A SERMON PREACHED Upon the Fifth of November, 1679.  
In the Cathedral Church at Gloucester.  
By CL. BARKSDALE.  Pray for the peace of Jerusalem. 
OXFORD. Printed for John Barksdale Bookseller in Cicester, 1680.   
Psal. CXXII. VI Pray for the Peace of Jerusalem: They shall prosper that Love thee. 
TO observe the coherence and meaning of the Text, you may be pleased to look back to the 3 verse, Jerusalem is builded as a City, that is Compact together: i. e. Jerusalem is a Lovely place; the very buildings, being so uniform and orderly joined together, are very beautiful; an Emblem of that unity of minds, that should be in the Church of God. Then at the 4 verse, Thither the Tribes go up, the Tribes of the Lord, unto the Testimony of Israel (or rather as our Critical Paraphrast has it, according to the Commandment unto Israel) to give thanks unto the Name of the Lord. It was the place to which all the Inhabitants of the Land were obliged to go up thrice every year, to commemorate the mercies of God, afforded to his people Then at the 5 verse, For there are set Thrones of Judgement, the Thrones of the House of David: i. e. Besides the Service of God, there also is the Sanhedrim, or supreme Judicatory of the Nation, that great Court, where the highest matters are decided. And there also is the Palace of David, where the King resides and his Posterity shall sit upon his Throne. All these Considerations infer the Duty of the Text, Pray for t●e 〈…〉 the City of God, we●l compacted and 〈…〉 in itself ●erusalem is the place where the House of God is, and his solemn service: ●erusalem is the sea●e of the King, and the seat of ●●stice: Therefore P●ay, ● pray 〈◊〉 the peace of Jerusalem, It is the du●y of ●ll Good men, to pray for this place, and to love it most affectionately, and to beseech God to bestow a quiet enjoyment of all these Advantages, and all manner of prosperity upon it. They shall prosper that love thee: They that love, and pray, and contribute their utmost to Jerusalem, shall not lose their reward, they shall gain to themselves prosperity.  
The Text you see, being thus explained, falls into two parts, A Duty, and a Reason: Th● Duty in t●e former words, Pray for the peace of Jerusalem: The Reason in the later, They shall prosper that love thee: a reason which is the great Reason, and Common Motive to duty, taken from their own interest and benefit: They shall prosper that love thee, o Jerusalem.  
So that, we have these two Observations:  
I. It is our duty to pray for the peace of the Church and State wherein we live.  
II. They that well perform this duty, procure prosperity and happiness for themselves.  
I. It is our duty to love and pray for the peace of the Church and State wherein we live. I join the Church and the State together: for, as I said, at Jerusalem was the House of God, the Temple; and there also was the House of the King, and the Court of Justice. Religion and Justice are the great pillars of a Nation: when these stand f●rm and inviolate, then is a Nation happy. That the Church may flourish in true Religion, and the State flourish in the due Execution of Justice: this must be the desire of our hearts, this we must endeavour every one in his place, and this must every one pray for: Pray for the peace of Jerusalem.  
It is to this purpose that the Apostle Paul so earnestly exhorts, that supplications and prayers be made for Kings, and for all that are in Authority, that under them we may live a quiet and peaceable life, in all Godliness and Honesty. The Kings and Emperors and Magistrates in those times were Heathens and persecutors of Christian Religion yet the Apostle requires, that prayers and supplications be made for them. How much more ought we to pray for Christian Kings and Princes, that under the Gracious Government of these Nursing Fathers, Godliness and Honesty, Religion and Justice may be nourished and maintained: Good Reason to pray for Magistrates in the State, under whose protection we live, and by whom we enjoy peace and quietness.  
And we have good reason too, to pray for Ministers in the Church. This the same Apostle requires: Pray for us. I desire your prayers for me and my fellow labourors in the Gospel: those he means that are described there, that watch for your souls, and must give account for them; namely the Bishops and Ministers under the Bishops. They that have such a great charge as the charge of Souls, that labour amongst you in the word and doctrine, that exhort and admonish you in the Lord; they certainly may well expect the benefit and help of your prayers. Pray for us Ministers in the Church, saith the Apostle, as well as for Magistrates in the State, that it may go well both with the Church and with the State.  
What the Apostle enjoins, that prayers should be made for Magistrates and Ministers, was duly remembered in composing and framing the Liturgy and public prayers of the Church of England; as you may easily acknowledge, who are such obedient sons of the Church, as daily to attend (which I do hearty wish, all, having no lawful hindrance, would do,) daily attend the public divine Service. For example: O Lord save the King, And, endue thy Ministers with righteousness. Again for the King: O God, Behold our gracious Sovereign Lord the King, and so replenish him with the grace of thy Holy Spirit, that he may always incline to thy will and walk in thy ways. And for the Ministers: Send down upon our Bishops and Curates the healthful Spirit of thy grace; and that they may truly please thee, pour upon them the continual dew of thy blessing. Again for the King: (By the way remember a Note of King Charles I of blessed memory; That sure some of his Enemies were the more offended against the Common prayer book, because it taught us to pray so much and so often for the King: a reason which may make those who are loyal Subjects the more in love with it:) I say, Again for the King, So rule the heart of thy Chosen Servant, that he may above all things seek thy Honour and Glory: So rule his heart, that he may study to preserve thy People committed to his charge in wealth, peace, and godliness. And yet again, Save and defend our King, that under him we may be Godly and quietly governed. Grant unto his whole Counsel, and to all that are put in Authority under him, that they may truly and indifferently minister Justice to the punishment of wickedness and vice, and to the maintenance of true Religion and Virtue. Where also you may remember, it follows for the Church; Give grace O Heavenly Father, to all Bishops and Curates, that they may both by their life and Doctrine set forth thy true and lively Word, and rightly and duly administer thy Holy Sacraments. Thus Beloved are we taught, in our divine Offices, to pray according to the Apostolical Ordinance, for the King and subordinate Magistrates, for the Bishops and subordinate Ministers.  
Surely, Brethren, did we daily and duly join, as we ought to do upon many Accounts, in our excellent Common prayers, humbly and hearty: hearty I say (for we are many times, I fear, but cold and faint,) we should, I doubt not in God's good time, find the success of these united forces and assaults upon heaven (as Tertullian calls them) in the prosperity both of Church and State, as well as in the peace and comfort of our own Souls. But here's our misery: some (whether through infirmity of mind, or obstinacy, God knows,) will not come to Common prayers: (they account them common in the worst sense, that is, Common and unclean:) some of us, when we are at Church, in the House of God, mind not the Work of God, about which we come; behave not ourselves as it becomes men that pray to the God of all Glory and Power; bring not with us that humility, that love, that faith, that zeal and fervour, that should accompany, and quicken and season our prayers. Ask and you shall receive, saith our Saviour: but then we must ask aright with faith, and zeal, and love, and humility, and (which is to be remembered, not only love to God, but Charity, sweet and amiable Charity, toward our neighbours, even to our enemies also.  
Ye ask and receive not, saith S. James, because ye ask amiss. It is a common fault of People to murmur and complain that Magistrates are not so good, Ministers are not so good, as they should be. But, may not we rather complain of ourselves and confess, We do not pray for Magistrates, we do not not pray for Ministers, as we should pray. Verily, it were a course more becoming Christians & Godly men to turn our murmur against Governors, into prayers and supplications for them. For we may well believe that by our continual prayers, our earnest and sincere p●ayers, prayers proceeding from an humble and lowly, penitent and obedient Heart, that which is supposed to need amendment, would be redressed, our Grievances eased; or at least (which is a blessed fruit of true devotion,) our own souls would be better composed and fitted to bear all things without us, patiently and contentedly.  
Give me leave to call to remembrance that which was known to some of us here present, how in the late times of trouble and confusion, before the miraculous Return of his Majesty now Reigning (whom God Almighty long preserve to reign in Truth and peace) in the time of the late troubles, how zealous, how constant, (notwithstanding the danger of Assembling) were the prayers of Ministers and People (faithful even then to our afflicted Mother the Church of England;) as if the fire of persecution (as indeed it useth to do) had inflamed our devotions. We had a comfortable hope then; that should we live to see the King again in his Throne, the Bishops in their Sees again, and the Clergy protected, and the good laws and liberty restored to the languishing Church and people of God; we hoped and expected, that England would really become a Nation of Saints, an holy Nation, Christians not in name only, but in deed and in truth. But alas! What happened? After our Kings Return, and with him the Return of our Laws, and our Liberty, and our Religion, after the reestablishment of our Church and State, to the wonder and admiration of all the World, was not our ingratitude, our unthankfulness no less wonderful? Did not the Devotions of many slacken and cool? Yea, did not Covetousness and Ambition, did not licentiousness and profanation, did not intemperance and excess, strife and contention and faction, quickly spread themselves over the Nation, and usurp a new Dominion and reign over us? But to speak most gently, did not even the better sort fall much short of that zeal for God's honour and service, that care of reformation and amendment of Manners, both in ourselves and others, which perhaps we once vowed, and certainly the Mercies, the unexpected and undeserved Mercies of God exacted at our hands?  
Surely, surely we were more strongly obliged to be an holy People, a thankful People, a praying People; a People loving and Charitable, peaceable and obedient; united in obedience to the State, and united in obedience to the Church: if not agreeing in all points of Doctrine and opinion (for there may be a mutual Toleration in that respect,) yet however united in the common Faith of Christians, and in the common Devotions and public prayers, form with great Wisdom and moderation, agreeable to the common Faith. Where the fault of our Divisions lieth, God will Judge.  
But among our late Omissions since the Return, in Point of Solemn Assembling for Prayer and Thanksgiving, I cannot this Day forget to note the neglect formerly (I say not in this great City) generally in the lesser Parishes of the Country; the neglect of observing this great Day. A great Day, justly so styled, but greatly neglected in the greatest part of the Nation. Was not this Neglect one sin among many other, to provoke God to permit new Plots, more Popish Plots & conspiracies, to be contrived, & fetched out of the old Magazine of Hell' against our merciful King and his loving People, against our Church and State, and all that is dear unto us. To these Traitors we shall say more anon: let us now go forward and speak to our Text.  
This, this I fear, may be matter of just complaint that we were not thankful for our Peace and prosperity that returned with our King (whom God preserve,) but we murmured at the management both of Church and State. For remedy whereof I shall mention but two places of Holy Writ, which, as I conceive, being well considered may serve to abate and calm our murmuring. As to the affairs of State, is the burden of Taxes and Tribute a Grievance? For this, take the Sentence of our Lord: Give unto Cesar the things that are Caesar's. As to the Church, are Ornaments of our Mother, and her Ceremonies an eye sore? For this Grief, take the good Aphorism of the Apostle, Let all things be done decently and in Order. Ceremonies in some measure (and you may see the measure, if you please to read the Prefaces before the Liturgy,) some Ceremonies are necessary for the preserving of that decency, which the Word of God and our own reason and common sense requires: what Ceremonies are such, our Governors must judge, not we. Tribute is necessary for the Defense of the King and Kingdom: what Tribute is such, our Governors must judge, not we. They have the Power of Commanding: to us is left the praise of Obeying.  
These few words spoken of Tribute in the State and Ceremonies in the Church, cannot seem impertinent or improper to my Text: For it may be observed, that the peace of our Jerusalem hath been much impaired and is still endangered, by such as are apt, too apt to murmur at One or Both. The Seditious in the State, use to disturb the Civil Government, under pretence of heavy Impositions and taxes: The Sectaries in Religion love to untie the bonds of Ecclesiastical Polity under colour of superstitious Rites and Ceremonies: both sorts are to be looked upon, and looked to, as enemies to the peace of our Jerusalem. And you will excuse your Teachers, and Spiritual Guides if they do Hoc agere, bestow much care and pains in this behalf, that in this Noble City may be found no such Sectaries, no such seditious Persons.  
Beloved, it is our hearts Desire, and our prayer to God for you, that you may approve yourselves, both obedient Subjects to the King (whom God preserve) and dutiful Sons of the church. And in so doing you will help to keep, help much (such a City) to keep and preserve and advance that which we pray for, the peace of our Jerusalem. Our Obedience must under God, and the King, I say our Obedience must both procure and advance our peace. And without obedience unto Governors, our prayers for them signify nothing, avail nothing. Pray for Governors; that's good: but then, we must obey them too. God is much pleased with the Obedience of his people; obedience to his own Laws and obedience to the Laws of his Vicegerents. Indeed the Laws of his Vicegerents are in a sort Gods own Laws; ratified and established by God. For by him Kings Reign, and Princes decree Justice. Obedience to our Governors is obedience to God Almighty and to Christ our Lord. What Saint Paul faith of servants may be fi●ly applied and accommodated to Subjects: Subjects, be obedient to your King, doing the will of God from the heart (not in outward show only, but from the heart) with good will showing your obedience, as to the Lord and not unto men: knowing, that whatsoever good thing any man doth, the same shall be receive of the Lord. Or, as it is elsewhere expressed by the same hand, Knowing, that of the Lord ye shall receive the Reward: the reward of your true and faithful Obedience.  
And this brings me to the Great Reason, or effectual Motive of our good Affection and good wishes to Jerusalem in the latter part of the Text: They shall prosper that love thee; that love and pray for thee O Jerusalem.  
II. They that perform the Duty, that love the Church and State, and pray for the peace of them, procure prosperity and happiness for themselves. For the declaration and proof of this, let us consider first in general: That our prayers for others are always profitable to ourselves. The Reason is, because our praying is the performance of a Duty pleasing unto God. It is pleasing unto God, because it is commanded by him. Pray one for another, saith Saint James. And omission of this duty is a sin, as appears by the Words of Samuel: God forbidden, that I should sin in ceasing to pray for you. Now, if it be a sin to deny another our prayers, if to pray for others be to perform a duty pleasing to God and commanded by Him: hence it clearly follows, that it will be Profitable and advantageous to us. For this is an infallible Truth: No man ever obeyed God in vain.  
Another Reason is, because in our praying for others, we exercise and increase our brotherly kindness and Charity: And you know brotherly kindness and Charity is the great grace, the prince of Graces, commended unto us in the Gospel of Christ: who hath taught it, by his example and precept, and hath set it down as the proper mark and character of his Disciples. This love and charity, as it makes us prone to do other good Offices for our Neighbours, so especially does it incline us to pray for them. This is a Charitable office, which the poorest may perform for the richest: an Office which we can performe for our worst enemies. When they stand at such a distance from us, that we can do them no other good, we can, and must pray for them, according to the Command of our Lord and Master. And by the exercise of this Charity, we increase it, and procure no small benefit to ourselves, as well as to them for whom we pray. Thus in general.  
Now let us in particular speak of our love to Jerusalem, and our praying for Jerusalem; that is, for our Church and State: and first for the State, or civil Government. What is the end and effect of our prayers for the State, for the King (whom God preserve) and all that are in Authority under him, no man can better tell us than Saint Paul: That we may lead a quiet and peaceable life, in all Godliness and Honesty.  
I. A quiet and and peaceable life. Do you know what a blessing it is to lead a quiet and peaceable life? If you do not value this blessing, look back upon the time, that is within our memory, the time of our late domestic Wars and tumults; when the late King, a just and merciful and religious Prince, was put beside his Government first, weakened and devested of his Royal power and prerogative first; and then deprived of his life and all. Look upon the time of our present Sovereign's exile in foreign parts, what factions, what changes and uncertainties of Government, what oppression and cruelties, before his Majesty's happy Return. There are but few among us so old, that can look back to the 5 of November 1605. Not to speak of the terrible Invasion in 88, in the time of the famous Queen Elizabeth: when the Spanish Armada (that Invincible Armada, as it was proudly named,) threatened utter ruin to this Kingdom, but was itself by God's Assistance ruined and defeated: when that of Claudian was handsomely applied to the Queen; Onimium dilecta Deo, cui militat aether, Et conjurati veniunt ad classica venti! But the year 1605, some few among Old men may remember, and most men are acquainted with the history of the gunpowder Treason: a Treason plotted by pretended Catholics, and for the pretended promotion of Christian Religion: whereas, indeed and in truth, it was a plot most opposite to the doctrine of Christ, and tending to the destruction of a Church, (of all other Churches we know,) whose Doctrine and Constitutions are most agreeing with the primitive Church of Christ, truly Catholic and Apostolic. It was a plot for the destruction (as the Records testify to all posterity,) for the destruction of the King, (that King of such admirable learning and piety King James) the Queen, the Prince, and all the Royal branches, with the whole Clergy and Commons of this Realm, then assembled in Parliament; by popish treachery, appointed as sheep to the slaughter, in a most barbarous and savage manner, beyond the examples of former Ages. An unnatural Conspiracy (I speak the words of Authority) an unnatural Conspiracy: An horrible and wicked enterprise, plotted and intended this day (a dismal day, if it had taken affect) against the King and the whole State; for the subversion of the Government and the Religion established amongst us.  
But it pleased God, in a strange manner to disclose the plot and lay open the secret design, (as he hath given a strange discovery of the late so much noised design, no less dangerous to our present King, than Church and State, yet in being and long to be by God's goodness:) the Powder-Plot I say was marvellously discovered: God gave the King to understand a dark and obscure Letter, and by that the black design came to light; the conspirators some taken, some slain in the pursuit, some Judged according to Law, condemned and Executed, as was fit for Traitors. The lamentable and horrid effects and consequences of which Treason, had not the hand of God been against them and for us, are beyond my ability to comprehend, much more beyond my expression. 'Tis sufficient, if you imagine and fancy so much of that confusion and desolation, which would have followed, as to make us have a more lively sense of the greatness of our deliverance, and the blessing of a quiet and a peaceable life, whereof I was speaking: and withal make us to solemnize this Day of our deliverance with due Thankfulness, and with a sober and Religious joy, together with bountiful Alms to the poor. I say again, and would have it marked, with a sober and Religious joy, least in a sinful and profane celebration (as the manner of some is) we provoke God to deliver us to some new Plotters and Conspirators. And that there is a new plot of the papists in great part discovered, and in some part punished already, I need not tell you. I do but touch this thereby to urge you not only to a Religious thankfulness this Day, but to a sincere Amendment of life, and uniform Obedience every Day, that the Sword of God hanging over our heads as it were by a slender thread, may be prevented and escaped. Which I pray God, in mercy grant.  
In one of the prayers for this day, we desire of God to strengthen the hands of our gracious King, and of all that are in Authority under Him, with judgement and justice to cut of all such workers of iniquity, as turn Religion into Rebellion, and Faith into faction. I remember we read it in the old Book for the Fifth of November about Forty years agone, thus: Cut of all such workers of iniquity, whose Religion is Rebellion, and their Faith is Faction. I doubt not, the alteration was made upon some reason, then. But more, since our Intelligence of the New Plot, (does it not still proceed?) we may restore the Ancient reading, and if ever it might be justly said, it may now most deservedly be pronounced of the Jesuitical Papists; Their Faith is Faction: Their Religion is Rebellion. If any man doth yet de●y or doubt of This, he may satisfy himself abundantly in the late Book published by the most learned Bishop of Lincoln, to omit many other.  
Since this new-old plot of the Jesuits, the King the State and the Church have been judged to lie under so eminent danger, that doubts and fears have run through the whole Kingdom, but dwelled principally in London, the famous London, the Epitome or Compendium of the Kingdom. Before which time (I think I may say) in most of the space since the glorious Return, Every man, that loved quiet, might sit quietly and safely under his own vine and his own figtree (as the Hebrews speak,) that is, every man enjoyed his own, and eat the labour of his hands securely, Religion was safe, and the people without fear did or might pray and hear as their forefathers prayed and heard in the peaceable reigns of Queen Elizabeth and King James, and in the beginning of King Charles the first; namely, hear the saving word read and preached by lawfully ordained priests; and pray the good old prayers; only with a new Revise since the happy Return, for our better satisfaction and edification. Many more benefits I might mention, but our liberty and our daily bread, and our true Religion, (would it might shine in the Uniformity of our lives and actions,) these may suffice to show the great reason we have to pray for our Jerusalem, for our Civil Government particularly, that we may lead a quiet and peaceable life, free from plots and conspiracies of our irreconcilable Enemies, free from discords, and dissensions, of our own Brethren.  
But peace and quietness is then most valuable, when it is attended with that which follows, Godliness and Honesty: The end and benefit of Government is, that we may lead a quiet and peaceable life in all Godliness and honesty. Godliness and honesty are well joined with peace and quietness: For public tranquillity and safety is ●ot given us, that we should abuse it to rioting and drunkenness, to chambering and wantonness, to strife and envying: but that being delivered out of the hands of our enemies, and being without fear of them, we might fear God, and serve him in holiness and righteousness all our days: that is, behave ourselves justly and mercifully toward our neighbours, devoutly and reverently toward God: and this, with perseverance to the end. Righteousness and Holiness must go hand in hand together: Godliness and Honesty must not be parted.  
The good Laws of the Land are made as well to promote religion as Justice; and the commands of the King are to make his subjects Gods subjects, his people God's people. We have laws, wholesome laws, as on the one hand to keep us from offending God by swearing and profanation, so on the other to restrain us from offending the neighbour by railing, evil speaking, and diffamation. Which particular I mention, because we live in an Age wherein evil speaking, and evil writing too, is brought into a fashion by busy-bodies, (or rather idle-bodies,) and made an exercise of Wit: which was given them, by the favour of God, for better uses. Grave and learned men are sometimes exposed in their Lampoons, begotten (as they say) by Copulation of male and female Wits: but these brats are not fit to be nursed up, or sent abroad into the world by the hand of any sober or civil person. Among the diseases of our time, such Scrible● may be called the scab and itch of the Age: and unless those irregular and intemperate Wits be kerbed by Authority, they may prove the very bane of humane society and all good fellowship. In the mean time, for your Lampoons, Contempt is the best revenge, and we may say with Tacitus Spreta exolescunt. When good men are reviled either by unruly Tongues, or sharper pens, they will think upon the words of Christ, Blessed are ye when men shall revile you: and think upon the example of Christ their Master; who when he was reviled, reviled not again. Good laws I said, we have to keep us from dishonouring God by swearing and profanation, and to restrain us from offending the neighbour by slander and diffamation: Good Laws, if well executed. Therefore must we pray also, that the same God, who hath given us laws established by Acts of Parliament, and commanded by royal proclamation, for the maintenance of Godliness and honesty, would also be pleased, by his effectual Grace, to raise up the hearts and courage of Magistrates, both in this city and all other places, to maintain the laws, and see to their due execution.  
This is the way to have our peace and quietness renewed and continued to us by maintaining Godliness and honesty. Godliness (which you must remember is always to be joined with honesty: The Godly man is always an honest man:) Godliness, I say hath the promise of this life, and of that which is to come: so Saint Paul. Temporal promises, and spiritual promises: prosperity of all sorts. For the soul also is said to prosper: And the prosperity of the soul is, when it proceedeth from grace to grace, and is prepared more and more for Glory. This is the chiefest part of the prosperity of those that love Jerusalem, and pray for Jerusalem. The prosperity of the outward or temporal estate is, when you follow your worldly business in your honest vocations with safety and good success: and this is the reward of those that love the State and Government. In seeking the happiness and welfare of the King, they seek the good of God's kingdom: for, The King reigns for God: and they that seek God's Kingdom, shall have all necessaries of this life added to them. We have our Saviour's word for it. They shall be prospered and blessed in their outward concerns, and all their temporal affairs.  
The mention of God's kingdom, puts me in mind of the other part proposed concerning the Church. I have showed, how they procure a blessing for themselves, that love and pray for the public State or common wealth, or civil government; now let me briefly show you the same in respect of the Church, or Eclesiastical government: They that love the Church of God, and pray for the Churchmen, do thereby procure prosperity and happiness for themselves.  
The Christian Church at large, that is, the Catholic Church, is the Congregation of Christian people all the world over; but here we understand the ruling and unruling part of the Church, that is, the Bishops and Ministers under them; those particularly of the Church of England, placed under his Majesty's supreme authority and government. And they that love the Church, are discerned by these two characters: They pray for the Bishops and Ministers, and obey their discipline and instruction. For this Obedience ●● the be●t testimony of their love.  
Now, they that pray for the Bishops and Minister's, procure to themselves prosperity. 'Tis a great happiness to the people of God, to have good Bishops and Ministers: and the way to have such, is to pray for them. These are called Labourers in God's harvest: a●● our Saviour hath said, Pray the Lord of the harvest, that he would send forth labourers into his harvest. The true labourers are of God's sending: they do not intrude themselves without a call, but are sent by God in an orderly way. That you may have ●●ch, you must pray for them; and when you have them, you must pray for the continuance of them, and for God's blessing on them in their labours. So shall that gracious promise of God be fulfilled among us, which i● recorded by the prophet Jeremy: I will give you Pastors according to mine own heart, which shall feed you with knowledge and understanding: learned and godly Bishops and Ministers; such as the Church of England (Dicam adstante invidiâ) such as our Church is blessed with in our Time, and hath been blessed with in the former Age. These are a great happiness to the people (if they would be pleased to know their own happiness,) a great happiness to the people of God. And this happiness will be the better known, if you have the leisure sometimes to weigh the several parts of their office. They are to feed you (as the prophet said) to feed you with knowledge and understanding: brighter and clearer knowledge, than that in the prophet's time: The knowledge of Jesus Christ and him crucified: The knowledge of him, and the power of his Resurrection: They are to guide you in your doubts, to comfort you in your sorrows: They are to call you off from the way of error, and the path that leadeth to destruction: and to show you the right and good way● and to show you what God would have you do, and what God will do for you, if you believe in him and serve him; even bring you safe to everlasting Glory. You may be glad to pray for such persons, and to love them, by whose ministry you obtain such inestimable benefits and blessings.  
And we must not only pray for them, but obey them too, that our obedience may secure our prosperity. Obedience I say, is the best testimony of love, and it is the fruit of love. The Apostle presses the duty of obedience to Bishops and Ministers, by the great benefit of the Souls committed to their charge. They that obey their spiritual Rulers, shall be improved in their souls, advantaged in their whole conversation. So that a comfortable Account shall be given of them to Almighty God the lover of souls. For what greater comfort and joy can be both to Ministers and people, than to live together in the fear of God, and in mutual love here; and when God shall call them hence, to meet again in heaven, and be with Christ in perfect joy for ever and ever.  
Thus much may serve for the prosperity of those that pray for and love the State, and likewise of their prosperity that pray for and love the Church.  
And now to draw to a Conclusion, if you please to reflect upon the plain discourse you have had the patience to hear, you may thence make a discovery of the friends and enemies either of Church or State.  
1. We discern who are friends, and who enemies to the State. They that pray hearty for the State, for the King and all that are in Authority under the King: they that second their prayers with a loving, a peaceable, humble and obedient behaviour, contributing to the public what service they can in their several stations. These are the friends of the King, these are friends of the State, these the best Commonwealth-men, these the most loyal Subjects.  
The Ancient Christians, in the primitive Times, the times of persecution, were accused as enemies of the Roman Empire, and causes of all public mischiefs and calamities. To refute this slander, and defend the innocent professors of Christianity, Tertullian a man of a strong wit and sharp Eloquence, pleads thus: Oramus pro omnibus Imperatoribus etc. We pray for all Princes, that it may please God to grant them long life, secure Government, a safe Family, valiant Armies, a faithful Counsel, a good people, quiet times, and whatsoever good things they themselves can desire, either as men or Princes. Thus the primitive Christians were wont to pray for the Princes and Magistrates, and by these prayers proved they were friends to the present State.  
On the contrary, that man that takes himself to be a royalist, a friend of the King, and a faithful subject, and only talks, or drinks a health; and does not, both in public and private, pray for the welfare of the King and Kingdom, is very much mistaken. Can he truly love the King, that does not hearty pray for the King? The loving Subject, is the praying Subject; and he will not fail in any other act or duty of obedience.  
2. For the discovery of the Church's friends and enemies, you have heard, that by the Church is chief meant the Ruling part, the Bishops and Ministers. So the word seemeth to be understood in that precept of Christ, Die Ecclesiae, Tell it to the Church, i. e. to the Rulers of the Assemblies, as our learned Paraphrast has it out of chrysostom. These Rulers spiritual, if we do not pray for, we are no friends, but enemies of the Church. For these are given by the special favour and providence of God; for the perfecting of the Saints, for the work of the Ministry, for the edifying of the body of Christ, as Saint Paul saith. They are given, as the same Apostle adds, that being instructed and guided by them, we be no more children tossed to and fro, and carried about with every wind of Doctrine. So then, if our settlement in the true Religion, and our preservation from dangerous Errors; if our edification and growth and perfection depend under God upon the sacred Ministry; certainly he, can be no friend to Religion and the Gospel, who does not not love and pray for the Bishops and Ministers of the Gospel.  
Nevertheless it is true, and often found by sad experience, that Churchmen have many Enemies. And no wonder: For the Prophets of old, and after them the Apostles, yea Christ himself our Lord and Master, had their Enemies, slanderers, revilers. Elias the Prophet was accused as a troubler of Israel: Paul the Apostle was accounted for a seditious fellow, and his own Galatians seem to have been his Enemies for his telling them the truth. And is not this that, which raiseth up enmity against our preachers sometimes, even the telling them the Truth. The truth is, we love our sins, and favour our own lusts and vanities, and would not be vehemently urged to part with any thing which is in deliciis, a delight to us, and dear as the right hand or eye. We care not to be taught, how to be grave, and yet withal kind; strict and yet courteous, temperate and yet sociable; as our Religion, our Christianity exacteth. We can hear the Doctrine, but endure not to come under the Discipline of the church.  
And here among the Church's Enemies, I might fall again upon the Popish Traitors, both old and new, the grand Adversaries of our Jerusalem, both of our Church and State. But 'tis time to ease you, and I had rather pray, then inveigh. Wherefore I entreat you to join with me in your most ardent desires, that God would be pleased, still to discover, and defeat, and blast his and our enemies: that our Sovereign Lord the King may still be protected by the Divine power, and directed by the Divine Wisdom: that the Parliament now summoned, may in due time meet together, and sit f●st, with such unanimity and concord in their Counsels, such order and prudence and success in their Affairs, that they may be a joy to the King, and to all his faithful subjects, and may rise with the honour, the lasting honour, of having been the reestablishers of truth and peace for us and our posterity.  
I must not end, till I have in a word admonished you of some other Traitors, and these the worst of all. For those Traitors aforementioned, could only destroy the Body, but these destroy the Soul, the immortal Soul: I mean these privy Conspirators in our own bosoms, our carnal lusts, and unruly passions, and our presumptuous Sins proceeding thence. I need not name them. These must be searched out, mortified, extinguished, and totally destroyed. A great Work, but possible by the Grace of Almighty God, and by the Spirit of the Lord Jesus Christ: which we shall receive, if we pray for it, as we ought to do, with humility and fervency and constancy.  
And therefore in the close of all, let me earnestly request of the Worthy Citizens here, that this magnificent and beautiful Basilica, the House of God (the Glory of your ancient Corporation,) and the solemn service daily ministered in this College, may be more frequented and attended by you. And withal, let me petition, that the daily Divine Service (at least in the mornings) may be procured and maintained according to the Injunction of our good Mother the Church of England, in every Parish Church in this City. Consider of it (if you please) Right Worshipful and beloved Brethren. Bear with my zeal in this proposal: If ever you will be zealous for public and Common Prayer, Now is the time. Extraordinary occasions call for our extraordinary care and diligence. Verbum sapienti. My last words shall be taken out of a Prayer appointed for this Day.  O Lord! Let the Consideration of thy Goodness work in us true Repentance, that Iniquity may not be our ruin: And increase in us more and more a lively faith, and fruitful Love in all holy Obedience; that thou mayst continue thy favour, with the Light of the Gospel to us and our posterity for evermore. And that for thy dear Sons sake, Jesus Christ our only Mediator and Advocate. Amen. 
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