THE Scriptures (saith Saint Paul) are able to make a man wise unto salvation, 2 Tim. 3.15. Liber psalmorum, &c. The Booke of Psalmes (saith Saint Augu­stine) comprehends in it as in an epito­mie, or abstract, whatsoever necessary things all other books of Scripture con­tain at large. Now amongst the Psalmes the Psalmes of degrees are by many accounted Psalms of some degrees of excellency above other Psames; and amongst the Psames of degrees (if there may be comparatio gradus ad gra­dum, a comparing of a degree with a degree, where each Psalme is in its degree so admirable) this Psalme of degrees out of which my Text is taken is none of the lowest degree. The text it selfe. I am sure is one of the sweetest and pleasantest straines in all the Psames. For what more delightfull and pleasing to God then prayer? the prayer of the upright (saith Salomon) is Gods delight, Pro. 15.8. and let my prayer, saith David, be set forth before thee as incense, Psal. 141.2. that is let it ascend as a sweet perfume and pleasant smell into thy nostrils; it being the peculiar honour of prayer (as Dionisius Carthusianus hath observed) to have the stile of incense attributed to it, for nulla [Page 2]justatia (saith he) thumiamits comparatur nisi sola oratio, No other theologicall vertue is compared to incense, but onely prayer, at least not so properly. And this we finde incited unto in the first word of my text, pray, pray, &c.

Againe, as nothing is more delightfull and pleasing to God then Prayer, so nothing is more sweet and acceptable to men (except they be men of Belial) then Peace, Pax non re duntaxat amica, sed nomine quoque ipso jucunda, saith Nazianzen, Peace is not onely lovely in the thing, but pleasant also in the very name; [...], saith Basil, the absolutest of Blessings; [...], saith Chrysostome, there is no Blessing equall to Peace; and the Scriptures make good what they all say by putting Peace so often for all Blessings, as comprehending all other Blessings in the bosome of it, as amongst other places, Psal. 125.5. But peace shall be upon Israel; and Psal. 29.11. The Lord will blesse his people with peace: or as the ordinary translation reads it: The Lord shall give his people the Blessing of peace. In both which places the word translated, Peace, as expositors have observed, non tantum pacem sed reliqua bona omnia complectatur et corpori et animo necessaria, doth not only comprehend peace within it's signification, but all other good things whatsoever necessary both for body and soule, as it doth also in sundry other places of Scripture. And this we are called upon here in my Text to pray for; pray for the peace, &c. The peace, what peace? not the peace of Babylon (though when the Jews were delivered into the hands of the King of Babylon, and carried away captive thither, they were commanded both to seek the peace of that City and to pray for it, Jerem. 29.7.) but the Peace that our text exhorts to pray for, is the Peace of Jerusalem; that is, according to the literall sense, the Peace of that City which the Lord hath chosen among all the tribes of Israel to place his name there, 2 Chr. 6. as also to place the throne of David, and so of justice and judgement there, 2 Sam. 5.5. both expressed in the three immediate verses before my Text, as arguments to make way for the praying for the peace there­of. Jerusalem is builded as a City, that is compact together, [Page 3]whither the tribes go up the tribes of the Lord, unto the testimony of Israel, to give thanks unto the Name of the Lord; for there are set thrones of judgement, the thrones of the house of David, then followes pray for the peace of Jerusalem, &c. Or els by the peace of Jerusalem, we may understand here, according to the mi­sticall sense of the words, the peace of Gods Church, in what Cities or Nations soever it be planted; called Jerusalem which is above and the mother of us all, Gal. 4.26. the City of the li­ving God, the heavenly Ierusalem, Heb. 12.22. and that not without allusion to that and the like prophesie of preaching the Gospell, Esay 2.3. Out of Sion shall goe forth the Law, and the Word of the Lord from Ierusalem: that is the Gospell shall first be preached, and so the Church first planted in Ierusalem; and from thence the Gospell shall be published, and so the Church transplanted in all the world: and therefore the Church having her first rise, and beginning from Jerusalem, she might well beare Ierusalems name. Pray for the peace of Ierusalem. I had once thought to have opened the other part of the Text, ere I had let you further into the treasurie of this: but me thinks I see you impatient of being kept off any longer, from tasting of these rarities which have been already presented be­fore you: I forbeare therefore all super-addition of arguments to invite your attention to the Text, and fall close to the un­bowelling of it. The Text at the first touch fals into two parts; a Precept and a Promise. The precept in the first words, pray for the Peace of Jerusalem. The promise in the following words, they shall prosper that love thee.

In the precept these five particulars offer themselves to our consideration. 1. The Act or Duty commanded; and that is to pray. Pray &c. 2. The object of that Act; and that is peace, Pray for the peace. 3. The Specification or determination of that object; not for all peace, nor the peace of all; but for the Peace of Ierusalem. Pray for the Peace of Ierusalem. 4. The par­ty by whom this precept is delivered; and that, as the title of the Psalme shewes, is David. David the King of Ierusalem take Ierusalem in the letter; but David the sonne or citizen of [Page 4] Ierusalem, take Ierusalem in the misterie. 5. The party unto whom this precept is recommended; and they are no where expressed, but fully implyed in the word precamini, or rogate, pray ye: all ye that have any interest in or relation to Ierusalem, pray for the Peace thereof; so farre the precept extends: but the promise reacheth further, and fetcheth in all those that love prosperity, assuring them that they shall all prosper that so love Ierusalem: wherein three other particulars require our obser­vation. 1. The subject matter of the promise; and that's Prospe­rity; they shall prosper. 2. The condition of the promise; and that is, the loving Ierusalem so as to pray for her peace; they shall prosper that love thee. 3. The extent of the promise, collected from the persons unto whom this promise is made; namely, they, and all they, and onely they, that so love Ierusalem, as to pray for the Peace thereof.

These are the parts of the Text, and these are the particulars of each part: but for feare lest the Text might lose some of its strength and virtue, by being chopt into so many small pie­ces. I shall forbear the prosecuting that division and subdivision, and choose rather to give you the juce and substance, if not, the spirit and quintessence of all these particulars, in these 4 propo­sitions.

1 That the peace of Jerusalem is a thing most desirable, wor­thy of the best prayers, and the prayers of the best.

2 That the prime meanes, both of procuring and preserving the peace of Jerusalem, is to pray for it.

3 That it is the duty of all men, that have any interest in or re­lation to Jerusalem, to pray for the peace thereof themselves, and to incite others to doe the like.

4 That they, and all they, and onely they shall prosper, that so love Jerusalem, as to pray for the peace thereof,

I begin with the first proposition: That the peace of Jerusalem is a thing most desirable, worthy of the best prayers, and prayers of the best.

This proposition I shall endeavour to make good, both ac­cording to the literall, and according to the misticall accep­tation [Page 5]of this terme Ierusalem; and first according to the literall.

Doct. The peace of Jerusalem, as Jerusalem is taken for the place of Gods worship, and the seat of justice, and judgement, was then, and so is, the peace of all such places still, a most desirable thing worthy of the best prayers &c.

Tantum est pacis bonum (saith Saint Augustine lib. 19. de Civitate Det cap. 11.) ut etiam in rebus terrenis atque mortali­bus nihil gratius solcat audiri, nihil desiderabilius concupisci, ni­hil possit melius inven [...]ri; such is the good of Peace, that a­mongst earthly and transitory things, nothing is to be heard of more acceptable, nothing is to be wished for more desirable, nothing can be found out more excellent. [...], Chrysos ho [...] 3. in Coloss. (saith Saint Chrysostome) the mother of all good things, are the ground of all joy: and as there is no man qui gaudere nolit, who would not re­joyce; so there is no man qui parem habere nolit, who would not have peace, is Saint Augustines position in the booke be­fore cited cap. 12. and he there makes it good: and 'tis so good what he there saith, that I thinke it worthy both of our repeating and observing, ipsi qui bella volunt (saith that stout Champion of the Church) nihil aliud quam vincere volunt, they that most desire warres, doe therefore desire them that may conquer and overcome: and so in the upshot, they desire wars that may obtaine a more glorious peace: for what is victory or conquest, but the subduing and bringing into subjection those that oppose and resist? and what is that when it is accomplished, but very peace? so that warres themselves are waged upon an intention of peace, and peace is the desired end of all warres. They which doe most disturbe the peace which they enjoy, and therefore are accounted enemies of peace, yea of their owne peace, they doe not so properly hate peace, as desire to exchange one peace for another; neither would they that there should be no peace at all, but that such a peace should be as they would. The most factious, seditious fellowes that are, though out of their factious, seditious spirits, they seperate themselves from [Page 6]society and peace with others; yet with their fellow-conspira­tors, they observe and keep an exact kind of peace, or else they could never improve their conspiracies to so much mischiefes as they doe. Theeves and robbers could not either with the least safety or successe, infect and trouble the peace of others, unlesse they did preserve a firme seeming peace amongst them­selves: or if there be any such beast of prey, that is either so powerfull in strength, or so fearfull by nature, that he need not, or dare not commit himselfe to any companion, but plots and acts all his robberies and other outrages himselfe alone, yet in his owne house, with his owne family, he studies peace and qui­etnes; and if any disturbance chance therin, none more forward, then he to correct and vindicate it, domus suae pacem si ita ne­cesse est (saith Saint Augustine of such a one) etiam saeviendo componit, he composeth the peace of his house, if it be needfull so to doe, even by tyrannizing and exercising cruelty on those that infringed it. Nay, I will crave leave to step one step fur­ther with that father; let us for once suppose such a monster as the Poets faigned their Cacus to be, whom for his insociable savagenesse they called semi hominem non hominem, but halfe a man not a man; one cujus regnum dirae speluncae fuerit solitu­do, whose lonesomenesse in a direfull cave was his Kingdome, and whose wickednesse was so beyond other men's, that like the Divell he had his name from it; [...]. one that tooke pleasure neither in the winning society of a wife, nor in the recreating sports of children; one that would neither rule over others, nor enter conference with them; one that would give nothing to any, but take from all whatsoever he could, and could take whatsoever he pleased; yet this horrid monster so abhor­ring all peace with others, does by his very solitarinesse and de­testation of all society, declare plainly that freedome from all molestation, and so peace, is the prime scope and aime of all his desires. And that I make not a fiction the uppermost step of my gradation, suffer me to tell you that the very devils themselves, what inveterate, implacable cruelty soever they beare against the peace of men, amongst themselves they conspire for peace, [Page 7]and doe to all admiration conserve it: Satan is not divided a­gainst satan, Marke 3. and a whole legion of devils can dwell together, as one in one man, Marke 5.9. Nothing therefore is naturally more desirable then peace, and there is none that hath all the impressions of nature so defaced in him, but that some peace or other is beloved and desired of him; how much more desirable then, is the peace of Jerusalem, as 'tis the place of Gods worship and service, and the seat of justice and judg­ment to all those that love either? Where there is no peace, the publike worship and service of God doth not onely lose its beauty and comlinesse, but suffers much in its very essence and being. One thing (saies David) have I desired of the Lord that I will seek after, that I may dwell in the house of the Lord al the dayes of my life, to behold the beauty of the Lord & visit his temple, or enquire in his temple, Psal. 27.4. but because David was a man of warre, and the time of his reigne a time of warre, he never could obtaine this his desire in any perfection, though he were most zealous and earnest in it. David never so much as thought of building an house unto the Lord, till he had some respite from warre as appeares, 2 Sam. 7.1, 2. &c. and when he did thinke on it, God, who knew his thoughts, knew also that it was in a manner to no purpose for him, upon whom warres were presently to returne, to undertake that worke; for neither could that worke it selfe be so well effected in such times nor the publike worship of God in that house if it should be built, be neer so wel performed as it would be in more peace­able times. And therefore observe how the Lord took off Da­vid from those thoughts, as David himselfe relates it to his sonne Solomon, 1 Chron. 22. v. 7.8.9.10. And David said to Solomon, my son, as for me, it was in my mind to build an house unto the Name of the Lord my God; but the Word of the Lord came to me saying, thou hast shed blood abundantly, and hast made great warres; thou shalt not build an house unto my name, because thou hast shed much blood upon the earch in my sight, behold a sonne shall be borne unto thee, who shall be a man of rest, and I will give him rest from all his enemies round about; for [Page 8]his name shall be Solomon, and I will give peace and quietnesse to I frael in his dayes, he shall build an house for my Name, &c. Behold David, a man of warre, though a man after Gods owne heart. and his warres no other then what God had approved; he was inhibited the building of an house for Gods publike wor­ship and service, onely for this reason; because he had shed much blood and made great warres; whereas the bloody reformers of these times cry up the laying of the foundation of their re­formation of Gods publike worship in service in nothing but blood, & that the blood of those who professe the worshipping and serving of God in that publike manner, and way; for the sounding and erecting whereof, many renowned Mattyres were willing to lose their blood; so sarre are their thoughts from Gods thoughts, and their wayes from Gods wayes. Observe further, how God (to cleare his owne reason, of forbidding David to build him an house, that it was therefore & therefore onely, because he had made great warres and shed much blood) at the same time, when he inhibited David for that cause, he gave commandement to his Sonne Solomon to build him an house for his name, and alleadgeth the just contrary reason for that command, viz. because he should be a man of peace and rest, and one unto whom God promised that he would give rest from his enemies round about, and give peace and quietnesse to Israel in his dayes. And he indeed undertooke this worke and so prospered in it, that he finished it in seven yeeres. 1 Kin. 6.38. The inferences from hence are many and various ac­cording to the apprehension of severall Expositors; but all that I shall urge from hence, is but what I have already toucht, That God by the very time appointed by him for the building of his Temple, the place of his publique worship and service, signifies unto us, that times of peace are the onely times for his publike worship and service it selfe, and that warres, though never so just, doe not onely hinder it but doe in a manner, yea and in a great measure to, prophane it: and what I say of the times of peace and warre, must of necessity reach to the places where peace or warres settle; and therefore as the house for [Page 9]Gods publike worship and service, was at first built in time of peace, so 'twas built in a City of peace in Ierusalem, which is by interpretation the vision of peace.

God may, I confesse, be worshipped and served publikely in some Camps or Leagers, yea in the midst of Mars-hill (as 'tis said, Saint Paul once preacht, Acts 17.23.) But alas the worship and service, that is usually performed unto God in such places, hath scarce a rag of that beauty and splendor, or a spark of that zeale and vigour, wherewith it is adorned and inclined in places of peace, unlesse they be such places of peace, as doe not know what belong to their peace, which in­deed Ierusalem her selfe sometimes did not, Luk. 19.42.

How beautifull upon the mountaines (saith the Prophet) are feete of him that bringeth good tidings, that publisheth peace, Isa. 52.7. The Apostle appplies that saying to the Preachers of the Gospell, Fom. 10.15. How beautifull are the feet of them that preach the Gospell of peace, &c. The beauty and excellency of preaching the Gospell is such, as neither the Prophet nor the Apostle could expresse, and therefore they cry out in admiration thereof, quam speciosi pedes, &c. how beautifull are the feet of him or them, that publish or preach peace; and as there is beauty in the publike preaching the Gospell, so there is beauty in the publike praying unto God, and praising of him, as also in the rest of Gods publike wor­ship and service rightly performed; and therefore is the whole worship and service of God in his house called, (as you heard but now) by the kingly Prophet David, the beauty of the Lord Psa. 27. and the beauty of holinesse Psal. 29.2. But beloved in what places is this beauty and excellency of Gods worship and service to be found? Not in those places where­in the sound of the trumpet, and alarme of warre are daily heard; for what agreement hath the preaching of the Gospell of peace with warring and fighting, or what entertainment can praying finde, where killing and murthering are pro­fessed, and who can hope to heare the voice of praising God, [Page 10]where cursing and blaspheming his Name are so uncontrol­ledly practised? 'tis a short but a smart and pithy examinati­on of the Souldiers Pater-Noster, which Erasmus takes in his Querimoniae pacis, I will adde but a little to it, and by it you may guesse how God is worshipped and served in those pla­ces, where such men keepe their Randevooze; quid quaeso orat miles, what, I beseech you (saith Erasmus) does the Souldier pray, or how? Doest thou say Our Father? O im­pudent mouth! doest thou dare to call God father, who art flying at the throate of thy brother to cut it or teare it out? Doest thou say, hallowed be Thy Name, when Gods Name is by none more blasphemed and dishonoured, then by thee and thy Comrades? Doest thou say, thy Kingdom come, when none is a greater enemy to the Kingdome of grace, and hath lesse hope of the Kingdome of glory then thy selfe? Doest thou say, Thy Will be done in Earth as it is in Heaven, and yet when God tels thee, that 'tis his will that thou shouldst follow peace with all men, and holinesse, thou delightest in war and all manner of wickednesse, refusing all just conditions of peace and adhortations to piety? Doest thou say Give us this day our daily bread, and yet takest away by violence and rapine, all the bread and other necessaries of life, that thy poore brother hath laboured for in the sweat of his browes? Doest thou beseech the Lord to forgive thee thy trespasses as thou forgivest them that trespasse against thee, when as nothing but thy brothers blood will satisfie thee, and his too who ne­ver did, nor would have offended thee didst not or hadst not thou first beyond measure provoked him? Doest thou pray not to be led into temptation, and yet accountest it pusillani­mity not to venture upon any thing, that thy lusts tempts thee unto? And doest thou supplicate to be delivered from all evill, and yet art never at rest from plotting and practi­sing all the evill thy heart can invent, making it thy trade of life, to live all thy dayes in that evill of evils bloody warre? What is all this praying but a mocking of God, and blasphe­ming [Page 11]of his Name; and how then can praying, or any other part of Gods service, be performed as it should in those pla­ces where warres rage? when the actors in that bloody tra­gedy, being the onely men of power and sway in those pla­ces, are so flatly opposite in all their practises to what is com­manded by God or desired from him; I but will some Soul­diers of these times say, you are quite mistaken in us, we doe not use the Lords Prayer at all, but we pray onely as the Spirit teacheth us: but what Spirit is it. I beseech them? Whose teaching they follow in their prayers, when they lay aside and despise the prayers which the Lord Christ himselfe hath taught them? Certainly 'tis not that Spirit of God which helpeth our infirmities, and when we know not what we should pray for as we ought, doth it selfe make intercession for us with groanings which cannot be uttered, Rom. 8.26. For that Spirit would never teach men to contemne and reject that prayer Christ by the same Spirit hath taught them, but on the contrary would so instruct and quicken them in their powring forth that and other prayers, now slighted by them, that the using thereof once would more effectually prevaile with God, and more feelingly comfort themselves then all the vaine tedious tautologising bablings, that ever fall from them; besides men taught by that Spirit would ab­horre to appeare in any acts so repugnant to each clause of that prayer. I confesse for my share, that, as where I call to minde the reigning sinnes of these times, such as blindnesse of heart, pride, vaine glory, and hypocisie, envy, hatred, malice, and all manner of uncharitablenesse, fornication, and other such like deadly sinnes, sedition, and privy conspiracy, false do­ctrine and heresie, hardnesse of heart and contempt of Gods Word and Commandement, &c. I doe not wonder to see and heare of such multitudes, that startle at our set formes of publike prayer, wherein these sinnes are set forth, ript up and prayed against with so much plainnesse of expression and no lesse vehemency and ardency of devotion, and to desire ra­ther [Page 12]to use some loose prayers of their owne, wherein they may take their owne liberty, and pray against those sinnes as frees any suit whereof others are guilty, not themselves. So when I observe of what spirit many men are, calling dai­ly for fire from heaven upon their fellow brethren, or stirring up what fire earth and hell can helpe them to kindle a­gainst them, I doe not admire that even the Lords prayer also is, which is composed of a spirit so much contrary to theirs, laid aside by them. But 'tis a sad case in the interim, that should either be given up to such a reprobate mind, or live the least time in such an ungodly course of life, as not to dare to use that forme of prayer which Christ hath prescri­bed, or if they doe, their very using thereof proves no bet­ter then a mocking or an abusing of him that prescribed it. I doe not condemne all Souldiers, nor all souldiers prayers, the faith of that Centurion in the Gospell, Math. 8. Acts 10. and the prayers of that Centurion in the Acts, and the faith and prayers of many devout souldiers both before and since, would rise up in judg­ment against me, if I should so judge them and their devoti­ons: but the more devout souldiers are, the more they will assent to truth propugned by me, that warres are an enemy to publike devotion, whatsoever interruption, private praiers suf­fer by them; I doe confesse, we doe not read that ever David was more fervent or frequent in his prayers, then when he was encompassed or pursued by his warlike enemies; but then it must be also acknowledged, that even in those times, David prayed for nothing more then for such times, wherein he might againe, as formerly he had in times of peace, Psal. 27. Psal. 42. Psal, 84. present both himselfe and his prayers to God in Gads house, has holy Temple or Sanctuary, the place of publike wor­ship.

The Scythians, who as Herodotus reports of them, did wor­ship very many Gods, did erect neither Temple, Altar, nor statute to any God, save onely Mars the God of warre, in­timating, that where warres are predominant, there all con­stant [Page 13]publike worship and sevice of God or whatsoever is cal­led God is quite cashiered. This we finde in sacred records the Prophets prophecying to the Jews the free liberty & happy en­joying of Gods publike worship & service amongst them, did commonly join with it or rather promise before it, some pro­mise of peace, Isa. 52.7. a place even now cited, How beautifull upon the mountaines are the feet of him that bringeth good ti­ings, that publisheth peace, &c. & then follows v. 8. Thy watch­men shall lift up the voice, &c. There is little or no lifting up of the voice of watch-men to be excepted in any place till peace be proclaimed. So Nahum, 1.15. Behole upon the mountains the feet of him that bringeth good tidings that pub­lisheth peace, then followes, O Judah keep thy solemne feasts, performe thy vow, where peace is, there the publike worship and service of God may be performed with some solmnity; but where peace is not, though men should divote them­selves to it never so much, yet they cannot performe it with any solemnity, nay scarce with any tolerable reverence: if then there were no other reason of praying for the peace of Jerusalem, but its being the place of Gods publike worship and service, that alone is sufficient to ingage any man in that duty that desire to worship and serve God as he should.

But then confider Jerusalem as it is also the seat of justice and judgment, and so the force of the argument for the pray­ing for the peace thereof is in a manner doubled; let judge­ment (saith the Prophet Amos) run downe as waters and righ­teousnesse as a mighty streame Cap. 5.24. that is, let justice and judgment have their free course, and run in their owne channell without chick, stop, or outlet; now that cannot be but where God is pleased to grant peace to a place, if God do not extend peace to a place as a river Isa. 66.12. Justice and Judgement can never run downe there as a streame: Righte­ousnesse and peace (saith the Psalmist) have kissed each other, Psal. 85.10. ('tis as true of this Righteousnesse and peace whereof we are now discoursing as of any) and since they first [Page 14]greeted, it can never be found, where ever this Righteous­nesse was without peace, though this peace hath been in many places without Righteousnesse. Just and strickt discipline may be and is observed in warre, so farre as it may advantage either the designe in hand or the whole Armies safety, or the Commanders honour; but for common justice equally com­municating it selfe unto all men, 'tis onely to be sound where peace is, [...] (saith Maxi­mus Tyrius) warre is the teacher or master of injustice. In warres, [...], &c. (as that woman complaines in Homer) they, kill men, they fire Cities into ruinous heapes, they lead away women and children into captivity; or as Tacitus described the iniqui­ty of a warre waged by Antonius, and is found true of all warres, Non dignitas non at as protegebat, quo minus stupra cae­dibus, caeda stupris miscerentur, &c. neither honour, nor age, nor ought else did protect any, but rapes, warre mingled with murders, and murders with rapes; hoarihared men, and superanuated women, esteemed not worthy to be made a prey or spoyle, were drawn and dragged up and downe the streets for sport and pastime, and young and tender Virgins, together with youthes of any comelinesse and feature, were even torne in peices by the lustfull Souldiers, and the Soul­diers themselves, many of them slaine in their lusts by their owne fellowes, burning in the same lusts with them. O the injustice of warre, 'tis not to be expressed with just expressi­ons! 'tis a maxime of warre, quodcunque libet facere victori licet; 'tis lawfull for the victor to doe what him pleaseth, and victor or not victor, [...] (as Euri­pides hath it) he is accounted an ill Souldier that does not some mischiefe; and if any that are injured or abused, prove so ridiculous or rather so mad as to complaine thereof, either to the Generall or to some subordinate Commander, the best answer they can expect, is that of Caesar to Metellus, when Metellus urged certaine lawes for not taking away [Page 15]the money in Saturnes Temple, [...]). The time of warre is no time for observing lawes or that of Caius Marius to some that accused him and his Souldiers of great wrongs, [...]. I cannot heare (saith he) the lawes for the noise of Armes the ratling of drums, and the roaring of Ordnance, silence the lawes & strike the very Judges them­selves deafe: If then it were but for Jerusalems being the seat or place of justice there being the Thrones of judgment, the Thrones of the house of David; Jerusalem deserved, and so doe all such places still, the best prayers and prayers of the best for the peace thereof.

Thus you have been showne the desirablenesse of Jerusa­lems peace as Ierusalem is taken litterally for that place which God had made choice of, to be the place of his publike wor­ship and service, and the seat of justice and judgement; now take Ierusalem in the mistery, as it signifies Gods Church in what place or places soever it be planted or dispersed, and so the arguments for the desirablenesse of Ierusalems peace may be doubled and trebled; but I shall for the present choose rather to give you the application of what hath been delive­red and reserve my meditations on the peace of Gods Church, till I have liberty to enlarge them to some proportion befit­ting that subject.

If the peace of Ierusalem as Ierusalem is taken for the place of Gods publike worship and service, and the seat of justice and judgement were then, and so the peace of all such places is still, a thing most desirable worthy of the best pray­ers, &c.

In the first place, you may from hence learn what to think of them in part who goe about to disturbe the peace of such places, yea and to banish if it were in their power, all peace from them; I say you may from hence learne what to thinke in part of such, for what heart so large, what thought so vast, as to be able to comprehend what they deserve in the totall? [Page 16] Blessed (saith our Saviour) are the Peace-makers for they shall be called the Children of God, Math. 5.9. And if the Peace­makers are blessed, we may conclude by the law of contraries that surely the peace disturbers are accursed, and if they shall be called the Children of God, these may be called the Chil­dren of the divell. And indeed none but such cursed chidren of that accursed father, would ever have attempted the distur­bing of the peace of those places, wherein God is solemnly worshipped, and justice and judgement duly executed. For what is the glory and strength of a Nation but these two; the worship and service of God rightly performed, and justice and judgment faithfully administred? The glory is departed from Israel (saith the wife of Phineas) for the Arke of God is taken, 1 Sam. 4.22. The Arke of God, being the signe of Gods presence amongst the people of Israel, is stiled the glo­ry of Isriel: And what doth now manifest Gods presence a­mongst any people so evideutly and lively as the true worship and service of God doth? Nay what is there but that which makes God to be present amongst any people? God himself I confesse, or the presence of God amongst a people, is pro­perly the glory of that Nation, so Ierem. cals him, 2.11. My people have changed their glory for that as doth not profit; so the Psalmist, Ps. 106.20. Thus they changed their glory, &c. But this name may by a metonimia be ascribed also to that which is the signe of Gods presence, and so as well to Gods worship and service now, as ever it was to the Arke.

And that Gods worship and service is also the strength of a Nation as well as the glory, no other Testimony need be produced then that, 2 Chron. 11.17. so they strengthened the Kingdome of Judah, and made Rehoboam the son of Solomon strong three yeeres, for three yeeres they walked in the way of David and Solomon, that is, they worshipped and served the Lord as David and Solomon had done.

Then that the executing of justice and judgment is like­wise both a strength and a glory to that Nation that is bles­sed [Page 17]therewith, may be seen sufficiently, either Isa. 1. from v. 17. to the end of v. 27. or Cap. 9.7. It being declared in the latter place, that a Kingdome is both ordered and established by justice and judgement, and in the former, that the want thereof is a main cause of a Kingdomes ruine. Now this being cleared, that the worship and service of God rightly perfor­med, and justice and judgment faithfully administred, are both the glory and the strength of a Nation; and it being at large demonstrated, that neither of these can be performed where peace is not preserved; what can we conclude lesse of those that labour to undermine and blow up the peace of a Nation, wherein both those rich gemmes of a Nations glory, and firme pillars of her strength are, then that they are Traytors to that Church and state? It deserves to be reputed treason against a Kingdome, if any of that Kingdom especially, should attempt ought against the peace of it, though the sound of Gods wor­ship and service hath scarce been ever heard therein; of such unspeakeable worth and excellency is peace it selfe: of what brand then are they worthy, that have attempted the utter ruine of a Nations peace, (I need not name the Nation) wher­in God hath beene longer and more eminently worshipped and served (to his glory not ours be it spoken) and justice and judgement more strictly and duely executed, then in any one Nation whatsoever? To call their crime high treason is too low a terme for it; for take the crime in its true altitude, and you'le finde, that it reacheth from hell where it was first con­trived, to Heaven it selfe, against which it is complotted and so 'tis high treason to the stretch of height, being treason against the most highest. Every one sees, or at least may if he doe not shut his owne eyes or suffer others to blindfold him, that the sacred Person of our most gracious Soveraign and some of the best of His blood, & divers of His Nobility, are (for what they lately have been I tremble to recall) in imminent danger on the one part, and the representative body of the Kingdome (as they themselves declare themselves) are but in little lesse [Page 18]hazard on the other; and for ought any that are best skilled in Armes know, ere the sword be put up againe, the whole Kingdom may be ruined. And this one would think is treason high enough, to contrive all these into so much perill, the Lord discover the contrivers whosoever they be.

But alas who, who sees or is able to conceive, what blas­phemy against God and Christ, what scandall to Religion and Christianity it selfe, will from hence be occasioned and that too too justly? For what first will the Heathen and other In­fidels say? Are these the Christians? are these they that glory so much in their Lord Christ, and call themselves after his Name? Why they tell us, that Christ was no warrier, no fighter, no revenger, no spiller of blood, &c. but was the Prince of peace, whose government and peace is inseparable, as well as endlesse; they tell us that Christ did no violence to any, no nor so much as opened his mouth when he was afflicted and oppressed himselfe, but was led as a lambe to the slaugh­ter, and as a sheepe that is dumbe before her shearers. They would make us beleeve also, that Christ came into the world to make peace betweene the world and his Father, and that at his comming the very Angels sang of peace on Earth, and that all the time of his being here on earth he preacht peace, and a little before his returne to heaven he prayed for peace, and at his very leaving his Disciples, he left peace with them as his last legacy; but he that should observe how little these Christians regard peace, and how small a thing will pro­voke them to spill one anothers blood, to teare out one ano­thers throat, or to doe one another any mischiefe, cannot be­leeve that themselves doe beleeve their Lord Christ to have been such a peace-maker, peace-preacher, and peace-practiser, as they say he was. They call themselves Christs sheepe and Christ their Shepheard, but did ever any man see sheep so worrey and devour one another? Why Wolves or Tygers, Beares or Lyons cannot deale more cruelly with one another then they doe. They call themselves the Vine-branches and [Page 19]Christ their Vine; but was it ever heard that Vine-branches did gall, oppresse and vex one another as they doe? Why briars and thornes doe not scratch and rase one another halfe so much. They say they are all members of one and the same body, but did ever any members of one and the same body so fight and quarrell with one another, so mangle and martyr one another? They say they are servants to one and the same Lord, but did ever fellow-servants so beat and butcher one a­nother? They say they have all but one faith, but would any man thinke they had any faith at all, when they seeke to sup­plant and ruine one another so as they doe? They say they are all baptised into one baptisme, but he that observes how they delight in one anothers destruction, might well doubt whether they were dipt or besprinkled with the blood of the Lambe as they give out, or with the blood of some beast of prey? They say they eat all of the same spirituall meat, and drink all of the same spirituall drink, and indeed amongst us Heathen, the eating together at one table is to us a strong tie of friendship, and some of us as the Scythians by name have accounted no obligation greater for the ingaging us in all firmnesse of love and fidelity each to other, then the tasting together a little blood in the same cup; but as for these Chri­stians, neither eating together at their Lords table, and that of that bread which they say came downe from heaven, can qui­et their rising stomacks, nor their drinking together of that cup, which they acknowledge to be the cup of the new Cove­nant in Christs blood, can allay their fiery spirits, from taking up Armes one against another, to the spilling each others blood. One of their Apostles tels them, that 'tis a shame for them to goe to law with one another, especially before us In­fidels, but they are not ashamed to goe to warre with one a­nother, and that before us or any else. In a word they com­plaine of us Heathen, for offering our sonnes and our daughters in sacrifice to devils, and yet they sacrifice daily their sonnes and daughters and themselves and al to their own divilish ma­lice [Page 20]and revenge. Assuredly these practises will never gaine us to be of their profession, and either let them tell us of some other Christ, or let them never tell us that they are Chri­stians, for we shall be Infidels (as they call us) in that too, as in other things, till we see a better agreement betwixt Christs actions and theirs, and betwixt their owne profession and practises. Thus is Christ and Chriscianity blasphemed a­mongst the Heathen; and what think you will our adversaries the Papists say? Nay what will they not say that is evill both of us and our Religion? I dare not speake what they will say lest some should say that I taught them what to speake; but I will be hold to tell you what some of them have said upon lesse occasion, as Doctor Kellison by name in his survey of new Religion lib. 6. cap. 1. sect. 4.5. The reformers (as he cals us) urge nothing so much as that we must obey Princes and their injunctions, but this they doe onely when Ecclesiasticall pow­er calls them to an account, or when the Princes lawes doe favourise their doctrine; and if any doe marke their procee­dings they shall see that they honour not Authority, but love their herefies, (as that railing Romanist calls our orthodox opinions) which if Princes will not like, then they contemne and despise all Authority, and will not let to make a mutiny, and stir up Subjects to rebellion; thus that foule mouth hath slandered us and our Religion upon no occasion given no not the least, for he feigns the occasion upon the Protestants carri­age towards Queen Mary, which to the eternall honor of our Protestant Religion in generall, and to the perpetuall renown of the anciently religious Protestants within the Counties of Suffolk and Norfolk in particular, was so humbly and faithfully loyall, as it could not well be transcended; and what thinke you then will such bold calumniators cast on us and our Re­ligion, now upon these sad and unnaturall differences and di­visions betweene our most pious Sovereigne and his Great Councell? I mourne to thinke what a scandall our Religion is like to undergoe, unlesse God doe miraculously interpose [Page 21]and compose those distractions. Offences must come, but woe be unto them whosoever they are by whom the offence cometh, especially such an offence as brings with it a scandall upon Religion. O pray then for the peace of our Jerusalem; and pray that the prime disturbers thereof may be discovered whosoever they are, and then I am confident, the Papists mouthes will be stopt from charging the Protestants with re­bellion against their Prince: for whatsoever they shall please to call our present division, (as lesse then rebellion who can call it, that would not suffer his tongue to rebell against his heart, or both against God and his King?) It will appeare upon discovery of the Authors thereof, that they themselves, especially the Jesuits and their old friends the Anabaptists, together with the Brownists and other Sectaries, like Samp­sons foxes tied together by the tailes, though their heads look contrary wayes, have been the maine, if not the onely incen­diaries of these our never-sufficiently to be deplored tumults and insurrections; but I shall not trouble my selfe or you further about this deep-laid and high-raised iniquity. They encourage themselves in an evill matter, they commune of lay­ing snares privily, they say who shall see them? They search out iniquities, they accomplish a diligent search, both the inward thought of every one of them, and the heart is deep, but God shal shoot at them with an arrow, suddainly shall they be wounded, so they shall make their owne tongue to fall upon themselves, all that see them shall flee away, and all men shall fear and declare the worke of God, for they shall wisely consider of his doing, Psal. 64, And then though the crime it selfe may want a name, yet the Actors and complotters thereof, at least the chiefe of them, will not want for such vengeance, as we hope shall terrifie others from ever attempting the like horrid en­terprise.

Secondly, we may from hence also be informed what to judge of those, who if they have not been the first movers, or prime contrivers in the betraying the blessed peace of this [Page 22]Nation, wherein God hath been so solemnly worshipped and served, and justice and judgement so duly executed, yet they have been too great encouragers and abettors of such traytors.

It was a complaint taken up by Erasmus against some Cler­gy-men in his time and in the times not long before him, that when any Princes were inclinable to warres, Alius e sacro suggesto promittit omnium admissorum condonationem, &c. One (saies he) promiseth from the sacred pulpit, pardon of all offences whatsoever, to all such as will fight under such or such Princes banners, Alius clamat invictissime Princeps, ano­ther cries out most mighty Prince, doe but you hold your re­solution, for the favouring of this Religion, and God shall fight for you, Alius promittit certam victoriam, propheta­rum voces ad rem impiam detorquens, another he promi­seth certaine victory, wresting the very sayings of the holy Prophets to that most unholy businesse, Tam bellaces concio­nes audivimus Monachorum, Theologorum, &c. such warlike Sermons (saith that Author) have we heard from Monks and other Divines; and I would we had never heard the like from some of our Preachers; have not some of our Prea­chers of late, runne up and downe from pulpit to pulpit and there lifted up their voices like Trumpets, not to shew the people their transgression and the house of Jacob their sinnes, which they have a commission for, Isa. 58.1. but to sound an alarme, and to incite to warre; for which I beleeve they have no particular Commission, and their generall Commissi­on I am sure is quite contrary, they being sent to proclaime and publish and so to incite unto and perswade peace and not warres: One he cryes out in Moses words, Exod. 32.29. consecrate your selves to day to the Lord, even every man upon his sonne and upon his brother, &c. forgetting that though he be allowed to sit in Moses seat, yet the use of Moses sword is denied him, much lesse hath he the command there­of; besides Moses though he were the supreme Magistrate, urged a particular command from God for what he then in­cited [Page 23]unto v. 27. whereas this Levit excluded all Magistracy, cannot shew the least authority so much as from Moses for what he cals for. Another makes bold with Davids words 1 Chron. 22.16. Arise and be doing; arise and be doing? What I beseech him? Would he have the people build an house to the Lord? For it was to that purpose that David used those words to his son Solomon: I am afraid Gods house is not so well beloved of him; no, rather arise and be pulling downe Gods house, orarise and be plundering thy neighbours house: this I beleeve comes somewhat neere his meaning, I am sure as neere as his does Davids. A third ecchoes forth that bitter curse of the Angel of the Lord against Meroz. Iudg. 5.23. Curse ye Meroz (said the Angel of the Lord) curse ye bitterly the Inhabitants thereof, because they came not to the help of the Lord, to the help of the Lord against the mighty. And observe how pertinently and punctually he applies it; the case of the Merozits as you may read Iudg. cap 4. and 5. stood thus, Iabin King of Canaan with his peo­ple the Canaanites farre greater and mightier then Israel, had twenty yeers together mightily oppressed Israel; then Deborah a Prophetesse in Israel, and one that was supreme Iudge in Israel, at that time, upon a particular expresse command from God (besides Gods general command long before given for the utter destroying of the Canaanites & making no covenant with them, and shewing no mercy to them, Deu. 7.1, 2.) cals to Barak to gather together ten thousand men of the Children of Naptha­ly and Zebulum, the two Tribes that were neeerest him, and to encounter with Iabins mighty Host at such a place, assu­ring him that the Lord would deliver that great Host into his hand. Now because the Merozites were neere at hand, and yet would not come out and shew themselves in the assisting and helping forward this designe, thus commanded by the Lord (whatsoever cause else there were unrevealed) the An­gel of the Lord denounced this heavy curse against them say­ing, curse ye Meroz, curse ye bitterly the Inhabitants therof, &c. [Page 24]against them, I say, the Angel of the Lord denounced this curse, and against them onely, though sundry other Tribes came not out to this help besides them, as Ruben who abode among the sheepefolds, and Gilead or Manassch, who abode be­yond Iordan, and Dan who remained in ships, and Asher who continued on the sea shore and abode in his breaches, Iudg. 5.16.17. None of these came to this help of the Lord, and yet they were at the most but reproved or marked for it by the spirit of God, not cursed by the Angel of the Lord as the Me­rozites were. Now compare our present case with theirs; doth any Idolatrous King and his people, farre more mighty and potent then we, oppresse our Israel? Are he and his peo­ple, such as are commanded by Gods command, to be utter­ly destroyed and no covenant to be made with them, nor mercy shewn them? Or is there any expresse particular com­mand from the Lord at this present, for the raising an Army against them, with an assured promise of victory over them? And doth the supreme Iudge in our Israel call to any to put this command in execution? Let all these or any of these be shewne, and when they are, let him blame those that doe not come to the help of the Lord: but let him then also take heed of cursing any more of them, then the Angel of the Lord commandes him to curse, lest the curse fall upon his owne head for cursing Gods owne Israel, and perverting Gods Word to the justifying his owne cursing contrary to Gods command. A fourth, he thunders out that curse Ier. 48.10. Cursed be he that keepeth back his sword from blood; but from what blood doth he meane? Doth he meane from the blood of Moabites, whose King had formerly hired Ba­laam to curse Gods Israel, Numb. 22. and whose daughters had tempted Israel to commit whoredome with them, to the great provoking of the Lord against them, Numb. 25? Doth he mean from the blood of Moabites, whose Kings and peo­ple both, had at sundry times sorely oppressed Israel, and are now themselves, for those and other their impieties, destined [Page 25]to utter ruine by an expresse decree from the Lord? Doth, he I say, meane the blood of such when he rends his throat with roaring out a curse against those that shall keepe back their sword from blood? If so, he doth in something resemble the Prophet; yet 'tis not unknowne to a meane Di­vine, that the Prophets are not to be imitated in every thing which they did or said; witnesse Elijah's act in cal­ling for fire from Heaven. 2 King. 1. which when the Disci­ples of Christ would have imitated, Christ severely rebuked them for it, Luk. 9.54, 55. But alas is it not other blood that this blood-hound hunts after? Is it not the blood of Christians? Is it not the blood of Protestants? Is it not the blood of those that are of the same blood with us? Nay, I pray God the best blood amongst us, the Blood Royall it selfe be not too much hankered after by him. I am sure the sword would put but little difference, and the bullet lesse, betwixt that and other blood in a common battell, did not the Lord both of sword, bullet, and battell, in his more then ordinary love and care of such blood, guide them all other­wise then bloody men aime and intend them. Besides to whom is this charge given, not to hold back the sword from blood upon perill of a curse, for that's also worthy our taking notice? Is it to the Heathen such as the Babylonians were, to whom the Prophet there speakes, or (as some Expositors would have it) who are there brought in by the Prophet as speaking it themselves? No 'tis to Christians, tis to Prote­stants, 'tis to English-men, that this new Prophet speakes; he would have us, for whom Christ was made a curse, and shed his own most precious blood to reconcile us to God, think our selves to be accursed if we should with-hold our swords from that cursed act of shedding one anothers blood. Well then may learned and pious O Ecolampadius his intimation given upon those very words, be made our observation. Se­ditiosi hunc versum pro se trahunt, sed declarant, quod Baby­lonijs similes sint, imo licet dicas inferiores, quod nullum ha­beant [Page 26]mandatum a domino, &c. Seditious men wrest this verse to serve their owne seditions humors; but they herein declare themselves to be like the Babylontans, those so much abominated cruell Heathen; nay thou maist say farre worse then they, for that these have no command to take up those words, which the Babylonians had. And thus what Ezekiel said of the Prophets of Jerusalem, Ezek. 22.25, 28. is found by wofull experience, too true of too many of the Prophets of this Nation, There is a conspiracy of her Prophets in the midst thereof, like a roaring lyon ravening the prey; they have devoured soules, they have taken the treasure and precious things, they have made her many widowes in the midst thereof. They have dawbed her Princes with untempered morter, seeing vanity, and divining lies unto them, saying, thus saith the Lord God, when the Lord hath not spoken. Or to take up the complaint of the Prophet Jeremiah, Cap. 5. v. 30, 31. A wonderfull and horrible thing is committed in the Land, the Prophets prophesie falsly, and the Priests beare rule, or as it is in the margin, take into their hands by their meanes, and my people love to have it so, and what will ye doe in the end thereof? What will ye doe in the end thereof? Nay, I leave that to God to dispose, and to you to expect. Onely for further caution to my selfe and fellow-preachers, suffer me in a word more, to shew how ill-beseeming and in­congruous, if not wicked and pernitious, it is for us Preachers of the Gospell, (suppose we did avoid those grosse exorbi­tances now mentioned) to encourage to warres, unlesse we have some speciall calling from God thereunto. For what hath a Preacher of the Gospell of peace to do with war, except it be to preach against it? 'Tis said, that by the Law a Priest should not have his vote in a cause of blood: I am sure 'tis incongruous (to say the least of it) that a Minister, who is commanded both to pray daily in the Congregation, Give peace in our time O Lord, and to dismisse the Congregation with a benediction of peace, The peace of God which pas­seth [Page 27]all understanding keepe your hearts, &c. should have his voice so deepe in blood, as to encourage any to the waging of warre; wherein the blood not of one or two, but of many thousands is often spilt in one battell. Tune codem ore quo Christum praedicas bellum laudas, cademque tuba Deum canis et satanam? Doest thou with one and the same mouth both preach Christ that great Peace-maker, that Prince of peace, and praise warre? What is that but with the same voice to trumpet forth the praise of God and of Satan? Whence didst thou learne this Doctrine, or what example hadst thou to preach such? 'Tis certaine neither Christ nor his Apostles; for they ever taught and perswaded to peace, as might be shewne by multitudes of examples, whereof thou canst not be ignorant and yet thou wantest no ignorance. Take we heede then, we that are Preachers, (and so I winde up this lesson) lest whereas 'tis said of the Preachers of the Gospell, (as you heard once, and againe) How beautifull are the feet of him that brings glad tidings, that publisheth peace; the contrary be said of any of us, How foul is the very tongue of such or such a Minister, that brings sad tidings, that incites to warre; certainly such a Preacher either mistooke his cal­ling, or his commission, or both.

3 I have but a word more to adde, and that is a word of Ex­hortation (for I am unwilling to leave you with a reproof) that you would be pleased to suffer your selves to obtaine what is, or ought to be, most desired by you, your owne peace in the peace of our Nation; and to that end, that you would cast not oyle, but water on that fire, which now threa­tens the consumption, not of the Cedars of Lebanon alone but the very shrubs and brambles of the Forest, at least be per­swaded to with-hold what fuell you can from it, for feare your selves be suddenly made the fuell of it. You both see and heare, that unlesse you purchase warre at a very deare rate, peace will follow you, though you doe not follow it. And doe you love blood heding so dearly, as that you will [Page 28]freely part with that, which at other times drops from you as so much of your blood, to help forward the spilling of others blood and your owne too? O the blindnesse and mad­nesse of such a people! none so blind as they that will not see, and none more mad, then they that stop their eares at the voice of the Charmer, charme he never so wisely. Who hath bewitched you, or what people were ever thus besotted? I cannot finde in all sacred or prophane history, (that ever I set eye on) any example to parallell this. That obstinate sot­tishnesse of the people of Judah and Jerusalem, set forth in a dialogue betwixt God and the Prophet Isaiah Cap. 6.9, 10, 11, 12. comes the neerest this, of any that I can remember; (I pray God it be not brought neerer in the conclusion) yet all this resemblance is onely in generals; but for particulars I challenge all the encouragers to warre (and they will streine hard for an example) to match it if they can; and 'tis a strange obstinacy, whereof no record can shew a president, nor any false prophet feigne one. O my beloved! (if I may call those beloved that love not the peace of Jerusalem) bethink your selves in time, lest the Lord bring upon you the fruit of your thoughts, Jerem. 6.19. That as now, when the sword of the Lord would in all probability be quiet, Ier. 476. and put up its self into its scabbard, and rest and be still, ye will not suffer it, v, 7. the Lord ere long give it a charge against you not to be quiet, till it have devoured at least all those who desire that it may still devour. The Husband-men call for peace, that they may now in their season beat their swords into plowsheares, and their speares into pruning hookes. The Merchants and Sea­faring men call for peace, that they may now at their ac­customed time, goe downe to the sea in ships and doe businesse in great waters, bringing a rich supply of all sorts of mer­chandize from all parts of the world. The Trades-men they call for peace, that they may recover their languishing tra­ding ere the spirits thereof be quite spent. Wives and Chil­dren cry for peace, that they may not sit as widowes and [Page 29]Orphans lamenting the losse of their deare husbands and carefull fathers. All that are oppressed and wronged cry for peace, that the Judges of our Land, like Samuel in the dayes of peace, may keepe their constant circuites, 1 Sam. 7. v. 14, 15, 16. and judge their causes in the [...]onted places. All the faithfull and loy­all hearted Subjects call for peace, that they may see their Lord the King delivered from the strivings of the people, and brought back again to his house, and sit on his throne in safety and honour. The King himselfe cals for peace, that his sub­jects may sit under their owne vines, and under their owne figgetrees enjoying their wonted happinesse accounted his. Nay the King of Kings here in our Text cals upon all these to call and cry to him for peace, that all these and many o­ther blessings which accompany peace, may once againe re­turne to us and settle their abode amongst us. Let us then in obedience to Gods command, if not in the sense of our owne present condition, hasten unto with all speed, and ply with all importunity, that Throne of grace to which we are thus graciously invited; and for Zions sake let us not hold our peace, and for Jerusalems sake let us not rest, untill the righ­teousnesse and peace thereof goe forth as brightnesse, and the salvation thereof as a lamp that burneth.

Glory be to God in the highest, and on Earth peace, good will towards men.