A SERMON PREACHED BEFORE HIS MAJESTY, ON TVESday the nineteenth of june, at Wansted. Anno Dom. 1621.  
By D. LAUD Deane of Gloucester, one of his Majesty's Chaplains in ordinary.  
Printed by commandment.  
AT LONDON, Imprinted by F. K. for Matthew Lownes, dwelling in Paul's Churchyard, at the sign of the Bishop's head, 1621.   
PSALM. 122. 6, 7. 6. Pray for the peace of Jerusalem; let them prosper that love thee. 7. Peace be within thy walls, and prosperity within thy Palaces. 
THe Ark of the Lord was brought out of the house of Obed-edom the Gittite, with music and great joy into jerusalem, and there placed, 2. Reg. 6. 
2. Reg. 6. 17.  The learned are of opinion, that David composed this Psalm, and delivered it to be sung at this solemnity. Before this, the Ark was in Gibeah, a high place in the City Baalah of judah, 2. Reg. 6. otherwise 
2. Reg. 6. 2, 3  called Kiriathiearim, josh. 15. 9 But 
josh. 15. 9  now the presence of it, made the City of David, Domicilium religionis, the house of Religion, as well as Regni, of the Kingdom. It is Domus Dei, the house of Religion, God's House, verse 1. and the last of this Psalm. And it is the house of the 
Vers. 1. 9  kingdom too: for there is the seat of 
Vers. 5.  judgement, and there is the house of David, vers. 5. And it is fit, very fit it should be so: the Court, and the great Temple of God's service together: That God, and the King may be neighbours: That as God is always near to preserve the King, so the King might be near to serve God: and God and the King cannot meet in jerusalem without a solemnity.  
Now this Psalm was not fitted by David for the people only, when the Ark was brought to, and placed in, jerusalem: but also for their coming at their solemn feasts to jerusalem, to which they were bound thrice a year by the Law, Exod. 23. For then (some think) they sung 
Exod. 23. 17  this Psalm, either in their journey as they came up; or else on the steps as they ascended to the Temple: so the coming to the Temple was always with joy: And they were glad when the solemnity came. At this joy the Psalm begins: I was glad when they said unto me, We will go into the House of the Lord. Glad they were, but no vanity in the mirth. For as they went up with joy, vers. 1. so did they with 
Vers. 1.  prayer here at the 7. And the prayer is 
Vers. 7.  for the peace of jerusalem.  
Why, but in David's time the Temple was not built; and how then this Psalm composed by him for this solemnity? Yes, well enough: for though the Temple was not then built, yet the Tabernacle was then up, 2. Reg. 6. according to which 
2. Reg. 6. 17.  pattern the Temple was to be built. So all the service was there: and therefore the solemnity too. Beside, the eye of the Prophet was clear, and saw things farther off, than the present. For first it is evident, Qui non videbat, praevidebat: David that saw not the Temple built, foresaw it was to be built by his Son, 2. Reg. 7. And so fitted the 
2. Reg. 7. 13.  Psalm both to a present Tabernacle, and a future Temple.  
And it is not improbable, but that he saw farther; or if he did not, the Spirit of God did; and so fitted his pen, that the same Psalm might serve the Jews at their return from Babylon, to re-edify the ruins of both City and Temple. For then the people assembled as one man to jerusalem, and kept their wont ceremonies, Esra 3. 
Esra. 3. 1. 2.   
Nay, I make no question but that he saw further yet. For what should hinder the Prophet, but that he might look quite thorough the Temple, which was 〈◊〉 the figure, or shadow, and so see Christ, his Church, and Kingdom at the end of it? So the Psalm goes on for both jew and Christian: Temple, and Church, that ye, as well as they, might pray for the peace of jerusalem, and that they may prosper that love it.  
The words contain two things: an Exhortation both to Princes and people, to pray for the peace of jerusalem: and the Prophets own prayer for it, Los then prosper that love thee: Peace buy within thy walls, and prosperity within thy Palaces.  
In the exhortation to both Princes and people, that they pray for the peace of jerusalem, I shall observe three particulars. The Body, for which he would have us careful; that is, jerusalem. The Action; by which we should express our love to it. Our care of it; that is, Prayer. And the Blessing which our prayers should entreat for it; and that is Peace.  
First then, here is the Body, for which, and all the members of it, he would have them pray, and that is, jerusalem. Now jerusalem was at this time (as I told you) made Domus religionis & regni: Gods House, & the Kings. And so it stands not here for the City and the State only, (as 
S. Hierom. Bafil, Theod. Hilar. Arnok. Euthym. Ibid.  many of the Ancient name the City only) nor for the Temple and the Church only: but jointly for both. For both: Therefore when you sit down to consult, you must not forget the Church: And when we kneel down to pray, we must not forget the State: both are but one jerusalem.  
There are some in all ages, (too many in this) which are content to be for the State, because the livelihood both of them and theirs, depends upon it: but it is no matter for the Church, they can live without that. And there are some, which are all, at least in their outcry, for the Church: as if Templum Domini, the Church, the Church, might swallow up kingdoms, and State-affairs. But there is no Religion in the one; And neither that, nor civil wisdom in the other.  
Both then were commended to the jews, and both are to us. And both under one name, jerusalem. One name, and good reason for it. First, because the chief house of the Commonwealth, the King's house, and the chief house of God's service, the Temple; were both in one jerusalem. And secondly, because they are as near in nature, as in place. For both Commonwealth, and Church are collective bodies, made up of many into one. And both so near allied, that the one, the Church, can never subsist but in the other, the Commonwealth. Nay so near, that the same men, which in a temporal respect make the Commonwealth, do in a spiritual make the Church: so one name of the mother City serves both, that are joined up into one.  
Now though in nature the Commonwealth go first: first men, before religious and faithful men: and the Church can have no being but in the Commonwealth. Yet in grace the Church goes first: religious and godly men, better than men: and the Commonwealth can have no blessed and happy being, but by the Church. For true Religion ever blesses a State: provided that they which profess it, do not in their lives dishonour both God, and it. And it blesses the State, (among other) two ways. One by putting a restraint upon the audaciousness of evil. And this the wise men among the Heathen saw. For Seneca tells us, that this placing 
L. 2. Nat. Q. c. 42.  of an armed Revenger, God, over the head of impious men, (which is an acknowledgement of Religion) is a great restraint, because against him, Nemo sibi satis potens videtur, no man can think himself able enough, either to shun, or resist.  
The other way by which it blesses the State, is by procuring Gods blessings upon it. So it is, Psal. 68 32. Sing unto God, O ye kingdoms of the earth. There is exercise 
Psal. 62. 32.  of Religion. And then it follows, vers. 35. 
and vers. 35.  God will give strength and power unto his people; there is the blessing. And it is plain in my Text: for here prayer is to obtain blessing for jerusalem, for the State. But it is expressly said to be propter domum Domini, for the House of God's sake, vers. 9 Now 
Vers. 9  I would all States would remember this: that they have a restraint from evil by, and a blessing for Religion. It would make me hope, that yet at last, Religion should be honoured for itself, and not for pretences.  
Secondly, we are come from jerusalem the Body, as it comprehends both State and Church, to that which the Prophet would have us do for it. That is, Prayer. Pray for jerusalem. Pray for it. Why, but is that all? Can a State be managed, or a Church governed, only by Prayer? No: the Prophet means not so. You must seek, and endeavour the good of both, as well as pray for the good of both.  
And this is in my Text too. For the word in the Septuagint is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ask and inquire after the good of jerusalem: labour it. And yet, it is often read in Scripture for Oráto, 
S. Hierom. Aug. Hilar. Prosp. Ibid.  pray for it. Both then. And the Fathers bear witness to both, in this place. For S. Hierome, August. Hilar. and Prosp. are for the proper sense of the word. Quaerite, seek it, follow it. Saint Basil, Theod. and 
S. Basil. Theodoret, etc. Ibid.  most of the later Divines, are for the borrowed sense, Orate, pray for it. And surely God would have the great Ministers of State, & the provident Governors of the Church, do both: seek, inquire, consult, do all good to both. And yet when they have done all, he would have them pray too.  
And there is good reason for this; for nothing more needful for jerusalem, for State and Church, than prayer: for the State necessary. For God is Precedent of all Counsels of State; and shall he not be so much as called to Counsel, and desired to fit? And for the Church necessary too. For the Son of God, Christ jesus, is Head of the Church; and can the Body do any thing well, if the Head direct it not?  
And yet of the two, the Church hath most need to be prayed for: And that both because the consultations of the Church have more immediate reference to God. And because the Enmity of the world is more set against the Church, for God. And while Christ tells Saint Peter that the gates of hell shall not prevail against the Church, Math. 16. He insinuates withal, 
Mat. 16. 18.  that those open gates, gape not wider for any thing, then for it: therefore prayer for the Church very necessary. And certainly, so much danger over it, and so little prayer for it, agree not.  
Now Rogate, pray for jerusalem reacheth every man in particular; and all men when they are assembled together. For what can a Senate consult upon orderly, or determine providently, if God be not called into the Assembly? If there be not Deus stat, God standeth in the congregation of Princes? Psal. 82. And such a superior 
Psal. 82. 1.  cannot be called into the Assembly mannerly, but by Prayer.  
Nay, solemn State-Assemblies, (because if they err, they err not lightly) have greatest need of Prayer, both in, and for them. Hence is that ancient Christian custom, that Parliaments assemble not for the State: Counsels meet not for the Church: but they begin both the first day's work, and every day's work with Prayer. And the Heathen which knew not the true God, knew that this duty was owing to the true God, to pray unto him most solemnly, in their greatest consultations: and therefore Caesar being to enter the Senate, sacrificed first: And Appian speaks of that Act, as of a thing of custom. And it cannot be thought 
L. 2. Bel. Civil. p. 100 f.  they did sacrifice without prayer: Since Litare, which is to appease by Sacrifice, is to please by prayer too. But I leave them. My Text is more ancient, and more full than their practice. For here vers. 5. the 
Vers. 5.  Tribes are no sooner gone up to the seats of judgement, to the house of David; but they are followed close by my Text, that they pray for jerusalem: So prayer their first work, and consultation after. And doubtless the Spirit of God sees Prayer wonderful necessary for jerusalem, that he makes that, as it were, the door of entrance, both into the Seats of judgement among men, and the places of divine worship, and Adoration of God.  
We have done with the Action, Prayer. Thirdly then, here is the blessing which we are to beg and desire at God's hands for jerusalem, for both the State, and the Church: and that (if you will believe the Prophet) is Peace.  
Peace is one of the greatest temporal blessings, which a State, or a Church can receive. For where God himself describes the excellency of government, he describes it by Peace. Esa. 37. The work 
Esa. 37. 12.  of justice shall be peace: And my people shall dwell in the Tabernacles of peace. I will not load you with a long discourse of peace, and the benefits it brings. It hath the same fate, that some other of God's blessings have. It is better known by want, then use: and thought most worth the having, by them that have it not. Look therefore not upon yourselves in peace, but upon a State in blood: upon a Church in persecution. Ask them which are divided by the sword; which are roasting at the flame: conceive your case theirs. That is the touchstone which deceives not. Then tell me whether it be not good counsel: Rogare pacem, to pray for the peace of both. And I do ill to call it barely Peace. Our Prophet calls it The blessing of Peace, Psalm. 29. And doubtless it is to teach the world, that all earthly benefits 
Psal. 29. 10.  are, as it were, unblessed, till peace be upon them: for till then, no enjoying of any.  
Now Rogate pacem, pray for the peace of jerusalem, seems but a plain and a naked Exhortation for peace. I must find more in it then so, and yet offer my Text no violence, nor be busy with any thing above me, or out of my profession. Observe then: When David made this Exhortation to pray for peace, it was Tempus Pacis, A time of peace. For he composed the Psalm when he carried the Ark to jerusalem: and before that, he had smote the Philistims twice, and made all at peace, 2. Sam. 5. A time of Peace? Why then a 
2. Reg. 5.  man should think there is least need to pray for it. Yea but the Prophet thinks not so. He was pleased the State and Church under him should enjoy God's benefits longer. And therefore calls for, not Peace, which they had: but continuance of Peace, which they could not tell how long they might hold. To give thanks to God for the peace he had given, vers. 4. and to 
Vers. 4.  pray for the continuance of it, vers. 6. And 
Vers. 6.  certainly it is one great degree of unworthiness of a blessing, to grow weary of it.  
Why, but there is a time for War, as well as for Peace, is there not? Yes, there is, Eccles. 3. And this time is in God to fit. 
Eccles. 3. 8.  I make peace, and create evil, Esa. 45. And in 
Esa. 45. 7.  the King to denounce and proclaim. But it is not Dies Belli, the day of war itself that can make void this duty Rogandi pacem, of praying for peace. For since the eye of nature could see, that the end of all just war, is, but that men may live in a more just and safe peace: This Rogate pacem, pray for peace, must be in the heart, even when the sword is in the hand.  
I will not meddle with the State: but there are many times, in which God will punish and afflict his Church. And may we then Rogare pacem, pray peace for it? Yes, we may, nay, we must, even then pray for peace, when his will is, not to give it. For first, so much of his will as is revealed, is here expressed to pray for peace. And that is a sufficient warrant to us, even against that of his will which is not revealed; so long till he reveal it: For the will of God binds us no longer, nor no farther to Action, than it is revealed. The secret things belong to the Lord our God, but the things revealed, belong to us, and our children, that we may do them, Deut. 29. And again, Saint Augustine disputes it at 
Deut. 29. 29.  large, that a man may, etiam voluntate bona, 
Enchi. c. 101  with a will that is good, will that which God will not. And whatsoever he may will voluntate bona, with a good will, that he may pray for: so he submit to his will, and rest when his will appears.  
Besides, who knows (so long as the secret of his will is to himself) whether it be any more than Rogate pacem, pray for peace, and have it? For many times that which God will not give without prayer, he will give with it. And then the cause of Non pax, is non rogant: no peace, because not prayed for. And in that case, the State and Church have not more misery, in that there is not peace, than they have sin, in that they might have had peace for ask, and would not pray for it.  
Now this rule varies not: we are never to neglect that which God hath revealed (which here in our case is to pray for peace) upon any presumption of that which remains secret. Therefore the objection of the Puritan against our Church Let any, in which we pray to be delivered from Famine, & from Battle: And against the prayer which follows it, that we may be hurt by no persecution: as if it were an unlawful prayer, because it is sometimes Gods will to punish and afflict his Church: is as ignorant as themselves. For in the old Testament, here is David's call upon us, Rogare pacem, to pray for peace. And in the new there is Saint Paul's charge, to pray that we may lead a quiet and a peaceable life, 1. Timoth. 2. And hath the Church of 
1. Tim. 2. 2.  England such ill luck, that it cannot do as David, and Saint Paul bids it, but it must anger the Puritan?  
Again, while you follow the Prophet's exhortation, and pray for peace, every kind of false worldly peace will not serve the turn. For as Christ was at Pacem do vobis, sed meam: Peace, but it is my Peace that I give unto you, S. joh. 14. So David, 
joh. 14. 27.  the type of Christ, would have you pray for peace, but his peace for jerusalem.  
And in this relation, the words are general. Rogate, pray for the peace of jerusalem: of the whole State: of the whole Church: It must not be broken in any corner of jerusalem, if it may be preserved. A sedition, or a schism in a corner, in a Conventicle, (which is the place where they are usually hatched) will fire all if it be suttered. For the State, none doubts this, and it is as true for the Church. But where peace is truly laboured for, and not had, there the Apostles limitation, Rom. 12. will. 
Rom. 12. 18.  help all. Have peace with all men (saith the Apostle) but it follows, si possibile, if it be possible: and Quantum in vobis, as much as lies in you.  
When we therefore pray for peace with all men, and cannot get it, Heathonisme, and Turkism, and judaism, and Heresy, and Superstition, and Schism, will not repent, and come in, we are quit by si possibile, if we do what is possible for their conversion. And again, when any of these that have changed the truth of God into a lie, would have us come over and make peace with them, we are quit, though we do it not; by quantum in nobis, as much as lies in us. For God hath not left it in our power, to be at peace against his truth: And therefore here is never a rogate, no Counsel to pray for that. Indeed peace against truth is not Pax jerusalem, a peace fit for the Church. The Church of Rome challengeth us for breach of this peace in our separation from them. But we say, and justly, the breach was theirs, by their separation not only from disputable, but from evident truth. Nor are we fallers out of the Church, but they fallers off from verity. Let them return to primitive truth, and our quarrel is ended. In the mean time it is possibile, & in nobis: both possible, and in us, to pray, that God would in his time, fill the Church with truth first, and then with peace.  
Now rogate pacem, pray for peace, is a very full circumstance in the Text; I cannot leave it yet: For when I consider that he that calls so earnestly for peace, is David, it fills me with wonder. For David was a sword man with a witness. One of the greatest warriors that ever was, 2. Sam. 7. and most victorious. Nay, though God 
2. Reg. 7. 9  had anointed him before to the Kingdom; yet the means which first made him known to Saul, and afterwards famous in Israel, was first his conquest of Goliath, 1. Reg. 17. and then his sword against 
1. Reg. 17.  the Philistims. Therefore if David be come in upon rogate pacem, pray for peace: it cannot be accounted only the Gowne-mans', or the weake-mans' prayer: but it is the wise, and the stout man's too: for David was both. And certainly it is not cowardice to pray for peace: nor courage to call for troubles. That is the spirit of David, that can sing before the Ark of God, rogate pacem, pray for peace. But if the Philistims will disturb God's peace, and his, then, and not before, he will dye them in their own blood.  
And Rogate pacem, pray for peace, looks yet another way upon David's person. For at the first, David was King only over the Tribe of Judah, where he reigned seven years, and six months, 2. Sam. 5. The other eleven Tribes followed Jshbosheth the 
2. Reg. 5. 5.  son of Saul, 2. Sam. 2. But he did not 
2. Reg. 2.  compose this Psalm, till the carrying of the Ark to jerusalem: at which time he was King over all, both Israel, and judah. So Rogate pacem, pray for peace, was not David's counsel only, when his Territories were less, judah and Hebron: but after the great access of the eleven Tribes too; when he was strong; when God had divided his enemies before him, even as water is divided asunder: As himself praiseth God and confesseth, 2. Sam. 5. And therefore 
2. Reg. 5. 20.  either David's example is not worth the following: or else, a King in honour, and a King in plenty; and a King that hath added jerusalem to Hebron, eleven Tribes to one, may make it his high honour Rogare pacem jerusalem, to pray to God, and perperswade with men, for the peace of Christendom.  
And David had good reason to be at Rogate pacem, pray for peace. For though he scarce took any war in hand, but with God's approbation, and against God's enemies: yet we find, 1. Chron. 22. that 
1. Chron. 22. 8.  his Battles and his Blood were the cause, why God would not suffer him to build his Temple. He might sing before the Ark, He might serve him in the Tabernacle: But no Temple would he have built by hands in blood. Salomon's hands; Hands of peace must do that. What is the reason? What? Why it may be it is, because when the blood and spirits of a man are heated, be the war never so just, yet (to say no more) aliquid humani interuenit, some heated passion strikes where, and as, it should not. And (as Saint James hath 
S. jaco. 1. 20.  it) The wrath of man doth not accomplish the righteousness of God: And the Historian tells 
Appian. L. 2. Bel. Cius. p. 504. A.  us they are not a few that are guilty to themselves, parum innocenter exactae militiae.  
Again, I cannot be so unthankful to God and my Text, but that I must fit one circumstance more to Rogate pacem, pray for peace. And it is, Pray for it this day: Why this day? Why? Why David brought up the Ark with this Psalm, and would have built the Temple: But God's answer to him was: No: But behold, a son is borne unto thee, which shall be a man of peace, for I will give him rest from all his enemies round about, therefore his name is Solomon, and I will send peace and quietness upon Israel in his days, 1. Chron. 22. And had not David 
1. Chron. 22. 9  then great reason to call upon his people, even all of all sorts to pray for that Peace, which God would give by Solomon? And surely we have a jerusalem, a State, and a Church to pray for, as well as they. And this day was our Solomon, the very Peace of our jerusalem borne. And though he were not borne among us, yet he was borne to us, and for the good and welfare of both State and Church. And can ye do other than Rogare pacem, pray for peace in the day, nay Nativity, the very birthday of both Peace, and the Peacemaker? Certainly so unnatural to your Prince, so unthankful to God you cannot be. I will lead you the way to pray for Him, his Honour, and his Peace: That this day may return often, and crown many happy and blessed years upon him.  
I had now done with Rogate pacem, pray for peace, but that jerusalem is come again in my way. But it is a strange Jerusalem. Not the old one, which is literal in my Text. For which David would have prayers: nor that which succeeded it, jerusalem of Jew and Gentile converted: for which we must pray. But a Jerusalem of gold and precious stones, (as is described, Apoc. 
Apoc. 21. 2. 10. G. devoca. judae. pag. 44.  21.) which shall be built for them again upon earth in greater glory than ever it was. And this Jerusalem upon earth, is that which is called the Heavenly Jerusalem, Heb. 12. 22. 
Pag. 66. and 79.  And the new Jerusalem, Apoc. 21. 2, 10.  
So it is not now sufficient that the jews shall be (in God's good time) converted to the faith of Christ, as the Apostle delivers it, Rom. 11. But these conucrted Jews 
Rom. 11. Posit. 7. pag. 2.  must meet out of all Nations: the ten Tribes, as well as the rest, and become a distinct, and a most flourishing Nation again in Jerusalem. And all the Kings of the Gentiles shall do homage to their King. Good God, what a fine people 
Posit. 44. & 45.  have we here? Men in the Moon.  
I will not trouble you with any long discourse, wherein this error meets with, or parts from the Chiliasts: nor is it worth any settled confutation: Only I cannot desire you Rogare pacem, to pray for any peace to this jerusalem. It was an old error of the jews, (which denied Christ come) that when their Messias did come, they should have a most glorious temporal Kingdom, and who but they? I cannot say the Author of this vanity denies Christ come. God forbid. But this I must say: that many places of the old Testament, which concern the Resurrection from the dead, & which look upon Christ in his first or second coming, are impiously applied to this return of the Jews, which (saith he) is to them, as a Resurrection from the dead. And this exquisite Arithmetician, beside the first coming of Christ in the flesh; and his second to judgement: (which are all the personal comings of Christ, that ever the Scripture revealed, or the Church knew) hath found out a 
Pag. 48.  Third, between One and Two: namely, his coming to this conversion of the jews.  
But see a little: I will not be long a passing. Shall Jerusalem be built again after this eversion by the Romans? The Prophet Esay saith no, Esa. 21. But this (saith our Author) is not meant of Jerusalem, but of her 
Esa. 25. 2. Pag. 105.  enemies. Yes, it is meant of jerusalem, as well as other Cities; as appears, vers 6, 7. 
Vers. 6, 7.  and is confirmed by Saint Hierome, and 
S. Hierom. & Geneu. Aunot. Ibid.  some Modern Divines. And suppose the place were doubtful, whether meant of jerusalem or not, yet that other is unavoidable, jer. 19 11. I will break this City and this people, as one breaks a Potter's vessel, that 
jer. 19 11.  cannot be made whole again.  
Well: But this new-built Jerusalem, must be the Heavenly, and the new. Yea, but it is against the received judgement of the Church, that these places should be understood of any Church upon earth only, whether jew, or Gentile, or both. And apparent it is, that there are some circumstances in Apoc. 21. which cannot possibly 
Apoc. 21.  be applied to any Church on earth only. Which made Saint Ambrose profess, that this Exposition is against Scripture. And 
L. 3. de Virginibus.  suppose they may be meant of a Militant Church only: yet what should lead us to see this conversion of the jews there, I see not.  
For the Ten Tribes coming in to the rest, the good man should do well to tell us first; Where those ten Tribes have been ever since before the Babylonish Captivity: or point out the Story that says they remained a distinct people. No: they degenerated, and lived mixed with other Nations that captived them, till not only their Tribes were confounded; but their name also utterly lost, for almost two thousand years since. And yet now for sooth we shall see them abroad again. It is strange we should not know our friends all this while. For within these seventy four years, they shall have quite rooted out 
Pag. 56. & 75.  both the Pope and the Turk, our two great Enemies. And shall begin to make both of them stagger within less than these thirty years. I cannot tell here whether it be Balaam that prophesieth, or the Beast he road on.  
As for the Kings of the Gentiles, that they shall serve this King of jerusalem, you need not believe that till you see it. If Christ be King there; I make no question, but the Kings of the Gentiles will easily submit to him. But if it be any other; they have reason to hold their own. And it seems it is not well resolved yet, who shall be King. For pag. 56. and 102. The 
Pag. 56. & 102.  Author tells us, Christ shall be King there. And pag. 163. he unthrones Christ again, and assures us One shall be King, whom the 
Pag. 163.  jews shall set up among themselves.  
I will follow this vanity no further. Only do you not think the Papists will triumph, that such monstrous opinions are hatched among us? Sure they will: yet they have little reason; here. For two of their learned Jesuits are of opinion, (they are Salmer: and Lori:) that the Apostles 
Sal. To. 4. Tract. 37. Lorin. in Act. 1. 6.  did not sin, when led with the error of the jews, they thought Christ's Kingdom should be temporal, Act. 1. 6. which 
Act. 1. 6.  is the ground of all this vanity. And Tullius Crispoldus, one of theirs, left notes behind him (which are yet in Manuscript in the Library at Milan) which agree in 
Lorin. in Act. 1. 6.  all things almost with this present folly. So whatsoever is amiss in this lewish dream, the Primogenitus, the first borne of it, after the jew, is theirs. Only herein their care out goes ours. They keep the Frenzy locked up: and we publish it in Print.  
I will leave these men to out-dreame the jews: And hasten to, and thorough the second general part of the Text; which is the Prophets own prayer for jerusalem: In which the circumstances are six.  
First then, whether you read the Text, with Saint Hierome, and the Geneva Translation: 
S. Hierom.  (Let them prosper that love thee) and so make it a Prayer. Or with Ar. Mon. Tremel. and of the last Translation, (They 
Ar. Mon. Trem.  shall prosper that love thee,) and so make it a Reason, full of promise, to induce us to pray for it: It is not much material. It seems both may stand, and I will not make my Text narrower than it is.  
Take the words than first as a Motive. Pray for the peace of Jerusalem: for there is great reason you should do so. For They shall prosper that pray for it. So the Argument is drawn from prosperity; and prosperity is a reason that is very potent with men in all things else: why then should it not be prevailing in this, to make men pray both for the State, and for the Church? But shall men prosper that do so indeed? Yes: you have no probable cause to distrust it. The words are, They shall prosper. And if you take them for an earthly promise, you have a King's word for it. If for a spiritual, you have a Prophet's word for it. Would you have any man testify that hath had experience? You have David's word for it: And he had often trial in himself, that God made him prosper for his prayer sake, and his love to that State and Church. And since you cannot distrust a King, a Prophet, a man of experience; be sure to pray for the peace of jerusalem, if it be but that yourselves may prosper.  
Take the words next as a Prayer: Pray for the peace of Jerusalem: For there is great example to move you to do so. For the Kingly Prophet goes before you; he asks no more of you, than he doth himself. He would have you pray for jerusalem, and so doth he: Let them prosper that love it. The Prophet is not of their humour, that care not what burdens they bind upon other men's shoulders, so themselves may escape the load. No, he prays too: And no marvel. For (as Saint Leo 
Saerm. 1. de jeiu. 10. Men. 〈◊〉. 19  observes) Prayer is one, and the first, of the three things, which do most properly belong to all religious actions.  
He prays then, and in his prayer this is remarkable: Prius orat pro orantibus pro jerusalem: He prays for them that pray for jerusalem, before he prays for jerusalem itself. First, Let them prosper that love jerusalem, vers. 6. And then, Peace be 
Vers. 6.  within the walls of it, vers. 7. And there is 
Vers. 7.  a great deal of spiritual wisdom in this too. For while his prayer strengthens them that pray for jerusalem, both his, and their prayers meet, and go stronger to God, then if any (be it David) prayed for it alone. And therefore Ignatius tells his people at Smyrna, that their prayers 
Epist. 7. ad Smyrnen.  reached as far as Antioch, (who no doubt prayed for itself too) and these joined prayers, obtained peace for that Church.  
Secondly, as David prays, as well as he would have others pray: so prays he also for the self same thing, for which he exhorts others to pray: That is, for peace. Peace be within thee. And it is an argument that his exhortation came heartily from him, because he falls to it so close himself. And it is an excellent thing full of honour to God and themselves, when Rex & Propheta, the King, and the Prophet, go first in prayer for the States and the Church's peace.  
Now he prays not for the peace of it alone, but for that which follows peace, the prosperity of it too. He well knew, that God hath pleasure in the prosperity of his servants. Nor doth he so pray for the temporal peace of the State; as that he forgets the spiritual peace of the Church. Nor doth he so pray for the external peace of either: but that he prefers the inward, and soule-peace of both. Not peace without virtue: For that is but a painted peace: and therefore Saint Hilar. will have 
S. Hilar. ibid.  them together. Peace and Virtue Connexa sibi sunt, must be knit together in jerusalem. For Virtue is the strength and preservative of Peace. And wheresoever Virtue is not, there Peace will be the first that will abuse itself. Not Peace without Faith. For that is but a profane Peace. And therefore Saint Hierome tells us, it is Dominus 
S. Hierom. Ibid.  Christus, our Lord Christ, that is the true Peace of both State and Church. As if he so long before had foreseen and prayed for (in these words, Peace be within thee) the coming of the Messiah. And foresee it (no question) he did. And I will not deny, but that he prayed for it: since neither jerusalem's peace could, nor our peace can, be firm without him. But then if you ask me why so many States, and Churches, are divided for, and about Christ, and so not at peace: the cause I must tell you, is the sin of men. They divide and tear Christ first, and then what wonder if they be divided about him?  
Thirdly, here is his prayer for peace and prosperity for jerusalem, for the State, for the Church: but whereabouts would he have these excellent blessings seated? Where? Why every where, but especially in Muris & Palatiis, about the Wall and the Palace. And they are excellently fitted. He would have them spread all over jerusalem: But Loca Dominu, the places of their exaltation, are these in my Text; the Wall, and the Palace: For peace that keeps at the wall, and so works inward to calm the City: But the child of peace, Prosperity, that is borne after in the Palace, and comes outward, to enrich to the very Wal.  
The strength of a City is in the Walls. In Walls that are fenced and fortified with Turrets, (as Euthymius renders it:) 
Euthym. Ibid.  therefore if a tempest of war beat upon the walls of it; possess the strength of it: there cannot be peace. Therefore the Prayer is fit: Sat pax in muris, peace be within the walls. And David's prayer is as full as fit: For the Church hath the same walls, that the State hath. It is in my Text. For it is in Muris Jerusalem, in the walls of jerusalem, and the Temple stood within it. And by reason of the knot which God himself hath knit between the bodies: (which is, that the same men, which in respect of one Allegiance make the Commonwealth, do in respect of one faith, make the Church) the walls of the State cannot be broken, but the Church suffers with it: nor the walls and fences of the Church trampled upon, but the State must be corrupted by it: therefore the Prayer is full; that Peace may sit upon the Walls, that Prosperity may fill all that is within them.  
Now neither the Walls of the State, nor the Walls of the Church, can keep or defend themselves, or that which they compass. There must be Men, and they must keep both the Wall, and the Palace, and the Peace: Viri-Muri, Men-Wals. And among these, all are not bound to equal care in preserving the Peace. But as the greatest strength of the dead Walls is in Turribus, in the Towers and Bulwarks, so 
Nihil firmius, aut utilius, aut celfius, Turribus. S. Hilar. Ibid. S. Hierom. Ibid.  the greatest care in the living Walls lies in Turribus, in the Towers too; upon those that are eminent in State and Church. Now Saint Hierome tells us plainly, that for the State, the Noble, and the Wise, and the Valiant men, they are the Towers. And for the Church, Saint Paul tells us, the Apostles were the Pillars, Gal. 2. And S 
Gal. 2. 9 S. Chrysost. Hom. 10. in S. Mat.  Chrysost. that the Priests are Muri Ecclesiae, the walls of the Church. here therefore the Prayer must go home: David's did: Peace be in these walls too. For if these walls shake upon their foundations: If these knock one against another: there can be no firm peace in either Body. A wall-palsie is ever dangerous.  
Fourthly, when there is peace in Muris & Palatiis, in the Wall and the Palace, stays either the Prayer for it, or the benefit of it, there? No sure. The benefit stays not. For the peace of the Wall and the Palace, is very diffusive. All jerusalem is the better for it presently. Not the meanest in the Body of the State, not the lowest in the Body of the Church: but they are the better, or may be, for this peace. And it is employed in the Text: For in Palatiis, in the Palaces, names indeed the King's house, but under that greater, comprehends the less. And S. Hierome expresseth 
S. Hierom. Ibid.  it so, and reads in Domibus, prosperity in the Houses. For the houses of Subjects cannot be empty of peace, when the Palace of the King is full. This for the Benefit; and peace is no niggard of itself. Then the rule is: Where the benefit goes on and multiplies, there must not be a stop in the prayer; that must go on to, as David's did; Peace be within the walls.  
Fiftly. The form of this prayer, Sat pax in muris, Peace be within the walls, and prosperity within the Palaces; tells us, that jerusalem had both these. And no doubt can be made, but that jerusalem, that State, that Church had both. And to this day as little doubt there is of civil States, muros habent, & Palatia, they have both walls and Palaces. But for the Church, sacrilege (in many places) makes all the haste it can, to frustrate this prayer, that there may be nor Palaces, nor walls, for peace, or plenty, to be in. Doubtless, this ceremonial Church will rise in judgement against the pillage of Christendom. For the Children of that Church left not their Mother without Walls for defence, not without Palaces for honour. Ye see it is plain in my Text. But many Children of the substantial Church, have showed themselves base and unnatural. Palaces: no, Cottages are good enough. As if it were a part of Religion, that Christ and his Priests must have less honour in the substance, than they had in the ceremony. And yet when I consider better, I begin to think it is fit the Priest's house should be mean, where the Church, which is God's House, is let lie so basely. For he that hewed Timber afore out of the thick Trees, was known to bring it to an excellent work; but now they have beaten down all the carved work thereof with Axes and Hammers, Psalm. 74. So that now I doubt 
Psal. 74. 5. 6.  we must vary the Prayer: from Sit pax, to Sint muri: not presume to pray, there may be peace and plenty within the walls, but that the very walls themselves may stand.  
But yet I will do the People right too. For as many of them are guilty of inexcusable sin, both by cunning and by violent sacrilege: so are too many of us Priests guilty of other as great sins as sacrilege can be; for which, no doubt, we and our possessions lie open to the waste. It must needs be so. For the hand of sacrilege itself, though borne a Thief, could never touch Palatia Ecclesiae, the Palaces of the Church, as long as God kept the wall of it. But while our sins make God out of peace with the Walls; while he is at Diruam, I will break the wall thereof, Esai. 5. it is in vain to shift off by humane policies: for the Palaces cannot 
Esa. 5. 5.  stand.  
Sixthly; I may not omit, that while the Prophet prays here, for the State and the Church, and them that pray for both; yet his expression is not, Pro orantibus, but Pro diligentibus; not for them that pray for it, but for them that love it: Let them prosper that love it, and wish it good: so the payer (as Euthym. observes) 
Euthym. Ibid.  did not comprehend the jews only, but as many of other nations too, as were Diligentes, lovers of jerusalem. And indeed these two, to love, and to pray for the State, and the Church, make one in my Text: For no man can pray heartily for them, but he, that loves them. And no man that truly loves them, can abstain from praying for them, and the peace of them. This is certain, neither love, nor prayer, can stand with practising against either; nor with spoil and rapine upon either.  
Nor is Diligentibus te, that love thee, an idle or an empty specification in the prayer of the King. For as jerusalem had, so hath every State, and every Church, some false members, whose hearts are nearer the enemy, than jerusalem. Therefore sit Pax, sed diligentibus, let there be peace, but to them that love thee. But if any man have a false heart to jerusalem, let him have no portion in the prosperity of it.  
Thus you see, the Prophet's care is for jerusalem. For this State and Church he would have you pray. In this prayer he would have you beg for Peace. That which he would have others do, he doth himself: He prays both for jerusalem, and for them that pray for it. That which he also prays for, is peace and prosperity. This peace he would have in the Walls, and this prosperity in the Palaces. From thence he knows it will diffuse itself to meaner houses. Yet it seems by the way, that that ceremonial Church had both Walls and Palaces. And last of all, that this peace, this Prosperity, might be the reward only Diligentium, of such as love both State and Church.  
And now there is little behind. For my Text is an Exhortation, and preacheth itself. Rogate Pacem, pray for the peace of jerusalem. Pray for it? Why, it seems strange to me that any age should be weary of peace; or need an exhortation to pray for it, either in Church or Commonwealth. Yet the age in which David lived, was such. For though the instant time of the composure of this Psalm, was a time of Peace: yet it was but a time picked out, in an age that loved not Peace. David tells us so himself a little before my Text, Psal. 120. My soul hath long dwelled among 
Psa. 120. 5.  them that are enemies unto Peace: I labour for peace, but when I speak unto them thereof, they make them ready to battle. So there he speaks for peace. And in my text he exhorts to pray forpeace. And after that, himself prays for peace. And all this is little enough among them that love not peace.  
Howbeit take this with you: They bear not the best minds, (Cases of necessity, and honourable safety, always excepted) that desire the waters, either of the Church, or the Commonwealth, should run troubled, that they may have the better fishing. And the Historian sets his brand upon 
Paterc. L. 2. 25.  them. Who are they whom peace cannot please? Who? Why, Quibus pessima est, & immodica cupiditas: They whose desires are worse than naught, in their Object: and void of all moderation in their pursuit.  
This I am sure of: since David at the placing of the Ark, exhorts all sorts of men Rogare pacem, to pray for the peace of jerusalem, he did not intend to leave out the Priest, whom it concerns most, to preach peace to the people; neither the High Priest, nor the rest, but they should be most forward in this duty. This for the Priesthood then. And Christ himself, when he sent out the Seventy to preach, gave them in charge, to begin at every house in which they entered, with Peace. Peace be to this house, S. Luk. 10. And he that 
S. Luk. 10. 5.  preacheth not peace, or labours not for it, must confess one of these two. Namely, that he thinks David was deceived, while he calls to pray for peace. Or that himself is disobedient to his call.  
Calvin of opinion, that he which will 
Calu. Ibid.  order his prayers right, must begin, not with himself, but at Dominus Ecclesiae corpus conseruet: That the Lord would preserve the Body of his Church. It is just with the Prophet, Peace for jerusalem. For if any man be so addicted to his private, that he neglect the common State, he is void of the sense of piety, and wisheth peace and happiness to himself in vain. For whoever he be, he must live in the Body of the Commonwealth; and in the Body of the Church: and if their joints be out, and in trouble, how can he hope to live in peace? This is just as much as if the exterior parts of the body should think they might live healthful, though the stomach be full of sick and swollen humours.  
To conclude then: God hath blessed this State and Church, with many and happy years of peace and plenty. To have had peace without plenty, had been but a secure possession of misery, To have had plenty (if it were possible) without peace, had been a most uncertain possession of that, which men call happiness, without enjoying it. To have had both these, without truth in Religion, & the Church's peace, had been to want the true use of both. Now to be weary of peace, especially peace in truth, is to slight God that hath given us the blessing. And to abuse peace & plenty to Luxury, and other sins, is to contemn the blessing itself. And there is neither of these, but will call apace for vengeance.  
My exhortation therefore shall keep even with S. Paul's, 1. Tim. 2. That prayers and 
1. Tim. 2. 1.  supplications be made, especially for Kings, and for all that are in authority, that under them we may live a quiet, and a peaceable life, in all godliness and honesty. here S. Paul would you pray for the king 〈◊〉 〈◊〉 〈◊〉 the King would have you pray for the State, & the Church. His peace cannot be 〈◊〉 theirs. And your peace cannot be without his. Thus having made my Text my Circle, I am gone round it, and come back to it; and must therefore end in the point where I began: Pray for the peace of Jerusalem; Let them prosper that love it: Peace be within the walls of it, and prosperity within the Palaces: That the Peace of God which passeth our understanding here, may not leave us, till it possessers of eternal Peace. And this, Christ for his infinite Merit and Mercy sake grant unto us. To whom with the Father, and the holy Spirit, be ascribed all Mighty, Majesty, and Dominion, this day, and for evermore.  
Amen.  
FINIS.