A LEARNED SERMON HANDLING THE QUESTION of Ceremonies, controverted in our Church: By Roger Hacket Doctor in Divinity. AT LONDON Printed by FELIX KYNGSTON, for Cuthbert Burbie, and are to be sold at his shop at the sign of the Swan in Paul's Churchyard. 1603. Psal. 122. v. 6. O pray for the peace of Jerusalem, they shall prosper that love thee, etc. THE Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth either to desire to pray for, & that earnestly: or diligently to inquire and seek after. In the ●●●●…nce David, one thing I have desired of the Lord▪ Psal. 27.4. and that I will require even that I may dwell in the house of the Lord all the days of my life. Likewise Anna speaking of her son Samuel, 1. Sam. 1.20. I desired him of the Lord, and in this sense the word is five times used in one verse, in that answer God maketh to Solomon: 1. Reg. 3.11 because thou hast asked this thing: and hast not asked for thyself long life, neither best asked riches for thyself, neither haste asked the left of thine enemies, but hast asked for thyself understanding to hear judgement: and that it importeth an earnest desire may the better appear: because that from this root is derived 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the grave of hell, which still craveth but is never satisfied, Hab. 2.5. as the Prophet Habacuck speaketh, he hath enlarged his desires as hell. Or this word signifieth sometime to ask and inquire after, in which sense the Princes to Baruch, when he had read out of a book, that which jeremy called him to write, jer. 36.17. they asked, and as commonly it is read, they examined Baruch, saying, hour didst thou write these words, out of his mouth? so when the gibeonites had told to joshua, & the governors of Israel, a fair tale about their old bottles and garments; It is said of joshuah and the Governors, that they gave credence to their speech; joshu. 9.14. and did not ask and inquire of the mouth of the Lord. In which sense also God spoke by his Prophet Isaias, I was found of them which did not seek or inquire after me. Whether this? Isa. 6●. 1. to show unto you that out of this two fold signification of this word, Austin, Jerome, Prosper, in their comment. on this place. the ancient Fathers, as other, read: some pray for the peace of Jerusalem, regate, some inquire after Interrogate. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that signifieth peace, noteth some time, that outward peace, in which men freed from all scare of the enemy, live in quietness: sometime that inward peace of soul and conscience, in which the godly; are at peace with God. In the first sense, this word is taken in the 29. psalm, where David saith, the Lord shall give strength unto his people▪, Psal. 29.11. the Lord shall give unto his people the blessing of peace. In the same sense jeremy's place is to be understood, where he adviseth the jews, to seek for the peace of Babel, into which they were to be carried captive; Jer. 29.7. because in the peace thereof they should have peace. So again in some places it is taken for that inward peace of conscience, in which the godly are at peace with God. In which sense: Elipha● to jiob, acquaint thyself, job. 22.22. I pray thee, with thy God, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and make peace; thereby thou shalt have prosperity. So God to jeremy, jerem. 16.5 mourn no more, nor pray for this people, because I have taken away my peace from these people, even my mercy and compassion. Whether this? even to show, that they must pray and seek after, not only for the outward peace of Jerusalem, in which being freed from fear of outward violence she may live in quiet; but for Jerusalem's inward peace, by which she is at one; and peace with God. From the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here, which signifieth love, is derived 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth love, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth holiness, out of which we may gather, that they that love Jerusalem must love her with an holy love 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which sometime signifieth to be peaceable, or to pacify; in which sense Tremellius here readeth tranquilli sunt amantes tui: that is, the lovers of thee are of a peaceable disposition. The Chaldee Paraphrast, they shall rest in peace. Sometime to be happy or fortunate, to abound; in which sense the Septuagints here read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 abundance to them that love thee. Our translation, Let them prosper. Jerome, Prosper, in their commentaries on this place, let it be well with them. This then is the meaning of the Prophet David, Pray, and earnestly desire, yea and by seeking inquire after those things which may make for the outward and inward peace of Jerusalem: surely they that love her, in an holy love, they are of a peaceable disposition, and shall abound with all things that are good. Yea O Lord give to them of thy peace, and let it alway go well with them. In the unfolding of which the Prophet's meaning, that we may the more orderly proceed: consider I pray you with me, first the occasion which moved David to deliver this speech; secondly to whom he delivered this speech; It was to the Priests that attended on the ark; to the people, that by their tribes came up to Jerusalem, and to the Governors of the people, that sat upon the thrones of David the seats of judgement. Thirdly, the speech delivered to the Priests, O pray for, to the people earnestly desire, to the rulers and governors, by diligent inquiry seek after, for those things which make Jerusalem to be at peace, principally with God, then with the world. Fourthly, the reason of the exhortation, they that love Jerusalem, they will be of a peaceable disposition, and will seek for her peace: or as some read, they shall not only be hereby known to be lovers of Jerusalem; but it shall be well with them, they shall abound with all things that are good. Of which when we have briefly spoken, we will seek to fit it to these present times. Of the first let us first entreat: The occasion which moved David to deliver this speech of exhortation, to the Priests, People, and Rulers. When the Lord God had a Deut. 12. 5.6. & 7. v 16. c. 14 v. 23. c. 16. v. 2.11. c. 31. v. 11. often spoken by his Prophet Moses, concerning the arks that he would choose him a place amidst the tribes of Israel, to put his name there; where the ark the Sacrament of his presence should for ever abide. And when David a thousand years after that the ark was made, b Ps. 132.2. had vowed a vow to this mighty God of jacob, that he would not go up to the tabernacle of his house, nor come up upon his bed; that he would not suffer his eyes to sleep, nor his eyelids to slumber, until he had found out a place for the Lord, an habitation for the mighty God of jacob. And when he c 2. Sam. 6.1. with thirty thousand chosen of Israel, d v. 5. with Psalteries, singing, and much melody, took the ark of God out of the house of Abinadab, with a e v. 9 purpose to place it in Mount Zion: but feared then to do it, because f v. 6. & 17 the Lord in wrath had killed Vzzah, for staying the ark with his hand, when the oxen shook it. And when after he had heard from many that God blessed the house of Obed-Edom, where for three months after the death of Vzzah the ark remained, g 1. Chro. 15 3. he charged the chief fathers of the Levites (whose office it was and none others to carry the ark of God) h v. 12. to sanctify themselves, and their brethren, i v. 1●. for the Lord had made a breach amongst them, because they were not there at the first, and because than they sought not God after a due order, k v. 27. who being sanctified and having on them linen garments, like as had all the singers, yea and David the king, l v. 25. they together with the Elders of Israel, and captains of thousands, brought the ark of the covenant, with shooting, melody, great joy, and the sound of trumpets, and m 1. Chr. 16.1. placed it in the midst of the tabernacle, which David in Mount Zion had caused to be pitched for it. And although even then n 2 Sam. 6.16. Michol David's wife, did therefore despise him, because so arrayed he danced before the ark, saying, o v. 20. O how glorious was the king of Israel, which was uncovered to day in the eyes of his maid servants, as a fool: yet he did not only approve his fact by reproving her, but glad to see, that after a thousand years the Lord had accomplished his promise; that the p Ps. 132.8. ark of his strength was come into his rest, q v. 14. that the Lord had chosen Zion and loved to dwell in it, saying, this is my rest for ever, here will I dwell. joying also at the heart to see the ready obedience of the Elders, Worthies, and people, in seconding the command of God, and furthering him in his godly desires: he maketh this congratulatory psalm of praise and thanksgiving; saying, a Ps. 122. ● I was glad when they said unto me, we will go into the house of the Lord: and after in this psalm speaking to the priests that attended on the ark, to the people that by their tribes were to come to Jerusalem, there to offer before the Lord: and to the Elders, which on the seats of judgement gave sentence there; to them all he saith, O pray for the peace of Jerusalem, let them prosper that love thee. This was the occasion that moved David to deliver this speech. Now let us in the second place consider to whom he spoke it, even to the priests, people, and rulers. To the priests, for since the ark was now placed in Jerusalem, there to continue his abode, b Exod. 28.1. upon which it was their office to attend, not only there to offer the daily sacrifice, but there also to make atonement unto God, for the sins of the people. It behoved them greatly, to pray for the welfare of that holy city; yea and above the common manner of the vulgar people, c 1. Sam. 2.8. Exod. 29.4. to sanctify themselves; lest for their sakes God should abhor the sacrifices which he himself ordained, d 1. Sam. 2.17. as in the days of Helie, or make a breach with his people, e 2. Sam. 6.17. as in the late slaughter of Vzza. And yet not to them only doth the Prophet David here speak, but to the people also; for when f Exod. 23.17.34.23. God had appointed them that thrice every year on their solemn feasts, they should appear before the Lord jehovah, in that place which the Lord shall choose to put his name there: and accordingly they did, g 2. Chro. 8.13. the feast of unleavened bread, at the feast of weeks, and at the feast of tabernacles, to which David in this psalm giveth witness, h v. 4. thither the tribes, even the tribes of the Lord go up, a testimony unto Israel: to give thanks unto the name of the Lord. Theirs it was also, as well as the priests, in their godly desires, to wish for the peace of Jerusalem, and in their holy obedience to procure that God might still continue favourable unto her. And because the welfare of Jerusalem consisted, not only in the prayers of the priests, obedience of the people, but in the wel-ruling of the chief governors: to them as to the third and chief estate of this body politic, David here speaketh, that they should carefully seek for those things which should make for hierusalem's peace: for i Deut. 16.18.17 5.21.19. Ruth. 4.1. although in their several cities, the tribes of Israel had their rulers, and such which heard the causes of the people yet k Deut. 17.8.21.19. in Jerusalem was placed the chief seat of justice, there was the Senadrim, the counsel of the seventy Elders; unto whom were referred all causes of weight, both in matters concerning God, and his worship, v. 5. as the state civil of the kingdom: the which David in the verse before showeth, where be faith there is ordained the seat for judgement, even the seats of the house of David. Therefore called the seats of David, because he was then their king, and from him had they power to command. Thus much for the persons, priests, people, and rulers, to whom he addressed his speech. Now thirdly, let us speak of the speech itself, of that which he requireth of them Of the Priests, that they should pray; of the people, that they should desire; of the rulers, that in the best of their endeavours they should seek for those things that should make for the inward and outward peace of Jerusalem: that should make Jerusalem at peace with God, and at peace with the world. Not only for her outward peace and happiness, that she may be freed from violence, and live in security, without all fear of foreign enemy, as b Comment. on this place. Chrysostome speaketh: but that her children, as the twins of Rebecca, do not struggle within her; for that cannot be but with her great pain, and greater grief: nay abode all that she may be at peace with her God. The which all Calvin fitly expresseth, saying, b Comment. on this place. he exhorteth all the Christians, worshippers of God, that they make their prayers for the happy estate of that holy city: for c paraphrast on this psalm. since as Beza truly observed, the safety of Prince, Priest, and People, seemed to consist in the preservation of that city: let all sorts pray for Jerusalem, and for the safety and welfare of all them that love and favour her. As if he had spoken first to the Priests, O ye Priests which should be peacemakers, and seek to reconcile the people to their god, by whose holy prayers, d Ex. 17. ●● as by the prayer of Moses, not only Israel prevaileth, and Amalech is put unto the worst; but by whose holy life, and lovely conversation, the people of God are mightily persuaded to honesty of life, and a brotherly unity; seek ye the peace of Jerusalem, and do not ye either by your variance trouble and make muddle her pure and silver waters, or cause by your ill lives and dishonest conversations, the people to abhor the sacrifices of the Lord, and therefore to be abhorred of the Lord. As Moses to Aaron, e Ex. 32.21 what did this people to you, that you should bring so great a sin upon them. And to you O ye people of God, seek ye the peace of Jerusalem; do not ye by your unconsiderate zeal, your unholied hands, seek to stay the tottering ark of God's troubled Church; f 2. Sam. 6.17. lay to your hearts the death of Vzza. Your good intents must have warrant from the Lord, go up to Jerusalem, there consult with the mouth of the Lord; for flesh and blood are ill advisers in matters concerning God. As the Lord spoke to Israel, so to you, if so be you will prevail with him; g Exod. 23.1. Deut. 5.1.27.9. hear O Ishmael and hold thy peace, rest content with his good pleasure, and say with Samuel, h 1. Sam. 3.10. speak Lord thy servant heareth: And to you the Governors of the people, i Deut. 1.16 which sit on the seats of justice to judge for God in the cause of right: the peace of Jerusalem must be the scope of your judgements, the forth and end of your desires. k 2. Chron. 19.6. Let the fear of the Lord be always with you and since you are the eyes of the kingdom, providently foresee the arms of authority, powerfully procure the peace of Jerusalem: it is not enough for you with the Priests to pray, or people to desire; but you must, in the best of your endeavours seek, and seeking find, and finding work forth the peace of the Church and kingdom which you govern: for you execute not the judgements of man, but of the Lord. Therefore b 2. Chro. 19.9. thus shall ye do in the fear of the Lord, faithfully, and with a perfect heart. In this manner David adviseth Priests, People, and Rulers, to seek the peace of Jerusalem. Thus much for the exhortation: now let us speak of the reason, why Priest, People, and Governors should seek the peace of Jerusalem. The reason is twofold, which is gathered out of the words that follow, They that love her shall prosper. First, if they seek her peace, it will be an evident argument that they love her. Secondly, they shall not lose the fruit of their labour, God shall make them to prosper: as if he would have said, seek the peace of Jerusalem, thereby show forth your love unto her, and cause the God of blessing for the peace you procure her, to pour down his blessings upon you and yours: they that love her shall prosper. Otherwise know, that as there were many in the days of David, which for all their fair shows, as Chrysostome speaketh e comment. on this Psalm. had evil will at Zion, yea and that as Musculus observeth, f Comment. on this Psalm. who in hearts were joined with the professed enemies of hierusalem's peace, and under hand fought to trouble and unquiet her estate: so certainly, although for a while they were not seen nor discerned of men, but were honoured of many, as men of a deep reach and politic carriage; yet were they then despised of the Lord, and in the appointed time, God shall cause them to be taken in their own wiles, and will preserve his Jerusalem from harm. This is that which Isaiah after prophesied of the Church, g Isa. 54.15. Behold the enemy shall gather himself, but without me saith the Lord, whosoever shall gather himself in thee against thee, shall fall. Behold, I have created the smith, that bloweth the coals in the fire, and him that bringeth forth an instrument for his work; I have created the destroyer to destroy; but all the weapons that are made against thee, shall not prosper: and every tongue that shall rise against thee in judgement, thou shalt condemn. Pray for therefore, and seek the peace of Jerusalem, in so doing, you shall show that you do love her, & for this your love in seeking her peace, God shall make you prosper. Thus much for the opening of this text: now let us seek to fit it to these times. This Jerusalem is a figure of our Church, this David a figure of our king, the placing of the ark on Mount Zion, which before wandered here and there, through the tribes of Israel, and had no settled and abiding place; a figure of the Gospel of Christ jesus, which although it hath had long abode in this land, (as the ark in Israel) yet it seemed to many of us, to have no sure ground of a continual abode: till the Lord God in love to our nation, and favour to his Church, settled (as the ark on Mount Zion) the imperial diadem of this kingdom, upon the person of our renowned Sovereign, and of his most royal and ever blessed issue. The which, as it hath of all sorts of people been most gladly acknowledged; so the better to remember us of this and other our loyal duties, let me speak unto you as sometime did David unto his people, O pray for the peace of our Jerusalem, the Church of England, let them prosper O Lord that love her. In which my discourse, that I may the more distinctly proceed: observe with me, first, the cause of this my exhortation; secondly the exhortation itself: first to you my brethren of the ministry, as David to the Priests: secondly to you of the people, as David to the tribes of Israel: thirdly to our Governors, as David to them that sat on the seats of justice. Thirdly, the reason why all estates should receive this exhortation, because they that love Jerusalem and seek her peace, they shall prosper. Concerning the cause of this my speech, since this Jerusalem resembleth the Church whereof we are members; which as jerom speaketh b jerom comment. on this psalm. is not fully builded, but is daily a building: wherein, not dead but lively stones are laid, on the foundation of the Apostles and Prophets, Christ jesus being the head corner stone. And whereas during this our building, many the c Ezr. 4.2. adversaries of judah and Benjamin (of God and of his truth) have come to our Zerubabell and chief fathers, and said unto them, we will build with you, for we seek the Lord your God as ye do: But purpose indeed d Ezr. 4.4. to discourage the people, and trouble this building: Nay since we cannot say of our Church and builders, as David there of that Jerusalem, e Ps. 122.2 that it is a city which is builded at unity in itself; but we may every where hear men complaining of, and taxing our many jarrings & idle disagreements; Let no man ask the reason, why I take unto me these words of exhortation, O pray for the peace of Jerusalem, let them prosper that love her. When many in our Church walk after the flesh, not after the spirit; seeking to serve their own fancies and worldly respects, and not the truth of Christ jesus in the singleness of their hearts. When many as we may see stumble at straws and leap over blocks, strain at gnats and swallow camels, tithe mint and common, & leave the greater matters of the law neglected. Nay when many in stead o● a good zeal, for God's glory and for his truth, bring strange fire, such which never burned on God's altar, but was fetched from the fire of hell itself; as though without it Gods truth could not stand, nor we be known to be the servants of God, except we wear the cognizance of the devil. When the words and deeds of many are full of malice, hatred, and bitter speakings; Let no man marvel that I plead the cause of our common mother, I mean the Church of England, which is racked, nay torn with our dissensions; & yet which carefully seeks the quiet of her children, but they will not be quieted. And yet without offence, let me speak unto thy motherly affection, O mother Church, 1 〈◊〉 3.25. which canst not abide to have thy life-child divided, nor canst brook in patience the cries and skreeches of thy natural children. Although thou lullest them in the lap of thy motherly compassion, & danliest them in thy arms of joy; although thou feedest their eyes with goodly shows, and their cares with pleasing sounds: nay although thou givest them to suck of the teats of thy breast, yet thou shalt not still their cries, nor assuage their sorrows, except by thy diligent inquiry thou seekest, and seeking findest, and finding pluckest out the pings that stick in, and are so grieve some to the flesh. Arise O Lord, and come unto thy rest, Psal. 1 32.8. thou and the ark of thy sanctuary, let thy Priests he clothed with righteousness, and let thy Saints rejoice For so long as jonah be suffered to sleep in his sin, to go to Tharsus when he should be at Niniveh, there to do the work that he hath vowed, & the Lord hath enjoined him: So long as many congregations are as sheep without a shepherd, and do neither hear at home, not may well bear abroad their Chhristian duties, the things that make for their peace. So long as many of our brethren, have put themselves to silence, or are silenced by other, leaving to preach, nay to instruct their flock in the first elements and principles of Christianity: So long as those monthly sermons imposed by Canons are not performed; and those wont Lectures in the head towns of this 〈◊〉, where the congregations are great and the preaching seldom, are wholly neglected. Insomuch that with us it is now come to pass, that we have less preaching, but no more praying. How can we but complain ourselves unto our mother Church; and show unto her that the Jesuits, seedmen of sedition, and brochers of impiety, by this our silence do make their advantage: and that the envious man whilst we thus sleep soweth amongst us the tars of profaneness and wickedness of life by which the peace of our Jerusalem is in likelihood greatly to be impeached, and the ship of this Church and kingdom to be troubled? Marvel not then, why to you; I use these words of exhortation, O pray for the peace of jerusalem, let them prosper that love her. In a word, since the recusants & half recusants are multiplied in this land, make mention with joy of the fall of our brethren; and even towards us, men otherwise conformable, but impugners of their errors; by their false suggestions and slanders do show their enmity: seeking by the disgrace of our persons, to work a dislike of the truth we teach: Since there are many Michols sooffing at our David's, because they are arried in white linen garments: many vzza's of the lay people, which in a blind devotion thrust themselves too far in Clergy causes: many oxen which in quiet should bear the ark; the Church of Christ jesus, which through their boisterous and troublesome carriage, do cause it even to shake and totter; Let no man farther seek and inquire, why as David then, so I now, to the priests, people, and rulers should say, O pray and seek for the peace of Jerusalem, 〈◊〉 them prosper that love thee. Thus much for the causes of this exhortation: now let us speak of the exhortation itself. First to you my brethren, which do refuse to yield unto conformity, remember you are the masons which have in your hands these living stones, which are to be laid in the house of your God: for your brethren's sake, & the love you have unto the house of your God, neglect not your calling: you know that the enemies of our Church are many, that your silence gives way to their proceedings; why should this be spoken of you in Gath and Askalon, that you will no more labour in the vineyard of the Lord? Why should you withdraw your blessed help, and defraud the people of your charge, of that sweet comfort which by your ministry they once received? Should a cross and a surplice thrust you from your needful labo●, and make you forget what Paul said, a 1. Cor. 9.16. We is me if I preach not the Gospel▪ should a cross and a surplice cause you to rend the seamless coat of Christ jesus, not to regard the peace of our Jerusalem. What is a linen garment? for let me first speak of one, when with one breath I cannot speak of both: is it simply sinful? thou dost not so think. For then b Exod. 28.40. 1 Sam. 2.18 God would not have commanded it unto the Levites, neither would c 1. Cro. 15.27. David being no Levite, in bringing the ark unto Mount Zion, of his own proper motion, without any special warrant from God, have worn it. Fear not d 2. Sam. 6.21. Michols scoff; although she therefore repute thee a vain man, yet was David therefore approved of the Lord. It is true, the Levitical law, together with her rites and ceremonies are abolished; neither hath Christ or his Apostles, expressly commanded the use of a white linen garment unto us: what then? should nothing be used, or received in the Church, which is not warranted by the express letter of the word? where then, as Austin speaketh, e August. Nebridio epist. 1 17. Basil de Spirit. Sancto. c. 27. dost thou read in the scripture, that good friday, the feasts of Christ's Nativity, resurrection, ascension, and coming of the holy Ghost are to be celebrated? which yet of all Churches are kept & observed. Where that thou shouldest receive the sacrament of Christ's body in the morning and not after supper? where that it should be ministered to women? where that children should be baptised? where that they should be baptised in the Church? where that water sprinkled on their faces should serve for baptism? where that there should be some, which at their baptism should witness for them? all which and many of the like quality, are not expressly set down in the plain letter of the word; yet are they, and from all ages have been continually used in the Church of God. In regard whereof, although the use of this linen garment be not disertly mentioned, and so warranted in the express letter of the word; yet since god i Lovi. 8.13 16.4. commanded it to the jews, and k Ren. 4.4. the four and twenty Elders, a figure of the Church triumphant, were arrayed all in white: since it serveth to decency and order, which are always commendable in the house of God: since the minister by his white garment, is remembered to bring a white heart, when he is to offer the prayers of the people unto God: and that a small sin in him, as a small spot in his garment is soon discerned: the fathers in the Primitive Church might well command, and so put in use the wear of the surplice, or some such linen garment to be used of the minister, in the time of divine service in the Church. Yea unto the use of this S. Bernard adviseth, saying, b Bernard of the resur. ser. 2. Ad altaris officium, nemo accedat in vesti communi, sed quisquis accessurus, albis induatur: Let no man come to minister the sacrament, in a common garment; but whosoever is to come, let him be clothed in white. Yea not only the ministers were arrayed in white, but ex catechumenis competentes, such which came to be baptised in those great weeks of Easter & whitsuntide, were also clothed in white linen garments. In so much, that c joannes Diacon. de vit. D. Gregor. lib. 2. c. 49. Gregory the great sent certain sums of money to Boniface (the first converter of the Saxons to the faith) to be employed for such of the poor, which desired to be baptised, but yet lacked money to buy those garments. Yet did not the Fathers enforce this garment, as absolutely necessary to be worn in the Church, but commended it rather as fit, by serving to decency and order: the which may appear out of Augustine, speaking of these garments. m August. ser. de temp. 163. Oftentimes there may lie hid a pure soul under a black habit, neither doth it matter much, if any hath not a white garment. The reason of this Celestinus, the first of that name, bishop of Rome, giveth, in an Epistle that he writeth to certain bishops of France, when under their charge some clothed in cloaks served in the church, leaving that garment which in former times was used. n Caranzu. epit. council. inter decret Celestina. We are to be distinguished from the people and other by our doctrine, not by our vestiment; by our conversation not by our habit; by the purity of our minds, not by the ornaments of the bodies. And therefore shortly after inferreth, we are not to induce the simple minds of the faithful unto these, for they are rather to be taught, then to be illuded. Since then this garment hath been in this manner commanded and used by the godly fathers in the first Church, why may it not in the same sort be commanded to us, and used of us? If here thou shalt infer, because it hath been superstitiously abused, many putting that holiness in the garment, that without it they think no service or sacrament can be rightly administered. That is their error that are so miscarried; whose misinformed consciences are to be instructed in the truth. Yet I pray thee ingeniously speak, must nothing be used that hath been superstitiously abused? then must we have no Church, no word, no sacraments, no prayers, for they have all been most foully abused. When Augustine was consulted, whether the temples of the Pagan Idols might be turned to the Churches of the living God? o August. publis. epist. he asketh whether of Pagan men there are not made believing Christians: thereby inferring, that as the worshippers of idols may become true worshippers of God, the temples of idols churches for God: so things superstitiously abused may be freed from their superstition, and retained in their use. But other reformed Churches, have not thought meet that in the time of divine service they should be used. Be it so. Yet thou hearest that our Church is of another mind: to wear or not wear is a thing indifferent, we give no laws to them, neither may their fact prescribe in matters of this nature a law to us. They do that which in their seeming best fitted the polity of their Church: and our governors that, which best fitteth ours. When Monache the mother of Augustine came to Milan, she was troubled in conscience, because that at Rome on the saturday they fasted, at Milan they did not fast: whose troubled conscience Ambrose soon eased, showing unto her in things of that nature, that when she was at Rome, she should do as they did at Rome, and when in other places, as they did in those places. Unto what Church soever ye shall come, Aug. epist. 88 Casula. observe the custom of that place, if ye will not have other to be offensive unto you, or you become an offence unto them. Mark the reason of his advise, in the end he concludeth, do not resist the bishop herein, but without all scruple or dispute, follow that, the which thou seest him do. Which advice of Ambrose, Gregory the great in the like approveth; for being consulted by Austin the converter of our English nation, whether he might not bring into the Church of England, certain rites then in use in the church of France, which yet were not used in the Church of Rome; received for answer, It pleaseth me that whether in the church of Rome, or in the French church, Greg. August. interrogat. c. 3. Beda de gest. Anglor. lib. 1, c. 27. or in any other Church, thou hast found any thing, that may more please almighty God; thou wouldst carefully choose it: and that which thou hast gathered out of many Churches, thou wouldst above all other establish in the Church of England, which is but newly converted to the faith: for not the things for the places, but the places for the good things (that come from them) are to be loved. Much rather would Gregory have approved those rites, which had been before in England received; although they neither had been nor were in use, in the Churches of Geneva and Scotland. The which also Hierom confirmeth, in his epistle he writeth to Licinius, Hierom. Licinio. epist. 28. saying, This I think briefly to admonish thee of, that those rites of the Church (especially which are not hurtsome to faith) are so to be kept, as they have been delivered from their Elders: and that the customs of some, are not to be subverted and overthrown, for the contrary usage and manner of other. But above than all, notably Augustin cleareth this question, in a discourse he maketh of the use of ceremonies: for having showed that some were generally received, such which were either by the Apostles appointed, or concluded on in general counsels: August. Nebrid. epist. 117. at length he saith, there are other also, which do vary according to the divers use of sundry places and countries: as that some do fast on saturday, others do not: and of which after he thus concludeth: all this kinds hath free observations (may be used, or may not be used) neither is there any other ride (or caution to be given) to a grave and wise Christian, then that he so do, as he seeth the Church to do, unto which soever he shall happen to come. For when that which is enjoined, is not against faith, nor against good manners, it is to be reputed indifferent, and to be kept for the peace of them amongst whom we live. Since than it cannot be denied, but that the surplice is commanded, & for the most part used in the church of England; that Ambrose, Austin, Gregory, Hierome (sometime reputed the four pillars of the western Church) adviseth you, for the peace of the church in which you live, lest you become an offence unto other, and other unto you, notwithstanding the contrary usages of other Churches, to conform yourselves, and to use the same. And unto them all, which ask the reason, why some Churches use this garment, others do not: I answer as Austin, who being demanded why Paul circumcised Timothy, but did not circumcise Titus, although thereunto he was required: August. epist. 27. that he might show those sacraments, neither as necessary ought to be desired, neither yet as sacrilegious ought to be damned. So I to them which ask the reason why some churches receive this ceremony, others do not: surely that the faithful of God may know, that this ceremony ought not to be required as absolutely necessary, nor yet to be damned as sacrilegious and nought. Yet thou insistest and allegest as a reason of thy refusal, that many good men will not wear the surplice, or minister baptism with a cross; my love towards them persuades me that many of them are good, and that they do appertain unto the Lord. Yet I pray thee answer, are they all bad that have conformed themselves, and use these ceremonies? thy Christian charity will not harbour such thoughts: nay I am persuaded, that if God should send among us a fiery trial, that as this kingdom did afford in the days of Queen Marie, Cranmer, and Ridley, Hooper, & Latimer, Bishops then varying even in these ceremonies, to give their bodies to be burned for God's truth: so this Church would afford many, whereof some yield to conformity, & some do not, which with joint consents would witness the truth, that hath been, and is now preached amongst you, with the lost of the livelihoods and their lives, Wherefore look not always so much on that which good men doth, but consider rather whether they are in that good, they do: neither let this seem strange unto thee, that God suffereth his servants to fall in judgement, and although they would, not to see his truth; call to mind the errors of the holy fathers: and why doth God this? even that all flesh, as Chrysostome observeth, might give glory to the lord, and not ascribe to the worth of man the blessed work of man's salvation. Wherefore, since the use of the surplice is merely indifferent, which the magistrate may command to be continued in the Church: since it is no new thing, but ancient, which a long time hath been used in the Church, and approved of the fathers, as serving unto deconci●● and ●●der: since it doth not contrary any principle of faith, or any way impugn the honesty of manners; although it was superstitiously abused, and of some reformed Churches therefore not admitted, and of some good men therefore refused, let it in all obedience & love be used of us, & for it, let us not break the peace of our Jerusalem, or trouble the Church in which we live. Yet thou sayest, thou canst not for thy conscience: what of the thing? thou canst not that art learned be so grossly deceived; it is in his nature merely indifferent, neither good not evil: for if it had been absolutely evil, the holy fathers & martyrs would not have used it, or approved it as lawful in the Church of God. Why then dost thou refuse it? thou sayest for thy conscience; what thy conscience? that hast so much laboured in the word, thy conscience that hast taught the magistrate commanding in things indifferent is to be obeyed. No man knoweth thy conscience but thyself; gloze not with God, nor with thine own soul: but if thy conscience do mis-give thee, ask of her her reasons, weigh them with thyself in the balance of God's word, thou knowest she may err and be deceived. It is no shame well to unspeake that thou hast ill spoken, or to retract with praise that thou hast fond justified. Follow wise and well minded Austin, seek to guide thy zeal with knowledge, and in the spirit of meekness confer with thy discreet and learned brother, and above all, in the humbleness of thy well meaning heart, pray unto God, that he would open thy eyes, and teach thee his truth: it may be he will show to thy misinformed conscience, that he did to Peter, f Act. 10.15. that which I have sanctified call not thou unclean: but if the Lord shall withhold this grace from thee, and thou g Rom. 14.5. canst not in this be resolved in thy mind, I may not persuade thee to sin against thy conscience. But as Paul of meats that were sacrificed to Idols, so I of these; although in their natures they be clean, yet h Rom. 14.14. to thee that judgest those things to be unclean, they are unclean. And yet then remember whose thou art, and in all meekness possess thy soul, and show to us that are contrary minded, that although thou canst not wear this white linen garment, nor brook the cross required in baptism, that yet for the peace of Jerusalem which thou dost seek, thou art content to take up Christ's cross and follow him. And yet when thou hearest that they b Mat. 5.10 are blessed that suffer persecution, remember it is added, as c Augusst. epist. 50. Austin observeth, for righteousness sake. It is not the punishment, but the cause that makes a martyr. But it may be as some pretend, they refrain from this, not for conscience of the thing, for they hold it indifferent; nor for their conscience, for of it in their mind they are well persuaded; but for conscience of their weak brethren, which with the use of the surplice are offended: unto whose waking souls thus I answer, that d Ro. 14.15. although Christian liberty should yield to love, that e 1. Cor. 6.12.10.13. that which is lawful to them is not always expedient, nay f Ro. 14.21. that they may not eat flesh, not wear a surplice to offend their brother: yet when the magistrate commands them in the things of this nature, then is their liberty restrained; & that, which if they were free they would not do, nor indeed should with the offence of their brothen ●●●…e they are bound to do, lest they should be despisers of him, whom God hath set over them: for as thy liberty must veiled to love, so must thy love and liberty to the rule of faith, which requireth of thee, a Rom. 13.5 to obey the magistrate commanding in things indifferent, not only for fear, but for conscience sake. At the which thy discreet carriage, if thy weak brother shall: be offenned, it is an offence taken, not given: better it is by thy word 〈◊〉 ensample to lead him to the truth, then by thy nice mammering to confirm him in an untruth: as b Act. 5.19. Peter, better to obey God then man; so I, better to obey thy magistrate lawfully commanding, than thy brother fond swerving: the Canons of our church thus decreeing, then the fancy of some fewe●… otherwise speaking. Whe●●●●… to conclude, find neither for the conscience of the thing, thy conscience, nor the conscience of thy weak brother, thou must 〈◊〉 〈◊〉 by the command of the magistrate, in things of this nature as David in this 〈◊〉, so I 〈◊〉 you, O●●●… and seek for the peace of Jerusalem, let them prosper that love her. Now to you my fellow labourers, which have yielded your obedience to these outward ceremonies, & have conformed yourselves unto the time: seek for the peace of Jerusalem, rejoice not at the fall of your deceived brethren, neither let your eager tongues, be over-fretting in their smarring sores: as Christ to his disciples, so let me to you, 1 Luk. 9.55. If at any time you suffer in you the affections of men, remember of what spirit you are: as it is good that your zeal should be guided with knowledge, so much better if it be moderated with love: let your fire come from heaven, not from the earth: And when you have to deal with any either of your charge, or appertaining to the stock of Christ jesus, whose minds are distasted with these new conceits, d Gal. 6.1. instruct them with the spirit of 〈◊〉; and although at the first they admit no counsel, yet let your words of wisdom, as the sweet dews of heaven still shower upon them, till God by your ministie open their hearts, and they with you seek for hierusalem's peace. Yea and since the Lord's vineyard hath lost many painful labourers, whose mouths spoke for God against the corruptions of the world; and for his truth against the errors and superstitions of Popery: e 1. Tim. 6.5. stir up the grace of God that is in you, double your diligence, enlarge your zeal, that their wants by your labours may be supplied: for if (which God forbid) this our Church of England be overgrown with the corruptions of sin, or poisoned with the superstitions of deceiving popery, Jerusalem will never be at peace. And to you also let me speak, which have the rooms of God's messengers, but cannot carry his message unto his people, which in your black lives, do not answer the whiteness of your garments; and who, although you use the cross, yet are a cross unto the Church of God, and a scandal of your calling: seek for the peace of Jerusalem, enlarge not you your mouths against the afflicted, their falls will not justify yours: and if you will needs be meddling f Mat. 7. ●. with the motes in their eyes, forget not the beams that are in yours, lest you hear from some like spirited to myself, as jehoram did of jehu, when he asked whether it were peace, g 2. Reg. 9.22. what peace? whilst the whoredoms of thy mother jesabel and her witchcrafts are in great number, what peace can you procure for yourselves and for your people? when by your ignorance, ill ensample, and neglect of duty, you lead and confirm them in your sin. Awake therefore with jonah out of the sleep of your sin, and although it be somewhat to your loss, with him seek a calm for our ship, a peace for our Jerusalem in which you live. Thus much to you my brethren of the ministry, seek the peace of Jerusalem. Now let me speak to you of the people (as David did to the tribes of Israel) which are beholders and hearers of the troubles of our Church, seek for the peace of Jerusalem; and when you come into the house of god, to talk of matters belonging to god, and to his Church: b Eccles. 4.17. take heed to your feet, as the Preacher speaketh, and be more ready to hear, then to offer up the sacrifice of fools, for they know not that they do evil. Remember what the Lord speaketh by his servant Malachi, the i Mal. 2.7. Priest's lips should preserve knowledge, and men should seek the law at his mouth: if at our mouths ye will seek it, then hear O ye people: the things in question, the cross and surplice are merely indifferent, such which may, yea and should be used, when authority commands, and again may be disused, if authority forbids: if any herein despise authority, and will not obey the decreed orders of our Church, he is not wholly fit to be a guide and leader unto other; he procureth trouble to our Jerusalem, and to himself. But as for you my brethren, walk in the light that hath been showed you, and show your holy obedience unto the Lord: remember the times not long since past, when God took from us our late blessed Sovereign, how gladly then you would have been contented, (if so be there had been any that could have assured you) to have enjoyed the religion now professed, although it had been with the purchase of much money, and with many inconveniences, from which you are now freed: and shall we now, as though we had forgotten those times, show our unthankfulness to God, disloyalty to our Prince, so waywardly impugn his princely proceedings in the cross and surplice, as though all our religion were corrupted by these; the Lord give us better minds, yea be hath given, and therefore as ye have begun, still seek you for the peace of Jerusalem in which we live. The peace of Jerusalem you do then truly seek, when k Heb. 13.17. you submit yourselves to them which have the oversight over you in the Lord, and suffer the good word of God, not only plentifully to dwell, but to fructify amongst you: for as when they of judah and jeruselem 2. Chro. 36.16. mocked the messengers of God, despised his words, and misused his Prophets, the wrath of the Lord arose against his people: insomuch that he gave Jerusalem to be spoiled by the Chaldees, his temples to be burnt, his people to be slain or carried away captive. So when they harkened to the Prophets, and set their hearts to seek the God of their forefathers; then God made their enemy's tributaries to them, & themselves to prosper in all things that they took in hand. Hearken therefore unto God speaking unto you, by the mouth of his servants, for this is to seek the peace of Jerusalem, and to make her prosper. But whereas it cannot be, that in our congregations all should be obedient unto the heavenly voice; but that there should be some which by their lewd lives, and cross behaviours, shall disturb and trouble the peace of Jerusalem. Yours it is which are the guerdions of the church, and Sidemen chosen to second them in that office, diligently to see, & faithfully to present whatsoever crime and offensive disorder: for as the sin of some few, causeth the Lord to be angry with many; so doth the punishment of the wicked, reconcile the Lord unto his people again. Seek therefore the peace of Jerusalem in making presentment of the notorious offenders. Many good laws, both lately, and long since hath been made, for the suppressing of sin; yet when you, which are the eyes of the judge, will not see the disorders, nay when you, which are sworn to detect, will not present them, how can sin be suppressed; and in the suppressing of sin, how can the peace of Jerusalem be procured? When jehosaphat was much commended for his forward zeal in the cause of the lord; yet it was said, that in his days the high places were not taken away: and the cause is showed, a 2. Chro. 20.33. for the people had not yet prepared their hearts unto the God of their fathers: even so, if we ask why in the days of our jehosaphat, these crying and offensive sins go uncontrolled, are not punished, but soothed up, continue as before: one cause is in you the churchwardens and sidemen, you do not prepare your hearts unto the God of your fathers, you will not take nor give notice of them. Wherefore as Christ to the angels of the seven Churches, so he speaketh unto you. Reu. 2.4. v. 14. v. 20. I have somewhat to say against you, in that you foster the wicked in their sins, nay in that ye make the sins of other your sins, and by your winking at, and cloaking of them, pluck the curses of God upon your heads, and upon his Church: jer. 48.10. for as jeremy speaketh, Cursed is he that doth the work of the Lord negligently: this is God's work, and the cause of his Church you have in hand: show your diligence in the search of sins, that God may turn his curses from you, and you may see Jerusalem live in peace. Neither let the offender take to wrath, that for his crying sins he is presented; but rather let him humble his soul, bewail his faults, and thank God, that this occasion is given him to amend. Thus let them that present, seek the peace of Hierusaem by presenting the offender; and let the presented seek the peace of Jerusalem by repenting their sins; and let the god of peace be at peace with our Church, because she winketh not at the faults of her children, but reproveth and punisheth them, in them; to the example of other, and for the amendment of their wicked lives. Thus much to you of the people, the tribes of Israel, pray and seek for the peace of Jerusalem. Now are we to speak unto the governors of the people, facti estis sedes domini iudicatis, Aug. comment. in Psal. as Austin speaketh, ye sittel on the seats of the all-iudging God, and have authority to command from the throne of David, the sceptre of the king: because they that judge do ask (as Austin there noteth) they that are judged are asked: Interrogate, inquire after those things which make for the peace of Jerusalem. For as Prosper after him writeth, Prosp. comment. in punc locum ad ipsas sedes propheticus sermo dirigitur, vobis ait, qui iudicaturi estis, per quos fiet conscientiarum interrogatio: discernite à superbis humiles ab implacidis separate pacatos: that is, to the very seats (of injustice) the prophetical speech is directed; unto you be saith which are to judge, by whom is to made the examination of consciences, discern ye the humble from the proud, and put a difference between the troublesome and the quiet. It is not enough for you with the priests to pray, or people to desire; but you must by diligent inquiry seek, and seeking find, and finding, further the peace of our Jerusalem, which is of God. The unquiet of our Church makes us to pray, and the people to desire, that the God of peace would dispose your hearts, to seek for the things that make for our peace: as Athanasius, Non pugnamus Caesar, sed rogamus, O ye rulers, we do not fight, the weapons of Christians are prayers and tears. Gen. 18.27. Yet as Abraham to God, so I to the Governors of our Church, Behold I have began to speak unto my Lords, and yet am but dust & ashes: yet not with my words, Hierom. comment. in hunc locum but with the words of Hierom, Seek after those things which make for the peace of this city, and follow it; that by the love of peace, ye may attain the fruit of everlasting bliss. Remember you must give an account of your doings to the Lord. Wherefore let us make bold to remember you of your duties, and upon what disturbers of our peace you are principally to look. First, upon the whole and half recusants, and other favourers of the Romish superstition, which if they come, are drawn to our Churches; which backbite our persons, deprave our preachings, and speak in corners against the profession of the truth: let them not boast themselves of your favours, for of them many unto this day have shown, that they seek not the peace of this Church and kingdom, in which they live. Secondly look to the open and notorious offenders, which are either publicly infamed, or detected in your courts: whose evil ensamples embolden other to sin, and are an offence unto the godly with whom they live, and a note of rebuke and shame unto our church, when they escape unpunished: for by their crying sins they disturb the peace of our Jerusalem, in provoking the Lord to be angry with this land. Lastly, look to the proudly wilful & forwardly disobedient, which speak evil of authority, and contentiously broach and maintain their follies, contrary to the wholesome laws and orders of our Church: these are seedesmen of Schism, fathers of contention, whose troublesome and ever varying humours, cannot brook the quiet of our Church. Thus seek ye the peace of our Jerusalem, O ye our Governors, and then do ye which thus seek, the priests that pray, the people that desire her peace, hearken to the words that follow, They shall prosper that love her. This is the soul and life of the exhortation, and a forcible motive to move all estates to seek hierusalem's peace: they shall prosper that love her. Hear ye my fellow brethren, and ye the people of God, the tribes of Israel, and ye the fathers and Governors of our Church, and look into the bosom of your hearts; if ye love our Jerusalem which is our Church, ye will seek for her peace, nay if ye love her ye shall prosper, and all things shall go well with you: but if ye do not love her, nor yet in truth, for all your fair shows, do seek for her peace; you shall not prosper. And if for a while God suffer you to flourish, yet the sun of your prosperity shall soon set, and all your glory shall be as the flower in the field, which is soon withered and gone. Hear O ye sinners, which with your crying sins trouble the peace of our Jerusalem, and cause the Lord to be angry with his people, what the Lord spoke to Achan by the mouth of I●●●●…h (for whose sin Israel turned his back before his enemies) when he willed the people to stone him, and his, even to the death. b Iosh 7.25 In as much as thou hast troubled Israel, the Lord shall trouble thee his day. They that love not Jerusalem nor seek her peace: they shall not prosper. Hear O ye Seminaries and Jesuits, and you Romish favourites, which with your seditious practices, and unholy devotions, have hindered the success of the word, interrupted the peace of our Church; and have furthered, if not fathered, many the rents and divisions, that have sprung up amongst us: that they that b Ezr. 4.4. hindered the building of the Temple, in the days of Zerubabel, discouraged the people of judah, and procured c v. 23. of the King's Counsel to work the King to forbid the work; heard after to their rebuke, d Ezr. 6.11 the decree of Darius, that the Temple should be builded, and that whosoever should after seek to alter this sentence, the timber should be pulled from off his house, and should be set up, and he to be hanged thereon. They that love not jerusalem, but seek to hinder her peace, they shall not prosper. Let ill spoken Martin hear & Martius Apes, which through their scandalous libels, and scurrilous jestings, have sought to insame the Fathers of our Church, and have set the sons against their fathers, and the fathers against their sons, to the great unquiet of our Church and kingdom: that duty lacking Cham, e Gen. 9.23 the discoverer of his father's shame, for ever bears in his unhappy race the curse of his father: and that railing and seditious Shemei, f 1. Reg. 2.9 was by wise Solomon not reputed innocent, but adjudged to carry his hoary head with blood into his grave. They that love not jerusalem, but hinder her peace, they shall not prosper. Yea let all heretics hear, which make fair shows to colour their errors, and make semblance to one thing, when they mean another: that Arius, the trouble of the Church, (swearing to maintain the Nicen faith in open show, Zozom hist. Eccl. lib. 2. c. 28. Epiph. haeres. 69. but privily meaning in truth that confession of his, which under his hand he covertly had hid) that very night in steed of his excrements voided his guts, and died in a filthy place a filthy death. They that do not seek the peace of the Church they shall not prosper. Yea hear, O ye my brethren which thrust yourselves out of God's work, and seem to make a rent in this our Church; that the Meletians which severed themselves from their Patriarch of Alexandria, because in the time of persecution, he received some upon their repentance, and penance given, which for fear of torments had denied the faith: that this fact of theirs is noted by godly Epiphanius, Epiph. haeres 63. the sixty eight heresy, and they heretics without an error. Nay their followers (although they took unto themselves the title of the holy Church) yet were so far forsaken of the Lord, that they joined with the Arians to persecute the Catholics; and were the greatest procurers, by their false suggestions and untrue reports, of all the troubles of Athanasius, which in the reign of Constantine he suffered. They that seek not the peace of jerusalem, they shall not prosper. b 1. Sam. ●, 30. Yea and let winking Hely hear, which would not see the lewdness of his children, nor regard the people abhorring for his sons vileness the very sacrifices of God; that God will say unto him: I said unto thy house, and to the house of thy father, Ye shall walk before me for ever: but now it shall not be so: for them that honour me, those will I honour, and as for them that despise me, those will I despise. c 1. Sam. 4. According to this which the Lord had spoken, Hely broke his neck, Ophny and Phyneas were both slain in one day, the Ark of God was taken, and the glory was departed from Israel. They that do not seek the peace of jerusalem, they shall not prosper. Yea let jeroboam hear, which hath erected his calves of gold in Dan and Bethel, and said to the people, a 1. Reg. 12.28. it is too much for you to go to Jerusalem, come worship here: that b v. 30. this thing shall turn unto him for sin, that a man of God shall cry against the altars that he hath made, nay that c 1. Reg. 14.6. Ahliah shall be sent unto him from the Lord, with heavy tidings, even that God will bring so great an evil upon his house, d v. 10. that he will sweep away his whole family, as a man sweepeth away dung, till it be all gone. Thus as David speaketh, e Psal. 129.6. are they confounded and turned backward; as many as have evil will at Zion, thus shall they be, as the grass that groweth on the house top, which withereth before it be plucked up. On the contrary, they that love Jerusalem and seek her peace, they shall prosper. This you may see verified in this kingly prophet David, to whom f 2. Sam. 7.9. God gave a name like to the name of the great men of the earth, and of whose loins concerning the flesh, our Saviour came. This in Constantine the great, the peacemaker of the world, m Zozom. hist. Eccl. l. ● c. 16. who did not only for the quiet of the Church, assemble the first & great council of Nice; but before the Bishop's faces burned their invective libels, which to him the one had tendered against the other, and delivered unto them that worthy speech, most worthy himself, Ecclesia dei discensionem quonis malo graniorem censeo: Zezom. dist. Eccl. lib. 1. c. 16. I repute the descension of the Church of god, more grievous than any evil. Unto whose grave sentence let all estates subscribe, and as much as it is possible seek the peace of the Church & kingdom in which we live. Yea O Lord let this be in our prayers, desires, and best endeavours, that so we may prosper, and it may go well with us. Amen. FINIS.