A Pathetical PERSUASION To pray for Public PEACE: PROPOUNDED In a Sermon preached in the Cathedral Church of Saint PAUL, Octob. 2. 1642.  
By MATTHEW GRIFFITH, Rector of S. Mary magdalen's near Old-Fishstreet, LONDON.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & Gravia Acarchia a● ambitione ●o●ulum invasit, made irritae sunt praesectorum hortationes; nemo studet auscultare, sed quisque imperare, ob fastum ex inscitia natum. Nu●quid tac●bo igitur? Non ●ut; licet alii suplantant, alii insultant la●so, alli plaudunt: Qui alit●r f●at? D●est charitas; hin● implacabiles & amari erratorum examinatores sedent, iniqui, & malevoli ●ecte factorum Iud●ces, ut etiam brutis ●imus brutiores: Illa in suum genus quiela, at nobis atrocissimum bellum erga domesticos. Nunquid tac●bo igitur? Charitas non patitur. Pucri Babilonii non defu●rant officio, licet tres tantum. Cum talem ●abemus (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 protectorem, ac patronum, non silebo. D. Basilius, de spiritu sancto, cap. 30. scil. ultimo.  
The people through ambition are fallen into grievous Anarchy; Whence it comes to pass that all the Exhortations of their Rulers are in vain: No man will submit, but all would reign, being puffed up with pride flowing from ignorance. Shall I then keep silence? I may not; Though some supplant, others insult over me being down, and the rest applaud them that do insult. How can it be otherwise, since Charity is decayed? Hence some sit no less implacable and bitter examiners of things amiss, then unjust and malevolent judges of things well done; so that we are become more brutish than the very Beasts, for they are quiet among themselves, but we wage cruel War against each other. Shall I then hold my peace? Charity will not suffer me. The children in Babylon discharged their duty, though they were but three. Having God for my Patron and Protector, I'll not be silent, saith Saint Basil in his last Chapter De spiritu sancto.  
London, Printed for Richard Royston. 1642.   

To the Right Worshipful, The Citizens of LONDON, Grace and Peace.  
Sirs,  
AS this Mother City is our Jerusalem, and you are the free Denizens of the same, who (by God's blessing) have hitherto lived in Peace and Plenty; So, by all kind of rights, this Sermon touching the Peace of Jerusalem, aught to be dedicated to you; as being prepared for you, and preached to you, and that by one of you; for I received my life at first (as being born) and my livelihood ever since (as being beneficed) among you. And therefore, as in Reason, you cannot but conceive that I wish you as well as myself (seeing my welfare depends upon yours) So in Religion, you cannot but receive this pathetical persuasion to pray for the public Peace; seeing it is pressed upon you by that man according to Gods own heart, 
1 Sam 3.14.  David himself: the plain Song is his, mine is but the descant: The words are his; mine but his Echo: and being such, you can expect from me but broken and imperfect repetitions, and expressions, yet true, as the Echo always doth.  
The great Statesman (Tacitus) confesseth that it is a most miserable thing to fall into such times, in which men must both speak what they think not, and also do what they approve not: and it appears by many men's words and actions, that this is such a time as he complained of: But however others may temporize, 
Psal. 7 9  yet I ingenuously profess, and he that is the searcher of the heart can bear me witness, That in what I now present unto you, I have no sinister ends. Neither hope of preferment, nor fear of punishment, shall force me to speak or do any thing against the conviction of mine own conscience; which I shall ever labour to keep rightly informed; as knowing (and I could wish it were generally believed) That it is not enough to have conscience lead us, unless truth lead our conscience.  

Galat 4.78  I gladly grant that many of you are zealously affected, and it were well if some of you were not a little infected by certain creatures of your own setting up (I mean Lay-Levites, if I may so call them) who stretch your purses, and straiten your consciences against the Doctrine, and Discipline established by Law among us, by sowing the seeds of schism in the Church, 
jude 8.1 joh. 4 1.  and sedition in the Commonwealth, under pretence of (I know not what) extraordinary Illumination, and Revelations which those Dreamers dream of. But it is S. John's advice, Believe not every spirit, but try the spirits whether they are of God. And if you bring them to the Touchstone of God's Word for trial, you will find some of them whom you took for currant, to be but counterfeit: and like so many Glow-worm's, which though in the dark they sparkle like a Diamond, yet in truth they are but Vermine.  
It is hard to say, as the case now stands, whether some by their factious activity, or others by their unseasonable taciturnity, do most mischief. Let Politicians (having learned of Paterculus, That Benè facere odium est, malè facere gratià, nihil facere tutum est) count it good sleeping in a whole skin; yet we that are Pastors, and to give an account for our flocks, must cry aloud, and spare not, telling Judah of her sins, 
Heb 13.17. Isa. 58.1.  and Israel of her transgressions, 
Ezek. 3. ●●  or God will require the blood of them that perish through our default, at our hands. And for my particular, I profess myself ready (with the great Doctor of the Gentiles) both to spend, 
2 Cor. 12.15.  and to be spent for the Cause of Christ, and the peace of my Country, rather than I will betray either, by conniving for company.  
I need not tell you that some there be which kindle the coals of dissension among us, and more make it all their work to blow them, being so unhappily kindled: and it is much to be feared, That these kindle-coles will never give over, until they have set all in a combustion, and consumed us, and themselves in their own flame; which is a consideration worthy our prayers, and our tears, if not our blood, to quench it. Every man in this case, should lend an helping hand, and be as cordially forward to cure our distractions, as the devil, and his Incendiaries have been to cause them. You do well in time of peace to provide for War, so your provision be but for prevention: which Machiavil calls is the life of Policy; yet it is so in us no further than it will stand with piety. They only are safe and sure, 
Eph 6.11.  in cases doubtful, and times of danger, that put on the whole Armour of God, having his Word for their Warrant in all their undertake. Remember you are Citizens properly, and not soldiers: Then take heed lest (if you put off your Gowns, to take up Arms) you scatter in War, what in peace you gathered. God knows that my solitary aim in this Sermon, is to direct you both in your prayers, and practice; how to salve up our sores, and to heal our wounds: and if in any thing that serves to so good an end, I seem too bold, or bitter, let your grave experience make this Apology for me, viz. That a mortal wound must be thoroughly searched, ere it can be sound healed; and that no purgative Medicine can bring health without some bitterness.  
I would not wittingly give any man any manner of offence; and yet if (in the faithful discharge of my duty) I should, I hope that they among you which are moderate, will confess, That wholesome meat must not be altogether debarred the table, though by accident it may possibly disgust some aguish Palate.  
I will conclude with that of S. Paul to the Romans: 
Ro. 16.17.  Now I beseech you brethren, mark them which cause divisions, contrary to the Doctrine which you have learned, and avoid them. For they that are such, serve not our LORD JESUS CHRIST, but their own belly; and by good words, and fair speeches, they deceive the hearts of the simple. For your obedience is come abroad unto all men; I am glad therefore on your behalf: But yet I would have you wise unto that which is good, and harmless concerning evil. And the God of Peace shall bruise Satan under you feet shortly. The Grace of our Lord Jesus Christ be with you all. Amen.  
So sayeth, and so prayeth  
Your Worship's most affectionate servant in the Lord, MATTH: GRIFFITH.   

A. Pathetical Persuasion to pray for Publike-Peace.  PSALM 122.6. 
O pray for the peace of Jerusalem.  
THough the whole Scripture be given by divine inspiration, yet this book of Psalms seems to challenge some kind of privilege and pre-eminence; 
2 Tim. 9.16.  because the Penman hereof was not only a King, and a Prophet, 
1 Sam. 13.14.  but a man according to GOD'S heart, and a lively figure of Christ: yea he was (saith Euthymius) Primiregis ●or, lingua, & calamus; The heart, tongue, and pen of the king of Kings, and lord of Lords. 
Apoc 17.14.   
King Alfred (whom our English Chronicle so much extols) was wont to have the PSALTER always with him; as Saint Hierome advised his Friend Rusticus, to make it his Vade-mecum. John Cosmus (that holy Bishop of Constantinople) being forced to fly from that City, took no part of his treasures with him, save David's Psalms; which to him were both pro, & prae divitiis. Our blessed Lord and his Apostles cite no less than Sixty Testimonies out of this book; which is more frequently read and sung, both in the Jewish Synagogues, and also in our Christian Congregations, than any other parcel of holy Writ: Yea the Turks themselves swear as solemnly by the Psalms of David, as by Mahomet's Alcoran.  
And whereas all other parts of Scripture have their several bounds and limits (as it were) some of them consisting chief of matter of Prophecy, others of History, some serving for instruction, some for reprehension, some for consolation; the short is, that this book of Psalms comprehends all; being indeed a common Storehouse of good things, out of which all persons (of what calling or condition soever) may fit and furnish themselves according to their exigents and occasions. For which very reason Saint Basil calls this book a divine Treasury; Saint Agustine styles it, a spiriituall Library; Saint Ambrose terms it, a Map of holy Writ; Saint chrysostom calls it a Panoply, or whole Armour; Gregory the great held it the Register of the whole Scripture; and I may truly say of it, what S. Paul doth of the whole, 
2 Tim. 3. ●6.  that it is profitable for doctrine, for reproof, for correction, for instruction in righteousness.  
And, as for this particular Psalm, (of which my Text is a considerable part) it is the general consent (in a manner) of all Divines, That it was composed, and compiled by the sweet-Singer of Israel, upon occasion of the bringing of the Ark into Jerusalem; and applied, and left for the use of the Church, that so oft as the Israelites should appear before the Lord at their solemn feasts, it might be sung in public; the better to stir them up to a just gratulation, and thanksgiving to God, for two extraordinary Benefits, whereof the one was the establishing of the Church, and Religion in the City of David; the other was the stating of the Kingdom, and succession upon the house of David.  
And to the end that both the Church of God, and the Religion thereof; and eke the Kingdom of David, and the succession thereof, might the better flourish, and continue; The Psalmist (in these words of my Text) combines them together, calling both by one name, viz. Jerusalem; and calling upon us (as one man, with one mind, and mouth) to pray for the peace of this Jerusalem:  
O pray for the peace of Jerusalem.  
In which words of the princely Prophet, we may observe three considerable parts, viz.  
First, what it is whereunto he exhorts us; viz. Prayer: O pray.  
Secondly, for what it is he thus exhorts us to pray; viz. for Peace: O pray for peace.  
Thirdly, for whose peace it is that we are thus exhorted to pray; viz. for the peace of Jerusalem: O pray for the peace of Jerusalem.  
The first, viz. Prayer, is the only ordinary means by which we do obtain of God, all such good things as we stand in need of: for what Saint Paul speaks of godliness (in the fourth Chapter of the first Epistle to Timothy) Pietas ad omnia utilis, 
1 Tim. 4 8.  is no less true of Prayer; This is profitable to all things; having both bona proposita, and eke bona reposita, the promises of this life, and of that which is to come. And therefore, O pray.  
The second, viz. Peace, is the principal pillar both of Church and Commonwealth, and (by an usual Hebraism) it signifies all happiness, and perfection; and therefore O pray for Peace.  

Gal. 4.26. Exod. 20.  The third, viz. Jerusalem is from above, it is the mother of us all: And as children are bound in duty to pray for, and procure their Natural mother's good; so is each true child of God bound by a stronger tye, to wish, and work the welfare of his holy Mother, The Church: and therefore, O pray for the Peace of Jerusalem.  
The first word in the Text, is Pray: This is the Act, to which we are here exhorted; and it sets forth unto us the necessity of Prayer: O pray.  
The second word is Peace: This is the Object of our Prayers; and it sets forth unto us the commodity of Peace: O pray for Peace.  
The third, and last word (in the Text) is Jerusalem: This is the Subject, whose peace and prosperity we are all to pray for; and it insinuates unto us, The Unity and Charity of the Church; which (as the Heathen spoke of the Country) omnes omnium charitates in se complectitur.  
Then since Jerusalem is so highly to be respected; and Peace is a blessing so generally desired; and Prayer is a duty so necessary to be used; Oh let the Charity of the Church, and the commodity of Peace, and the necessity of Prayer, invite you all to put in practice, what the Psalmist here so fervently presseth; O pray for the Peace of Jerusalem.  
Briefly, since Jerusalem is maintained by Peace, and Peace is obtained of God by Prayer, Oh let us constantly, and conscionably use the means, that we may the better come to the end; and accordingly let us all pray for the Peace of Jerusalem. Of these three Parts in this Order; and I begin with the first, viz. The Act, or Duty, which at this time is too too much neglected, yet in the Text, it is the main thing to which we are exhorted, and that is prayer: O pray.  
And for my more Methodical proceeding herein, be pleased to observe both the matter of this Duty, and also the manner of the same. The matter is expressed, viz. Prayer; in handling whereof, I will touch only these three things, viz. The dignity, necessity, and efficacy of prayer.  
The manner is implied; and I shall show that the Psalmist here insinuates, that if you will pray as you are here exhorted, than you must do it first generalitèr, secondly ferventèr; thirdly, presentèr; fourthly, perseverantèr; lastly, practicè; that is, you must pray generally, fervently, presently, perseveringly, and practically. A word of each, and first of the matter of this duty, and therein of the dignity of prayer, which (in 141 Psal.) is called a sacrifice, and that of incense; Let my prayer come before thee as incense, and the lifting up of my hands as an evening sacrifice: The sacrifice of incense was well pleasing to God under the law, and therefore it was called the sweet incense (in the 4th chap. of Numbers,) And there was appointed an altar of gold for it (in the 40th chap. of Exodus) and this is moralised in prayer, (in the 8th chapter of the Revelation) where we read that an Angel came, and stood at the altar, having a golden censer, and there was given unto him much incense, that he should offer it with the prayers of all Saints, upon the golden altar which was before the throne. Mark how for the sweet incense of prayer, there was provided a golden Censer, and a golden Altar, and an Angel to offer it. What greater honour can a mortal man (who is but dust and ashes, as Abraham himself acknowledgeth) attain unto, 
Gen. 18 27  then to be admitted to friendly and familiar conference even with God himself? and yet this is obtianed by prayer, which is defined by some, to be an holy colloquy, or dialogue between God, and a devout soul.  
Yea, Saint Chysostome terms prayer, Animam animae, The soul of a christian soul; for as the soul is the most essential part of a man: so is prayer of a Christian. And as the reasonable soul puts a difference between a man, and a brute-beast, so doth prayer between a true Christian, and a Heathen.  
Saint Basil fitly resembles prayer to a chain of gold, wherewith the ear of God himself is, as it were, tied to the tongue of man; for whereas God's Seat is in Heaven, whence all grace and goodness distils; and man's upon earth, which is but a sink of sin, and valley of tears: There is no other chain to link God and man together, save only this of prayer.  
And that this combines them, it is plain; for as a Christian (in the 9 Chapter of the Acts) is described by this Periphrasis, 
Acts 9.27.  That he calls upon the Name of the Lord: so God himself (in the 65 Psalms) is described by another Equivalent unto it, 
Psal. 65 2.  for he is styled, The hearer of prayers; O thou that art the hearer of prayers, to thee shall all flesh come. And indeed to whom should we go, save only to him who can both hear and help us? The Saints departed cannot hear us (saith Job) the Angels cannot help us. 
Job 5.1.  Then that (with the Papists, in their blind devotions) we pray not in vain; let us address ourselves only to God, who is the hearer of prayers. Let us begin (as our Church doth at Almighty and most merciful Father; and let us conclude all our prayers in the name of Jesus Christ, our only Lord and Saviour: and then no doubt he will make good what he hath promised. 
joh 16.23.  Quaecunque petieritis, etc. What ever you ask the Father in my name, he will give it you.  
Or, if we shall compare the Kingdom of heaven to a palace, or princely mansionhouse, 
john 14.2.  (as our Saviour doth in the 14th chapter of Saint John) then is Christ himself the only ready way conducting to this palace; and so he calls himself (in the 6th verse of that chapter,) where he saith, Ego sum via, I am the way. And as Christ is the right way that leads to life; 
john. 14 6.  so faith (apprehending him) is, as it were, the door that opens to this way; and it is so called in the 14th chapter of the Acts, Ostium fidel, 
Acts. 14.27.  the door of faith. And as faith is the door, so the word of God, and the knowledge of the same, is as it were the key that opens this door, and it is so called in the 11th chapter of Saint Luke, Clavis Scientiae, the key of knowledge. And as knowledge is the key, 
Luk. 11. ●2  so is prayer, as it were, the ring, or hammer, wherewith we knock; the very term is used in the 7th chapter of Saint Matthew, where our Saviour (exhorting unto prayer) saith, 
Matth. 7.7  Pulsate, knock, and it shall be opened.  
Then (in the name of God) let us all take this hammer of prayer in the text, and therewith let us knock, and call upon God; that he would be pleased with the key of knowledge, to open unto us the door of faith: that so we may have entrance by the way of life, into the palace and paradise of heaven.  
But (leaving the consideration of the dignity of prayer) I come now to touch the necessity of the same.  
And this is such, that whereas Darius (in the 6th chap. of Daniel) made an edict that no man for the space of thirty days should make any petition to God, or man, save to the King only: 
Dan 6 7.  yet the prophet Daniel chose rather to be cast into the lion's den, then to forbear so long the so necessary exercise of prayer. The simple necessity whereof will soon appear, if you will but take notice.  
First, of our manifold wants, both of outward blessings, and eke of inward graces.  
Secondly, of our manifold evils, both of sin, and punishment.  
Thirdly, of our manifold miseries; flowing both from temptation, and tribulation.  
Fourthly of our manifold dangers▪ for what Saint Paul speaks of himself (in the 11th chapter of the second epistle to the Corinthians) is true of us all, 
2 Cor. 11.  that we are in perils of robbers, in perils of waters, in perils by our own countrymen, in perils by the heathen, in perils in the city, in perils in the wilderness, in perils on the sea, in perils among false brethren, etc. And since we are in the midst of so many perils: oh, what need we have to fall to our prayers!  

Psal. 36.9.  The Prophet David (in the 36th Psalm) speaking to God, saith, Apud te est fons vitae, with thee is the well of life. And if (with the Psalmist) we shall liken God's mercy to a well or fountain, then may prayer be resembled to a bucket wherewith the water of this living fountain must be drawn up: And as the woman of Samaria (in the 4th chapter; of Saint John) said to our Saviour in another case, 
john 4.11.  The well is deep, and thou hast nothing to draw with, etc. So may I truly say in this, the fountain of God's grace is unsearchably deep, and you have nothing wherewithal to draw thence the least temporal, corporal, or spiritual blessing, save only this bucket of prayer.  

James 1.5.  For, what Saint James speaks of saving wisdom in particular, if any man lack wisdom let him ask it of God in prayer, is undoubtedly true of all good things whatsoever; (for they all descend from the Father of lights) and therefore if any of you lack any of these, you must ask it of God in prayer. You must come to God in faith, as to an ever-running and overrunning fountain of inexhaustible goodness, and you must use prayer, as a conduit-pype to convey the sweet and saving streams thereof unto yourselves.  

Apoc. ●. 6.  And if Saint John (in the 4th chapter of the Apocalypse) rightly compare this world to the sea; then may I with Saint chrysostom) nor less aptly liken prayer, (Velis & remis) to the sails, and oars, wherewith we must be wasted through this turbulent sea to the haven of happiness. And as Mariners, while they be at Sea, do ply their Sails and Oars hard, that so they may arrive at the Harbour where they would be: Even so needs must we apply ourselves close to our prayers, if ever we mean to obtain from God this blessed Peace in the Text. And so I pass from the Necessity, to speak somewhat of the Efficacy of Prayer.  
Many excellent things are spoken in Scripture, to set forth the power of Prayer; as that it both shuts and opens Heaven: 
jam. 5.16 17.  For Elias was a man subject to like passions as we are (saith S. James) and he prayed earnestly that it might not rain, and it reigned not on the earth for the space of three years, and Six months. And he prayed again, and the heaven gave rain, etc. Yea, prayer commands the whole host of Heaven; for at Joshuah's prayer the Sun stood still in Gibeon, 
Ios. 10.12.  and the Moon in the valley of Ajalon. Prayer hath stayed the fury of fire, 
Dan. 3.27. 2 King. 6.6  and made Iron swim upon the water. Prayer hath made the barren womb fruitful; as in the first Chapter of Saint Luke, Zachary thy prayer is heard, and thy wife Elizabeth shall conceive, and bear a son. 
Luke 1.13.  Prayer cures the sickness of the body, as in the fift Chapter of S. James, Is any man sick? let him call for the Elders of the Church, and let them Pray for him, and the prayer of faith shall save the sick. 
jam. 5.14.  And Prayer cures the sin of the soul, too: as of David, the Publican, ●he Thief upon the Cross, and divers others, who as soon as they prayed, were pardoned.  
Not to trouble you with a world of other Instances, the singular power of prayer may be discovered to the full, if you'll ascend but these three degrees:  
First, that which subdues all flesh living, viz. Death, 
1. Cor. 15.27.  yields notwithstanding to the force of prayer; as we read of the Shunamites child, Lazarus, the widow's son of Sarepta, the Ruler's daughter, and some others; who by the virtue of prayer have been raised from death, and restored again to life.  

Heb. 2.14.  Secondly, the Devil, who (in the 2. Chapter to the Hebrews) is said to have the power of death, is notwithstanding vanquished sometimes by the power of prayer, 
Mat. 37.21  as in the 17 Chapter of Saint Matthew, where our Saviour saith expressly, This kind of devils go not out save by prayer and fasting: Not by fasting alone, (as the Papists fond imagine, and therefore make it a meritorious work) for fasting without prayer, is but an image of holiness, and a picture of hunger; but it is prayer quickened with fasting that must do it.  
Thirdly and lastly, God himself (who hath power over death and the devil) is, after a sort, overcome by prayer, else why doth he call out to Moses, (in the 32 Chapter of Exodus) to let him alone? It seems that the fervent prayer of Moses at that time, 
Exo. 32.10  did (not only vincere, but vincire) after a manner bind God's hands, and so hinder him from pouring the Vials of his wrath upon the people. 
Gen. 32 24  And (in the 32 Chapter of Genesis) the Patriarch Jacob, by wrestling, prevailed against an Angel; which the Prophet Hoshea expounds of the power of prayer: for, it is absurd to think, 
Hosh. 12.4  that by bodily strength Jacob could prevail against an Angel; but the truth is (as the Prophet speaks) By prayers, and tears, he had power over the Angel, and was therefore called Israel. And S. Paul alluding thereunto (in the 15 Chap. to the Romans) useth the very phrase, 
Rom 15.30  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (Now I beseech you, brethren, for the Lord Jesus Christ's sake, and for the love of the spirit, that you strive together with me in your prayers to God.) He would have the wrestle (for so the word in the Original properly signifies) with God by prayer, and by wrestling to overcome him. It is very much that a true Christian is able to do in this kind, if he would stir up the grace of God in him, and put forth his strength. It is our own fault that we pray not as we ought, if we prevail not with God, as our forefathers have done. That then we may now obtain this peace in the Text. Oh let us all bend and buckle ourselves to our prayers; and herein let us wrestle with God (as Jacob did) and not leave him, until he leave a blessing behind him, even this blessed peace, which we are all here exhorted to pray for.  
And thus (having touched the Dignity, Necessity, and Efficacy of Prayer) I have done with the matter of this duty; I come now to acquaint you with the manner of the same. In which (as I said before) there be five circumstances employed; whereof  
The first is, that this your prayer must be general; for the Verb is here in the plural Number, Expetite; not, pray thou; but, pray ye: It is an indefinite expression, and an indefinite proposition (say Logicians) is aequipollent to an universal. Then general it must be; and that in regard both of persons, times, and places: for all persons, at all times, and in all places, must pray as they be here exhorted.  
First, I say this duty belongs to all persons; for though all cannot fast, or give alms, or weep, or watch, or bear arms, or fight, etc. yet all may pray: Though thou be as poor as Lazarus, as impotent as Mephibosheth, 
Luk. 16 20 2 Sam. 4 4. Mar. 10 46 Luk. 1.20.  as blind as Bartimeus, as dumb as Zachary; yet thou may'st pray; and thou must pray in charity: for though thou must have Faith for thyself, and hence thou sayest, I believe in God; yet must thou pray for others also; and therefore when we pray, our Lord teacheth us to say, Our Father, etc. And whilst every one prays for the whole, the whole prays for every one.  
Secondly, it is a duty seasonable at all times; for whether it be a time of mirth, or mourning; health, or sickness; prosperity, or affliction; peace, or war; early, or late, or at noontide, prayer never comes amiss; so it be applied to the opportunity; as our Church prescribes in the Lyturgy; where we have set prayers for all occasions.  
Thirdly, this is a duty proper for all places; and for this cause Saint Paul wills us every where to pray (in the 2. Chapter of the first Epistle to Timothy. 
3 Tim. 2.8  Be a man at home or abroad; in the City, or Country; in his family, or in the Temple, he may pray to good purpose. For as the Prophet Daniel prayed three times a day privately in his house: 
Dan. 6.10.  so S. Peter, 
Acts 3.1.  and Saint John went up together into the Temple at the hour of prayer. And though prayer be good in any place, yet there is a more special blessing promised to the public prayers of the Church. Vis unita fortior. When all meet together in the beauty of holiness; and where there is a general consent, the music must needs be sweet. Many instruments make the fuller consort. God can hardly deny the harmonious prayers of a devout multitude.  
Then much to blame are such Sectaries as seldom, or never come to the public prayers appointed by the Church, no, not upon the Lords own day (and that, by the way shows that it is not the word, but the man that they come to hear) and therein these precisian's practice that popish position pressed by Stapleton (in the 10 of his Quodlibets) Non quid loquitur, sed quis, à bono Catholico est attendendum? when though they will flock to such preachers as they like, yet they fly the Common-prayers, as a thing which they loathe. But I would to God that they would take notice that this their peevishness and recusancy, is not only punishable by censures ecclesiastical and civil, but also that herein they both neglect the right sanctification of the Sabbath: (public prayer being a principal duty of this day, and a special means appointed by God for the sanctifying of the same) And also forget what our Saviour saith (in the 21. Chapter of Saint Matthew) My house shall be called the house of prayer, but ye have made it a den of thiefs. 
Mat. 21.13  Which is thus fare true in all professed adversaries of public prayer; that they do what in them lies to steal this special part of God's worship, and service, quite out of his house.  
The second circumstance implied in the manner, is that you must pray fervently; and this is insinuated in this particle, O! O pray etc. This (O) is sometimes an interjection of sorrowing, 
● Sa● 8.13  as wheu King David (bewailing the untimely death of his son Absalon in the 18. Chapter of the 2. of Samuel) cried out, O Absalon, my son, my son Absalon, would to God I had died for thee, O Absalon, my son, my son.  
But here this (O) is an adverbe of wishing, and exhorting; and it is added, and used, the better to press and persuade you to pray with zeal, and ardency of affection.  
Martin Luther calls prayer the gunshot of the soul; and why so? but to show that (like a gun) it will not off without fire. The prayer of a righteous man prevails much (saith Saint James) if it be fervent. Mark the condition; 
jam. 5.16.  if it be fervent; for it prevails not further than it pierceth, and it pierces not at all without fire. A bullet (as you know) flies no further than it is driven by the strength of the powder: nor will your prayers pierce the clouds, unless they be sent up with a powder; they must be fervent. And fervent they will not be, unless they flow from the sense of our spiritual wants, and from a broken, and bleeding heart. There is no music sounds so sweet in God's ears, as that which is made on broken instruments; for a broken heart, and a contrite spirit (saith David in the 51 Psalm,) Thou O Lord, wilt not despise. Non musica cordula, sed cor, non vox, sed votum. Whosoever then doth pray with hope to be heard graciously, he must see that he pray not more magis, quam amore; he must not pray faintly, but fervently? even with a flaming affection ascending up to God in the hearty groans, sighs, and strong desires of his soul, and spirit.  
The third thing employed in the manner, is that you must pray forthwith; The verb in the text is in the Present Tense; and so denotes that you must fall presently to your prayers. Semper nocuit differre paratis, Delay may breed danger. Now is the day of salvation (saith the Apostle) now is the acceptable time; And, hoc nunc nullum habet crastinum, (saith Saint Augustine.) And as Saint Paul stirs up the Romans to arise from sleep, 
Rom. 13. ●1.  by putting them in mind of the season, (in the 13. to the Romans:) so may I justly excite and incite you to fall close to your prayers for public peace, upon the consideration of this very season.  
For if we look well about us, we shall find that we never had more cause to pray then at this present; when as the public peace is secretly undermined by false brethren at home, and openly impugned by the Irish Rebels abroad: There the superstitious Papist seeking to supplant; and here the irreligious Atheist labouring (with might in his hand, and malice in his heart) utterly to root it out.  
And therefore as the skilful Pilot at sea, seeing a slaw, or a storm a coming, presently puts into some harbour where he may be safe, until the danger be over: So Saint James sends us all to prayer, as the only sure haven in time of distress, where he saith, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Is any man afflicted? 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; let him pray: as if he had said, 
jam. 5.13.  is any man in any manner of affliction? why the sole remedy of all our miseries, and mischiefs, is prayer?  
Then if we now find that our peace is declining, and our enemies increasing, who laugh at our distraction, labour our destruction, crying with them in the 71. Psalm, 
Psal. 71. 1●  Ha', ha', so would we have it, prosecute, and take them, God hath forsaken them.  
If we see (Gebal, and Ammon, and Amalek,) a legion of Sectaries (like unto those other Locusts that came out of the bottomless pit) swarming at this day among us, 
Apoc. 9.3.  and joining purse and forces, heads and hands against us, that so they may bring upon us a sudden, fearful, and irreparable devastation, desolation.  
Yea, if our own sins abounding at this day, (and yet unrepented off; and which is worse, justified; and worse than that, gloried in,) do at this time threaten some heavy judgement ready to fall upon us from the hands of men by the sword; whom neither pestilence, nor famine, could win to turn from our irreverence, profaneness, sacrilege, schism, sedition, and other reigning lusts, to him.  
Yet let us now, (now I say, whilst we have time to repent, and opportunity to amend) hasten to this harbour of prayer, in the text; beseeching God in mercy to divert this deserved judgement, and to continue his most gracious protection, and our most sweet and blessed peace unto us.  
The fourth thing employed in the manner, is that you must pray with constancy, and perseverance; for the verb in the text (being of the present tense) denotes Actum continuum, a continued Act; as the Schoolmen observe. 
jud. ● 30.  There be many (saith Saint Ambrose) that make preces Bethulianas', their prayers are but a composition for certain days: If God relieve them not at a beck, and grant not what they pray for at the instant, than they grow impatient, and will pray no longer. This is the sin which the Psalmist objects against the Israelites, viz. That they tempted God, and limited the Holy one of Israel; 
Psal. 78.41  where note, that he who limits God, is said to tempt him. Then stint him not to thy time, who is the Lord of times and seasons: (Though he hear not ad voluntatem, yet happily he doth ad sanitatem.) But pray continually, as Saint Paul enjoins (in the 5. Chapter of the first Epistle to the Thessalonians) which words of the Apostle must not be understood in so rigid an acception, as if a true Christian should do nothing but pray: (as the Euchitês held; and whose heresy Saint Augustine doth worthily confute, and condemn:) but Saint Paul must be understood, either (secundum effectum orationis) according to the effect of prayer, which commonly is an holy life; and qui benè vivit, semper orat. He that lives christianly, prays continually. The constant practice of piety is a continual prayer.  

Luke 18.1  Or he must be understood of perseverance in prayer: as (in the 18. Chapter of Saint Luke) we read that our Saviour propounded two parables, the one, of an unjust Judge; the other, of an importunate widow, thereby teaching us to pray always: that is, not only to pray at certain set hours; or only when some special occasion is offered: but not to give over praying, until God hath heard us graciously, and answered us in mercy.  
And to do this, and thus, we are both exhorted and encouraged. First, I say, we are hereunto exhorted, and that both in the general (as in the 6. Chapter to the Galathians) Be not weary of well doing. And also in special ●as in the 62. of Esay; 
Galat. 6. Isa 62.7.  keep not silence, and give the Lord no rest till he establish thee. And we are also hereunto encouraged by many memorable instances and examples, 
Ma●● Ma●● 28. ●●.  as of blind Bartimeus, who gave not over calling and crying for mercy to the son of David, till he restored him his sight. And the Canaanitish woman, which notwithstanding so many repulses, yet continued her devotions till she obtained her desires.  
The fift and last thing employed in the manner, is, that you must pray practically; according to the rule of the Rabins, Verbs of sense imply action. Your prayer must not only be Optative, but Operative. The word in the original is indeed very Emphatical that way; and by divers expositors rendered diversely: For  
Some translate it, Quaerite pacem; Seek peace; and seek it not lazily, and at leisure, but as our Saviour exhorts us in the like case Quaerite primum, Seek it in the first place; 
Mat. 6. ●3.  even first in your intentions before other things; and first in your affections above other things. It must be sought first both tempore et honore, as St. Ambrose speaks. Others render it interrogate pacem; Inquire for peace: Let it be the main interrogatory. The Church's cause stands or falls upon this issue; and therefore see you put it home.  
Arias Montanus hath it, Postulate pacem; Require peace; If you have any interest in man, or power with God, extend it this way.  
Junius and Uremelius read it, Expet●te p●cem, desire peace; and see you desire it ex intimis precordiis, from the very bottom of your hearts: For as this peace (under God) is your Summum bonum, the only height of your happiness, so must it be your Summum volume, The very depth of your desires.  
Rhemigius out of the Septuagint, and St Hierome, render it Rogate pacem; pray for, and procure peace: and these you must do even as a beggar (forced by extreme necessity) sues for an alms, with much earnestness, and importunity. The Sum is, you must all diligently and devoutly seek, and inquire, and require, and desire, and humbly pray for, and studiously procure this peace in the text. For Orati● sine oper● nihil est, saith S chrysostom. Prayer without practice is nothing; and nothing worth. And it is a good rule in Divinity, Pro ill●s laborandum, pr● quibis orandum. We must labour for those things with our hands, which we pray for with all our hearts; and we must strive against those evils which we pray against.  
For as it were extreme folly for a man that's fallen unawares into a pit, or snare, to lie still, crying God help, Lord help, if he did not withal bestir himself, seeking by all possible means to get up, and to get out: So is it not much better to say. God send us peace, as 'tis the manner of some dough-baked men among us now adays, (who like so many Cymbals sound out of their emptiness; and pray Ex usu magis quam ex sensu; more for fashion then out of feeling) unless we do in our several places, and callings, to the very utmost of our power pursue it, and labour to procure it.  
I say we must all (both Prince and People, Magistrate and Minister; Nobility and Commonalty; Clergy and Laity) even all, and every of us from the highest to the lowest (laying all private ends, and obliqne respects aside) must endeavour to procure and preserve the public peace, and to prevent all Schism, Sedition Rebellion, and other notorious impediments of the same.  
And yet forasmuch as all our endeavours are to little purpose, unless he that is the keeper of Israel, 
Psa. 127.1.  do by his special providence, watch over us for our good; therefore when we have done all we can, 
Ios. 20.2.  we must even fall to our prayers again, as our only Sanctuary, and City of refuge.  
And thus (commending this duty to your Christian practice) I pass from the Act, to the Object; or the thing which you are here exhorted to pray for; and this is, Peace; O pray for peace, etc.  
Peace (in the original) comes of a word which betokens perfection; but all creatures by a certain natural instinct desire their own perfection; (as the Philosopher observes) and consequently all men should pray for peace.  
Gregory Nyssen, saith, Pacis & res, & nomen dulce est. Both the name and nature of peace is sweet; and not without reason; for in the fourth Chapter to the Philippians, it is called, 
Phil. 4 7.  The peace of God.  
And in the 13th Chapter of the second Epistle to the Corinthians, 
2 Co 13.11  God is styled, The God of peace.  
And in the 2d Chapter to the Ephesians, Peace is God himself; for he is our peace, 
Ephe. 2.14  saith the Apostle.  
Neither is there any thing which the glorious Angels at our Saviour's birth, did more gladly congratulate unto men, when they carolde in that their doxology, 
Luk. 2.14  Glory be to God on high, On earth peace. Or which Christ himself (a little before his death) did more carefully bequeath in his last will and testament, 
john ●4. 27.  than peace. Peace I leave with you; my peace I give unto you, etc. And thence St Augustine (in the 2●th Chapter of his third Book de verbis Domini) infers necessarily, Non pot●rit ad Domini ●aereditatem pervenire, qui testamentum noluerit observare. Non poterit concordiam habere cum Christo, qui discors volu●rit esse cum Christiano. That is, He cannot come to the inheritance of our Lord, who will not keep his testament: He cannot have concord with Christ, The Head; who will needs be at discord with Christians, his members.  
And (in his 19th Book de Civitate Dei) he saith, Pax est Serenitas mentis, etc. Peace is the minds serenity; the heart's tranquillity; the bond of amity; and the consort of charity. The Sum is, Peace is the confluence of all good things: 
Gen. 43 23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  and for this cause the Jews were wont when they wished a man well, to salute him thus, Peace be unto you: for as all mischiefs and miseries are brought in by war: so do all health and happiness attend upon peace. And 'tis therefore styled vinculum pacis (in the fourth Chapter to the Ephesians) The bond of peace; To insinuate unto us, 
Ephes. 4.3  that if all God's blessings were to be bound up in one bundle, peace must be the bond to tie and keep them together: for what were riches, honour, pleasure, and whatever else the wordling makes his Idol, without peace? 
Esth. 5.13.  I may truly say of these (as Haman did in another case, all these things avail us nothing without peace.  
This bond of peace among the jews was sometimes broken; and then they were at a great loss for all earthly comforts and contentments; they were (like men in the forlorn hope) distorted, and distracted; not knowing which way to turn themselves. And in such an exigent do but think, or rather indeed you cannot think, how beautiful the feet of him would have been that had brought the glad tidings of peace: 
Isa 52 7.  for it put the Prophet Isaiah himself to a Quam speciosi pedes? etc. How beautiful are the feet? etc. 
Gen. 8.11  As if the beauty and that of the very feet of such a one as (with Noah's Dove) comes with the Olive branch of peace in his mouth, were so exceeding beautiful, that it lay not in the power of a Prophet immediately inspired by God himself, to say, how beautiful they are. And (to the self same effect, and with no less elegancy) the sweet singer of Israel warbles forth his Ecce quam bonum, et quam jucundum? etc. Behold how good, 
Psal. 133.1  and pleasant a thing it is to see brethren dwell together in unity! Mark, he gins with an Ecce, Behold, which is a note of singular attention, and admiration; and he goes on with a Quambonum, etc. He propounds it comparatively, and by way of interrogation, Behold, how good and pleasant a thing it is? etc. As if he had said, The cohabitation of neighbours in peace and unity, is so good and pleasant a thing indeed, that no man in words is fully able to express it.  
But however all peace be pleasant (and more than pleasant, pleasant in the superlative degree) yet let me tell you (out of the ancient fathers, and the schoolmen) that all peace is not good; for they usually distinguish it into good and evil peace; and each is subdistinguished into a threefold peace. For the evil peace (say they) is Pax inordinata, simulata, inquinata.  
The first branch of bad peace, is that they term an inordinate and preposterous peace; viz, When the superior faculty of the soul is subjugated by, and subject unto the inferior; when Reason gives way to Sense and sensuality, and doth acquiesse in such an inordinate subjection. But the truth is, this is not peace properly so called; but Stupidity.  
And yet for all this, the sensual Securitan applauds himself in the vain conceit of his own peace. He quarrels not with himself, for he denies himself nothing. And God seems not to quarrel with him, who (being given over to a reprobate sense) runs into all excess of riot, 
Rom 1.28. ● Pet. 4.4  without the least check of a chiding conscience, or the sensible frown of an angry Judge. Her's Altum silentium; All peace! and yet indeed here's no peace at all: for he is wicked; and there is no peace (saith my God) to the wicked. Which is, 
Isa. 57.21  as if he had said, He hath neither external peace with the creatures, which are all up in Arms against him that's wicked; nor internal peace with his own conscience, which (so long as he lies in mortal sin unrepented of) is ever (like the singer on the wall to Belshazzar) writing bitter things against him; 
Dan. 5.5.  nor yet eternal peace with his Creator, 
jer. 25.31.  who (as the Prophet speaks) hath a controversy against him; and consequently he hath no peace; that is, he hath no sound and solid peace.  
A show of peace I grant he hath; 
2 Kin. 9.22  but as jehu said to jeram, What peace? I'll tell you: Have you heard a dying man profess that he felt no pain? Such is ●his inordinate peace.  
The second branch of evil peace is, that which they term a feigned and dissembled peace; an exchange of compliments; the ordinary court holy water of our tim●s: in which some men (by way of salutation) say to their enemy, God save you; when they wish with all their hearts, that the Devil had him. These speak peace to their neighbour (saith the Psalmist) when there is war in their hearts; 
Psal. 28.3.  and their words are soft as butter, when their thoughts are sharp as swords. They have the smooth voice of jacob, but the rough hands of Esau. And like those beasts (in the first Chapter of Ezekiel) that had wings, and hands under their wings, 
Gen. 27.2 Ezeck. 1.8.  these often obscure the hands of extreme oppression, under the wings of extraordinary profession. Else why should the Prophet cry out, 
Psal. 141.5  O let not their balm break my head, but that he plainly saw that these, pretenders to peace (like so many blessing witches which commonly do most hurt) do turn the very remedy into a disease; and sometimes make a sore with that which should have salved it? Vngunt & pungunt, saith St. Hierome. Judas like, they betray with a kiss. And (like those other Serpents which Solinus writes of) they would as many as they wind into their embraces: 
Mat. 26.49  Yea they sometimes wound them even unto death; for the Psalmist tells us, 
Psa. 140.3.  that the poison of Asps is under their lips. Aspi● ab aspergendo dicitur, saith Isydore Hispalensis. For though primo morsu dulciter tuillat; Yet ere long it disperseth the poison through the veins to the heart: and herein you may discern the nature of this dissembled peace; which by Joab of old, and too many judasses' of late, is made to serve as a stalking horse to prodition and perdition.  
The last branch of evil peace, is called by the schoolmen Pa●inquinata; which word (as some Critics note) signifies both dishonest, and dishonourable; and so denotes that there is such a peace in the world as is both dishonest in the kind, and also dishonourable to the persons that so confederate; as St. Augustine shows, where he saith, (Nam & latrones ipsi, etc.) That thiefs themselves (to the end they may more strongly invade, and safely infest poor harmless travellers) do make some league of peace among themselves. Et qui per seditionem, etc. As the same learned Father goes on, such as by seddon sever themselves from the rest that are loyal Subjects, can never actuate their pernicious intendments, unless they glue themselves to their copesmates, with the gum of some colourable peace.  
See a sad instance hereof in that dishonest and dishonourable combination of more than forty jews, 
Act. 23 12.  which bond themselves by oath neither to eat nor drink until they killed St. Paul. And of this nature was the compact between Simeon and Levi, 
Gen 49 5.  whom good old jacob doth therefore stile fratres in malo; Not simply brethren, but with this brand, Brethren in evil. Such was that in Catiline's conspiracy; The French Massacre; and the Gunpowder treason; When the Romish Priests and Jesuited faction made a solemn vow, and sealed it with the holy Sacrament, that they would blow up this State, and conceal the plot: And such is that of the Popish Rebels at this day in Ireland; who (as I am credibly informed) have tied themselves by a solemn covenant, or rather conjuration, not to leave a true Protestant alive in that Kingdom: And if the upstart Anabaptist (which so multiplies) prevail among us, as he did not long since in Germany, 
Vide Sleid. Com. Pro. 22 10.  God knows what will become of the true Protestant in this. Sure I am, Solomon saith, that the mercies of the wicked are cruel: And whether this Sect be godly, or not (how specious soever their pretences are) any man that observes how destructive both their principles and practice be to Church and State, may easily determine.  
And thus much, too much (if too much can be spoken) of the branches of this evil peace, there being so much of it in the world at this day: And which I have discovered unto you, as Nicander did the nature of poisons, and Aristotle the fallacies, that you may know them to avoid them.  
I come now to speak of the good peace, which you are exhorted to pray for in the text, and this is also threesold, viz. Pax pectoris, temporis, & aeternitatis; which may be englished, Internal, Externall, and Eter●●ll peace.  
The first, viz. Internal Peace, is that which Saint Paul, (in the 4 Chapter to the Ephesians) terms Peace of conscience; 
Ephes. 4.7.  which peace springs from the assurance of God's love to us in Christ, for whose sake, in the 3 Chapter of S. Matthew, he professeth that he is well pleased with us: and that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 implies three things, viz. That our persons are reconciled; our sins remitted; and our actions accepted: as in the fifth Chapter to the Romans; 
Rom. 5.1.10.  Therefore being justified by faith, we have peace with God through our Lord Jesus Christ.  
The second, viz. Externall peace, is either Ecclesiastical or Civil; peace of the Church, or peace of the Commonwealth: At both which, 
2 Ki. 20 19  the good King Hezekiah (in the 20 Chapter of the second Book of Kings) points, when he demands, Is it not good that there should be peace in my days? Yes questionless, it is not only good, but very good. For with the Prince of Orators we say of the one, Iniquissimam pacem, etc. that the unjustest peace is to be preferred before the justest War. And with our holy Mother, the Church, we pray for the other, saying, Da pacem, Domine, in diebus nostris; Give peace in our time, O Lord. And he cannot be a good Christian, who doth not approve of our Saviour's Motto, Blessed are the peacemakers: 
Matth. 5.9  and I may fitly add, Blessed are the peace-takers, too; I mean such as will readily embrace peace, when it is fairly offered.  
The third branch of good peace, is that which is called Eternal Peace, of which we have both a prophecy and a promise, 
Isa. 32.18.  in the 32 of Isaiah, My people (saith God) shall dwell in a peaceable habitation, and in sure dwellings, and in quiet resting places. In pulchritudine pacis, saith S. Hierome, in the full beauty of peace, even in blessed tranquillity, where there shall be no asperity, no indignation, no need, no envy, no adversary, no end; but everlasting Peace.  
Now of these three I am not at this time to commend unto you either the first or last, but only the middlemost, viz. Externall Peace: which, though it partakes of both extremes, as beginning in the one (viz. Peace of Conscience) and terminating in the other (viz, the Peace of Heaven) yet Interpreters generally hold, that this peace in my Text cannot properly be understood, either of the Internal, or that which is Eternal Peace; but only of an outward Public Peace. This, I say, is the Peace which you are here exhorted to pray for.  
Truly great is the blessing of peace, 
Pro. 17.11.  though it be but private; for (as Solomon speaks in the 17 of the Proverbs) Better is a dry morsel of bread, if peace be with it, than a house full of sacrifices, with strife and contention.  
But as every good thing the more common it is, the better it is; 
Luk. 1 74.  so public peace is a far greater blessing: for hereby we enjoy that excellent privilege which Zachary sings of in the first Chap. of S. Luke, viz. That being delivered from the hands of our enemies, we may serve God without fear, in holiness and righteousness all the days of our lives.  
And yet if we ascend a degree or two higher, viz. to the consideration either of Internal peace of the mind, and conscience here; 
Ephes. 4 7.  or of that Eternal peace which is promised us hereafter: we must needs acknowledge each of these to be that Peace of God which passeth all understanding.  
But passing over these two last Branches of good peace, as not being aimed at by the Psalmist in the Text; I will keep myself only to this outward, public peace, which we are all here exhorted to pray for.  
And however this outward peace (in respect of each man's particular) be not so rich a blessing as the inward; yet such and so great it is in itself, that Artaxerxes (by the very light of Nature) said, Peace is such a good thing, as all men desire; Pacem te poscimus omnes. And S. Paul (in the second Chapter of the first Epistle to Timothy) proposeth it as the chief Motive why we should pray for Kings, 
1 Tim 2.2.  and all that be in Authority, viz. That under them we may lead a peaceable and quiet life, in all godliness and honesty. As if the Civil Magistrates office had but these two ends, viz. To settle Piety in the Church; and Peace in the Commonwealth.  
And the truth is, That the Church and Commonwealth are so linked together, that the peace of the one, doth redound to the other: for as the Secretaries of Nature observe that the S opens with the Sun, and shuts with the shade; even so when the Sunbeams of Peace shine upon the Commonwealth, than (by the reflection of those beams) the Church dilates and spreads itself, as in the 9 Chap. of the Acts: 
Acts 9.31.  Then had the Church's rest throughout all Judea, and Galilee, and Samaria, and were edified: and walking in the fear of the Lord, and in the comfort of the holy Ghost, were multiplied. Mark there how peace not only edifies, but multiplies the Church. And on the other side, when the Country's glory is once eclipsed, then is the Church's beauty soon dimmed and clouded, as all men (whom the god of this world hath not blinded) will confess at this day they see plain enough in this languishing State.  
Not without great reason therefore did the Lord command his peculiar people, the Jews, even in Captivity, to pray for the peace and prosperity of the Babylonians (in the 29 Chapter of Jeremy) and that because 〈…〉 peace thereof, they should have peace. 〈…〉 Church's peace depends upon the peace of the Kingdom in which it is planted. And accordingly it is the Church's prayer (in the 144 Psalms) that there may be no Invasion, 
Ps. 144.13.  no leading into Captivity, no complaining in our Streets.  
And yet some fanatic Sectaries there be among us, who (having evil will at the peace and prosperity of this our Zion, and being men of desperate opinions, and despicable fortunes themselves) count it good fishing in troubled waters; 
judg. 17.2.  not caring (with Micah their good master) how much they rend, and tear the Church's garments, so their own may be whole: these (in the exuberancy of their misgrounded, and misguided zeal) do both preach and pray against public Peace, 
Rom. 20.3.  as inconsistent with the Independency, or rather, Anarchy they aim at; and therefore, even to hoarseness, they cry down all fair ways and means of Accommodation.  
And not a few (whom the Church and State find to be a malignant party) having little else to do, make it now their trade to lie; both by wholesale, and retail; they invent lies, and vent lies; they tell lies, and writ lies, and print lies: and this they do as confidently, and impudently, as if they were informed by that lying spirit which entered as a Volunteer into Ahabs' Prophets: 
● King 22.22  and by lying and raising false rumours, they beget jealousies, and fears in the people; that so they may foment the difference, and enlarge the distance, between His sacred Majesty and the Parliament; and by blowing the coals (which they themselves first kindled) may at last set all in combustion, and bring all to confusion.  
And (which makes the disease more desperate, and the cure more doubtful) when any of the sons of peace hath convin'cd these Bountefues of disturbing the publike-weale, against both law and conscience; yet they palliate all, by pretending the spirit, as having some extraordinary Inspirations, Illuminations, Revelations of the spirit for all they do: But since it appears by their seditious courses, and pernicious practices, that the way of peace they have not known; 
Rom. 3.17.  let all the world judge whether I may not justly apply unto these, that which our Saviour himself said to some others (instigating him to call for fire from heaven, 
Luk. 9.55.  in the 9 Chapter of Saint Luke) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etc. They know not of what manner of spirit they are. And all men else do now begin to know them by their fruits. Had they been a while in their forefather's coats; 
Mat. 7.16.  or felt they but the pressures of War, as our dismayed and dismembered neighbouring Nations do; yea, but as bleeding Ireland doth at this day; then sure they would soon be brought on their very knees to acknowledge, That the most glorious Crown of gold in all the world is not worthy to be compared with the now so much contemned Garland of Peace.  
God be thanked, ever since the Reformation (though our Sectaries will not allow it that Name, until they have throughly reform both Church and State, even to deformity) we have lived in peace and plenty. God be thanked we never knew what it is to hear the murdering Pieces about our ears; or to see our Churches and houses flaming over our heads, whilst the flame gave light to the merciless soldier to run away with our goods: we never yet heard the fearful cracks of their falls, mixed with the confused out-cries of men killing, & encouraging to kill, or resist and the hideous schriking of women & children.  
God be thanked we never saw tender babes snatched from the Breasts of their mothers, or ripped out of their Wombs; and ere they were a span long, either panting on the stones, of sprawling on the Pikes; and the poor pure Virgin ravished ere she may have leave to die.  
God be thanked we never saw men, and beasts lie together wallowing in their gore, and the ghastly visages of death deformed with wounds; the impotent wife hanging (with tears running from bloodshed eyes) about her armed husband, ambitious to die with him, with whom she may no longer live.  
God be thanked we never saw the amazed run to, and fro, of such as would fain escape, if they knew how, and the furious pace of a bloody Victor; the rifling of houses for spoil, and every villain posting with his load, and ready to cut each others throat, for the booty they plucked out of ours. In a word, it is palpable by our foolhardy forwardness to, and frowardness in embroiling ourselves, that we never yet knew how cruel an adversary, and how burdensome an helper is in War.  
Look round about you, and see the Christian world in an uproar, and in arms, and a considerable part thereof even in the ashes; whilst this our Britain (like the Centre) stood unmoved; and 'tis hard to say, whether other Nations hitherto have more envied, or admired us.  
For which our so long, and lovely peace, and plenty; Oh what just cause we all have to be most thankful to the God of peace, and do we now re-pay him with repining? For want of a foreign enemy to invade us, must we needs ransack, and ruin ourselves? Bellageri placuit nullos habitura tryumphos? Oh let's take heed that God's mercy (being too too much abused) turn not at last to fury; and that he deal not with us, (being so provoked by us) as he did with the stiffnecked and unthankful Jews, 
Psa 78.30.  when that which went in at their mouths, he fetched out at their nostrils. Many Nations have forfeited as great blessings, as those in which we now so much confide, and glory, by their insolency and ingratitude. And therefore say, my beloved Brethren, and countrymen (if in such a time of siding you can speak without prejudice, and partiality) whether it be not now high time to fall close to prayer, and practise, for the better preserving, and (if it may be) perpetuating, the peace of our Jerusalem.  
But some headstrong, brainsick Sectary will say perchance, as Judas did in another case, Ad quid perditio haec? 
Mar. 14 3.  Why is this waste? What need we be such importunate suitors to God for peace, seeing we already enjoy it? I wish we did! Yea, grant we do; yet since (as the Jews did of their Manna, when they cried, Arescit anima nostra) we have surfeited of this heavenly food; and begin to nauseate it; I must tell you, that without prayer to God, we do but flatter, and deceive ourselves, in presuming upon the security of our peace.  
There can be nothing to which I am naturally more averse, then to prophesy evil to this ancient and honourable City, (in which I was born, and bred, and have spent the greatest part of my life with so much comfort, and respect from the better sort, as a poor Minister is capable of) and yet, in the general, you shall give me leave to tell you, that the most flourishing Cities, and Countries, have their Period; as Zenophon truly observes in his panegyrical Oration of Agesilaiis, That there never was any State, (be it Monarchy, Aristocracy, Democracy, or other kind of Government) but at one time or other it was overthrown, and came to an end, either through invasion from abroad; or sedition and innovation at home.  
And therefore however I will not take up Balaams' parable touching the Kenites against this our Mother City; 
Num. 24.21.  (strong is thy dwelling place, and thou puttest thy nest in a rock, nevertheless the Kenite shall be wasted, etc.) Yet as our Saviour himself riding in triumph into Jerusalem (the people spreading their garments; and crying Hosanna to the son of David, Hosanna in the highest) when he drew near to Jerusalem, and beheld that City, overseeing the heavy judgement which hung over it, he wept, and said, 
Luke 19 36-41.  If thou hadst known at least in that thy day the things which belong to thy peace, but now are they hid from thine eyes, etc. So I beholding this Metropolis (our Jerusalem) with the eye of tender pity and compassion, (such as is due from a true son to his dear mother) and premeditating with myself the woeful miseries which our present distraction and division, may ere we be ware bring upon us: I wish, with all my soul, that we did know in these (yet Halcyon) days of our peace, the things which do tend to the preservation of the same.  
But I fear, I fear, that either we do not clearly see, and know them (being in the just judgement of God now hid from our eyes) or if we do both see, and know them, yet (notwithstanding all the preparations we make to prevent them) I fear least what we take as physic, will prove our poison. And I can give no other reason of our present security, confidence, and contempt, save that remarkable observation of Livy (in the fift of his Decades) where he asserts, That (Urgentibus rempublicam fatis, salutares Dei & hominum admonitiones spernuntur) when the destruction of a Commonwealth is destined, than the wholesome warnings both of God and Man, are set at naught.  
But, Oh may that never be true of us, which Demades once objected to the Athenians by way of reproach, viz. That they would never vouchsafe to treat, or hear of peace, but in Mourning-gowns, viz. after the loss; e of their friends, and fortunes in the Wars.  
My firm hope is, and my earnest prayer shall be, that God in mercy would turn away this heavy judgement from us; that so we may not by woeful experience of the more than many mischiefs of a Civil War, be forced to acknowledge that we too too much slighted, vilified, and undervalved the inestimable benefit of peace; but rather that in these Critical days of our yet surviving peace, we may all have the grace prudently to foresee, and piously to pursue such lawful courses, and warrantable means, as do make for the maintenance of the same.  
And forasmuch as the principal pillars of our peace are the King, and the Parliament; therefore let us put up our prayers to God for both. First, I say, let us pray for the long life, and happy Reign of His Majesty: for, if the Jews (in the first Chapter of Baruch) were commanded by God, 
Baruc. 1.11  to pray for Nabuchadonosor, and Balthasar his son, which kept them in slavery and captivity; then great reason have we to pray for the peaceable and prosperous Reign of our gracious King CHARLES, (who keeps us from temporal, and spiritual thraldom) that his days on earth may be as the days of heaven. And next, let's pray for the Lords and Commons assembled in Parliament, that the spirit of the Lord may rest upon them (as it is in the 11 Chapter of Isaiah) even the spirit of wisdom, 
Isa. 11.8.  and understanding, the spirit of counsel, and might, the spirit of knowledge, and of the fear of the Lord: 
Ex. 18.21.  That this spirit may make them all (like Jethroes Magistrate) men of courage, fearing God, and dealing truly; so shall all their deliberations and determinations tend to the glory of God, the real honour, and happiness of His sacred Majesty; and the peace and prosperity both of Church and Commonwealth. To which I doubt not but all true Protestants will say, Amen.  
And thus having showed first what you are here exhorted to do, viz. to Pray: and next, for what you are exhorted to pray, viz. for Peace: It now only remains, that I acquaint you for whose peace it is that you are exhorted thus to pray, viz. for the peace of Jerusalem: for so stands the Text,  
O pray for the peace of Jerusalem.  
Jerusalem signifies the vision of peace: It was the Metropolis of Palestina, and it was so denominated from two parts in it, one of which was called Jebus; the Mount on which God commanded Abraham to offer up his son Isaac; otherwise called Mount Moriah, or Zion, on which afterwards the Temple was built, and David's tower. The other part was called Shalom, and it was erected at first by Melchisedech, King of Righteousness; as Lyra notes in his Gloss on the 28 Chapter of Genesis. And now if you put the two words (expressing the two parts) together, it makes Jebushalom, and for Euphonies sake, Jerusalem.  
And by this very name the holy Catholic Church is often set forth in Scripture, as in the 41 Chapter of Isaiah, 
Isa. 4●. 27.  where God promiseth by his Prophet, that he will give to Jerusalem one that brings good tidings; that is, a Saviour to the Church; as Oleaster, and others expound it. And in the 4 Chapter to the Galathians, 
Galat. 14.26.  the Apostle saith that Jerusalem which is above, is free, which is the mother of us all. Upon which words Hugo Cardinalis glosseth thus, In hoc quod dicitur sursum, notatur altitudo; quod Jerusalem, pacis multitudo; quod libera, libertatis amplitudo; quod mater omnium, charitas & foecunditas; that is, In this, that the Church is called Jerusalem, is intimated, multitude of peace; that she's said to be above, denotes altitude of place; that she is free, shows her ample liberty; and that she is the Mother of us all, sets forth her charity and foecundity.  
Jerusalem then is here a type of Christ's Church, for whose peace, and prosperity, we are bound in duty to pray continually.  
Now the reasons why the Church of God is styled Jerusalem, are many; give me leave only with a light pencil to touch some few of the chief. For,  
First, as Jerusalem was the Metropolis of Palestina, and all the Jews esteemed it as their Mother: so the Church is Mater credentium, The Mother of all true believers; as Saint Cyprian speaks, Illius foetu nascimur, saith he, illius lacte nutrimur, spiritu ejus animamur, etc. And so truly is she our Mother, in a qualified sense; that the same Saint Cyprian (and after him Saint Augustine) affirm peremptorily, Non potest habere Deum, patrem, qui non habet ecclesiam matrem: He cannot possibly have God to his Father, who hath not the Church to his Mother. And therefore no marvel though our present Sectaries, which (renouncing the Communion of the Church) will have none of her to their Mother, cannot endure to use the Lords prayer, in which they must say, Our Father.  
Secondly, as the Israelites were enjoined by God at least three times every year to come, 
Exod. 23.4  and appear before him in Jerusalem: Even so are we all bound to meet in the Church (which is the Congregation of all Christians) and herein all true Christians do meet together in the unity of judgement, and affection. When God in the first Chapter of Genesis, had gathered together the waters unto one place; 
Gen. 1.10  it is said, that he saw that it was good; And thereupon Saint Basil excellently notes, that if the gathering together of the elementary waters was good; then the gathering together of God's people, 
Apo. 17 15.  (who are the mystical waters spoken of in the 17 of the Apocalypse) must needs be very good: yea, if the one was good, the other must needs be better. And therefore I may truly say to such Sectaries as (out of an affectation of singular holiness separate themselves from the Church) as sometimes Mr. Calvin himself did to the Anabaptists. When under colour of perfection, you can endure no imperfection, neither in the body, nor yet in the  of the Church; you must be admonished that this your separation is caused by the devil, who puffs you up with pride, and seduceth you with hypocrisy.  
Thirdly, as jerusalem was the chief seat both of the priesthood, 
1 King 9.10.  and Kingdom; for Solomon built the Temple, and the Palace together: So in the Church there is both the Kingdom, and Priesthood of Christ; whereby, both as a King he reigns over; and as a Priest he instructs all the true Subjects, and Citizens of the same. Yea in the first Chapter of the Apocalypse, 
Apoc. 16  he makes all the living members of his Church, Kings and Priests, in a qualified fence. Or as St. Peter calls them, 
1. Pet. 2.9  a Royal priesthood. Quid enim tam regium (saith Leo) quam subditum Deo animum corporis sui esse rectorem! Quid tam sacerdotal, quam immacula●as piotaris ●astias de altari cordis offerne?  

Psal 76.2  Fourthly, Jerusalem was the only place in which God was known, and worshipped: His Temple was built there; there he spoke unto them both with his own mouth, and by the mouth of his holy Prophets; there was the Oracle between the Cherubins; there was the chair of Moses; and there the law was both duly propounded, and eke truly expounded unto the people: 
1 Tim 3.15.  And in the Church God is known, and worshipped aright; for this is the Pillar and Ground of Truth, saith the Apostle. That is, The Church serves to the truth, for those special ends and uses, which pillars do to men. For  
One use of pillars, is to preserve the remembrance of things past, to posterity (to which end Absolom reared his pillar) and thus doth the Church keep the truth of God as it were upon perpetual record.  
A second use of pillars, is to expose to open view such things as are fastened upon them; as in our cathedrals, the Arms, Scutcheons, and Epitaphs of worthies deceased, are hung upon pillars: and such a kind of pillar is the Church to the truth; for it exposeth all the Canonical Books to the People of God.  
A third use of pillars, is for the supportation of the fabric which is built upon them: and such a pillar is the Church to the truth; Gods true Religion, and all truth necessary to salvation is to be had in the Church, which doth indeed support the Commonwealth; and therefore they which (with Samson in the 16th chapter of Judges) thrust as this pillar with all their might, will ere they be ware bring the whole fabric about their ears, to the certain ruin of themselves and others.  
Lastly, as Jerusalem was built, and compacted together, a City at Unity within itself; as we find at the third verse: 
Psal. 122 3  Even so all the true Members of the Church do, and will endeavour to keep the Unity of the Spirit in the Bond of Peace: 
Ephes. 4 3  as being all washed from their sins in the same Laver of Regeneration; all tied together by the Sinews, and Ligaments of the same Christian Profession; all fed and nourished by the sincere milk of the same Word; all feasted at the Table of the same Lord; all assumed by the Spirit of Adoption, 
Ephes. 4 6.  to be Heirs of the same Kingdom. In a word, Since there is but one God, and Father of all; 
Gal. 4.26.  and but one Church the Mother of all; and all are but the Members of one Mystical Body; 
Rom. 12.4. Gal. 5 12.  and there is but one Spirit whereby this one Body is animated and informed: and the fruits of this one Spirit are love, joy, peace, etc. Oh do but lay it to heart, what a foul stain, and shame it must needs prove to the Protestant Profession, if we should not be (like Jerusalem) a City at Unity within ourselves. And thus it appears, that Jerusalem here is a Type of the Church, for whose peace and prosperity we are all exhorted to pray.  
Now upon what terms the Peace of Christ's Church stands at this day, I am not able to declare: yet what man of sound judgement, and integrity, doth not see, and grieve to see it so shaken, and shattered as it is? St. Basil (in his last Chapter de spiritu sancto, taking into serious consideration the state of the Church in his time) cries out, Cui comparabibus? etc. To what shall we liken the present state of the Church? And he answers. Praelio navali, quod ex veteri odio conflatum, adeo processit, ut ira sit immedicabilis, & utraque pars ruinam meditetur. It's like (saith he) to a Sea-fight, which being caused by an old grudge, is gone so far, that their wrath cannot be appeased; and either side meditates nothing but ruin. Pone simul (saith the same Father) quod densa caligo, turbo vehemens, procella immensa, hostium & amicorum nullam discrimen, symbola ignota, quam seditionem invidia, & ambitio fecerunt. Add (saith he) that there is withal a gross mist, a vehement whirlwind, an huge storm, no discerning between friends and foes, the Colours cannot be distinguished, which sedition was raised by envy, and ambition. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, fundamentum doctrinae, & munimentum disciplinae convulsum est. All the bounds of our forefathers are transgressed. The foundation of Doctrine, and fortification of Discipline, is plucked up. Per▪ excessum a●t defectum, as he goes on, rectum pietatis dogma transiliunt, alii ad Judaismun, alii ad Paganismum; Nec divina Scriptura, nec Apostolica traditio litem dirimit, Unus amicitiae modus ad gratiam loqui, & inimicitiae sufficiens causa, opinionibus dissentire. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: hinc, rerum novatoribus multa copia ad seditionem. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. that is, By excess, or defect, the right determination of Piety is skiped over by some to Judaisme, by others to Paganism. Neither the Scripture which is Divine, nor Apostolical Tradition, can end the strife. The only means of friendship is to speak placentia; and it is a sufficient cause of enmity, to differ in opinions. Every one is a Divine; and hence Innovators have matter enough of sedition. And they take upon them the oversight of the Church, who never had any other Imposition of hands, but what they laid upon themselves, etc. This is the History which Saint Basil (who lived within less than 400 years after the Incarnation of our Lord) writes of the state of the Church in his time; and whether it be not a Prophecy, and that Prophesy fulfilled in our times, I leave it in you to judge.  
And if any man desire to see the Picture of the Church of God drawn to the life at this day; let him conceive that he saw a silly poor maiden sitting alone in a Wilderness, and beleaguered on all sides with Bulls of Bashan, devouring Wolves, Herodian Foxes, foaming Boars, greedy Bears, grinning Dogs, fiery Serpents, corroding Vipers, stinging Scorpions; I mean such men-beasts as Saint Paul fought with at Ephesus, (in the 15 Chapter of the first Epistle to the Corinthians,) 
1 Cor. 15 32.  men in shape, beasts in condition; yea and worse than beasts, saith S. Ambrose, Nam omni bestia bestialior est homo rationem habens, & non secundum rationem vivens: She is fiercely assaulted on the one side by unbelievers, on the other side by misbelievers; on the right hand by the contentious oppositions of Schismatics, on the left, by the blasphemous propositions of Heretics: openly wronged by persecuting Tyrants; and secretly wringed by backbiting Hypocrites. So many and many are the enemies of the Church's Peace.  
But though they be never so many, and mighty; yet there be but two sorts at this day which do especially infect, and infest her, viz. The Schismatic, and the Papist. The one doth disrumpere charitatis vincula, untying the Bond of Peace; the other doth corrumpere fidei dogmata, undoing the Unity of the Spirit. The Schismatic is different even in things of their own nature indifferent; and had rather lose the substance (viz. Grace and Peace) then yield never so little into Ceremony; He is no friend to Charity.  
The Papist is almost indifferent in things of their own nature different; not caring what becomes of Truth, to compass his own ends: He is no friend to Verity. And Both of them spurn at the Peace of the Church, as at a common football: 
Judg. 15.4.  being herein, like Sampsons' Foxes, severed in their heads, but tied together by the tails, with firebrands between them.  
No marvel then though without the Church the common enemy beards and braves the poor Christian, despising our little number, and yet in truth, much less than we seem, through so many inbred Sects and Schisms; when as even within the Pale of the Church, and among those that profess Christianity; we see on the one side (our irreconciliable adversaries) the Papists, still plotting and practising the ruin of the Church Reform among us.  
And on the other side, so many sons of Thunder whetting their tongues in Pulpits, with cursed and bitter wor●s; preaching common invectives, against the Lawful Governors, and Government, both of Church and State, and animating the giddy multitude to take up Arms; as if the Protestant Faith could not be supported, but by their Faction; and the power of true Religion could stand with Rebellion? So that if ever the Church had cause to pray for peace, sure now is the time; when the enemy springs out of her own sides and bowels.  
But (alas), what horrid impiety, and extreme ingratitude it is (Viperlike) to gnaw out the bowels of the Mother Church that bore us? May she not justly now renew her old complaints? Eccè in pace mea, amaritudo mea amarissima. Behold, in my peace I had great bitterness? And St Bernard shows you how, 
Isa. 38.17.  by running thorough all the degrees of comparison, thus; Amara in persecutionibus Tyrannorum, etc. Great bitterness the Church hath always had, caused by Tyrannical persecutions; Greater bitterness, by reason of heretical propositions; But her greatest bitterness comes from domestical dissentitions; when (as it was foretold in the 7 of Micah) a man's enemies are of his own household. 
Micah. 76.   
Some Moral Divines hold Rebecca (when she bare twins) to be a Figure of the Church; for, though she prayed to God for children, yet (finding them to strive and struggle in her womb for priority and superiority, and feeling the smart of that contention) she said, If it be so, why am I thus? as if she wished she had never conceived: And it is most sure that the Church hath many children, whom she hath conceived with care, brought forth with pain, and brought up with all tenderness of affection; who yet through their grievous strife, and schism, have so vexed, and rend her very bowels of late, that she hath just cause to wish she had never conceived them.  
But however these Schismatics (as Saint Augustine speaks of Donatus) are, in some sense, worse than the very Tormentors of Christ upon the Cross; For, saith he, Venit persecutor, & non fregit crura Chris●i, etc. The persecutor came, and broke not Christ's legs hanging on the Cross; yet Donatus came, and rend his Church in pieces. Christ's natural Body was whole in the hands of his very Executioners; and yet his Mystical Body is not whole among us that are Christians.  
Yea, however these Schismatics in some sort outact that Monster Nero's cruelty, in ripping up the Womb of their Spiritual Mother: 
Ephes. 5.1.  yet let us as dear children, rather imitate the pity, 
jer. 31.20.  and piety of our heavenly Father. And as his bowels were troubled for Ephraim (in the 31 of Jeremy) so let ours yern for our Jerusalem.  
And the better to express our dutiful, and due affection to our holy Mother the Church, let us all be exhorted to do these three things, with which I will conclude. First, let us pray for her Peace, and prosperity: For, as S. Augustine speaks (in his 19 Book de Civitati Dei) Tantum est, etc. Such is the good of Ecclesiastical Peace, that nothing can be heard more acceptable; nothing can be coveted more desirable; nothing can be found more unvaluable: wherefore let him that hath this peace, hold it; let him that hath lost it, seek it: for whosoever is not found in peace, he shall be rejected by God the Father, disinherited by God the Son, and discarded by God the holy Ghost.  
And if ever this exhortation, To pray for the Church's Peace, were seasonable; then 'tis much more now; which makes me to reinforce it: For this Island (which was but surrounded before)▪ seems at this day to be quite overflowed with water; and that with water more brackish than that of the Sea itself, even the waters of Meribah, The waters of Strife; God grant they prove not like the waters of Marah, 
Exod. 17.1  bitter waters, in the end. For division ever tends to, 
Exo 15.23  and commonly ends in destruction; according to that in the 55 Psalms, Divide, destrue, etc. 
Psal. 55.9.  Divide their tongues, and destroy them, O Lord, for I have seen violence and strife in the City. Mark there, how division ushers in the destruction of that City which the Psalmist speaks of; I hope it was no Prophecy of this.  
And yet are we not divided? Have we not (answerable to that in the 9 Chapter of Isaiah) our Ephraim against Manasses,? 
Isa. 9.21.  and Manasses against Ephraim? and both against Judah? Have we not Sectaries against Papists? and Papists against Sectaries? and both against the true Protestant? Is not that certain Prognostic of the General Judgement at the last day (pointed at in the 24 of Saint Matthew) now visible in His Majesty's Dominions? 
Mat. 24.7.  when as Kingdom riseth against Kingdom, and Realm against Realm?  
Yea even in this Kingdom are we not divided? Have we not innumerable Sects, and lamentable Schisms in the Church? Have we not dangerous dissension, and digladiation in the Commonwealth? And doth not our Saviour tell us plainly (in the 12 Chapter of S. Matthew) That a Kingdom divided against itself, 
Mat. 12.25  shall be brought to delation? And shall we not believe him? or if we do, shall we go on, and perish, for not obeying him? Can we ever hope to prosper, whilst we are thus divided? and whilst our divisions, 
judg. 5 15.  like those of Reuben (in the 5 Chapter of judges) are great thoughts of heart? and those great thoughts indeed; for they are great thoughts against the Liturgy, and great thoughts against Episcopacy, if not against Monarcy itself? These must be confessed to be great thoughts, and so great that there cannot well be greater. These lay the Axe to the very root; and therefore, in reason, what can be expected but that these great thoughts should beget great troubles, which (like so many Mathematical lines) will be Divisibiles in s●mper divisibila? If we cast off all that is called. God among us, we must never look for peace, as a blessing from God. So that what St. Paul speaks of himself, and his fellow labourers (in the 7th Chapter of the 2d Epistle to the Corinthians) may with some advantage be applied unto us: 
2 Cor. 7.5  Our flesh hath no rest, but we are troubled on every side, without fightings, within are fears. And both sides agreeing in the cause of taking up of Arms (viz. that they do it for the maintenance of Religion, Law, Liberty, Propriety, etc.) Do we not both fight for, and fear, we scarce know what? One thing I am sure cannot be denied, that through these groundless altercations, and causeless fears; public peace is in great danger to be lost, if it be not cashiered already: and as things now stand, we know not well either where to seek it, or how to settle it. The best way that I can think on, for the present, is this in the text: viz. To pray for the peace of Jerusalem: which hath now as great need to be upheld by your faithful prayers and endeavours; as ever had the faint and feeble hands of Moses need to be supported by Aron, 
Exo. 17. 1●  and Hur● in the 17th Chapter of Exodus. Oh then let us all fall close to our prayers: for it is an infallible sign of a profane person, when he never puts up an hearty prayer to God for the Church in time of distress. He is no better than a Brat of Babel, who cannot be persuaded to pray for the peace of jerusalem.  
Secondly, let us all (like so many good children) be prodigal not only of our time, and estates, but even of our dearest blood, in (our holy Mother) the Church's cause, for which Christ gave himself both an offering, and a Sacrifice: As an offering in his life: so, 
Ephes. 5 2.  a sacrifice in his death. There was never any City on earth more bravely defended against a foreign Enemy, than was jerusalem against Titus and Vespasian: and only upon a conceit that this City was eternal, and should never be destroyed. But they erred, not knowing the Scriptures: 
Mat. 23.37  for the truth is, that all the promises of jerusalems' perpetuity and continuance, were not made to that jerusalem which was built with material walls (for that jerusalem killed the Prophets, and stoned the men of God which were sent unto her; and so brought the guilt of innocent blood upon her; 
Gal. ●. 25.  and is therefore in bondage with her children even unto this day) but to the Church of God, 
1 Pet. 2.4.  that jerusalem which (as St. Peter speaks) is compacted of living stones, cemented with Christ's blood, built by faith, and consisting in the fellowship of the Saints, whose maker and builder is God: 
Mat. 16.18  and against this the spirit of truth assures us that neither men, nor devils shall ever be able to prevail. For, as Socrates said of his Accusers, Necare possunt, nocere non possunt: So may I say of the enemies of the Church, that they may kill us (if God permit) but they cannot conquer us: 
Rom. 8 37  For (like Samson) we shall be victorious even in death itself; at which time, 
judges 16.30.  (with the Proto-martyr St. Steephen) we shall see the heavens open, 
Acts 7.56.  and the Son of man standing at the right hand of God: 
Rom. 8.31.  and if we stand for him, and he stand for us, than who can withstand us? And yet as in jerusalem there were factions; by which (as josephus reports) more of the natives and Citizens were slain within the walls, then by the common enemy without: so it is most true that there ever have been, and that there ever will be, factions in the Church: though I must tell you, that no one age that ever I read of, did so abound with them, as doth the present: Oh what herds, swarms, and shoals of Sectaries have been seen of late! These are dangerous, and (if not prevented in time) they will be deadly enemies to the peace of the Protestant Church established by Law among us.  
And to each of these, God our Father, and the Church our Mother, will say hereafter, as the Roman Fulvius did to his revolting son heretofore; Non ego te Catilinae genui, adversus patriam, sed patriae adversus Catilinam: Which (with some small variation of the words) may be rendered thus: I begat not thee to assist the Sectaries in their sedition, but the true Protestants in their subjection, 
Rom. 13.1.  to God for his own sake; and to his anointed over us for God's sake; who saith peremptorily (in the 13th Chapter to the Romans) Let every soul be subject to the higher powers: Mark, Every one must be subject, without excepting, or exempting any one. Thirdly and lastly, let us, Oh let us all labour to heal the breaches of the Church; as once the Israelites did to build up the walls of their Jerusalem. See in the 2d of Nehemiah, how carefully he procured means from Artaxerxes to reaedify Jerusalem; and how courageously and unanimously the people of God went about it in the midst of so great dangers, that they were feign to work with tools in one hand, and swords in the other. And thus (if we would approve ourselves to be true Israelites) must we all do our utmost endeavour to build up the Church of God; or at least to be repairers of the breaches that are made in the same. And this we must do the rather, because the Romish Sanballats on the one side, and the Rammish Sectaries on the other, strive so eagerly at this day to set up their Babel (it may be properly so called) and to pull down our jerusalem; as of old, Tertullian complained of the Heretics, Nostra suffodiunt, ut sua ●dificent.  
Yea, the truth is, that these our professed adversaries on both sides, laugh at and jeer us to our faces, as Sanballat, and Tobiah then did: and yet let us be so far from being discouraged from so religious an enterprise; that let us go on in our prayers to God, and honest endeavours with men, until we have brought it to perfection. Not doubting but what Nehemiah then promised, 
Neh 2.20.  will in due time be made good unto us, The God of heaven will prosper us; therefore let us arise and gobnild.  
And that our building in this kind, may go the better forward, let us all mind and speak the same things: 
Phil. 2.2.  for if in the building of Babel, division of tongues hindered the work; 
Gene. 11 8  how much then in that of our jerusalem? Then (for conclusion of all) let me say unto you with the Apostle (in the 13. Chapter of the 2d Epistle to the Corinthians) Be ye all of one mind, live in peace, and the God of peace shall be with you. And with you after a special manner, viz. 
2. Cor. 13.11  by blessing your prayers and practice in this kind, with peace, all kinds of peace, viz.  
Peace of body in a well-ordered temperature of the several parts; peace of the sensitive soul, in a just restraining of the appetite; peace of the reasonable soul, in the sweet Harmony between action and speculation; peace both of body and soul, in a sober course of life; peace between God and man, by faith and obedience; peace between man and man, by a mutual intercourse of love, political peace, by the subjection of every soul to the higher powers; Ecclesiastical peace by our joint prayers for jerusalem; and universal peace, by the tending of every creature to that very end for which God made it; temporal peace here; and eternal peace hereafter.  
And this he grant us, who is the God and Father of Peace; and that for his dear Son sake, who is the Prince of Peace; To both whom, with the Holy Ghost, the blessed spirit of peace; (three persons, and one invisible; indivisible, and incomprehensibly glorious Lord God) be ascribed all Glory, Power, and Praise, now and for evermore: Amen.  
FINIS.