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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
end_n	power_n	prince_n	temporal_a	1,487	5	9.3415	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A85709	A patheticall perswasion to pray for publick peace: propounded in a sermon preached in the cathedrall church of Saint Paul, Octob. 2. 1642. By Matthew Griffith, rector of S. Mary Magdalens neer Old-Fishstreet, London.	Griffith, Matthew, 1599?-1665.	1642 (1642)	Wing G2016; Thomason E122_17; ESTC R4434	34,095	58

pray for the peace of Ierusalem Secondly let us all like so many good children be prodigall not only of our time and estates but even of our dearest blood in our holy Mother the Churches 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 Citie on earth more bravely defended against a forraign Enemy then was Ierusalem against Titus and Vespatian and only upon a conceit that this City was eternall and should never be destroyed But they erred not knowing the Scriptures Mat. 23.37 for the truth is that all the promises of Ierusalems perpetuity and continuance were not made to that Ierusalem which was built with materiall walls for that Ierusalem kill'd the Prophets and ston'd 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 Ierusalem which as St. Peter speaks is compacted of living stones cemented with Christs 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 devills 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 Sampson we shall be victorious even in death it self at which time Iudges 16.30 with the Proto-martyr St. Steephen we shall see the heavens open Acts 7.56 and the Sonne of man standing at the right hand of God Rom. 8.31 and if we stand for him and he stand for us then who can withstand us And yet as in Ierusalem there were factions by which as Iosephus reports more of the natives and Citizens were slaine 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 sholes 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 Romane 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 Gods sake who saith peremptorily in the 13th Chapter to the Romans Let every soule be subject to the higher powers Marke 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 wals of their Jerusalem See in the 2d of Nehemiah how carefully he procur'd means from Artaxerxes to reaedify Jerusalem and how couragiously and unanimously the people of God went about it in the midst of so great dangers that they were faign to work with tooles in one hand and swords in the other And thus if we would approve our selves 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 Babell it may be properly so call'd and to pull down our Ierusalem as of old Tertullian complain'd of the Hereticks Nostra suffodiunt ut sua ●dificent Yea the truth is that these our profess'd 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 discourag'd from so religious an enterprize that let us go on in our prayers to God and honest endeavours with men untill we have brought it to perfection Not doubting but what Nehemiah then promis'd 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 kinde may go the better forward let us all minde and speak the same things Phil. 2.2 for if in the building of Babell division of tongues hindered the work Gene. 11 8 how much then in that of our Ierusalem 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 minde live in peace and the God of peace shall be with you And with you after a speciall manner viz. 2. Cor. 13.11 by blessing your prayers and practise in this kinde with peace all kinds of peace viz. Peace of body in a well-ordered temperature of the severall 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 mutuall entercourse of love politicall peace by the subjection of every soule to the higher powers Ecclesiasticall peace by our joynt prayers for Ierusalem and universall peace by the tending of every creature to that very end for which God made it temporall peace here and eternall 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

our peace is declining and our enemies increasing who laugh at our distraction labour our destruction crying with them in the 71. Psalme 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 bottomlesse pit swarming at this day among us Apoc. 9.3 and joyning purse and forces heads and hands against us that so they may bring upon us a sodaine fearefull and irreparable devastation desolation Yea if our owne sinnes abounding at this day and yet unrepented off and which is worse justified and worse then that gloried in doe 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 winne to turne from our irreverence prophanesse sacriledge schisme sedition and other raigning lusts to him Yet let us now now I say whilest we have time to repent and opportunity to amend hasten to this harbor of prayer in the text beseeching God in mercy to divert this deserved judgement and to continue his most gratious protection and our most sweet and blessed peace unto us The fourth thing implyed in the manner is that you must pray with constancy and perseverance for the verbe in the text being of the present tense denotes Actum continuum a continued Act as the School-men observe Iud. ● 30. There be many saith Saint Ambrose that make preces Bethulianas their prayers are but a composition for certaine dayes If God relieve them not at a becke and grant not what they pray for at the instant then 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 heare not ad voluntatem yet happily he doth ad sanitatem But pray continually as Saint Paul injoynes 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 doe nothing but pray as the Euchitês held and whose heresie Saint Augustine doth worthily confute and condemne 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 prayes continually The constant practice of piety is a continuall 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 onely when some speciall occasion is offered but not to give over praying untill God hath heard us graciously and answered us in mercy And to do this and thus we are both exhorted and encourag'd First I say we are hereunto exhorted and that both in the generall as in the 6. Chapter to the Galathians Bee not weary of well doing And also in spetiall ●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 incourag'd 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 obtain'd her desires The fift and last thing implyed in the manner is that you must pray practically according to the rule of the Rabins Verbs of sence imply action Your prayer must not only be Optative but Operative The word in the originall is indeed very Emphaticall that way and by divers expositours rendred diversly For Some translate it Quaerite pacem Seek peace and seek it not lazily and at leasure 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 Churches cause stand's or fal's 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 bottome of your hearts For as this peace under God is your Summum bonum the only height of your happinesse so must it be your Summum vo●um 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 forc'd by extreame necessity sues for an alms with much earnestnes and importunity The Summe 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 Chrysostome Prayer without practise 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 evills which we pray against For as it were extreme folly for a man that 's fallen unawares into a pit or snare to lye still crying God help Lord help if he did not withall 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 't is the manner of some dow-bak'd men among us now adayes who like so many Cymballs sound out of their emptinesse and pray Ex usu magis quam ex sensu more for fashion then out of feeling unlesse we do in our severall 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 Comminalty Clergy and Laity even all and every of us from the highest to the lowest laying all private ends and oblique respects aside must endeavour to procure and preserve the publique peace and to prevent all Schisme Sedition Rebellion and other notorious impediments of the same And yet forasmuch