace.
and the Prophet, go First in prayer for the States and the Churches peace.
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Now he prayes not for the peace of it alone, but for that which followes peace, the prosperity of it too.
Now he prays not for the peace of it alone, but for that which follows peace, the Prosperity of it too.
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Hee well knew, that God hath pleasure in the prosperity of his seruants. Nor doth he so pray for the temporall peace of the State;
He well knew, that God hath pleasure in the Prosperity of his Servants. Nor does he so pray for the temporal peace of the State;
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as that hee forgets the spirituall peace of the Church. Nor doth hee so pray for the externall peace of either:
as that he forgets the spiritual peace of the Church. Nor does he so pray for the external peace of either:
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but that hee preferres the inward, and soule-peace of both. Not peace without vertue: For that is but a painted peace: and therefore Saint Hilar. will haue them together.
but that he prefers the inward, and soul-peace of both. Not peace without virtue: For that is but a painted peace: and Therefore Saint Hilar. will have them together.
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Peace and Vertue Connexa sibi sunt, must bee knit together in Ierusalem. For Vertue is the strength and preseruatiue of Peace.
Peace and Virtue Connexa sibi sunt, must be knit together in Ierusalem. For Virtue is the strength and preservative of Peace.
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And wheresoeuer Vertue is not, there Peace will bee the first that will abuse it selfe. Not Peace without Faith.
And wheresoever Virtue is not, there Peace will be the First that will abuse it self. Not Peace without Faith.
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For that is but a profane Peace.
For that is but a profane Peace.
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And therefore Saint Hierome tells vs, it is Dominus Christus, our Lord Christ, that is the true Peace of both State and Church.
And Therefore Saint Jerome tells us, it is Dominus Christus, our Lord christ, that is the true Peace of both State and Church.
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As if hee so long before had foreseene and prayed for (in these words, Peace be within thee ) the comming of the Messiah. And foresee it (no question) he did.
As if he so long before had foreseen and prayed for (in these words, Peace be within thee) the coming of the Messiah. And foresee it (not question) he did.
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And I will not denie, but that he prayed for it: since neither Ierusalems peace could, nor our peace can, be firme without him.
And I will not deny, but that he prayed for it: since neither Ierusalems peace could, nor our peace can, be firm without him.
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But then if you aske me why so many States, and Churches, are diuided for, and about Christ, and so not at peace:
But then if you ask me why so many States, and Churches, Are divided for, and about christ, and so not At peace:
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the cause I must tell you, is the sinne of men.
the cause I must tell you, is the sin of men.
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They diuide and teare Christ first, and then what wonder if they bee diuided about him?
They divide and tear christ First, and then what wonder if they be divided about him?
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Thirdly, heere is his prayer for peace and prosperity for Ierusalem, for the State, for the Church:
Thirdly, Here is his prayer for peace and Prosperity for Ierusalem, for the State, for the Church:
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but whereabouts would hee haue these excellent blessings seated? Where? Why euery where, but especially in Muris & Palatiis, about the Wall and the Palace. And they are excellently fitted.
but whereabouts would he have these excellent blessings seated? Where? Why every where, but especially in Muris & Palatiis, about the Wall and the Palace. And they Are excellently fitted.
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He would haue them spread all ouer Ierusalem:
He would have them spread all over Ierusalem:
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But Loca Dominu, the places of their exaltation, are these in my Text; the Wall, and the Palace:
But Loca Dominu, the places of their exaltation, Are these in my Text; the Wall, and the Palace:
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For peace that keepes at the wall, and so workes inward to calme the City:
For peace that keeps At the wall, and so works inward to Cam the city:
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But the child of peace, Prosperity, that is borne after in the Palace, and comes outward, to inrich to the very Wal.
But the child of peace, Prosperity, that is born After in the Palace, and comes outward, to enrich to the very Wal.
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The strength of a City is in the Walles.
The strength of a city is in the Walls.
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In Walles that are fenced and fortified with Turrets, (as Euthymius renders it:) therefore if a tempest of warre beate vpon the walles of it; possesse the strength of it: there cannot bee peace. Therefore the Prayer is fit:
In Walls that Are fenced and fortified with Turrets, (as Euthymius renders it:) Therefore if a tempest of war beat upon the walls of it; possess the strength of it: there cannot be peace. Therefore the Prayer is fit:
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Sit pax in muris, peace bee within the walles. And Dauids prayer is as full as fit:Fit pax in muris, peace be within the walls. And David prayer is as full as fit:
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For the Church hath the same walles, that the State hath.
For the Church hath the same walls, that the State hath.
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It is in my Text. For it is in Muris Jerusalem, in the walles of Ierusalem,
It is in my Text. For it is in Muris Jerusalem, in the walls of Ierusalem,
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and the Temple stood within it.
and the Temple stood within it.
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And by reason of the knot which God himselfe hath knit betweene the bodies: (which is, that the same men, which in respect of one Allegiance make the Common-wealth, doe in respect of one faith, make the Church) the walles of the State cannot bee broken,
And by reason of the knot which God himself hath knit between the bodies: (which is, that the same men, which in respect of one Allegiance make the Commonwealth, do in respect of one faith, make the Church) the walls of the State cannot be broken,
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but the Church suffers with it:
but the Church suffers with it:
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nor the walles and fences of the Church trampled vpon, but the State must be corrupted by it: therefore the Prayer is full;
nor the walls and fences of the Church trampled upon, but the State must be corrupted by it: Therefore the Prayer is full;
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that Peace may sit vpon the Walles, that Prosperity may fill all that is within them.
that Peace may fit upon the Walls, that Prosperity may fill all that is within them.
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Now neither the Walles of the State, nor the Walles of the Church, can keepe or defend themselues, or that which they compasse.
Now neither the Walls of the State, nor the Walls of the Church, can keep or defend themselves, or that which they compass.
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There must bee Men, and they must keepe both the Wall, and the Palace, and the Peace: Viri-Muri, Men-Wals.
There must be Men, and they must keep both the Wall, and the Palace, and the Peace: Viri-Muri, Men-Wals.
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And among these, all are not bound to equall care in preseruing the Peace.
And among these, all Are not bound to equal care in preserving the Peace.
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But as the greatest strength of the dead Walles is in Turribus, in the Towers and Bulwarkes,
But as the greatest strength of the dead Walls is in Turribus, in the Towers and Bulwarks,
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so the greatest care in the liuing Walles lyes in Turribus, in the Towers too; vpon those that are eminent in State and Church.
so the greatest care in the living Walls lies in Turribus, in the Towers too; upon those that Are eminent in State and Church.
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Now Saint Hierome telles vs plainly, that for the State, the Noble, and the Wise, and the Valiant men, they are the Towers.
Now Saint Jerome tells us plainly, that for the State, the Noble, and the Wise, and the Valiant men, they Are the Towers.
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And for the Church, Saint Paul telles vs, the Apostles were the Pillars, Gal. 2. And S Chrysost. that the Priests are Muri Ecclesiae, the walles of the Church.
And for the Church, Saint Paul tells us, the Apostles were the Pillars, Gal. 2. And S Chrysostom that the Priests Are Muri Ecclesiae, the walls of the Church.
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Heere therefore the Prayer must goe home: Dauids did: Peace be in these walles too. For if these walles shake vpon their foundations:
Here Therefore the Prayer must go home: David did: Peace be in these walls too. For if these walls shake upon their foundations:
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If these knocke one against another: there can be no firme peace in either Body. A wall-palsie is euer dangerous.
If these knock one against Another: there can be no firm peace in either Body. A wall-palsy is ever dangerous.
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Fourthly, when there is peace in Muris & Palatiis, in the Wall and the Palace, stayes either the Prayer for it,
Fourthly, when there is peace in Muris & Palatiis, in the Wall and the Palace, stays either the Prayer for it,
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or the benefit of it, there? No sure. The benefit stayes not. For the peace of the Wall and the Palace, is very diffusiue.
or the benefit of it, there? No sure. The benefit stays not. For the peace of the Wall and the Palace, is very diffusive.
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All Ierusalem is the better for it presently.
All Ierusalem is the better for it presently.
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Not the meanest in the Body of the State, not the lowest in the Body of the Church:
Not the Meanest in the Body of the State, not the lowest in the Body of the Church:
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but they are the better, or may bee, for this peace.
but they Are the better, or may be, for this peace.
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And it is implyed in the Text: For in Palatiis, in the Palaces, names indeed the Kings house,
And it is employed in the Text: For in Palatiis, in the Palaces, names indeed the Kings house,
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but vnder that greater, comprehends the lesse. And S. Hierome expresseth it so, and reades in Domibus, prosperity in the Houses.
but under that greater, comprehends the less. And S. Jerome Expresses it so, and reads in Domibus, Prosperity in the Houses.
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For the houses of Subiects cannot be empty of peace, when the Palace of the King is full. This for the Benefit;
For the houses of Subjects cannot be empty of peace, when the Palace of the King is full. This for the Benefit;
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and peace is no niggard of it selfe. Then the rule is:
and peace is no niggard of it self. Then the Rule is:
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Where the benefit goes on and multiplies, there must not be a stop in the prayer;
Where the benefit Goes on and multiplies, there must not be a stop in the prayer;
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that must goe on to, as Dauids did; Peace be within the walls. Fiftly.
that must go on to, as David did; Peace be within the walls. Fifty.
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The forme of this prayer, Sit pax in muris, Peace be within the walls, and prosperity within the Palaces;
The Form of this prayer, Fit pax in muris, Peace be within the walls, and Prosperity within the Palaces;
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tells vs, that Ierusalem had both these. And no doubt can bee made, but that Ierusalem, that State, that Church had both.
tells us, that Ierusalem had both these. And no doubt can be made, but that Ierusalem, that State, that Church had both.
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And to this day as little doubt there is of ciuill States, muros habent, & Palatia, they haue both walls and Palaces.
And to this day as little doubt there is of civil States, muros habent, & Palatia, they have both walls and Palaces.
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But for the Church, sacriledge (in many places) makes all the haste it can, to frustrate this prayer, that there may be nor Palaces,
But for the Church, sacrilege (in many places) makes all the haste it can, to frustrate this prayer, that there may be nor Palaces,
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nor walls, for peace, or plenty, to be in. Doubtlesse, this ceremoniall Church will rise in Iudgement against the pillage of Christendome.
nor walls, for peace, or plenty, to be in. Doubtless, this ceremonial Church will rise in Judgement against the pillage of Christendom.
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For the Children of that Church left not their Mother without Walls for defence, not without Palaces for honour.
For the Children of that Church left not their Mother without Walls for defence, not without Palaces for honour.
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Ye see it is plaine in my Text. But many Children of the substantiall Church, haue shewed themselues base and vnnaturall.
You see it is plain in my Text. But many Children of the substantial Church, have showed themselves base and unnatural.
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Palaces: no, Cottages are good enough.Palaces: no, Cottages Are good enough.
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As if it were a part of Religion, that Christ and his Priests must haue lesse honour in the substance,
As if it were a part of Religion, that christ and his Priests must have less honour in the substance,
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then they had in the ceremony.
then they had in the ceremony.
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And yet when I consider better, I begin to thinke it is fit the Priests house should be meane, where the Church, which is Gods House, is let lye so basely.
And yet when I Consider better, I begin to think it is fit the Priests house should be mean, where the Church, which is God's House, is let lie so basely.
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For he that hewed Timber afore out of the thicke Trees, was known to bring it to an excellent worke;
For he that hewed Timber afore out of the thick Trees, was known to bring it to an excellent work;
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but now they haue beaten downe all the carued worke thereof with Axes and Hammers, Psalm. 74. So that now I doubt wee must vary the Prayer:
but now they have beaten down all the carved work thereof with Axes and Hammers, Psalm. 74. So that now I doubt we must vary the Prayer:
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from Sit pax, to Sint muri: not presume to pray, there may bee peace and plenty within the walls,
from Fit pax, to Sint muri: not presume to pray, there may be peace and plenty within the walls,
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but that the very wals themselues may stand. But yet I will doe the People right too.
but that the very walls themselves may stand. But yet I will do the People right too.
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For as many of them are guilty of inexcusable sin, both by cunning and by violent sacriledge:
For as many of them Are guilty of inexcusable since, both by cunning and by violent sacrilege:
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so are too many of vs Priests guilty of other as great sins as sacriledge can bee;
so Are too many of us Priests guilty of other as great Sins as sacrilege can be;
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for which, no doubt, we and our possessions lye open to the waste. It must needs be so.
for which, no doubt, we and our possessions lie open to the waste. It must needs be so.
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For the hand of sacriledge it self, though borne a Theefe, could neuer touch Palatia Ecclesiae, the Palaces of the Church,
For the hand of sacrilege it self, though born a Thief, could never touch Palatia Ecclesiae, the Palaces of the Church,
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as long as God kept the wall of it. But while our sinnes make God out of peace with the Walles;
as long as God kept the wall of it. But while our Sins make God out of peace with the Walls;
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while he is at Diruam, I will breake the wall thereof, Esai. 5. it is in vaine to shift off by humane policies: for the Palaces cannot stand. Sixthly;
while he is At Diruam, I will break the wall thereof, Isaiah. 5. it is in vain to shift off by humane policies: for the Palaces cannot stand. Sixthly;
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I may not omit, that while the Prophet prayes heere, for the State and the Church,
I may not omit, that while the Prophet prays Here, for the State and the Church,
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and them that pray for both;
and them that pray for both;
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yet his expression is not, Pro orantibus, but Pro diligentibus; not for them that pray for it,
yet his expression is not, Pro orantibus, but Pro diligentibus; not for them that pray for it,
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but for them that loue it: Let them prosper that loue it, and wish it good:
but for them that love it: Let them prosper that love it, and wish it good:
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so the payer (as Euthym. obserues) did not comprehend the Iewes onely, but as many of other nations too,
so the payer (as Euthymius observes) did not comprehend the Iewes only, but as many of other Nations too,
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as were Diligentes, louers of Ierusalem.
as were Diligent, lovers of Ierusalem.
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And indeede these two, to loue, and to pray for the State, and the Church, make one in my Text:
And indeed these two, to love, and to pray for the State, and the Church, make one in my Text:
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For no man can pray hartily for them, but hee, that loues them.
For no man can pray heartily for them, but he, that loves them.
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And no man that truly loues them, can abstaine from praying for them, and the peace of them.
And no man that truly loves them, can abstain from praying for them, and the peace of them.
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This is certaine, neither loue, nor prayer, can stand with practising against either; nor with spoile and rapine vpon either.
This is certain, neither love, nor prayer, can stand with practising against either; nor with spoil and rapine upon either.
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Nor is Diligentibus te, that loue thee, an idle or an empty specification in the prayer of the King.
Nor is Diligentibus te, that love thee, an idle or an empty specification in the prayer of the King.
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For as Ierusalem had, so hath euery State, and euery Church, some false members, whose harts are neerer the enemie, then Ierusalem.
For as Ierusalem had, so hath every State, and every Church, Some false members, whose hearts Are nearer the enemy, then Ierusalem.
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Therefore sit Pax, sed diligentibus, let there bee peace, but to them that loue thee.
Therefore fit Pax, sed diligentibus, let there be peace, but to them that love thee.
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But if any man haue a false heart to Ierusalem, let him haue no portion in the prosperitie of it.
But if any man have a false heart to Ierusalem, let him have no portion in the Prosperity of it.
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Thus you see, the Prophets care is for Ierusalem. For this State and Church he would haue you pray.
Thus you see, the prophets care is for Ierusalem. For this State and Church he would have you pray.
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In this prayer he would haue you beg for Peace. That which hee would haue others doe, hee doth himselfe:
In this prayer he would have you beg for Peace. That which he would have Others do, he does himself:
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He prayes both for Ierusalem, and for them that pray for it. That which he also prayes for, is peace and prosperity.
He prays both for Ierusalem, and for them that pray for it. That which he also prays for, is peace and Prosperity.
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This peace hee would haue in the Walles, and this prosperity in the Palaces. From thence he knowes it will diffuse it selfe to meaner houses.
This peace he would have in the Walls, and this Prosperity in the Palaces. From thence he knows it will diffuse it self to meaner houses.
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Yet it seemes by the way, that that ceremoniall Church had both Walls and Palaces.
Yet it seems by the Way, that that ceremonial Church had both Walls and Palaces.
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And last of all, that this peace, this Prosperity, might be the reward onely Diligentium, of such as loue both State and Church.
And last of all, that this peace, this Prosperity, might be the reward only Diligentium, of such as love both State and Church.
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And now there is little behinde. For my Text is an Exhortation, and preacheth it selfe.
And now there is little behind. For my Text is an Exhortation, and Preacheth it self.
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Rogate Pacem, pray for the peace of Ierusalem.Rogue Pacem, pray for the peace of Ierusalem.
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Pray for it? Why, it seemes strange to mee that any age should bee weary of peace;
prey for it? Why, it seems strange to me that any age should be weary of peace;
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or need an exhortation to pray for it, either in Church or Common-wealth. Yet the age in which Dauid liued, was such.
or need an exhortation to pray for it, either in Church or Commonwealth. Yet the age in which David lived, was such.
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For though the instant time of the composure of this Psalme, was a time of Peace:
For though the instant time of the composure of this Psalm, was a time of Peace:
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yet it was but a time picked out, in an age that loued not Peace.
yet it was but a time picked out, in an age that loved not Peace.
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Dauid tells vs so himselfe a little before my Text, Psal. 120. My soule hath long dwelt among them that are enemies vnto Peace: David tells us so himself a little before my Text, Psalm 120. My soul hath long dwelled among them that Are enemies unto Peace:
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I labour for peace, but when I speake vnto them therof, they make thē ready to battell. I labour for peace, but when I speak unto them thereof, they make them ready to battle.
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So there he speaks for peace. And in my text he exhorts to pray forpeace. And after that, him selfe prayes for peace.
So there he speaks for peace. And in my text he exhorts to pray forpeace. And After that, him self prays for peace.
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And all this is little enough among them that loue not peace. Howbeit take this with you:
And all this is little enough among them that love not peace. Howbeit take this with you:
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They beare not the best mindes, ( Cases of necessity, and honourable safety, alwayes excepted) that desire the waters, either of the Church,
They bear not the best minds, (Cases of necessity, and honourable safety, always excepted) that desire the waters, either of the Church,
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or the Common-wealth, should run troubled, that they may haue the better fishing. And the Historian sets his brand vpon them.
or the Commonwealth, should run troubled, that they may have the better fishing. And the Historian sets his brand upon them.
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Who are they whom peace cannot please? Who? Why, Quibus pessima est, & immodica cupiditas:
Who Are they whom peace cannot please? Who? Why, Quibus pessima est, & immodica Cupiditas:
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They whose desires are worse then naught, in their Obiect: and voyd of all moderation in their pursuit. This I am sure of:
They whose Desires Are Worse then nought, in their Object: and void of all moderation in their pursuit. This I am sure of:
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since Dauid at the placing of the Arke, exhorts all sorts of men Rogare pacem, to pray for the peace of Ierusalem, he did not intend to leaue out the Priest, whom it concernes most, to preach peace to the people;
since David At the placing of the Ark, exhorts all sorts of men Rogare pacem, to pray for the peace of Ierusalem, he did not intend to leave out the Priest, whom it concerns most, to preach peace to the people;
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neither the High Priest, nor the rest, but they should bee most forward in this duty. This for the Priesthood then.
neither the High Priest, nor the rest, but they should be most forward in this duty. This for the Priesthood then.
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And Christ himselfe, when he sent out the Seuenty to preach, gaue them in charge, to begin at euery house in which they entred, with Peace. Peace be to this house, S. Luk. 10. And he that preacheth not peace,
And christ himself, when he sent out the Seuenty to preach, gave them in charge, to begin At every house in which they entered, with Peace. Peace be to this house, S. Luk. 10. And he that Preacheth not peace,
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or labours not for it, must confesse one of these two. Namely, that he thinkes Dauid was deceiued, while he calles to pray for peace.
or labours not for it, must confess one of these two. Namely, that he thinks David was deceived, while he calls to pray for peace.
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Or that himselfe is disobedient to his call.
Or that himself is disobedient to his call.
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Caluin of opinion, that he which will order his prayers right, must begin, not with himselfe, Calvin of opinion, that he which will order his Prayers right, must begin, not with himself,
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but at Dominus Ecclesiae corpus conseruet: That the Lord would preserue the Body of his Church.
but At Dominus Ecclesiae corpus conservet: That the Lord would preserve the Body of his Church.
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It is iust with the Prophet, Peace for Ierusalem.
It is just with the Prophet, Peace for Ierusalem.
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For if any man bee so addicted to his priuate, that hee neglect the common State, he is voyd of the sence of piety,
For if any man be so addicted to his private, that he neglect the Common State, he is void of the sense of piety,
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and wisheth peace and happinesse to himselfe in vaine. For who-euer he be, he must liue in the Body of the Common-wealth;
and wishes peace and happiness to himself in vain. For whoever he be, he must live in the Body of the Commonwealth;
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and in the Body of the Church:
and in the Body of the Church:
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and if their ioynts be out, and in trouble, how can hee hope to liue in peace? This is iust as much as if the exterior parts of the body should thinke they might liue healthfull,
and if their Joints be out, and in trouble, how can he hope to live in peace? This is just as much as if the exterior parts of the body should think they might live healthful,
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though the stomake be full of sicke and swolne humours. To conclude then:
though the stomach be full of sick and swollen humours. To conclude then:
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God hath blessed this State and Church, with many and happy yeeres of peace and plenty.
God hath blessed this State and Church, with many and happy Years of peace and plenty.
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To haue had peace without plenty, had been but a secure possession of misery, To haue had plenty (if it were possible) without peace, had been a most vncertaine possession of that, which men call happinesse, without inioying it.
To have had peace without plenty, had been but a secure possession of misery, To have had plenty (if it were possible) without peace, had been a most uncertain possession of that, which men call happiness, without enjoying it.
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To haue had both these, without truth in Religion, & the Churches peace, had bin to want the true vse of both.
To have had both these, without truth in Religion, & the Churches peace, had been to want the true use of both.
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Now to be weary of peace, especially peace in truth, is to slight God that hath giuen vs the blessing.
Now to be weary of peace, especially peace in truth, is to slight God that hath given us the blessing.
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And to abuse peace & plenty to Luxurie, and other sins, is to contemne the blessing it selfe.
And to abuse peace & plenty to Luxury, and other Sins, is to contemn the blessing it self.
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And there is neither of these, but will call apace for vengeance.
And there is neither of these, but will call apace for vengeance.
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My exhortation therefore shall keepe euen with S. Pauls, 1. Tim. 2. That praiers and supplications be made, especially for Kings,
My exhortation Therefore shall keep even with S. Paul's, 1. Tim. 2. That Prayers and supplications be made, especially for Kings,
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and for all that are in authority, that vnder them we may liue a quiet, and a peaceable life, in all godlinesse and honesty. and for all that Are in Authority, that under them we may live a quiet, and a peaceable life, in all godliness and honesty.
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Heere S. Paul would you pray for the king 〈 ◊ ◊ ◊ 〉 the King would haue you pray for the State, & the Church.
Here S. Paul would you pray for the King 〈 ◊ ◊ ◊ 〉 the King would have you pray for the State, & the Church.
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His peace cannot be 〈 ◊ 〉 theirs. And your peace cannot bee without his.
His peace cannot be 〈 ◊ 〉 theirs. And your peace cannot be without his.
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Thus hauing made my Text my Circle, I am gone round it, and come backe to it;
Thus having made my Text my Circle, I am gone round it, and come back to it;
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and must therefore end in the poynt where I began: Pray for the peace of Jerusalem;
and must Therefore end in the point where I began: Pray for the peace of Jerusalem;
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Let them prosper that loue it: Peace be within the walles of it, and prosperity within the Palaces: Let them prosper that love it: Peace be within the walls of it, and Prosperity within the Palaces:
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That the Peace of God which passeth our vnderstanding heere, may not leaue vs, till it possessers of eternall Peace.
That the Peace of God which passes our understanding Here, may not leave us, till it possessers of Eternal Peace.
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And this, Christ for his infinite Merit and Mercy sake grant vnto vs. To whom with the Father,
And this, christ for his infinite Merit and Mercy sake grant unto us To whom with the Father,
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and the holy Spirit, be ascribed all Mighty, Maiesty, and Dominion, this day, and for euermore. Amen. FINIS.
and the holy Spirit, be ascribed all Mighty, Majesty, and Dominion, this day, and for evermore. Amen. FINIS.
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