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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

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 Apologie for me viz. That a mortall wound must be thorowly searched ere it can be soundly healed and that no purgative Medicine can bring health without some bitternes I would not wittingly give any man any manner of offence and yet if in the faithfull discharge of my duty I should I hope that they among you which are moderate will confesse 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 Romanes 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 harmlesse concerning evill 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 Worships most affectionate servant in the Lord MATTH GRIFFITH A. Patheticall Perswasion 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 kinde of priviledge and preheminence 2 Tim. 9.16 because the Pen-man hereof was not onely a King and a Prophet 1 Sam. 13.14 but a man according to GODS 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 extolls was wont to have the PSALTER alwayes with him as Saint Hierome advis'd his Friend Rusticus to make it his Vade-mecum John Cosmus that holy Bishop of Constantinople being forced to flye from that City took no part of his treasures with him save Davids Psalms which to him were both pro prae divitiis Our blessed Lord and his Apostles cite no lesse then Sixty Testimonies out of this book which is more frequently read and sung both in the Jewish Synagogues and also in our Christian Congregations then any other parcell of holy Writ Yea the Turks themselves swear as solemnly by the Psalms of David as by Mahomets Alcoran And whereas all other parts of Scripture have their severall bounds and limits as it were some of them consisting chiefly of matter of Prophesie 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 Store-house 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 stiles it a spiriituall Library Saint Ambrose terms it a Map of holy Writ Saint Chrysostome 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 righteousnesse And as for this particular Psalm of which my Text is a considerable part it is the generall consent in a manner of all Divines That it was compos'd and compil'd by the sweet-Singer of Israel upon occasion of the bringing of the Ark into Jerusalem and applyed 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 publick 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 minde 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 godlinesse in the fourth Chapter of the first Epistle to Timothy Pietas ad omnia utilis 1 Tim. 4 8. is no lesse 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 principall pillar both of Church and Common-wealth and by an usuall Hebraism it signifies all happinesse 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 Naturall mothers good so is each true childe 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 spake of the Country omnes omnium charitates in se complectitur Then since Jerusalem is so highly to be respected and Peace is a

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 Devill had him These speake 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 voyce of Iacob 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 extream 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 salv'd it Vngunt pungunt saith St. Hierome Judas like they betray with a kisse And like those other Serpents which Solinus writes of they would as many as they winde into their imbraces Mat. 26.49 Yea they sometimes wound them even unto death for the Psalmist tels us Psa 140.3 that the poyson of Aspes is under their lips Aspi● ab aspergendo dicitur saith Isydore Hispalensis For though primo morsu dulciter tuillat Yet ere long it disperseth the poyson thorough the veines to the heart and herein you may discerne the nature of this dissembled peace which by Joab of old and too many Iudasses of late is made to serve as a staulking horse to prodition and perdition The last branch of evill peace is call'd by the schoolmen Pa●inquinata which word as some Criticks 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 consederate as St. Augustine shewes where he saith Nam latrones ipsi c. That theeves themselves to the end they may more strongly invade and safely infest poor harmelesse travellers do make some league of peace among themselves Et qui per seditionem c. As the same learned Father goes on such as by sed●o● sever themselves from the rest that are loyall Subjects can never actuate their pernitious intendments unlesse they glew themselves to their copes-mates with the gumme of some colourable peace See a sad instance hereof in that dishonest and dishonorable combination of more then fourty Iews Act. 23 12. which bound themselves by oath neither to eat nor drink untill they kill'd St. Paul And of this nature was the compact between Simeon and Levi Gen 49 5. whom good old Iacob doth therefore stile fratres in malo Not simply brethren but with this brand Brethren in evill Such was that in Catilines conspiracy The French Massacre and the Gunpowder treason When the Romish Priests and Jesuited faction made a solemne vow and seal'd it with the holy Sacrament that they would blow up this State and conceale the plot And such is that of the Popish Rebells at this day in Ireland who as I am credibly inform'd have tyed themselves by a solemne 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 knowes what will become of the true Protestant in this Sure I am Salomon saith that the mercies of the wicked are cruell And whether this Sect be godly or not how specious soever their pretences are any man that observes how destructive both their principles and practise be to Church and State may easily determine And thus much too much if too much can be spoken of the branches of this evill peace there being so much of it in the world at this day And which I have discover'd unto you as Nicander did the nature of poysons 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 english'd Internall Externall and Eter●●ll peace The first viz. Internall Peace is that which Saint Paul in the 4 Chapter to the Ephesians tearms Peace of conscience Ephes 4.7 which peace springs from the assurance of Gods 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 Romanes 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 Ecclesiasticall or Civill peace of the Church or peace of the Common-wealth 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 dayes Yes questionlesse it is not onely good but very good For with the Prince of Orators we say of the one Iniquissimam pacem c. 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 Saviours Motto Blessed are the peace-makers Matth. 5.9 and I may fitly adde 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 Eternall Peace of which we have both a prophesie 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 tranquility 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 onely 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 Internall or that which is Eternal Peace but only of an outward Publike Peace This I say is the Peace which you are here exhorted to pray for Truely great is the blessing of peace Pro.