quietnesse from the sword such an excellent thing is peace that it includes all worldly blessings Nay I dare say it is so excellent that it includes all divine blessings too For as there is Pax temporis the peace of time which is when our swords are sheathed and turned into Mattocks so there is Pax pectoris the peace of conscience which we have when sinne is pardoned and pax numinis the peace of God which we obtaine when Satan is conquered all which God grant us through Iesus Christ Amen In a word peace is either First Eternall which we have in hope Rom. 5.1 and must wait for the fruition of it till the next life or Secondly Internall which we get by faith in Iesus Christ or Thirdly Externall and this in a divine sense is a mutuall consent when all Preachsers preach one holy truth and all Beleevers professe one holy faith that faith and this truth meeting in one Iesus Christ and morally it is this A wishing love within and a working love without when there is no grudging no heart-burning within when there is no brawling nor bloodsheding without for which let us pray Peâ—ce in our time O Lord. So excellent a thing is peace that as by the Wine-presse many Grapes are pressed into one cup that as in the kneading tub many grains are made into one loafe that as in the field many sheep are put into one fold that as in the wombe many members are united into one body that as in a Fabrick many stones are cemented into one building so by peace and peace onely are many Saints made united cemented and builded into one Church pray we therefore Peace in our time O Lord. For as those Grapes that are ungathered and come not to the wine-presse the Birds of the ayre eat them as the eares that are ungleaned and come not to the barne the Beasts of the field devoure them as the Sheepe that straggle in the field and come not to the fold the Foxe worries them as the arme that is cut from the body rottennesse and putrefaction corrupt it as the stone that is shaken and rent from the building it makes a deformity in the building so those Christians that are separated from the communion of Saints those men that make a fraction in a society that make a commotion in a Common-wealth the Devill that fowle of the aire that beast of the field that Fox of hell eats worries and devoures them pray we therefore Peace in our time O Lord. For what safety hath the sheep that strayes from the fold what strength hath the arme that is parted from the body what beauty hath the stone that is scattered from the building what sweetnesse hath the Grape that is withered from the Vine Iust so much sweetnesse beauty strength and safety hath that Christian hath that man that divides himselfe from the â—â—ity of the Church from the unity of the State that breaks the bond of peace pray we therefore Peace in our time O Lord. So excellent a thing is Peace Zach. 8.16 Luc. 10.5 2 Cor. 13.11 c. that God in the Law commands it that Christ in the Gospell commends it that S. Paul in all his Epistles not one that I remember excepted exhorts it Rom. 12.18 1 Cor. 1.3 that God is called the Father of peace 1 Cor. 14 33. that Christ is called the King and Prince of peace Isay 9.6 Heb. 7.2 that the holy Ghost is called the Spirit of peace Mat. 5.9 Gal. 5.22 that the Saints are called the children of peace Iohn 13.35 that the holy Trinity promises to crowne it with the fatnesse of the earth and the dew of heaven Rom. 14 17. And now my beloved would you obey the law or enjoy the Gospell would you have God to be your Father Christ your Saviour or the holy Ghost your Comforter and the Saints your Companions Would you see many dayes and inherit the earth and enjoy heaven then pray Peace in our time O Lord. Peace is the onely Sunne that can disperse the Clouds of Schisme and Faction in the Church whereby we may all keepe the unity of the Spirit Peace is the onely Sunne that can expell all mists and fogs of quarrels and contentions in the State that we may all be happy and joyfull living like brethren in unity pray we therefore Peace in our time O Lord. Peace is the onely Key to lock warre out of our walles and let quietnesse into our borders and keepe the doore so fast that no headstrong Iehu shall open by violence that no cunning Ieroboam shall shut by subtilty the key of David pray we therefore Peace in our time O Lord. Peace is the onely heart in our body that can expell the sanguine humour of revenge and the melancholy distempers of revolt and conserve in Temperance the state of our body politick and the state of his body mysticall For if peace be gone the Spirit is gone for he is the Spirit of peace and if the Spirit be gone Christ is gone with him for nunquam divelluntur they are never asunder He is the Prince of peace and if Christ be gone God the Father is gone too and how miserable that Church or State is â—â—om whom the blessed Trinity is departed Father Sonne and holy Ghost judge your selves I pray God this be not our case now and that it may not pray you too Peace in our time O Lord. Peace is the onely spring in the year to blow out the malice of cold blood in Winter and to keepe out the anger of hot blood in Summer that the greennesse and tranquillity may ever flourish in a Church and kingdome and that they may ever flourish in this Church and State pray we Peace in our time O God Peace is the onely vertue that S. Paul joynes with grace in all his Epistles Grace and Peace q. d. you shall never have grace unlesse you will entertaine Peace It was the speech of disordered spirits that said Non pacem petimus superi â—â—â—e gentibus iram We beg not peace we long for warres for Nulla salus bello no good can come from warre Nulla fides pietasque viris qui eastrâ— sequuntur no piety no fidelity in that people that delight in warre and love to bathe their swords with the blood of men Omnia pace vigent we can never so earnestly pray for grace as in the time of peace faith cannot be wrought by the sword heresies will not be consumed with Faggots and those Disciples that would have fire from Heaven to consume the Samaritans because they would not entertaine their Master Christ told them Luc. 9.55 they knew not of whâ—t spirit they were of If you earnestly desire grace â—â—ay for peace peace not onely with God but also with man For so long as thou art in malice with man thou canst not be at peace with God 1 Joan. 3.14 For the best signe of peace with God is to
it But besides this Ipse dixit He hath said it there is also an Ipse jussit Psa 50.1 Matth. he hath â—ommanded it Call upon me Yes and an Ipse increpuit He hath chid the neglect of it Why sleepe ye Arise and pray that yee enter not into temptation In a word there is a double necessitie to pray 1. Necessitas indigentiae an absolute necessitie 2. Necessitas praecepti a respective necessitie God hath commâ—nded it so it is absolute we cannot be supplyed without it so it is respective There is a Text for this too yee fight and warre and get nothing because yee us kenot Iac. 4.2 Now if yeâ— will adde to this necessitie by God imposed the Vrility to us redounding the Obligation is not so strong but the invitation is as sweete and while that bidds us this will wooe us to pray It is Saint Augustines note Ille quod nos hortatur propter nos hortatur De verb. Do. Ser. when God bidds us pray it is for our owne profit Prayer is like sowing of Corne and that promises increase at hâ—â—vest like a bill of Adventure and that brings a rich exchange It is the very Ship that transports and returnes cloathing for the back food for the belly gold for the pâ—rse and grace for the Soule So that Father againe precatio ascendit misericordia descendit Prayer is our Factor for Gods Mercy It travailes never without a saving Voyage and returnes most commonly richly laden Christ affirmes it Joan â— Whatsoever yee shall aske the Father in my Name c. If it bee health prayer is Mediâ—amentum probatum an approved Medicine so Saâ—nt Iames The prayer of Faith shall save the sicke Iac. 5. If it be favour with Princes prayer insinuates safest and soonest Neh. 1. So Nehemiah got favour in the sight of that great man If it be victory in Warre prayer is the surest Enginer you know how Israel prevaild against Amalecke it was when Moses held up to stop the execution of Gods vengeance prayer is the best Advocate so Moses held Gods hands that his wrath could not wax hot against the Children of Israel xo 32.11 If it be prevalence with God Oratio hominis est res omnipotentissima saies Luth. though Hyperbolically yet devoutly prayer is that Omnipotency which wrestles with God and overcomes him If it be peace betweene kingdome and kingdome prayer is the best Councellor both to project it and obtaine it It was not the wisedome it was not the policy it was the pietie of the Parliament that obtained peace betweene England and Scotland and mâ—y this dayes piety obtaine peace at home in England and abroad in Jreland But alasse pâ—lic we have little hope of it since our piety it selfe is not at peace some mens pietie is for common prayers and that which other men call their pietie is I feare me altogether impietie against common prayers What will ye judge of that mans piety which said our common prayer book is unrighteous ungodly Idolatrous blasphemous diabolicall and what of that mans who said maintaine this booke but mistake me not I doe not meane That damned devillish Common prayer booke used by none but damned Priests surely if this were zeale it wanted a great deale of wisdome and piety both to make it a right zeale What doe these men meane doe they think Common prayer is unlawfull They cannot thinke so if they thinke fairely either of the Old or New Testament For in the Old Testament God by himselfe and his Prophets prescribed a set forme of prayer â—um 6 â—2 23 c so to Aaron and his sonnes he gives a charge and in that charge forbidds them to blesse the people as their owne fancie lead them and enjoynes them to blesse them after this very prescription and no otherwise The Lord blesse thee and keepe thee â—eut 16.3 15. â—os 14.2 c. And so againe Thou shalt say before the Lord thy God Thus c. And so againe by the Prophet Hosea Take with you words And in the New Testament St. Tim. 2.1 Paul that great Apostle of the Gentiles commands Timothy thus I exhort that first of all prayers be made for all men Mark you they must be made i. e. There must be set formes of prayer and what Saint Paul enjoynes here by precept Cor. 12. hee does elsewhere by patterne He prayes thrice against the same infirmity and questionlesse too he used the same words and so did his and our blessed Master Iesus Christ He prayd and said the same words thrice â—atth 26.39 40. Mat. 6 9. O my Father if it be c. and as he used a set forme of prayer himselfe So He hath enjoyned us a set forme of prayer too saying pray yee thus Our Father which c. And this prayer was ever had in veneration and so was a common and set forme of prayer only in this last age of the world some peevish people have excommunicatâ—d the one and the other Sure I am that mighty learned man Master Calvine hath given a mighty commendations to our Common-prayer-Booke when he sayes Non licet It is not lawfull for our Pastors or They may not in their functions any way desert or depart from them It is in his letter to the then Lord protector when we had in use no prayers but our Common prayers no religion but our 39 Articles Yet then God to shew how well he was pleased with our Religion and Common prayers he gave Queen Elizabeth many personall and this Kingdome one publike deliverance viz. 88. and so King Iames 1605. Our Common prayers obtained the best of blessings then and our Common prayers will obtaine the best of blessings now Peace And that is Donum Excellentissimum the most excellent gift Part 2 that here David teaches us to pray for pray for the peace And this is my second consideration And here I shall inquire 1 Quidpax what peace is and 2 the Quare impedit by what persons peace is hindred 1a 2ae and 3 Quo jure how peace may be maintained when it is once obtained And first What is peace Peace in the proper acception of the word is no more then an Acquiescence and cessation from publike Hostility so it is Pax forensis peace abroad and from private enmity so it is pax domestica peace at home But the word here comprises all sublunarie and worldly blessings deliverance from the sword and victory in battell deliverance from famine and plenty of victuals deliverance from Pestilence and health in our houses for so long â—s the sword is brandishing no peace in our borders so long as famine is stirring no peace in our bowels so long as the plague is reigning no peâ—ce in our bodies and therefore pray we Give peace in our time O Lord even the peace of health from the plague and the peace of fulnesse from the famine and the peace of
mercy c. God of Heaven when thou shalt returne thy spirit into us and send thy Dove with an Olive branch of peace into our Ierusalem because thy mercy c. And then we shall give thanks to thee who art the Lord of Lords if thou continue the Gospell of thy Son amongst us even the Gospell of peace because thy mercy endureth for ever Which that God may doefor us and which that wee may doe to God pray we to God the Father the Author of peace and to God the Son Redeemer of the world the Prince of peace and to God the Holy-Ghost the spirit of peace to give us peace alwayes peace in affection and peace in opinion peace in unity and peace in charitie peace on earth the peace of Grace untill he exchange it into peace in Heaven peace of Glory And this O Holy Trinity and whatsoever else is needfull for us and our Ierusalem for the Mediators sake betwixt thee and us Iesus Christ the Righteous To whom three persons one God be ascribed all honour and glory for the peace of our Ierusalem Amen FINIS The second Sermon ROMANS 13.1 Let every soule be subject unto the higher powers c. THe first curse that ever fell upon Creatures was for insurrection for insurrection against Soveraigntie and those Creatures were the Angels what Angels they were Saint Peter tells you saying They were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Angels that sinned and what their sinne was the Prophet tells you 2 Pet. 1.4 Isa saying They would bee as high as the highest i. e. They would not be Subjects and their punishment was they were cast downe into Hell The second Curse that ever fell upon Creature was for insurrection too and for insurrection against Soveraigntie too and that Creature was the Serpent the Serpent whom the Devill used and abused by subtiltie to insinuate into Genesis 13 and deceive the woman and what his punishment was the Prophet Moses tells us saying he must creepe upon his belly and licke the the dust of the earth all the dayes of his life And that sinne of the Angels and this sinne of the Serpent was against Soveraigntie Monarchicall For God is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but one and Adam was the only Lord of all Creatures upon earth I could descend and tell you that another curse that fell upon man was for insurrection against Soveraignty Monarchicall Absolon by cunning and by Courtship stole the hearts of the people and by and by tooke up Armes against his Father David the King of Israel and his curse was that which is due to all traytors he was hanged onely he was hanged by miracle by the boughes or branches of a tree and now all traytors are to be hanged by law with an halter I could descend lower yet and tell you that Jerusalem was lost by insurrection and so was Constantinople too for had those Christan Princes which undertook that holy warre yeelded to one generall Commander had those Citizens given Paleologus a seasonable supply the Turke in all probability had never been Lord of the one nor the other Nay I could descend lower yet even to our owne countrey and tell you had it not beene for Tonstaines insurrection some call it a fraction or division had it not beene for Gnorthigernus and Mordredus insurrection had it not beene for Mandubratius his insurrection we had never been conquered by the Norman the Dane by the Saxon. Saint Paul saw the first of these by the eye of history and for ought I know he saw all the latter by the eye of Prophesie and fearing the rumours of his owne time that Christianity was an enemie to Monarchy might have brought such a curse as to make Christian Religion abortive when it was yet but in conception he brought this water to coole this fire Let every soule c. I need not in these times of division to make any division of the words you to keep an order they divide themselves Division Into a Precept Let every soule be subiect to the higher powers Into a perswasion For the powers that be are ordained of God or There is no power but of God In handling these words I shall require 1 Qualis potestas what Saint Paul means here by the higher powers 2 Qualis anima who is meant by every soule for one malignant Church saith it is onely Anima Laica the Layâ—mans soule that S. Paul here means by every soule and thirdly Quid subjectio what is meant by subjection Or if you will please to give me leave I shall without any wrong to S. Pauls intention make his perswasion or reason my proposition and his precept your application his perswasion is For there is no power but of God and my Proposition is Every power is of God his Precept is which I shall make your Application Therefore every soule every one of your soules must be subject to the higher powers I begin with the first Every power is from God and thus I discourse it Part and resolve it All powers are supreame or inferiour the supreame or higher powers are either first Monarchicall when the people are governed by one the King or secondly Aristocraticall when the people are governed by many and the best the Peeres or thirdly Democraticall when the people are governed by the most the Commons Each of these powers where these powers governe by themselves a part in severall places or Nations is from God for there is no power but from God and the best of these three where they are severed is the first of these three the Monarchy because it most resembles God for God as I said ere while is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but one but the best government is when these three meet in one and such is the happy government of this kingdome and long may it be happy in the government where we have not three Kings but one King but three powers to governe one kingdome to keepe this kingdome from tyranny which is the ill of Monarchy and from faction which is the ill of Aristocracie and from Licentiousnesse which is the ill of Democracie but these three meeting in one though severally they are equally and immediately from God yet joyntly the first onely Monarchy is immediately from God and the rest from God but mediately by the King For the power of Monarchy was never involved or invested in the people it was a cleere mistake by whomsoever said as will appeare by and by but the power in the people whether Aristocraticall or Democraticall is derived from and created by the King as appeares now by S. Peter whether it be to the King as supreame or unto Governours as unto them that are sent by him And his supreame power of Monarchie is attained and obtained either first by inheritance which is the best clayme or secondly by donation which is the second best or thirdly by election which is the third best or fourthly by the sword which is
owne heart and yet hâ— tooke it for his duty For while hee exhorts others he doth not exempt himselfe saying pray for the peace of Ierusalem and every man that is of Davids heart and so I hope in God you are if you are not I pray God make you so must make Davids duty his owne and pray for the peace of the Church As David did so Christ did Christ did not onely leave it or bequeath it as his best Legacie to the Church saying My peace I leave with you but also commends it as the best thing for them to pray for when first at their commission and sending them abroad he charges them to pray for it is not onely a votum a wish which is a kinde of prayer but also Oratio the expressing of the heart by the tongue which is a kinde prayer Pax domui pax civitati huic peace be to this house Peace be to this City and secondly at his last farewell he prayes himselfe as the best because the last prayer he made for them Pax vobis Peace be to you And every one that is Christs Disciple will make the same prayer for the Church of Christ which Christ did for his Disciples who then represented the Church and say O God peace be to out Ierusalem peace in thy Church O God As David did as Christ did so did S. Paul S. Paul began as I told you before all his Epistles with grace and peace Grace and peace be to you from God the Father and from our Lord iesus Christ and whosoever is of S. Pauls religion or condition either an Apostle of Christ as all Ministers are though by an inferiour calling or a Christian idest a professor of Christian Religion will say and pray as S. Paul did Peace to the Israel of God peace to Jerusalem peace to the Church oâ— Jesus Christ yea peace to the whole world but especiâ—lly wâ— peace in England Scotland and Ireland Besides these examples of David Christ and Saint Paul to whom I might adde many more if the time would not faile me I can give you reason reason both of Policy and reason also of Divinity Humane reason and Divine reason to confirme this doctrine viz. That it is every good mans duty to pray for the peace of the Church and the first I tender is this Because where concord and agreement is in minde and wils Reas 1 though but in humanity there is freedome from danger to the State For if two be better then one because then the one may lift up the other if he fals then two kingdomes are better then one kingdome because if a forraâ—gne Nation comes against the one the other assisting will drive the Forreâ—er home againe V. G This kingdome of England was never so troubled by the â—rench as when they had Scotland to back them and do they dare any more to trouble us now we are sure of Scotland to second us Surely they dare not unlesse it be for our owne present divisions which invite them and the best way to end these divisions is for us to pray Peace amongst us O God and then if they do come and trouble us yet they cannot harme us to that God forsake us not and the best way to keepe God on our side is to pray Peace upon â—ur Jerusalem O Gâ—d peace in England and peace betweene England and Scotland nor will I here leave out reland Had the Spaniard ever more hoâ—e to invade and infest us as when they had a party in Ireland I pray God they have not too strong a party there now if they have the best way to weaken the strength of their party there is for our selves to agree at home here and then when we are agreed here and O God when shall we enjoy that day when when shall we see one heart and â—ne minde in our head and body but when we do then we need not feare France nor Spaine so long as Scotland and Ireland are ready to take part with us against them if God forsake us not and the best way to keepe God on our side is to pray for peace Peace be to our Jerusalem O God peace betweene the three Nations now all but one kingdome because all governed by one King CHARLES and long may he governe them England Scotland and Ireland That 's the first reason pray for the peace of Jerusalem because concord and agreement in minde and will though but humanely is a faire security from danger to the State Because secondly if you put this peace here praid for to his right Qu not onely for Humane Reas 2 but also for Divine affection not onely for Morall and Politick but also for religious and Christian concord and unity it secures the Church and State both the Church from Schisme and Heresie the State from disobedience and disjoynting the Church from faction and the State from fraction The Iesuite knew this very well That the State is never in so much danger of dissention as when the Church is fallen already into the danger of division And therefore their plot of long time was in Germany and of long time hath been in England to usher in Arminianisme that in the end they might bring in Papisme into the Church and then they were sure of Anarchisme in the State Their plot hath most unhappily succeeded there in Germany I pray God it may never take effect here in England and that it may not let every good man do his duty and pray Peace to our Ierusalem O God Even the peace of opinion in the hearts of all our Clergie that so there may be peace also in our Israel even the peace of union and affection in the hands of all our Laytie It was Ieroboams subtilty to keepe ten Tribes to himselfe by erecting a new worship of God God keepe us to the old worship of God by giving us dayes of peace It is every good mans duty to pray for peace Reas 3 because nothing so much provokes God to anger as when he sees Divisam Ecclesiam that Church which was purchased by one and but one blood to become anothers Church by becoming other then one and so is the State too not its own nor one Vbi est dissentio when it hath gotten a breach of peace then no commeâ—â—e abroad then no trading at home and therefore beggery must follow Beggery the worst condition in the world to keep out which from this yet flourishing kingdome let every good man do his duty and pray peace be to our Ierusalem I could give you instance of this unhappinesse a farre off and a great way hence 2100 yeares agoe and as far bence looke else upon that grievous breach amongst the Iewes when Manassâ—â— devoured Ephraim and Ephraim Manasses and both these Ephraim and Manasses both fell upon Iudah Jsa 9.21 For this did not the Lord stretch out his hand still against them still I say even so long till Ephraim and Mâ—nasses
which could not keepe peace at home were carried away captive with the other Tribes I could give you an instance neerer home nothing hath been the cause of so many slaughters in England as want of peace amongst the English To speake of the Saxons Danes and Normans of the Lancastrian and Yorkish line would be but to tell you a story which it may be you know already â—s well if not better then my selfe I pray God the like story of these times may never come into any Chronicle and that it may not let every good man do his duty and pray Peace to our Ierusalem O God It is every good mans duty to pray for peace because the want of peace causes fractions and Fractions make uneven reckonings nor can you ever give God good account for so doing where Fractions are there are parts and those parts are either equall or unequall if both parts be equall then either part hath but halfe his strength if they be unequall then one hath not so much and that part which hath most it may be hath not enough V. G. Judg. 27. Eleven Tribes came out against Benjamin 400000 strong and their quarrell was good for it was to punish ravishing of a woman to death yet they fell twice before them The like is our case now in England the King saith He taketh up armes to maintaine the Protestant Religion the just Priviledge of Parliament the true property and liberty of the Subject his one just royall Prerogatives and Person and who dares but beleeve what the King sayes is true and who can fight in a better cause The Parliament againe sayes That they are forced to take up armes for the very same ends and withall to punish the great Delinquents the Malignant Party that have disturbed the peace of this kingdome and who would not who does not beleeve the Parliament who would desire who can fight in a better cause The cause seâ—â—eth alike on both sides alike good on both sides but whether side hath a good or bad cause who knoweth on which side the victory is like to fall God ordereth battels he giveth victory to whom he will but commonly and ordinarily he giveth the successe according to the meanes that is used In so much that if the worse part be better prepared if they have men more in number and more valiant if they have more store of ammunition and better they are like to prove Gods rod to punish his children and when they have done that worke they are like to be cast into the fire But in the meane time to prevent the smart of this rod That the King may not fall before the Parliament that the Parliament may not fall before the King I take it to be every good mans duty to pray Peace be to our Ierusalem O God peace betwixt the Head and the Body peace betwixt the King and Parliament And thus farre having proved my Doctrine I now apply it And first Applic. 1 if it be every good mans duty to pray for the peace of Ierusalem surely then they are bad men very bad men they are that practise against the peace of Ierusalem the Iew that wishes it all evill and the Pope his pew fellow that curses it the Heretique that slanders it and the Sohismatick that rents it the Brownist that will have no set for me of prayer no decency of buriall but bury our deceased friends as we burie Dogs the Anabaptist that will have no christening of Infants no superioritie of Laytie or Clergie no proprietie of goods but a communitie of all things wives and all and a paritie of all men the King and the Subject the Peere and the Begger all one and the spawne the Iacobite the Robincomite the Barronist and many more and more then a good maâ—y the troublers of our Ierusalem the disturbers of the peace of our Ierusalem Against these yet I will not pray with S. Paul would to God they were cut off that trouble us No my zeale is not so hot so furious I do not wish them the Hawkes reward for his bold Magnannmitie and sawcie temeritie who for leaving his own game the Partridge and flying too high at the Eagle his Prince was adjudged the next day to the Crowne for the one and the next day after to the Hatchet for the other I wish them not the Asses wages for his equall division twixt the Lion himselfe and the Fox He was put to death because he thought the Lion the King worthy of no more then himselfe a subject No I wish none of them these ends I wish them not cut off with S. Paul but as S. Paul elsewhere advises me to pray for all men so I pray for them O God convert them that they may not longer be the troublers of but the prayers for the peace of our Ierusalem If they will not be converted to us then O God take them from us that we may enjoy what we pray for peace in our Ierusalem peace within our walls and prosperitie within our Palaces For our brethren and companions sakes I will now say Peace be within thee to which do you now say Amen and for our Elder brothers and Mediators sake Iesus Christ may God be pleased to say Amen to our peace Amen For for my part I shall never make this day a day of objurgation which our King and Parliament our blessed and peace desiring King our wise and peace-working Parliament hath made a day of Humiliation of Humiliation and devotion of Humiliation for our sinnes and devotion to God for the diversion of the rebellion in Ireland and of the division in England And so for my second use Vse I entreate you to joyne with me in tâ—rning this Hemistichium of King Davids in this Psalme into that Amabaeum of King Davids in another Psalme O give thankes unto the Lord of Lords for he is gracious Ps 136.1 and his mercy endureth for ever O give thanks unto the God of all Gods for his mercy endureth for ever O thanke the Lord of all Lords for his mercy endureth for ever Which only doth great wonders for his mercy c. sayes he there And now let us goe on and say here O God by thy excellent wisdome make Warres to cease in all lands and send peace into our Ierusalem because thy mercy endureth for ever O God by thy excellent power disperse the people that delight in Warre and send peace into our Ierusalem because thy mercy endureth for ever O God by thy excellent might slay mighty Rebels and turne the councell of Achitophell into folly and send peace into our Jerusalem because thy Mercy endureth for ever O God by thy excellent goodnesse remember us now we are in trouble and take our troubles away and send peace into our Ierusalem because thy mercy c. O God by thy Excellent greatnesse deliver us from our enemies and make us all friends by sending peace into our Ierusalem because thy