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A05167 A sermon preached before his Maiesty, on Tuesday the nineteenth of Iune, at Wansted. Anno Dom. 1621. By D. Laud Deane of Glocester, one of his Maiesties chaplaines in ordinary. Printed by commandement Laud, William, 1573-1645. 1621 (1621) STC 15301; ESTC S104881 17,943 47

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it and wish it good so the payer as Euthym. obserues did not comprehend the Iewes onely but as many of other nations too as were Diligentes louers of Ierusalem And indeede these two to loue and to pray for the State and the Church make one in my Text For no man can pray hartily for them but hee that loues them And no man that truly loues them can abstaine from praying for them and the peace of them This is certaine neither loue nor prayer can stand with practising against either nor with spoile and rapine vpon either Nor is Diligentibus te that loue thee an idle or an empty specification in the prayer of the King For as Ierusalem had so hath euery State and euery Church some false members whose harts are neerer the enemie then Ierusalem Therefore sit Pax sed diligentibus let there bee peace but to them that loue thee But if any man haue a false heart to Ierusalem let him haue no portion in the prosperitie of it Thus you see the Prophets care is for Ierusalem For this State and Church he would haue you pray In this prayer he would haue you beg for Peace That which hee would haue others doe hee doth himselfe He prayes both for Ierusalem and for them that pray for it That which he also prayes for is peace and prosperity This peace hee would haue in the Walles and this prosperity in the Palaces From thence he knowes it will diffuse it selfe to meaner houses Yet it seemes by the way that that ceremoniall Church had both Walls and Palaces And last of all that this peace this Prosperity might be the reward onely Diligentium of such as loue both State and Church And now there is little behinde For my Text is an Exhortation and preacheth it selfe Rogate Pacem pray for the peace of Ierusalem Pray for it Why it seemes strange to mee that any age should bee weary of peace or need an exhortation to pray for it either in Church or Common-wealth Yet the age in which Dauid liued was such For though the instant time of the composure of this Psalme was a time of Peace yet it was but a time picked out in an age that loued not Peace Dauid tells vs so himselfe a little before my Text Psal. 120. My soule hath long dwelt among them that are enemies vnto Peace I labour for peace but when I speake vnto them therof they make thē ready to battell So there he speaks for peace And in my text he exhorts to pray forpeace And after that him selfe prayes for peace And all this is little enough among them that loue not peace Howbeit take this with you They beare not the best mindes Cases of necessity and honourable safety alwayes excepted that desire the waters either of the Church or the Common-wealth should run troubled that they may haue the better fishing And the Historian sets his brand vpon them Who are they whom peace cannot please Who Why Quibus pessima est immodica cupiditas They whose desires are worse then naught in their Obiect and voyd of all moderation in their pursuit This I am sure of since Dauid at the placing of the Arke exhorts all sorts of men Rogare pacem to pray for the peace of Ierusalem he did not intend to leaue out the Priest whom it concernes most to preach peace to the people neither the High Priest nor the rest but they should bee most forward in this duty This for the Priesthood then And Christ himselfe when he sent out the Seuenty to preach gaue them in charge to begin at euery house in which they entred with Peace Peace be to this house S. Luk. 10. And he that preacheth not peace or labours not for it must confesse one of these two Namely that he thinkes Dauid was deceiued while he calles to pray for peace Or that himselfe is disobedient to his call Caluin of opinion that he which will order his prayers right must begin not with himselfe but at Dominus Ecclesiae corpus conseruet That the Lord would preserue the Body of his Church It is iust with the Prophet Peace for Ierusalem For if any man bee so addicted to his priuate that hee neglect the common State he is voyd of the sence of piety and wisheth peace and happinesse to himselfe in vaine For who-euer he be he must liue in the Body of the Common-wealth and in the Body of the Church and if their ioynts be out and in trouble how can hee hope to liue in peace This is iust as much as if the exterior parts of the body should thinke they might liue healthfull though the stomake be full of sicke and swolne humours To conclude then God hath blessed this State and Church with many and happy yeeres of peace and plenty To haue had peace without plenty had been but a secure possession of misery To haue had plenty if it were possible without peace had been a most vncertaine possession of that which men call happinesse without inioying it To haue had both these without truth in Religion the Churches peace had bin to want the true vse of both Now to be weary of peace especially peace in truth is to slight God that hath giuen vs the blessing And to abuse peace plenty to Luxurie and other sins is to contemne the blessing it selfe And there is neither of these but will call apace for vengeance My exhortation therefore shall keepe euen with S. Pauls 1. Tim. 2. That praiers and supplications be made especially for Kings and for all that are in authority that vnder them we may liue a quiet and a peaceable life in all godlinesse and honesty Heere S. Paul would you pray for the king 〈◊〉 〈◊〉 〈◊〉 the King would haue you pray for the State the Church His peace cannot be 〈◊〉 theirs And your peace cannot bee without his Thus hauing made my Text my Circle I am gone round it and come backe to it and must therefore end in the poynt where I began Pray for the peace of Jerusalem Let them prosper that loue it Peace be within the walles of it and prosperity within the Palaces That the Peace of God which passeth our vnderstanding heere may not leaue vs till it possessers of eternall Peace And this Christ for his infinite Merit and Mercy sake grant vnto vs. To whom with the Father and the holy Spirit be ascribed all Mighty Maiesty and Dominion this day and for euermore Amen FINIS 2. Reg. 6. 17. 2. Reg. 6. 2 3 Iosh. 15. 9 Vers. 1. 9. Vers. 5. Exod. 23. 17 Vers. 1. Vers. 7. 2. Reg. 6. 17. 2. Reg. 7. 13. Esra 3. 1. 2. S. Hierom. Bafil Theod. Hilar. Arnok Euthym. Ibid. L. 2. Nat. Q. c. 42. Psal. 62. 32. and vers 35. Vers. 9. S. Hierom. Aug. Hilar. Prosp. Ibid. S. Basil. Theodoret c. Ibid. Mat. 16. 18. Psal. 82. 1. L. 2. Bel. Ciuil p. 100. f. Vers. 5. Esa. 37. 12. Psal. 29. 10. 2. Reg. 5. Vers. 4. Vers. 6. Eccles. 3. 8. Esa. 45. 7. Deut. 29. 29. Enchi c. 101 1. Tim. 2. 2. Ioh. 14. 27. Rom. 12. 18. 2. Reg. 7. 9. 1. Reg. 17. 2. Reg. 5. 5. 2. Reg. 2. 2. Reg. 5. 20. 1. Chron. 22. 8. S. Iaco. 1. 20. Appian L. 2. Bel. Cius p. 504. A. 1. Chron. 22. 9. Apoc. 21. 2. 10. G. devoca Iudae pag. 44. Pag. 66. and 79. Rom. 11. Posit 7. pag. 2. Posit 44. 45. Pag. 48. Esa. 25. 2. Pag. 105. Vers. 6 7. S. Hierom. Geneu Aunot Ibid. Ier. 19. 11. Apoc. 21. L. 3. de Virginibus Pag. 56. 75. Pag. 56. 102. Pag. 163. Sal. To. 4. Tract 37. Lorin in Act. 1. 6. Act. 1. 6. Lorin in Act. 1. 6. S. Hierom. Ar. Mon. Trem. Saerm 1. de Ieiu 10. Men. 〈◊〉 19. Vers. 6. Vers. 7. Epist. 7. ad Smyrnen S. Hilar. ibid. S. Hierom. Ibid. Euthym. Ibid. Nihil firmius aut vtilius aut celfius Turribus S. Hilar. Ibid. S. Hierom. Ibid. Gal. 2. 9. S. Chrysost. Hom. 10. in S. Mat. S. Hierom. Ibid. Psal. 74. 5. 6. Esa. 5. 5. Euthym. Ibid. Psa. 120. 5. Paterc L. 2. 25. S. Luk. 10. 5. Calu. Ibid. 1. Tim. 2. 1.
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 pray for the continuance of it vers 6. And 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 I make peace and create euill Esa. 45. And in 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 large that a man may etiam voluntate bona 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 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 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 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 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 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