THe Arke of the Lord was brought out of the house of Obed-edom the Gittite , with musike and great ioy into Ierusalem , and there placed , 2. Reg. 6. 2. Reg. 6. 17. The learned are of opinion , that Dauid composed this Psalme , and deliuered it to be sung at this solemnity . Before this , the Arke was in Gibeah , a high place in the City Baalah of Iudah , 2. Reg. 6. otherwise 2. Reg. 6. 2 , 3 called Kiriathiearim , Iosh. 15. 9. But Iosh. 15. 9 now the presence of it , made the City of Dauid , Domicilium religionis , the house of Religion , as well as Regni , of the Kingdome . It is Domus Dei , the house of Religion , Gods House , verse 1. and the last of this Psalme . And it is the house of the Vers. 1. 9. kingdome too : for there is the seate of Vers. 5. Iudgement , and there is the house of Dauid , vers. 5. And it is fit , very fit it should be so : the Court , and the great Temple of Gods seruice together : That God , and the King may be neighbours : That as God is alwayes neere to preserue the King , so the King might bee neere to serue God : and God and the King cannot meet in Ierusalem without a solemnity .

Now this Psalme was not fitted by Dauid for the people onely , when the Arke was brought to , and placed in , Ierusalem : but also for their comming at their solemne feasts to Ierusalem , to which they were bound thrice a yeere by the Law , Exod. 23. For then ( some thinke ) they sung Exod. 23. 17 this Psalme , either in their iourney as they came vp ; or else on the steps as they ascended to the Temple : so the comming to the Temple was alwayes with ioy : And they were glad when the solemnity came . At this ioy the Psalme begins : I was glad when they said vnto me , We will goe into the House of the Lord . Glad they were , but no vanity in the mirth . For as they went vp with ioy , vers. 1. so did they with Vers. 1. prayer heere at the 7. And the prayer is Vers. 7. for the peace of Ierusalem .

Why , but in Dauids time the Temple was not built ; and how then this Psalme composed by him for this solemnity ? Yes , well enough : for though the Temple was not then built , yet the Tabernacle was then vp , 2. Reg. 6. according to which 2. Reg. 6. 17. patterne the Temple was to be built . So all the seruice was there : and therefore the solemnity too . Beside , the eye of the Prophet was cleare , and saw things farther off , then the present . For first it is euident , Qui non videbat , praeuidebat : Dauid that saw not the Temple built , foresaw it was to be built by his Sonne , 2. Reg. 7. And so fitted the 2. Reg. 7. 13. Psalme both to a present Tabernacle , and a future Temple .

And it is not improbable , but that hee saw farther ; or if hee did not , the Spirit of God did ; and so fitted his pen , that the same Psalme might serue the lewes at their returne from Babylon , to reedifie the ruines of both City and Temple . For then the people assembled as one man to Ierusalem , and kept their wonted ceremonies , Esra 3. Esra . 3. 1. 2.

Nay , I make no question but that hee saw further yet . For what should hinder the Prophet , but that hee might looke quite thorow the Temple , which was 〈◊〉 the figure , or shadow , and so see Christ , his Church , and Kingdome at the end of it ? So the Psalme goes on for both Iew and Christian : Temple , and Church , that ye , as well as they , might pray for the peace of Ierusalem , and that they may prosper that loue it .

The words containe two things : an Exhortation both to Princes and people , to pray for the peace of Ierusalem : and the Prophets owne prayer for it , Los then prosper that loue thee : Peace bie within thy walles , and prosperity within thy Palaces .

In the exhortation to both Princes and people , that they pray for the peace of Ierusalem , I shall obserue three particulars . The Body , for which hee would haue vs carefull ; that is , Ierusalem . The Action ; by which wee should expresse our loue to it . Our care of it ; that is , Prayer . And the Blessing which our prayers should intreat for it ; and that is Peace .

First then , heere is the Body , for which , and all the members of it , he would haue them pray , and that is , Ierusalem . Now Ierusalem was at this time ( as I told you ) made Domus religionis & regni : Gods House , & the Kings . And so it stands not here for the City and the State onely , ( as S. Hierom. Bafil , Theod. Hilar. Arnok . Euthym. Ibid. many of the Ancient name the City onely ) nor for the Temple and the Church onely : but ioyntly for both . For both : Therfore when you sit downe to consult , you must not forget the Church : And when we kneele downe to pray , wee must not forget the State : both are but one Ierusalem .

There are some in all ages , ( too many in this ) which are content to bee for the State , because the liuelihood both of them and theirs , depends vpon it : but it is no matter for the Church , they can liue without that . And there are some , which are all , at least in their out-cry , for the Church : as if Templum Domini , the Church , the Church , might swallow vp kingdoms , and State-affaires . But there is no Religion in the one ; And neither that , nor ciuill wisedome in the other .

Both then were commended to the Iewes , and both are to vs . And both vnder one name , Ierusalem . One name , and good reason for it . First , because the chiefe house of the Common-wealth , the Kings house , and the chiefe house of Gods seruice , the Temple ; were both in one Ierusalem . And secondly , because they are as neere in nature , as in place . For both Common-wealth , and Church are collectiue bodies , made vp of many into one . And both so neere allyed , that the one , the Church , can neuer subsist but in the other , the Common-wealth . Nay so neere , that the same men , which in a temporal respect make the Common-wealth , doe in a spirituall make the Church : so one name of the mother City serues both , that are ioyned vp into one .

Now though in nature the Common-wealth goe first : first men , before religious and faithfull men : and the Church can haue no being but in the Common-wealth . Yet in grace the Church goes first : religious and godly men , better then men : and the Common-wealth can haue no blessed and happy being , but by the Church . For true Religion euer blesses a State : prouided that they which professe it , doe not in their liues dishonour both God , and it . And it blesses the State , ( among other ) two waies . One by putting a restraint vpon the audaciousnesse of euill . And this the wise men among the Heathen saw . For Seneca tels vs , that this placing L. 2. Nat. Q. c. 42. of an armed Reuenger , God , ouer the head of impious men , ( which is an acknowledgement of Religion ) is a great restraint , because against him , Nemo sibi satis potens videtur , no man can thinke himselfe able enough , either to shun , or resist .

The other way by which it blesses the State , is by procuring Gods blessings vpon it . So it is , Psal. 68. 32. Sing vnto God , O ye kingdomes of the earth . There is exercise Psal. 62. 32. of Religion . And then it followes , vers. 35. and vers. 35. God will giue strength and power vnto his people ; there is the blessing . And it is plaine in my Text : for heere prayer is to obtaine blessing for Ierusalem , for the State . But it is expresly said to be propter domum Domini , for the House of Gods sake , vers. 9. Now Vers. 9. I would all States would remember this : that they haue a restraint from euill by , and a blessing for Religion . It would make me hope , that yet at last , Religion should be honoured for it selfe , and not for pretences .

Secondly , wee are come from Ierusalem the Body , as it comprehends both State and Church , to that which the Prophet would haue vs doe for it . That is , Prayer . Pray for Ierusalem . Pray for it . Why , but is that all ? Can a State bee managed , or a Church gouerned , onely by Prayer ? No : the Prophet meanes not so . You must seeke , and endeuour the good of both , as well as pray for the good of both .

And this is in my Text too . For the word in the Septuagint is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 aske and inquire after the good of Ierusalem : labour it . And yet , it is often read in Scripture for Oráto , S. Hierom. Aug. Hilar. Prosp. Ibid. pray for it . Both then . And the Fathers beare witnesse to both , in this place . For S. Hierome , August . Hilar. and Prosp. are for the proper sence of the word . Quaerite , seeke it , follow it . Saint Basil , Theod. and S. Basil. Theodoret , &c. Ibid. most of the later Diuines , are for the borrowed sence , Orate , pray for it . And surely God would haue the great Ministers of State , & the prouident Gouernours of the Church , doe both : seeke , enquire , consult , doe all good to both . And yet when they haue done all , hee would haue them pray too .

And there is good reason for this ; for nothing more needfull for Ierusalem , for State and Church , then prayer : for the State necessary . For God is President of all Counsels of State ; and shall he not be so much as called to Counsell , and desired to fit ? And for the Church necessary too . For the Son of God , Christ Iesus , is Head of the Church ; and can the Body do any thing well , if the Head direct it not ?

And yet of the two , the Church hath most need to be prayed for : And that both because the consultations of the Church haue more immediate reference to God . And because the Enmity of the world is more set against the Church , for God . And while Christ tels Saint Peter that the gates of hell shall not preuaile against the Church , Math. 16. He insinuates withall , Mat. 16. 18. that those open gates , gape not wider for any thing , then for it : therefore prayer for the Church very necessary . And certainly , so much danger ouer it , and so little praier for it , agree not .

Now Rogate , pray for Ierusalem reacheth euery man in particular ; and all men when they are assembled together . For what can a Senate consult vpon orderly , or determine prouidently , if God bee not called into the Assembly ? If there bee not Deus stat , God standeth in the congregation of Princes ? Psal. 82. And such a superiour Psal. 82. 1. cannot be called into the Assembly mannerly , but by Prayer .

Nay , solemne State-Assemblies , ( because if they erre , they erre not lightly ) haue greatest need of Prayer , both in , and for them . Hence is that ancient Christian custome , that Parliaments assemble not for the State : Councels meet not for the Church : but they beginne both the first dayes worke , and euery dayes worke with Prayer . And the Heathen which knew not the true God , knew that this duty was owing to the true God , to pray vnto him most solemnly , in their greatest consultations : and therefore Caesar being to enter the Senat , sacrificed first : And Appian speakes of that Act , as of a thing of custome . And it cannot bee thought L. 2. Bel. Ciuil . p. 100. f. they did sacrifice without prayer : Since Litare , which is to appeace by Sacrifice , is to please by prayer too . But I leaue them . My Text is more ancient , and more full then their practice . For heere vers. 5. the Vers. 5. Tribes are no sooner gone vp to the seats of Iudgement , to the house of Dauid ; but they are followed close by my Text , that they pray for Ierusalem : So prayer their first worke , and consultation after . And doubtlesse the Spirit of God sees Prayer wonderfull necessary for Ierusalem , that he makes that , as it were , the doore of entrance , both into the Seates of Iudgement among men , and the places of diuine worship , and Adoration of God .

We haue done with the Action , Prayer . Thirdly then , heere is the blessing which wee are to beg and desire at Gods hands for Ierusalem , for both the State , and the Church : and that ( if you will beleeue the Prophet ) is Peace .

Peace is one of the greatest temporall blessings , which a State , or a Church can receiue . For where God himselfe describes the excellency of gouernment , he describes it by Peace . Esa. 37. The worke Esa. 37. 12. of Iustice shall be peace : And my people shall dwell in the Tabernacles of peace . I will not load you with a long discourse of peace , and the benefits it brings . It hath the same fate , that some other of Gods blessings haue . It is better knowne by want , then vse : and thought most worth the hauing , by them that haue it not . Looke therfore not vpon your selues in peace , but vpon a State in blood : vpon a Church in persecution . Aske them which are diuided by the sword ; which are rosting at the flame : conceiue your case theirs . That is the touch-stone which deceiues not . Then tell me whether it bee not good counsell : Rogare pacem , to pray for the peace of both . And I doe ill to call it barely Peace . Our Prophet calles it The blessing of Peace , Psalm . 29. And doubtlesse it is to teach the world , that all earthly benefits Psal. 29. 10. are , as it were , vnblessed , till peace be vpon them : for till then , no inioying of any .

Now Rogate pacem , pray for the peace of Ierusalem , seemes but a plaine and a naked Exhortation for peace . I must finde more in it then so , and yet offer my Text no violence , nor bee busie with any thing aboue me , or out of my profession . Obserue then : When Dauid made this Exhortation to pray for peace , it was Tempus Pacis , A time of peace . For he composed the Psalme when hee carried the Arke to Ierusalem : and before that , hee had smote the Philistims twice , and made all at peace , 2. Sam. 5. A time of Peace ? Why then a 2. Reg. 5. man should thinke there is least need to pray for it . Yea but the Prophet thinkes not so . Hee was pleas'd the State and Church vnder him should inioy Gods benefits longer . And therefore calles for , not Peace , which they had : but continuance of Peace , which they could not tell how long they might hold . To giue thankes to God for the peace he had giuen , vers. 4. and to Vers. 4. pray for the continuance of it , vers. 6. And Vers. 6. certainly it is one great degree of vnworthinesse of a blessing , to grow wearie of it .

Why , but there is a time for Warre , as well as for Peace , is there not ? Yes , there is , Eccles. 3. And this time is in God to fit . Eccles. 3. 8. I make peace , and create euill , Esa. 45. And in Esa. 45. 7. the King to denounce and proclaime . But it is not Dies Belli , the day of warre it selfe that can make voyd this duety Rogandi pacem , of praying for peace . For since the eye of nature could see , that the end of all iust warre , is , but that men may liue in a more iust and safe peace : This Rogate pacem , pray for peace , must bee in the heart , euen when the sword is in the hand .

I will not meddle with the State : but there are many times , in which God will punish and afflict his Church . And may we then Rogare pacem , pray peace for it ? Yes , we may , nay , we must , euen then pray for peace , when his will is , not to giue it . For first , so much of his will as is reuealed , is here expressed to pray for peace . And that is a sufficient warrant to vs , euen against that of his will which is not reuealed ; so long till he reueale it : For the will of God bindes vs no longer , nor no farther to Action , then it is reuealed . The secret things belong to the Lord our God , but the things reuealed , belong to vs , and our children , that we may doe them , Deut. 29. And againe , Saint Augustine disputes it at Deut. 29. 29. large , that a man may , etiam voluntate bona , Enchi . c. 101 with a will that is good , will that which God will not . And whatsoeuer hee may will voluntate bona , with a good will , that he may pray for : so he submit to his will , and rest when his will appeares .

Besides , who knowes ( so long as the secret of his will is to himselfe ) whether it be any more then Rogate pacem , pray for peace , and haue it ? For many times that which God will not giue without prayer , he will giue with it . And then the cause of Non pax , is non rogant : no peace , because not prayed for . And in that case , the State and Church haue not more misery , in that there is not peace , then they haue sinne , in that they might haue had peace for asking , and would not pray for it .

Now this rule varies not : we are neuer to neglect that which God hath reuealed ( which heere in our case is to pray for peace ) vpon any presumption of that which remaines secret . Therefore the obiection of the Puritan against our Church Let any , in which we pray to bee deliuered from Famine , & from Battell : And against the prayer which followes it , that we may bee hurt by no persecution : as if it were an vnlawfull prayer , because it is sometimes Gods wil to punish and afflict his Church : is as ignorant as themselues . For in the old Testament , heere is Dauids call vpon vs , Rogare pacem , to pray for peace . And in the new there is Saint Pauls charge , to pray that we may leade a quiet and a peaceable life , 1. Timoth. 2. And hath the Church of 1. Tim. 2. 2. England such ill lucke , that it cannot doe as Dauid , and Saint Paul bids it , but it must anger the Puritan ?

Againe , while you follow the Prophets exhortation , and pray for peace , euery kind of false worldly peace will not serue the turne . For as Christ was at Pacem do vobis , sed meam : Peace , but it is my Peace that I giue vnto you , S. Ioh. 14. So Dauid , Ioh. 14. 27. the type of Christ , would haue you pray for peace , but his peace for Ierusalem .

And in this relation , the words are generall . Rogate , pray for the peace of Ierusalem : of the whole State : of the whole Church : It must not be broken in any corner of Ierusalem , if it may be preserued . A sedition , or a schisme in a corner , in a Conuenticle , ( which is the place where they are vsually hatched ) will fire all if it bee suttered . For the State , none doubts this , and it is as true for the Church . But where peace is truly laboured for , and not had , there the Apostles limitation , Rom. 12. will . Rom. 12. 18. helpe all . Haue peace with all men ( saith the Apostle ) but it followes , si possibile , if it bee possible : and Quantum in vobis , as much as lies in you .

When we therefore pray for peace with all men , and cannot get it , Heathonisme , and Turcisme , and Iudaisme , and Heresie , and Superstition , and Schisme , will not repent , and come in , we are quit by si possibile , if wee doe what is possible for their conuersion . And againe , when any of these that haue changed the truth of God into a lye , would haue vs come ouer and make peace with them , we are quit , though wee doe it not ; by quantum in nobis , as much as lies in vs . For God hath not left it in our power , to bee at peace against his truth : And therefore here is neuer a rogate , no Counsell to pray for that . Indeed peace against truth is not Pax Ierusalem , a peace fit for the Church . The Church of Rome challengeth vs for breach of this peace in our separation from them . But we say , and iustly , the breach was theirs , by their separation not only from disputable , but from euident truth . Nor are wee fallers out of the Church , but they fallers off from verity . Let them returne to primitiue truth , and our quarrell is ended . In the meane time it is possibile , & in nobis : both possible , and in vs , to pray , that God would in his time , fill the Church with truth first , and then with peace .

Now rogate pacem , pray for peace , is a very full circumstance in the Text ; I cannot leaue it yet : For when I consider that he that calles so earnestly for peace , is Dauid , it filles mee with wonder . For Dauid was a sword man with a witnesse . One of the greatest warriers that euer was , 2. Sam. 7. and most victorious . Nay , though God 2. Reg. 7. 9. had anoynted him before to the Kingdome ; yet the meanes which first made him knowne to Saul , and afterwards famous in Israel , was first his conquest of Goliah , 1. Reg. 17. and then his sword against 1. Reg. 17. the Philistims . Therefore if Dauid bee come in vpon rogate pacem , pray for peace : it cannot bee accounted onely the Gowne-mans , or the weake-mans prayer : but it is the wise , and the stout mans too : for Dauid was both . And certainly it is not cowardize to pray for peace : nor courage to call for troubles . That is the spirit of Dauid , that can sing before the Arke of God , rogate pacem , pray for peace . But if the Philistims will disturbe Gods peace , and his , then , and not before , hee will dye them in their owne blood .

And Rogate pacem , pray for peace , lookes yet another way vpon Dauids person . For at the first , Dauid was King onely ouer the Tribe of Judah , where hee raigned seuen yeeres , and sixe moneths , 2. Sam. 5. The other eleuen Tribes followed Jshbosheth the 2. Reg. 5. 5. sonne of Saul , 2. Sam. 2. But hee did not 2. Reg. 2. compose this Psalme , till the carrying of the Arke to Ierusalem : at which time hee was King ouer all , both Israel , and Iudah . So Rogate pacem , pray for peace , was not Dauids counsell onely , when his Territories were lesse , Iudah and Hebron : but after the great accesse of the eleuen Tribes too ; when he was strong ; when God had diuided his enemies before him , euen as water is diuided asunder : As himselfe praiseth God and confesseth , 2. Sam. 5. And therefore 2. Reg. 5. 20. either Dauids example is not worth the following : or else , a King in honour , and a King in plenty ; and a King that hath added Ierusalem to Hebron , eleuen Tribes to one , may make it his high honour Rogare pacem Ierusalem , to pray to God , and perperswade with men , for the peace of Christendome .

And Dauid had good reason to bee at Rogate pacem , pray for peace . For though hee scarce tooke any warre in hand , but with Gods approbation , and against Gods enemies : yet wee finde , 1. Chron. 22. that 1. Chron. 22. 8. his Battels and his Blood were the cause , why God would not suffer him to build his Temple . Hee might sing before the Arke , Hee might serue him in the Tabernacle : But no Temple would hee haue built by hands in blood . Salomons hands ; Hands of peace must doe that . What is the reason ? What ? Why it may be it is , because when the blood and spirits of a man are heated , be the warre neuer so iust , yet ( to say no more ) aliquid humani interuenit , some heated passion strikes where , and as , it should not . And ( as Saint James hath S. Iaco. 1. 20. it ) The wrath of man doth not accomplish the righteousnesse of God : And the Historian tels Appian . L. 2. Bel. Cius . p. 504. A. vs they are not a few that are guilty to themselues , parum innocenter exactae militiae .

Againe , I cannot bee so vnthankfull to God and my Text , but that I must fit one circumstance more to Rogate pacem , pray for peace . And it is , Pray for it this day : Why this day ? Why ? Why Dauid brought vp the Arke with this Psalme , and would haue built the Temple : But Gods answere to him was : No : But behold , a sonne is borne vnto thee , which shall be a man of peace , for I will giue him rest from all his enemies round about , therefore his name is Salomon , and I will send peace and quietnesse vpon Israel in his dayes , 1. Chron. 22. And had not Dauid 1. Chron. 22. 9. then great reason to call vpon his people , euen all of all sorts to pray for that Peace , which God would giue by Salomon ? And surely we haue a Ierusalem , a State , and a Church to pray for , as well as they . And this day was our Salomon , the very Peace of our Ierusalem borne . And though hee were not borne among vs , yet hee was borne to vs , and for the good and wel-fare of both State and Church . And can yee do other then Rogare pacem , pray for peace in the day , nay Natiuity , the very birth-day of both Peace , and the Peace-maker ? Certainly so vnnaturall to your Prince , so vnthankfull to God you cannot bee . I will leade you the way to pray for Him , his Honour , and his Peace : That this day may returne often , and crowne many happy and blessed yeeres vpon him .

I had now done with Rogate pacem , pray for peace , but that Ierusalem is come againe in my way . But it is a strange Jerusalem . Not the old one , which is litterall in my Text. For which Dauid would haue prayers : nor that which succeeded it , Ierusalem of Jew and Gentile conuerted : for which wee must pray . But a Jerusalem of gold and precious stones , ( as is described , Apoc. Apoc. 21. 2. 10. G. devoca . Iudae . pag. 44. 21. ) which shall be built for them againe vpon earth in greater glory then euer it was . And this Jerusalem vpon earth , is that which is called the Heauenly Jerusalem , Heb. 12. 22. Pag. 66. and 79. And the new Jerusalem , Apoc. 21. 2 , 10.

So it is not now sufficient that the Iewes shall be ( in Gods good time ) conuerted to the faith of Christ , as the Apostle deliuers it , Rom. 11. But these conucrted Jewes Rom. 11. Posit . 7. pag. 2. must meet out of all Nations : the ten Tribes , as well as the rest , and become a distinct , and a most flourishing Nation againe in Jerusalem . And all the Kings of the Gentiles shall doe homage to their King . Good God , what a fine people Posit . 44. & 45. haue we here ? Men in the Moone .

I will not trouble you with any long discourse , wherein this errour meets with , or parts from the Chiliasts : nor is it worth any settled confutation : Onely I cannot desire you Rogare pacem , to pray for any peace to this Ierusalem . It was an old errour of the Iewes , ( which denied Christ come ) that when their Messias did come , they should haue a most glorious temporall Kingdome , and who but they ? I cannot say the Author of this vanitie denies Christ come . God forbid . But this I must say : that many places of the old Testament , which concerne the Resurrection from the dead , & which looke vpon Christ in his first or second comming , are impiously applyed to this returne of the lewes , which ( saith he ) is to them , as a Resurrection from the dead . And this exquisite Arithmetician , beside the first comming of Christ in the flesh ; and his second to Iudgement : ( which are all the personall commings of Christ , that euer the Scripture reuealed , or the Church knew ) hath found out a Pag. 48. Third , betweene One and Two : namely , his comming to this conuersion of the Iewes .

But see a little : I will not be long a passing . Shall Jerusalem bee built againe after this euersion by the Romans ? The Prophet Esay saith no , Esa. 21. But this ( saith our Author ) is not meant of Jerusalem , but of her Esa. 25. 2. Pag. 105. enemies . Yes , it is meant of Ierusalem , as well as other Cities ; as appeares , vers 6 , 7. Vers. 6 , 7. and is confirmed by Saint Hierome , and S. Hierom. & Geneu . Aunot . Ibid. some Moderne Diuines . And suppose the place were doubtful , whether meant of Ierusalem or not , yet that other is vnauoydable , Ier. 19. 11. I will breake this City and this people , as one breakes a Potters vessell , that Ier. 19. 11. cannot be made whole againe .

Well : But this new-built Jerusalem , must be the Heauenly , and the new . Yea , but it is against the receiued iudgement of the Church , that these places should bee vnderstood of any Church vpon earth onely , whether Iew , or Gentile , or both . And apparent it is , that there are some circumstances in Apoc. 21. which cannot possibly Apoc. 21. be applyed to any Church on earth only . Which made Saint Ambrose professe , that this Exposition is against Scripture . And L. 3. de Virginibus . suppose they may be meant of a Militant Church onely : yet what should leade vs to see this conuersion of the Iewes there , I see not .

For the Ten Tribes comming in to the rest , the good man should doe well to tell vs first ; Where those ten Tribes haue been euer since before the Babylonish Captiuity : or poynt out the Story that sayes they remained a distinct people . No : they degenerated , and liued mixed with other Nations that captiued them , till not onely their Tribes were confounded ; but their name also vtterly lost , for almost two thousand yeeres since . And yet now for sooth we shall see them abroad againe . It is strange wee should not know our friends all this while . For within these seuenty foure yeeres , they shall haue quite rooted out Pag. 56. & 75. both the Pope and the Turke , our two great Enemies . And shall begin to make both of them stagger within lesse then these thirty yeeres . I cannot tell here whether it bee Balaam that prophecieth , or the Beast hee rode on .

As for the Kings of the Gentiles , that they shall serue this King of Ierusalem , you need not beleeue that till you see it . If Christ be King there ; I make no question , but the Kings of the Gentiles will easily submit to him . But if it be any other ; they haue reason to hold their owne . And it seemes it is not well resolued yet , who shall be King . For pag. 56. and 102. The Pag. 56. & 102. Author tells vs , Christ shall be King there . And pag. 163. he vnthrones Christ againe , and assures vs One shall bee King , whom the Pag. 163. Iewes shall set vp among themselues .

I will follow this vanity no further . Only doe you not thinke the Papists will triumph , that such monstrous opinions are hatched among vs ? Sure they will : yet they haue little reason ; heere . For two of their learned Iesuites are of opinion , ( they are Salmer : and Lori : ) that the Apostles Sal. To. 4. Tract . 37. Lorin . in Act. 1. 6. did not sinne , when led with the errour of the Iewes , they thought Christs Kingdome should be temporall , Act. 1. 6. which Act. 1. 6. is the ground of all this vanity . And Tullius Crispoldus , one of theirs , left notes behinde him ( which are yet in Manuscript in the Library at Millain ) which agree in Lorin . in Act. 1. 6. all things almost with this present folly . So whatsoeuer is amisse in this lewish dreame , the Primogenitus , the first borne of it , after the Iew , is theirs . Only herein their care out goes ours . They keepe the Frensie locked vp : and we publish it in Print .

I will leaue these men to out-dreame the Iewes : And hasten to , and thorow the second generall part of the Text ; which is the Prophets owne prayer for Ierusalem : In which the circumstances are sixe .

First then , whether you reade the Text , with Saint Hierome , and the Geneua Translation : S. Hierom. ( Let them prosper that loue thee ) and so make it a Prayer . Or with Ar. Mon. Tremel . and of the last Translation , ( They Ar. Mon. Trem. shall prosper that loue thee , ) and so make it a Reason , full of promise , to induce vs to pray for it : It is not much materiall . It seemes both may stand , and I will not make my Text narrower then it is .

Take the words then first as a Motiue . Pray for the peace of Jerusalem : for there is great reason you should doe so . For They shall prosper that pray for it . So the Argument is drawne from prosperity ; and prosperity is a reason that is very potent with men in all things else : why then should it not be preuailing in this , to make men pray both for the State , and for the Church ? But shall men prosper that do so indeed ? Yes : you haue no probable cause to distrust it . The words are , They shall prosper . And if you take them for an earthly promise , you haue a Kings word for it . If for a spirituall , you haue a Prophets word for it . Would you haue any man testifie that hath had experience ? You haue Dauids word for it : And he had often triall in himselfe , that God made him prosper for his praier sake , and his loue to that State and Church . And since you cannot distrust a King , a Prophet , a man of experience ; be sure to pray for the peace of Ierusalem , if it be but that your selues may prosper .

Take the words next as a Prayer : Pray for the peace of Jerusalem : For there is great example to moue you to doe so . For the Kingly Prophet goes before you ; hee askes no more of you , then he doth himselfe . Hee would haue you pray for Ierusalem , and so doth he : Let them prosper that loue it . The Prophet is not of their humor , that care not what burthens they bind vpon other mens shoulders , so themselues may escape the load . No , he prayes too : And no maruell . For ( as Saint Leo Saerm . 1. de Ieiu . 10. Men. 〈◊〉 . 19. obserues ) Prayer is one , and the first , of the three things , which doe most properly belong to all religious actions .

He prayes then , and in his prayer this is remarkable : Prius orat pro orantibus pro Ierusalem : Hee prayes for them that pray for Ierusalem , before he prayes for Ierusalem it selfe . First , Let them prosper that loue Ierusalem , vers. 6. And then , Peace be Vers. 6. within the walles of it , vers. 7. And there is Vers. 7. a great deale of spirituall wisedome in this too . For while his prayer strengthens them that pray for Ierusalem , both his , and their prayers meet , and goe stronger to God , then if any ( bee it Dauid ) prayed for it alone . And therefore Ignatius telles his people at Smyrna , that their prayers Epist. 7. ad Smyrnen . reached as far as Antioch , ( who no doubt prayed for it selfe too ) and these ioyned prayers , obtained peace for that Church .

Secondly , as Dauid prayes , as well as he would haue others pray : so prayes he also for the selfe same thing , for which hee exhorts others to pray : That is , for peace . Peace be within thee . And it is an argument that his exhortation came hartily from him , because hee falles to it so close himselfe . And it is an excellent thing full of honour to God and themselues , when Rex & Propheta , the King , and the Prophet , goe first in prayer for the States and the Churches peace .

Now he prayes not for the peace of it alone , but for that which followes peace , the prosperity of it too . Hee well knew , that God hath pleasure in the prosperity of his seruants . Nor doth he so pray for the temporall peace of the State ; as that hee forgets the spirituall peace of the Church . Nor doth hee so pray for the externall peace of either : but that hee preferres the inward , and soule-peace of both . Not peace without vertue : For that is but a painted peace : and therefore Saint Hilar. will haue S. Hilar. ibid. them together . Peace and Vertue Connexa sibi sunt , must bee knit together in Ierusalem . For Vertue is the strength and preseruatiue of Peace . And wheresoeuer Vertue is not , there Peace will bee the first that will abuse it selfe . Not Peace without Faith . For that is but a profane Peace . And therefore Saint Hierome tells vs , it is Dominus S. Hierom. Ibid. Christus , our Lord Christ , that is the true Peace of both State and Church . As if hee so long before had foreseene and prayed for ( in these words , Peace be within thee ) the comming of the Messiah . And foresee it ( no question ) he did . And I will not denie , but that he prayed for it : since neither Ierusalems peace could , nor our peace can , be firme without him . But then if you aske me why so many States , and Churches , are diuided for , and about Christ , and so not at peace : the cause I must tell you , is the sinne of men . They diuide and teare Christ first , and then what wonder if they bee diuided about him ?