To the right Honourable, the Lord GORING, his ever honoured Lord,  
To the right Worshipful Sir John Rous, his most Noble Patron,  
To the virtuous Lady, the Lady Jane Covert, his liberal Benefactor,  
To the truly worthy and Worshipful, Master John Packer, his beneficent friend,  
Lionel Gatford, B. D. etc. wisheth all happiness both temporal and eternal.  
Right Honourable, right Worshipful, etc.  
ALthough my body be imprisoned, yet (I bless the Lord for it) my soul is free; so free, that I fear not what man can do unto me. 'tis not then to beg your help for my enlargement, or to crave your support under my sufferings during my restraint, that I thus address myself unto you. God is my refuge and strength, a very present help in trouble; Therefore will I not fear, though the earth be moved, and though the mountains be carried into the midst of the Sea: though the waters thereof roar, and be troubled; though the mountains shake with the swelling thereof, Psal. 46. I have so much faith (praised be the Author and giver thereof) as to believe that some mountains shall be removed and cast into the Sea; 
Mat. 11.24.  and then perhaps the Sea (as upon the casting forth a runaway rebel, Jona. 1.) will cease from her raging. But whether she do or not, I trust I shall never be of so little faith, as overmuch to be afraid of mine own sinking. The true reason of my flying to you at this present, is, in plain terms, this: What externals soever I either now possess, or have hitherto subsisted by, I have received from God by the hands of one, or more, of you; and therefore before I am denuded or spoilt of what I have (which some have threatened) I would have the world know where I had it; otherwise, I should suspect that my ingratitude might betray it into their hands that are ready to catch at it. Something I confess I have by your means, though from the same fountain, more than is visible; and some thanks I must reserve for you, more than is expressable. This poor, but sincere (Exhortation to Peace, sent forth in these times of tumultuous insurrections, will, I hope, render me to you, and to all that shall chance to peruse it, a true Son of Peace, and a peaceable Son of Truth. And if no other return should be made you for what ye have adventured in so weak a vessel, I am confident ye would not think it lost; so entirely do ye love, and so highly do ye prize both those graces, in whomsoever you find them. But if God shall vouchsafe, amongst many petitioners, to hear my prayers for Peace, you shall be sure to feel that I am a Son of Prayer too, by the blessing of Peace, which I shall never cease to pray for, upon you and all yours, with as many other as love the peace of our Jerusalem. And this I am assured ye will accept as the proper retribution of a poor prisoner, and  
Your bond-servant, L. G.   

Errata.  
Page 5. line 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. p. 8. l. last, deal of. p. 9 l. 8. for rag r. ray. p. 12. l. 3. for as frees any suit, r. if they can find any such. p. 13. l. 5. for promise r. premise.   

To all the Sons of Peace throughout the divided Kingdom of England: Lionel Gatford B. D. etc. wisheth Grace, mercy and peace from God the Father of peace, and from our Lord jesus Christ the purchaser and finisher of our peace.  
WHen the sound of a civil war within the bowels of this Kingdom first tingled mine ears, being neither 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nor 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, neither without natural affection nor without Christian compassion, I could not but take up to myself the Prophet's sympathising complaint, Jerem. 4.19, 20. My bowels my bowels, I am pained at the very heart, my heart maketh a noise in me, I cannot hold my peace, because thou hast heard O my soul, the sound of the trumpet, the alarm of war, destruction upon destruction is cried, for the whole Land is spoilt, etc. But then knowing myself to be set a watchman to others, and so the crying to, or within myself alone, when I saw the sword come, would not excuse me, but that I stood obliged to lift up my voice like a trumpet and to give others warning thereof, or else their blood would be required at my hands, Ezek. 33.6. (And what will it profit a man, 
Prosper.  non pro suo puniri peccato qui puniendus est alieno; not to be punished for his own sin who shall be condemned for another's) I began to cast about, how I best deliver mine own soul by helping to save others.  
Whereupon, observing, that not so much the particular misunderstanding each other in several passages and messages betwixt the King and His great Council, as the General not-understanding of the Subjects loyalty and obedience to their Sovereign, clouded by the fogs and mists of false teachers, exhaled from the bogs and creeks of Anabaptists and other Sectaries, had both begotten and nursed up our miseries to that height of growth, whereunto they are now come; I resolved, as well for the freeing mine own soul from the guilt of others blood, as for the preventing others from further embrewing their hands in the blood of their Christian Brethren, faithfully to impart to this whole Nation, not mine own private opinion, but the public received Doctrine of this whole Church, and the harmonious consent of the most eminent Members thereof, as also the public Doctrine and unanimous consent of other reformed Churches, and many renowned Worthies therein, concerning the Right, Power, Honour and Dignity, of Kings and sovereign Princes, and the loyalty and obedience due unto them from all their Subjects; together with a discovery of who and what sort of men have been the prime disturbers of Peace, and raysers of Rebellion, since the first shining forth of the glorious light of the Gospel, in those places especially where the Gospel hath been propagated; as also a supplement of satisfying answers to the main arguments and objections, whereby the enemies of this Kingdom and their own peace, would evade whatsoever is asserted against them.  
But this my intention was frustrated; for on Jan. 26. in the night, Master Crumwell, 
Job 24.16.  a Member of the House of Commons, seized upon the Copy of that Tractat composed by me for that purpose, as it was then in the press at Cambridge, and fifteen or sixteen sheets thereof printed, and the same night with his Troops he apprehended my person quietly reposed in Jesus-Colledge, 
Luke 22.13.  which with the Copy he transmitted hither to London, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Act. 25.27.  on the next Lord's day following, and on monday Jan. 30, I was by the Honourable House of Commons committed prisoner to Ely-House, where I am still restrained without any charge against me, that I can yet hear of.  
Now remembering holy Jeremiahs' practice, 
Jerem. 36.  who when he was shut up in prison, thought not that an excuse sufficient for not making known to the people those things which concerned them, but sent forth a roll, written from his own mouth, to be read in the ears of all Judah; I could not satisfy my conscience quickened with so good an example, and encouraged with God's gracious deliverance of him that set it, till I had sent abroad something, whereby I might in some part inform the people of this Land of their duty, and discharge mine own; and having nothing in a readiness (now that my former intended treatise is strangled in the birth) so seasonable and suitable for these tumultuous and distracted times, as this exhortation to peace, I have adventured that amongst you.  
You will find it indeed flatly opposite, nay fully contradictory to multitudes of exhortations, wherewith not only our parlours are pestered, 
2 Tim. 3. v. 1, 2, 3, 4, 5, 6.  but our very Pulpits are profaned in these perilous times. It must therefore be your care with those noble Bereans, Act. 17. to search the Scriptures daily, whether those things affirmed by those Salij or Priests of Mars in their skipping vociserations, or these avouched by me a Minister of peace in this slow-paced Sermon, be according to what is there recorded or not.  
For my part I challenge nothing to myself, but weakness and unworthiness; but by the grace of God I am what I am, and to the praise and glory of his free grace be it ascribed, I have ever been orthodoxal in judgement, and conformable in practice, to the established doctrine and discipline of the Church of England, without swarving or digressing therefrom, either to serve the times though never so turbulent, or to observe men's humours though never so potent, during freely to reprove corruption and innovation in Religion and religious worship, where I met with any such, when the Stentors or Baaling criers of these times durst not mutter against them, and always labouring (though compassed about with many imperfections) to adorn Religion and the profession thereof by faithfulness in my calling, and by unstainednesse of life and conversation.  
But for those, whose doctrine and practices this Sermon oppugnes; They brag much of their light, bring them therefore into the light; To the Law and to the Testimony, and if they speak not according to this word, it is because there's no light in them, Isa. 8.20. and he that saith he is in the light and hateth his brother, he is in darkness even until now, 1 Joh 2.9.  
They boast likewise that they, and only they, have the spirit; But beloved, believe not every spirit, but try the spirits whether they are of God: because many false prophets are gone out into the world, 1 John 4.1. If they have the spirit you shall know it by the fruit thereof. Now the fruit of the spirit is love, joy, peace, long-suffering, gentleness, goodness, faith, meekness, temperance, Galat. 5.22, 23.  
They desire also to make you believe, what it seems by Jobs answer, Cap. 12.2. his miserable comforters would have assumed to themselves, that all wisdom is with them, yea, and shall die with them, if they miscarry; nay, their very folly and madness is styled by themselves and their Favourites, spiritual wisdom: But the word of God will try that too; For the wisdom that is from above is first pure, then peaceable, gentle, easy to be entreated, full of mercy and good fruits, without partiality, and without hypocrisy, James 3.17.  
For their holiness and righteousness none mayquestion it without the censure of being a reprobate, for such a presumption; and yet the Scripture is a touchstone that will prove the truth of that also, even by their love to peace: For the fruit of Righteousness saith Saint james, is sown in peace of them that make peace, Cap. 3. v. 18. And where envying and strife is, (much more where war and bloodshedding is) there is confusion and every evil work, v. 16. And from whence come wars and fightings among you? (saith the same Apostle) come they not hence, even of your lusts, that war in your members? Cap. 4. v. 1. But if you would see the holy war of the present times lively set forth, read on, v. 2, 3. Ye lust and have not, ye kill, and desire to have, and cannot obtain; ye fight and war, yet ye have not because ye ask not; ye ask and receive not, because ye ask amiss, that ye may consume it upon your lusts.  
In a word those new teachers, or teachers of news (as the most of them deserve to be styled) would fain dream you into an opinion, that they are for peace, as much, or more than any, only they would have peace with truth. But who can believe them? when they make lies their resuge, and daily wrest and pervert the Word of truth to encourage to war: without peace, truth cannot be established, and so long as the people are given over to believe their lies, 'tis impossible that peace should be obtained. Nay, had they been men of truth, neither peace nor truth had been now unsettled, much less shattered into so many pieces, as that it will be difficult to repair either, and no less than a miracle to restore both to their former splendour and glory. Had your Preachers dealt truly with you, I should not have needed to have sent this sermon of peace at this time amongst you; for if some of them, when they were consulted by you (as that I presume they were) concerning the lawfulness of the present war, had not with those lying Prophets 1 King. 22. encouraged to battle, with a Go and prosper, for the Lord shall deliver, not the City into the King's hands, but the King into the hands of the City; certainly our Jerusalem had still enjoyed her blessed peace, and all that love her peace had still flourished in their envied prosperity. I am no accuser of my brethren, but if from the prophets of Jerusalem, as the Lord once complained by that holy prophet Jerem. 23.15. profaneness or hypocrisy, (for God's Name is never more profaned then by hypocritical prophets) be gone forth into all the land, and both Jerusalem and the whole Land be ready to be ruined thereby; I conceive I have authority sufficient even from the Prophet Jeremy to complain of such Prophets, and that before the people, that so the people may yet at last beware of them; only this I must tell the people, those filthy dreamers, (as Saint Judas calls them) those false prophets (as the deceived people themselves will ere long acknowledge them) who defile the flesh, despise dominion and speak evil of dignities, Judas Epist. v. 8. teaching others to do the like, do but dream such dreams as the people have caused to be dreamt Jerem. 29.8. and although the prophet be a foole, and the spiritual man mad, yet the people must remember, that 'tis for the multitudes of their iniquity, and their great hatred, Hosea 9.7. Either the people being a rebellious people, lying children, children that will not hear the law of the Lord, Isa. 30.9. have said to the Seers see not, and to the Prophets prophesy not unto us right things, v. 10. Or else they have shown themselves too well pleased with them when they have so prophesied; but not a word more now either of Prophets or people in that way. I am to present you with an Exhortation to Peace, and therefore I shall avoid as much as I can whatsoever may exasperate any that are peaceably inclined. The Prophets, Priests, Princes and people of Jerusalem, had all of them sinned highly against God, and so provoked him, that he had made a breach amongst them, which threatened utter destruction unto them, as you may read at large, Ezek. 22. And yet God of his infinite mercy was pleased to seek, and to seek but for one man amongst them all, to make up the hedge, and stand in the gap before him, for the Land, that he should not destroy it, v. 30. How then should we of this Nation, notwithstanding all our sins of Prophets, Priests, Princes, and people, so resembling Judah's, as if copied out by them (our rebellion only excepted, wherein we exceed both them and the most of other Nations) how should we be encouraged to seek to God to have our breaches made up, and to approach boldly unto the Throne of his grace, 
Heb. 3.1.  that we may obtain mercy, and sinde grace to help in time of need? How should we be quickened in our prayers, and best endeavours for the peace of our Jerusalem, when the prayers and endeavours of one man is so prevalent with God, for the making peace for a whole Nation, and for the averting destruction from it? Whether our prayers prevail with God for the peace of our Jerusalem or not, we ourselves that so love Jerusalem as to pray for the peace thereof, are sure to prosper; we have God's Word for it in our Text. To our prayers then, to our prayers with all possible constancy and fervency, and so to the Sermon with all due reverence and submission, humbly beseeching our most gracious God, whose Word is here tendered us, to make this his Word so effectual to us all, that it may help to make us to pray more and more effectually for Jerusalem's peace, on which depends all our prosperity, Amen, Amen.  
So prays A prisoner of the Lord, and your daily Orator, Lionel Gatford. Ely-house, Feb. 1642.   
Text. PSAL. 122. vers. 6. 
Pray for the Peace of Jerusalem; they shall prosper that love thee.  
THE Scriptures (saith Saint Paul) are able to make a man wise unto salvation, 2 Tim. 3.15. Liber psalmorum, etc. The Book of Psalms (saith Saint Augustine) comprehends in it as in an epitome, or abstract, whatsoever necessary things all other books of Scripture contain at large. Now amongst the Psalms the Psalms of degrees are by many accounted Psalms of some degrees of excellency above other Psames; and amongst the Psames of degrees (if there may be comparatio gradus ad gradum, a comparing of a degree with a degree, where each Psalm is in its degree so admirable) this Psalm of degrees out of which my Text is taken is none of the lowest degree. The text itself. I am sure is one of the sweetest and pleasantest strains in all the Psames. For what more delightful and pleasing to God then prayer? the prayer of the upright (saith Solomon) is God's delight, Pro. 15.8. and let my prayer, saith David, be set forth before thee as incense, Psal. 141.2. that is let it ascend as a sweet perfume and pleasant smell into thy nostrils; it being the peculiar honour of prayer (as Dionysius Carthusianus hath observed) to have the stile of incense attributed to it, for nulla justatia (saith he) thumiamits comparatur nisi sola oratio, No other theological virtue is compared to incense, but only prayer, at least not so properly. And this we find incited unto in the first word of my text, pray, pray, etc.  
Again, as nothing is more delightful and pleasing to God then Prayer, so nothing is more sweet and acceptable to men (except they be men of Belial) than Peace, Pax non re duntaxat amica, sed nomine quoque ipso jucunda, saith Nazianzen, Peace is not only lovely in the thing, but pleasant also in the very name; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, saith Basil, the absolutest of Blessings; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, saith chrysostom, there is no Blessing equal to Peace; and the Scriptures make good what they all say by putting Peace so often for all Blessings, as comprehending all other Blessings in the bosom of it, as amongst other places, Psal. 125.5. But peace shall be upon Israel; and Psal. 29.11. The Lord will bless his people with peace: or as the ordinary translation reads it: The Lord shall give his people the Blessing of peace. In both which places the word translated, Peace, as expositors have observed, non tantum pacem sed reliqua bona omnia complectatur et corpori et animo necessaria, doth not only comprehend peace within its signification, but all other good things whatsoever necessary both for body and soul, as it doth also in sundry other places of Scripture. And this we are called upon here in my Text to pray for; pray for the peace, etc. The peace, what peace? not the peace of Babylon (though when the Jews were delivered into the hands of the King of Babylon, and carried away captive thither, they were commanded both to seek the peace of that City and to pray for it, Jerem. 29.7.) but the Peace that our text exhorts to pray for, is the Peace of Jerusalem; that is, according to the literal sense, the Peace of that City which the Lord hath chosen among all the tribes of Israel to place his name there, 2 Chr. 6. as also to place the throne of David, and so of justice and judgement there, 2 Sam. 5.5. both expressed in the three immediate verses before my Text, as arguments to make way for the praying for the peace thereof. Jerusalem is builded as a City, that is compact together, whither the tribes go up the tribes of the Lord, unto the testimony of Israel, to give thanks unto the Name of the Lord; for there are set thrones of judgement, the thrones of the house of David, then follows pray for the peace of Jerusalem, etc. Or else by the peace of Jerusalem, we may understand here, according to the mystical sense of the words, the peace of God's Church, in what Cities or Nations soever it be planted; called Jerusalem which is above and the mother of us all, Gal. 4.26. the City of the living God, the heavenly jerusalem, Heb. 12.22. and that not without allusion to that and the like prophecy of preaching the Gospel, Esay 2.3. Out of Zion shall go forth the Law, and the Word of the Lord from jerusalem: that is the Gospel shall first be preached, and so the Church first planted in jerusalem; and from thence the Gospel shall be published, and so the Church transplanted in all the world: and therefore the Church having her first rise, and beginning from Jerusalem, she might well bear jerusalems' name. Pray for the peace of jerusalem. I had once thought to have opened the other part of the Text, ere I had let you further into the treasury of this: but me thinks I see you impatient of being kept off any longer, from tasting of these rarities which have been already presented before you: I forbear therefore all super-addition of arguments to invite your attention to the Text, and fall close to the unboweling of it. The Text at the first touch falls into two parts; a Precept and a Promise. The precept in the first words, pray for the Peace of Jerusalem. The promise in the following words, they shall prosper that love thee.  
In the precept these five particulars offer themselves to our consideration. 1. The Act or Duty commanded; and that is to pray. Pray etc. 2. The object of that Act; and that is peace, Pray for the peace. 3. The Specification or determination of that object; not for all peace, nor the peace of all; but for the Peace of jerusalem. Pray for the Peace of jerusalem. 4. The party by whom this precept is delivered; and that, as the title of the Psalm shows, is David. David the King of jerusalem take jerusalem in the letter; but David the son or citizen of jerusalem, take jerusalem in the mystery. 5. The party unto whom this precept is recommended; and they are not where expressed, but fully employed in the word precamini, or rogate, pray ye: all ye that have any interest in or relation to jerusalem, pray for the Peace thereof; so fare the precept extends: but the promise reacheth further, and fetcheth in all those that love prosperity, assuring them that they shall all prosper that so love jerusalem: wherein three other particulars require our observation. 1. The subject matter of the promise; and that's Prosperity; they shall prosper. 2. The condition of the promise; and that is, the loving jerusalem so as to pray for her peace; they shall prosper that love thee. 3. The extent of the promise, collected from the persons unto whom this promise is made; namely, they, and all they, and only they, that so love jerusalem, as to pray for the Peace thereof.  
These are the parts of the Text, and these are the particulars of each part: but for fear lest the Text might lose some of its strength and virtue, by being chopped into so many small pieces. I shall forbear the prosecuting that division and subdivision, and choose rather to give you the juce and substance, if not, the spirit and quintessence of all these particulars, in these 4 propositions.  
1 That the peace of Jerusalem is a thing most desirable, worthy of the best prayers, and the prayers of the best.  
2 That the prime means, both of procuring and preserving the peace of Jerusalem, is to pray for it.  
3 That it is the duty of all men, that have any interest in or relation to Jerusalem, to pray for the peace thereof themselves, and to incite others to do the like.  
4 That they, and all they, and only they shall prosper, that so love Jerusalem, as to pray for the peace thereof,  
I begin with the first proposition: That the peace of Jerusalem is a thing most desirable, worthy of the best prayers, and prayers of the best.  
This proposition I shall endeavour to make good, both according to the literal, and according to the mystical acceptation of this term jerusalem; and first according to the literal.  
Doct. The peace of Jerusalem, as Jerusalem is taken for the place of God's worship, and the seat of justice, and judgement, was then, and so is, the peace of all such places still, a most desirable thing worthy of the best prayers etc.  
Tantum est pacis bonum (saith Saint Augustine lib. 19 de Civitate Det cap. 11.) ut etiam in rebus terrenis atque mortalibus nihil gratius solcat audiri, nihil desiderabilius concupisci, nihil possit melius inven●ri; such is the good of Peace, that amongst earthly and transitory things, nothing is to be heard of more acceptable, nothing is to be wished for more desirable, nothing can be found out more excellent. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
Chrysos' ho●● 3. in Coloss.  (saith Saint chrysostom) the mother of all good things, are the ground of all joy: and as there is no man qui gaudere nolit, who would not rejoice; so there is no man qui parem habere nolit, who would not have peace, is Saint Augustine's position in the book before cited cap. 12. and he there makes it good: and 'tis so good what he there saith, that I think it worthy both of our repeating and observing, ipsi qui bella volunt (saith that stout Champion of the Church) nihil aliud quam vincere volunt, they that most desire wars, do therefore desire them that may conquer and overcome: and so in the upshot, they desire wars that may obtain a more glorious peace: for what is victory or conquest, but the subduing and bringing into subjection those that oppose and resist? and what is that when it is accomplished, but very peace? so that wars themselves are waged upon an intention of peace, and peace is the desired end of all wars. They which do most disturb the peace which they enjoy, and therefore are accounted enemies of peace, yea of their own peace, they do not so properly hate peace, as desire to exchange one peace for another; neither would they that there should be no peace at all, but that such a peace should be as they would. The most factious, seditious fellows that are, though out of their factious, seditious spirits, they separate themselves from society and peace with others; yet with their fellow-conspirators, they observe and keep an exact kind of peace, or else they could never improve their conspiracies to so much mischiefs as they do. Thiefs and robbers could not either with the least safety or success, infect and trouble the peace of others, unless they did preserve a firm seeming peace amongst themselves: or if there be any such beast of prey, that is either so powerful in strength, or so fearful by nature, that he need not, or dare not commit himself to any companion, but plots and acts all his robberies and other outrages himself alone, yet in his own house, with his own family, he studies peace and quietness; and if any disturbance chance therein, none more forward, than he to correct and vindicate it, domus suae pacem si ita necesse est (saith Saint Augustine of such a one) etiam saeviendo componit, he composeth the peace of his house, if it be needful so to do, even by tyrannising and exercising cruelty on those that infringed it. Nay, I will crave leave to step one step further with that father; let us for once suppose such a monster as the Poets feigned their Cacus to be, whom for his insociable savageness they called semi hominem non hominem, but half a man not a man; one cujus regnum dirae speluncae fuerit solitudo, whose lonesomenesse in a direful cave was his Kingdom, and whose wickedness was so beyond other men's, that like the Devil he had his name from it; 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  one that took pleasure neither in the winning society of a wife, nor in the recreating sports of children; one that would neither rule over others, nor enter conference with them; one that would give nothing to any, but take from all whatsoever he could, and could take whatsoever he pleased; yet this horrid monster so abhorring all peace with others, does by his very solitariness and detestation of all society, declare plainly that freedom from all molestation, and so peace, is the prime scope and aim of all his desires. And that I make not a fiction the uppermost step of my gradation, suffer me to tell you that the very devils themselves, what inveterate, implacable cruelty soever they bear against the peace of men, amongst themselves they conspire for peace, and do to all admiration conserve it: Satan is not divided against satan, Mark 3. and a whole legion of devils can dwell together, as one in one man, Mark 5.9. Nothing therefore is naturally more desirable than peace, and there is none that hath all the impressions of nature so defaced in him, but that some peace or other is beloved and desired of him; how much more desirable then, is the peace of Jerusalem, as 'tis the place of God's worship and service, and the seat of justice and judgement to all those that love either? Where there is no peace, the public worship and service of God doth not only lose its beauty and comeliness, but suffers much in its very essence and being. One thing (says David) have I desired of the Lord that I will seek after, that I may dwell in the house of the Lord all the days of my life, to behold the beauty of the Lord & visit his temple, or inquire in his temple, Psal. 27.4. but because David was a man of war, and the time of his reign a time of war, he never could obtain this his desire in any perfection, though he were most zealous and earnest in it. David never so much as thought of building an house unto the Lord, till he had some respite from war as appears, 2 Sam. 7.1, 2. etc. and when he did think on it, God, who knew his thoughts, knew also that it was in a manner to no purpose for him, upon whom wars were presently to return, to undertake that work; for neither could that work itself be so well effected in such times nor the public worship of God in that house if it should be built, be near so well performed as it would be in more peaceable times. And therefore observe how the Lord took off David from those thoughts, as David himself relates it to his son Solomon, 1 Chron. 22. v. 7.8.9.10. And David said to Solomon, my son, as for me, it was in my mind to build an house unto the Name of the Lord my God; but the Word of the Lord came to me saying, thou hast shed blood abundantly, and hast made great wars; thou shalt not build an house unto my name, because thou hast shed much blood upon the earch in my sight, behold a son shall be borne unto thee, who shall be a man of rest, and I will give him rest from all his enemies round about; for his name shall be Solomon, and I will give peace and quietness to I frael in his days, he shall build an house for my Name, etc. Behold David, a man of war, though a man after Gods own heart. and his wars no other than what God had approved; he was inhibited the building of an house for God's public worship and service, only for this reason; because he had shed much blood and made great wars; whereas the bloody reformers of these times cry up the laying of the foundation of their reformation of God's public worship in service in nothing but blood, & that the blood of those who profess the worshipping and serving of God in that public manner, and way; for the sounding and erecting whereof, many renowned Mattyres were willing to lose their blood; so far are their thoughts from God's thoughts, and their ways from God's ways. Observe further, how God (to clear his own reason, of forbidding David to build him an house, that it was therefore & therefore only, because he had made great wars and shed much blood) at the same time, when he inhibited David for that cause, he gave commandment to his Son Solomon to build him an house for his name, and allegeth the just contrary reason for that command, viz. because he should be a man of peace and rest, and one unto whom God promised that he would give rest from his enemies round about, and give peace and quietness to Israel in his days. And he indeed undertook this work and so prospered in it, that he finished it in seven years. 1 Kin. 6.38. The inferences from hence are many and various according to the apprehension of several Expositors; but all that I shall urge from hence, is but what I have already touched, That God by the very time appointed by him for the building of his Temple, the place of his public worship and service, signifies unto us, that times of peace are the only times for his public worship and service itself, and that wars, though never so just, do not only hinder it but do in a manner, yea and in a great measure to, profane it: and what I say of the times of peace and war, must of necessity reach to the places where peace or wars settle; and therefore as the house for God's public worship and service, was at first built in time of peace, so 'twas built in a City of peace in jerusalem, which is by interpretation the vision of peace.  
God may, I confess, be worshipped and served publicly in some Camps or Leaguers, yea in the midst of Mars-hill (as 'tis said, Saint Paul once preached, Acts 17.23.) But alas the worship and service, that is usually performed unto God in such places, hath scarce a rag of that beauty and splendour, or a spark of that zeal and vigour, wherewith it is adorned and inclined in places of peace, unless they be such places of peace, as do not know what belong to their peace, which indeed jerusalem herself sometimes did not, Luk. 19.42.  
How beautiful upon the mountains (saith the Prophet) are feet of him that bringeth good tidings, that publisheth peace, Isa. 52.7. The Apostle appplies that saying to the Preachers of the Gospel, From. 10.15. How beautiful are the feet of them that preach the Gospel of peace, etc. The beauty and excellency of preaching the Gospel is such, as neither the Prophet nor the Apostle could express, and therefore they cry out in admiration thereof, quam speciosi pedes, etc. how beautiful are the feet of him or them, that publish or preach peace; and as there is beauty in the public preaching the Gospel, so there is beauty in the public praying unto God, and praising of him, as also in the rest of God's public worship and service rightly performed; and therefore is the whole worship and service of God in his house called, (as you heard but now) by the kingly Prophet David, the beauty of the Lord Psa. 27. and the beauty of holiness Psal. 29.2. But beloved in what places is this beauty and excellency of God's worship and service to be found? Not in those places wherein the sound of the trumpet, and alarm of war are daily heard; for what agreement hath the preaching of the Gospel of peace with warring and fight, or what entertainment can praying find, where killing and murdering are professed, and who can hope to hear the voice of praising God, where cursing and blaspheming his Name are so uncontrolledly practised? 'tis a short but a smart and pithy examination of the Soldier's Paternoster, which Erasmus takes in his Querimoniae pacis, I will add but a little to it, and by it you may guess how God is worshipped and served in those places, where such men keep their Randevooze; quid quaeso orat miles, what, I beseech you (saith Erasmus) does the Soldier pray, or how? Dost thou say Our Father? O impudent mouth! dost thou dare to call God father, who art flying at the throat of thy brother to cut it or tear it out? Dost thou say, hallowed be Thy Name, when God's Name is by none more blasphemed and dishonoured, then by thee and thy Comrades? Dost thou say, thy Kingdom come, when none is a greater enemy to the Kingdom of grace, and hath less hope of the Kingdom of glory than thyself? Dost thou say, Thy Will be done in Earth as it is in Heaven, and yet when God tells thee, that 'tis his will that thou shouldst follow peace with all men, and holiness, thou delightest in war and all manner of wickedness, refusing all just conditions of peace and adhortations to piety? Dost thou say Give us this day our daily bread, and yet takest away by violence and rapine, all the bread and other necessaries of life, that thy poor brother hath laboured for in the sweat of his brows? Dost thou beseech the Lord to forgive thee thy trespasses as thou forgivest them that trespass against thee, when as nothing but thy brother's blood will satisfy thee, and his too who never did, nor would have offended thee didst not or hadst not thou first beyond measure provoked him? Dost thou pray not to be led into temptation, and yet accountest it pusillanimity not to venture upon any thing, that thy lusts tempts thee unto? And dost thou supplicate to be delivered from all evil, and yet art never at rest from plotting and practising all the evil thy heart can invent, making it thy trade of life, to live all thy days in that evil of evils bloody war? What is all this praying but a mocking of God, and blaspheming of his Name; and how then can praying, or any other part of God's service, be performed as it should in those places where wars rage? when the actors in that bloody tragedy, being the only men of power and sway in those places, are so flatly opposite in all their practices to what is commanded by God or desired from him; I but will some Soldiers of these times say, you are quite mistaken in us, we do not use the Lords Prayer at all, but we pray only as the Spirit teacheth us: but what Spirit is it. I beseech them? Whose teaching they follow in their prayers, when they lay aside and despise the prayers which the Lord Christ himself hath taught them? Certainly 'tis not that Spirit of God which helpeth our infirmities, and when we know not what we should pray for as we ought, doth itself make intercession for us with groan which cannot be uttered, Rom. 8.26. For that Spirit would never teach men to contemn and reject that prayer Christ by the same Spirit hath taught them, but on the contrary would so instruct and quicken them in their pouring forth that and other prayers, now slighted by them, that the using thereof once would more effectually prevail with God, and more feelingly comfort themselves then all the vain tedious tautologising babble, that ever fall from them; besides men taught by that Spirit would abhor to appear in any acts so repugnant to each clause of that prayer. I confess for my share, that, as where I call to mind the reigning sins of these times, such as blindness of heart, pride, vain glory, and hypocrisy, envy, hatred, malice, and all manner of uncharitableness, fornication, and other such like deadly sins, sedition, and privy conspiracy, false doctrine and heresy, hardness of heart and contempt of God's Word and Commandment, etc. I do not wonder to see and hear of such multitudes, that startle at our set forms of public prayer, wherein these sins are set forth, ripped up and prayed against with so much plainness of expression and no less vehemency and ardency of devotion, and to desire rather to use some lose prayers of their own, wherein they may take their own liberty, and pray against those sins as frees any suit whereof others are guilty, not themselves. So when I observe of what spirit many men are, calling daily for fire from heaven upon their fellow brethren, or stirring up what fire earth and hell can help them to kindle against them, I do not admire that even the Lords prayer also is, which is composed of a spirit so much contrary to theirs, laid aside by them. But 'tis a sad case in the interim, that should either be given up to such a reprobate mind, or live the least time in such an ungodly course of life, as not to dare to use that form of prayer which Christ hath prescribed, or if they do, their very using thereof proves no better than a mocking or an abusing of him that prescribed it. I do not condemn all Soldiers, nor all soldier's prayers, the faith of that Centurion in the Gospel, 
Math. 8. Acts 10.  and the prayers of that Centurion in the Acts, and the faith and prayers of many devout soldiers both before and since, would rise up in judgement against me, if I should so judge them and their devotions: but the more devout soldiers are, the more they will assent to truth propugned by me, that wars are an enemy to public devotion, whatsoever interruption, private prayers suffer by them; I do confess, we do not read that ever David was more fervent or frequent in his prayers, then when he was encompassed or pursued by his warlike enemies; but than it must be also acknowledged, that even in those times, David prayed for nothing more than for such times, wherein he might again, as formerly he had in times of peace, 
Psal. 27. Psal. 42. Psal, 84.  present both himself and his prayers to God in Gad's house, has holy Temple or Sanctuary, the place of public worship.  
The Scythians, who as Herodotus reports of them, did worship very many Gods, did erect neither Temple, Altar, nor statute to any God, save only Mars the God of war, intimating, that where wars are predominant, there all constant public worship and sevice of God or whatsoever is called God is quite cashiered. This we find in sacred records the Prophets prophesying to the Jews the free liberty & happy enjoying of God's public worship & service amongst them, did commonly join with it or rather promise before it, some promise of peace, Isa. 52.7. a place even now cited, How beautiful upon the mountains are the feet of him that bringeth good tiings, that publisheth peace, etc. & then follows v. 8. Thy watchmen shall lift up the voice, etc. There is little or not lifting up of the voice of watchmen to be excepted in any place till peace be proclaimed. So Nahum, 1.15. Behole upon the mountains the feet of him that bringeth good tidings that publisheth peace, then follows, O Judah keep thy solemn feasts, perform thy vow, where peace is, there the public worship and service of God may be performed with some solmnity; but where peace is not, though men should divote themselves to it never so much, yet they cannot perform it with any solemnity, nay scarce with any tolerable reverence: if then there were no other reason of praying for the peace of Jerusalem, but its being the place of God's public worship and service, that alone is sufficient to engage any man in that duty that desire to worship and serve God as he should.  
But then consider Jerusalem as it is also the seat of justice and judgement, and so the force of the argument for the praying for the peace thereof is in a manner doubled; let judgement (saith the Prophet Amos) run down as waters and righteousness as a mighty stream Cap. 5.24. that is, let justice and judgement have their free course, and run in their own channel without chick, stop, or outlet; now that cannot be but where God is pleased to grant peace to a place, if God do not extend peace to a place as a river Isa. 66.12. Justice and Judgement can never run down there as a stream: Righteousness and peace (saith the Psalmist) have kissed each other, Psal. 85.10. ('tis as true of this Righteousness and peace whereof we are now discoursing as of any) and since they first greeted, it can never be found, where ever this Righteousness was without peace, though this peace hath been in many places without Righteousness. Just and strict discipline may be and is observed in war, so fare as it may advantage either the design in hand or the whole Army's safety, or the Commander's honour; but for common justice equally communicating itself unto all men, 'tis only to be sound where peace is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (saith Maximus Tyrius) war is the teacher or master of injustice. In wars, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. (as that woman complains in Homer) they, kill men, they fire Cities into ruinous heaps, they lead away women and children into captivity; or as Tacitus described the iniquity of a war waged by Antonius, and is found true of all wars, Non dignitas non at as protegebat, quo minus stupra caedibus, caeda stupris miscerentur, etc. neither honour, nor age, nor ought else did protect any, but rapes, war mingled with murders, and murders with rapes; hoarihared men, and superannuated women, esteemed not worthy to be made a prey or spoil, were drawn and dragged up and down the streets for sport and pastime, and young and tender Virgins, together with youths of any comeliness and feature, were even torn in pieces by the lustful Soldiers, and the Soldiers themselves, many of them slain in their lusts by their own fellows, burning in the same lusts with them. O the injustice of war, 'tis not to be expressed with just expressions! 'tis a maxim of war, quodcunque libet facere victori licet; 'tis lawful for the victor to do what him pleaseth, and victor or not victor, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (as Euripides hath it) he is accounted an ill Soldier that does not some mischief; and if any that are injured or abused, prove so ridiculous or rather so mad as to complain thereof, either to the General or to some subordinate Commander, the best answer they can expect, is that of Caesar to Metellus, when Metellus urged certain laws for not taking away the money in Saturn's Temple, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉). The time of war is no time for observing laws or that of Caius Marius to some that accused him and his Soldiers of great wrongs, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. I cannot hear (saith he) the laws for the noise of Arms the rattling of drums, and the roaring of Ordnance, silence the laws & strike the very Judges themselves deaf: If then it were but for Jerusalem's being the seat or place of justice there being the Thrones of judgement, the Thrones of the house of David; Jerusalem deserved, and so do all such places still, the best prayers and prayers of the best for the peace thereof.  
Thus you have been shown the desirableness of Jerusalem's peace as jerusalem is taken literally for that place which God had made choice of, to be the place of his public worship and service, and the seat of justice and judgement; now take jerusalem in the mystery, as it signifies God's Church in what place or places soever it be planted or dispersed, and so the arguments for the desirableness of jerusalems' peace may be doubled and trebled; but I shall for the present choose rather to give you the application of what hath been delivered and reserve my meditations on the peace of God's Church, till I have liberty to enlarge them to some proportion befitting that subject.  
If the peace of jerusalem as jerusalem is taken for the place of God's public worship and service, and the seat of justice and judgement were then, and so the peace of all such places is still, a thing most desirable worthy of the best prayers, etc.  
In the first place, you may from hence learn what to think of them in part who go about to disturb the peace of such places, yea and to banish if it were in their power, all peace from them; I say you may from hence learn what to think in part of such, for what heart so large, what thought so vast, as to be able to comprehend what they deserve in the total? Blessed (saith our Saviour) are the Peacemakers for they shall be called the Children of God, Math. 5.9. And if the Peacemakers are blessed, we may conclude by the law of contraries that surely the peace disturbers are accursed, and if they shall be called the Children of God, these may be called the Children of the devil. And indeed none but such cursed chidrens of that accursed father, would ever have attempted the disturbing of the peace of those places, wherein God is solemnly worshipped, and justice and judgement duly executed. For what is the glory and strength of a Nation but these two; the worship and service of God rightly performed, and justice and judgement faithfully administered? The glory is departed from Israel (saith the wife of Phineas) for the Ark of God is taken, 1 Sam. 4.22. The Ark of God, being the sign of God's presence amongst the people of Israel, is styled the glory of Isriel: And what doth now manifest God's presence amongst any people so evideutly and lively as the true worship and service of God doth? Nay what is there but that which makes God to be present amongst any people? God himself I confess, or the presence of God amongst a people, is properly the glory of that Nation, so jerem. calls him, 2.11. My people have changed their glory for that as doth not profit; so the Psalmist, Ps. 106.20. Thus they changed their glory, etc. But this name may by a metonimia be ascribed also to that which is the sign of God's presence, and so as well to God's worship and service now, as ever it was to the Ark.  
And that God's worship and service is also the strength of a Nation as well as the glory, no other Testimony need be produced then that, 2 Chron. 11.17. so they strengthened the Kingdom of Judah, and made Rehoboam the son of Solomon strong three years, for three years they walked in the way of David and Solomon, that is, they worshipped and served the Lord as David and Solomon had done.  
Then that the executing of justice and judgement is likewise both a strength and a glory to that Nation that is blessed therewith, may be seen sufficiently, either Isa. 1. from v. 17. to the end of v. 27. or Cap. 9.7. It being declared in the latter place, that a Kingdom is both ordered and established by justice and judgement, and in the former, that the want thereof is a main cause of a Kingdom's ruin. Now this being cleared, that the worship and service of God rightly performed, and justice and judgement faithfully administered, are both the glory and the strength of a Nation; and it being at large demonstrated, that neither of these can be performed where peace is not preserved; what can we conclude less of those that labour to undermine and blow up the peace of a Nation, wherein both those rich gems of a Nations glory, and firm pillars of her strength are, then that they are Traitors to that Church and state? It deserves to be reputed treason against a Kingdom, if any of that Kingdom especially, should attempt aught against the peace of it, though the sound of God's worship and service hath scarce been ever heard therein; of such unspeakable worth and excellency is peace itself: of what brand then are they worthy, that have attempted the utter ruin of a Nations peace, (I need not name the Nation) wherein God hath been longer and more eminently worshipped and served (to his glory not ours be it spoken) and justice and judgement more strictly and duly executed, then in any one Nation whatsoever? To call their crime high treason is too low a term for it; for take the crime in its true altitude, and you'll find, that it reacheth from hell where it was first contrived, to Heaven itself, against which it is complotted and so 'tis high treason to the stretch of height, being treason against the most highest. Every one sees, or at least may if he do not shut his own eyes or suffer others to blindfold him, that the sacred Person of our most gracious Sovereign and some of the best of His blood, & divers of His Nobility, are (for what they lately have been I tremble to recall) in imminent danger on the one part, and the representative body of the Kingdom (as they themselves declare themselves) are but in little less hazard on the other; and for aught any that are best skilled in Arms know, ere the sword be put up again, the whole Kingdom may be ruined. And this one would think is treason high enough, to contrive all these into so much peril, the Lord discover the contrivers whosoever they be.  
But alas who, who sees or is able to conceive, what blasphemy against God and Christ, what scandal to Religion and Christianity itself, will from hence be occasioned and that too too justly? For what first will the Heathen and other Infidels say? Are these the Christians? are these they that glory so much in their Lord Christ, and call themselves after his Name? Why they tell us, that Christ was no warrior, no fighter, no revenger, no spiller of blood, etc. but was the Prince of peace, whose government and peace is inseparable, as well as endless; they tell us that Christ did no violence to any, no nor so much as opened his mouth when he was afflicted and oppressed himself, but was led as a lamb to the slaughter, and as a sheep that is dumb before her shearers. They would make us believe also, that Christ came into the world to make peace between the world and his Father, and that at his coming the very Angels sang of peace on Earth, and that all the time of his being here on earth he preached peace, and a little before his return to heaven he prayed for peace, and at his very leaving his Disciples, he left peace with them as his last legacy; but he that should observe how little these Christians regard peace, and how small a thing will provoke them to spill one another's blood, to tear out one another's throat, or to do one another any mischief, cannot believe that themselves do believe their Lord Christ to have been such a peacemaker, peace-preacher, and peace-practiser, as they say he was. They call themselves Christ's sheep and Christ their Shepherd, but did ever any man see sheep so worry and devour one another? Why Wolves or Tigers, Bears or Lions cannot deal more cruelly with one another then they do. They call themselves the Vine-branches and Christ their Vine; but was it ever heard that Vine-branches did gall, oppress and vex one another as they do? Why briers and thorns do not scratch and raze one another half so much. They say they are all members of one and the same body, but did ever any members of one and the same body so fight and quarrel with one another, so mangle and martyr one another? They say they are servants to one and the same Lord, but did ever fellow-servants so beat and butcher one another? They say they have all but one faith, but would any man think they had any faith at all, when they seek to supplant and ruin one another so as they do? They say they are all baptised into one baptism, but he that observes how they delight in one another's destruction, might well doubt whether they were dipped or besprinkled with the blood of the Lamb as they give out, or with the blood of some beast of prey? They say they eat all of the same spiritual meat, and drink all of the same spiritual drink, and indeed amongst us Heathen, the eating together at one table is to us a strong tie of friendship, and some of us as the Scythians by name have accounted no obligation greater for the engaging us in all firmness of love and fidelity each to other, than the tasting together a little blood in the same cup; but as for these Christians, neither eating together at their Lord's table, and that of that bread which they say came down from heaven, can quiet their rising stomaches, nor their drinking together of that cup, which they acknowledge to be the cup of the new Covenant in Christ's blood, can allay their fiery spirits, from taking up Arms one against another, to the spilling each others blood. One of their Apostles tells them, that 'tis a shame for them to go to law with one another, especially before us Infidels, but they are not ashamed to go to war with one another, and that before us or any else. In a word they complain of us Heathen, for offering our sons and our daughters in sacrifice to devils, and yet they sacrifice daily their sons and daughters and themselves and all to their own devilish malice and revenge. Assuredly these practices will never gain us to be of their profession, and either let them tell us of some other Christ, or let them never tell us that they are Christians, for we shall be Infidels (as they call us) in that too, as in other things, till we see a better agreement betwixt Christ's actions and theirs, and betwixt their own profession and practices. Thus is Christ and Chriscianity blasphemed amongst the Heathen; and what think you will our adversaries the Papists say? Nay what will they not say that is evil both of us and our Religion? I dare not speak what they will say lest some should say that I taught them what to speak; but I will be hold to tell you what some of them have said upon less occasion, as Doctor Kellison by name in his survey of new Religion lib. 6. cap. 1. sect. 4.5. The reformers (as he calls us) urge nothing so much as that we must obey Princes and their injunctions, but this they do only when Ecclesiastical power calls them to an account, or when the Prince's laws do favourise their doctrine; and if any do mark their proceed they shall see that they honour not Authority, but love their heresies, (as that railing Romanist calls our orthodox opinions) which if Prince's will not like, than they contemn and despise all Authority, and will not let to make a mutiny, and stir up Subjects to rebellion; thus that foul mouth hath slandered us and our Religion upon no occasion given no not the least, for he feigns the occasion upon the Protestants carriage towards Queen Mary, which to the eternal honour of our Protestant Religion in general, and to the perpetual renown of the anciently religious Protestants within the Counties of Suffolk and Norfolk in particular, was so humbly and faithfully loyal, as it could not well be transcended; and what think you then will such bold calumniators cast on us and our Religion, now upon these sad and unnatural differences and divisions between our most pious Sovereign and his Great Council? I mourn to think what a scandal our Religion is like to undergo, unless God do miraculously interpose and compose those distractions. Offences must come, but woe be unto them whosoever they are by whom the offence cometh, especially such an offence as brings with it a scandal upon Religion. O pray then for the peace of our Jerusalem; and pray that the prime disturbers thereof may be discovered whosoever they are, and then I am confident, the Papists mouths will be stopped from charging the Protestants with rebellion against their Prince: for whatsoever they shall please to call our present division, (as less than rebellion who can call it, that would not suffer his tongue to rebel against his heart, or both against God and his King?) It will appear upon discovery of the Authors thereof, that they themselves, especially the Jesuits and their old friends the Anabaptists, together with the Brownists and other Sectaries, like Sampsons' foxes tied together by the tails, though their heads look contrary ways, have been the main, if not the only incendiaries of these our never-sufficiently to be deplored tumults and insurrections; but I shall not trouble myself or you further about this deep-laid and high-raised iniquity. They encourage themselves in an evil matter, they commune of laying snares privily, they say who shall see them? They search out iniquities, they accomplish a diligent search, both the inward thought of every one of them, and the heart is deep, but God shall shoot at them with an arrow, suddenly shall they be wounded, so they shall make their own tongue to fall upon themselves, all that see them shall flee away, and all men shall fear and declare the work of God, for they shall wisely consider of his doing, Psal. 64, And then though the crime itself may want a name, yet the Actors and complotters thereof, at least the chief of them, will not want for such vengeance, as we hope shall terrify others from ever attempting the like horrid enterprise.  
Secondly, we may from hence also be informed what to judge of those, who if they have not been the first movers, or prime contrivers in the betraying the blessed peace of this Nation, wherein God hath been so solemnly worshipped and served, and justice and judgement so duly executed, yet they have been too great encouragers and abettors of such traitors.  
It was a complaint taken up by Erasmus against some Clergymen in his time and in the times not long before him, that when any Princes were inclinable to wars, Alius e sacro suggesto promittit omnium admissorum condonationem, etc. One (says he) promiseth from the sacred pulpit, pardon of all offences whatsoever, to all such as will fight under such or such Prince's banners, Alius clamat invictissime Princeps, another cries out most mighty Prince, do but you hold your resolution, for the favouring of this Religion, and God shall fight for you, Alius promittit certam victoriam, prophetarum voces ad rem impiam detorquens, another he promiseth certain victory, wresting the very say of the holy Prophets to that most unholy business, Tam bellaces conciones audivimus Monachorum, Theologorum, etc. such warlike Sermons (saith that Author) have we heard from Monks and other Divines; and I would we had never heard the like from some of our Preachers; have not some of our Preachers of late, run up and down from pulpit to pulpit and there lifted up their voices like Trumpets, not to show the people their transgression and the house of Jacob their sins, which they have a commission for, Isa. 58.1. but to sound an alarm, and to incite to war; for which I believe they have no particular Commission, and their general Commission I am sure is quite contrary, they being sent to proclaim and publish and so to incite unto and persuade peace and not wars: One he cries out in Moses words, Exod. 32.29. consecrate yourselves to day to the Lord, even every man upon his son and upon his brother, etc. forgetting that though he be allowed to sit in Moses seat, yet the use of Moses sword is denied him, much less hath he the command thereof; besides Moses though he were the supreme Magistrate, urged a particular command from God for what he then incited unto v. 27. whereas this Levit excluded all Magistracy, cannot show the least authority so much as from Moses for what he calls for. Another makes bold with David's words 1 Chron. 22.16. Arise and be doing; arise and be doing? What I beseech him? Would he have the people build an house to the Lord? For it was to that purpose that David used those words to his son Solomon: I am afraid God's house is not so well beloved of him; no, rather arise and be pulling down God's house, orarise and be plundering thy neighbour's house: this I believe comes somewhat near his meaning, I am sure as near as his does David's. A third echoes forth that bitter curse of the Angel of the Lord against Meroz. judg. 5.23. Curse ye Meroz (said the Angel of the Lord) curse ye bitterly the Inhabitants thereof, because they came not to the help of the Lord, to the help of the Lord against the mighty. And observe how pertinently and punctually he applies it; the case of the Merozits as you may read judg. cap 4. and 5. stood thus, jabin King of Canaan with his people the Canaanites fare greater and mightier than Israel, had twenty years together mightily oppressed Israel; then Deborah a Prophetess in Israel, and one that was supreme judge in Israel, at that time, upon a particular express command from God (besides God's general command long before given for the utter destroying of the Canaanites & making no covenant with them, and showing no mercy to them, Deu. 7.1, 2.) calls to Barak to gather together ten thousand men of the Children of Napthaly and Zebulum, the two Tribes that were neeerest him, and to encounter with jabins' mighty Host at such a place, assuring him that the Lord would deliver that great Host into his hand. Now because the Merozites were near at hand, and yet would not come out and show themselves in the assisting and helping forward this design, thus commanded by the Lord (whatsoever cause else there were unrevealed) the Angel of the Lord denounced this heavy curse against them saying, curse ye Meroz, curse ye bitterly the Inhabitants thereof, etc. against them, I say, the Angel of the Lord denounced this curse, and against them only, though sundry other Tribes came not out to this help besides them, as Reuben who abode among the sheepefolds, and Gilead or Manassch, who abode beyond jordan, and Dan who remained in ships, and Asher who continued on the sea shore and abode in his breaches, judg. 5.16.17. None of these came to this help of the Lord, and yet they were at the most but reproved or marked for it by the spirit of God, not cursed by the Angel of the Lord as the Merozites were. Now compare our present case with theirs; doth any Idolatrous King and his people, fare more mighty and potent than we, oppress our Israel? Are he and his people, such as are commanded by God's command, to be utterly destroyed and no covenant to be made with them, nor mercy shown them? Or is there any express particular command from the Lord at this present, for the raising an Army against them, with an assured promise of victory over them? And doth the supreme judge in our Israel call to any to put this command in execution? Let all these or any of these be shown, and when they are, let him blame those that do not come to the help of the Lord: but let him then also take heed of cursing any more of them, than the Angel of the Lord commands him to curse, lest the curse fall upon his own head for cursing Gods own Israel, and perverting God's Word to the justifying his own cursing contrary to God's command. A fourth, he thunders out that curse jer. 48.10. Cursed be he that keepeth back his sword from blood; but from what blood doth he mean? Doth he mean from the blood of Moabites, whose King had formerly hired Balaam to curse Gods Israel, Numb. 22. and whose daughters had tempted Israel to commit whoredom with them, to the great provoking of the Lord against them, Numb. 25? Doth he mean from the blood of Moabites, whose Kings and people both, had at sundry times sorely oppressed Israel, and are now themselves, for those and other their impieties, destined to utter ruin by an express decree from the Lord? Doth, he I say, mean the blood of such when he rends his throat with roaring out a curse against those that shall keep back their sword from blood? If so, he doth in something resemble the Prophet; yet 'tis not unknown to a mean Divine, that the Prophets are not to be imitated in every thing which they did or said; witness Elijah's act in calling for fire from Heaven. 2 King. 1. which when the Disciples of Christ would have imitated, Christ severely rebuked them for it, Luk. 9.54, 55. But alas is it not other blood that this bloodhound hunts after? Is it not the blood of Christians? Is it not the blood of Protestants? Is it not the blood of those that are of the same blood with us? Nay, I pray God the best blood amongst us, the Blood Royal itself be not too much hankered after by him. I am sure the sword would put but little difference, and the bullet less, betwixt that and other blood in a common battle, did not the Lord both of sword, bullet, and battle, in his more than ordinary love and care of such blood, guide them all otherwise then bloody men aim and intent them. Besides to whom is this charge given, not to hold back the sword from blood upon peril of a curse, for that's also worthy our taking notice? Is it to the Heathen such as the Babylonians were, to whom the Prophet there speaks, or (as some Expositors would have it) who are there brought in by the Prophet as speaking it themselves? No 'tis to Christians, 'tis to Protestants, 'tis to Englishmen, that this new Prophet speaks; he would have us, for whom Christ was made a curse, and shed his own most precious blood to reconcile us to God, think ourselves to be accursed if we should withhold our swords from that cursed act of shedding one another's blood. Well then may learned and pious O Ecolampadius his intimation given upon those very words, be made our observation. Seditiosi hunc versum pro se trahunt, sed declarant, quod Babylonijs similes sint, imo licet dicas inferiores, quod nullum habeant mandatum a domino, etc. Seditious men wrist this verse to serve their own seditions humours; but they herein declare themselves to be like the Babylontans, those so much abominated cruel Heathen; nay thou mayst say fare worse than they, for that these have no command to take up those words, which the Babylonians had. And thus what Ezekiel said of the Prophets of Jerusalem, Ezek. 22.25, 28. is found by woeful experience, too true of too many of the Prophets of this Nation, There is a conspiracy of her Prophets in the midst thereof, like a roaring lion ravening the prey; they have devoured souls, they have taken the treasure and precious things, they have made her many widows in the midst thereof. They have daubed her Princes with untempered mortar, seeing vanity, and divining lies unto them, saying, thus saith the Lord God, when the Lord hath not spoken. Or to take up the complaint of the Prophet Jeremiah, Cap. 5. v. 30, 31. A wonderful and horrible thing is committed in the Land, the Prophets prophesy falsely, and the Priests bear rule, or as it is in the margin, take into their hands by their means, and my people love to have it so, and what will ye do in the end thereof? What will ye do in the end thereof? Nay, I leave that to God to dispose, and to you to expect. Only for further caution to myself and fellow-preachers, suffer me in a word more, to show how ill-beseeming and incongruous, if not wicked and pernicious, it is for us Preachers of the Gospel, (suppose we did avoid those gross exorbitances now mentioned) to encourage to wars, unless we have some special calling from God thereunto. For what hath a Preacher of the Gospel of peace to do with war, except it be to preach against it? 'Tis said, that by the Law a Priest should not have his vote in a cause of blood: I am sure 'tis incongruous (to say the least of it) that a Minister, who is commanded both to pray daily in the Congregation, Give peace in our time O Lord, and to dismiss the Congregation with a benediction of peace, The peace of God which passeth all understanding keep your hearts, etc. should have his voice so deep in blood, as to encourage any to the waging of war; wherein the blood not of one or two, but of many thousands is often spilt in one battle. Tune codem ore quo Christum praedicas bellum laudas, cademque tuba Deum canis et satanam? Dost thou with one and the same mouth both preach Christ that great Peacemaker, that Prince of peace, and praise war? What is that but with the same voice to trumpet forth the praise of God and of Satan? Whence didst thou learn this Doctrine, or what example hadst thou to preach such? 'Tis certain neither Christ nor his Apostles; for they ever taught and persuaded to peace, as might be shown by multitudes of examples, whereof thou canst not be ignorant and yet thou wantest no ignorance. Take we heed then, we that are Preachers, (and so I winde up this lesson) lest whereas 'tis said of the Preachers of the Gospel, (as you heard once, and again) How beautiful are the feet of him that brings glad tidings, that publisheth peace; the contrary be said of any of us, How foul is the very tongue of such or such a Minister, that brings sad tidings, that incites to war; certainly such a Preacher either mistook his calling, or his commission, or both.  
3 I have but a word more to add, and that is a word of Exhortation (for I am unwilling to leave you with a reproof) that you would be pleased to suffer yourselves to obtain what is, or aught to be, most desired by you, your own peace in the peace of our Nation; and to that end, that you would cast not oil, but water on that fire, which now threatens the consumption, not of the Cedars of Lebanon alone but the very shrubs and brambles of the Forest, at least be persuaded to withhold what fuel you can from it, for fear yourselves be suddenly made the fuel of it. You both see and hear, that unless you purchase war at a very dear rate, peace will follow you, though you do not follow it. And do you love blood heding so dearly, as that you will freely part with that, which at other times drops from you as so much of your blood, to help forward the spilling of others blood and your own too? O the blindness and madness of such a people! none so blind as they that will not see, and none more mad, than they that stop their ears at the voice of the Charmer, charm he never so wisely. Who hath bewitched you, or what people were ever thus besotted? I cannot find in all sacred or profane history, (that ever I set eye on) any example to parallel this. That obstinate sottishness of the people of Judah and Jerusalem, set forth in a dialogue betwixt God and the Prophet Isaiah Cap. 6.9, 10, 11, 12. comes the nearest this, of any that I can remember; (I pray God it be not brought nearer in the conclusion) yet all this resemblance is only in generals; but for particulars I challenge all the encouragers to war (and they will strain hard for an example) to match it if they can; and 'tis a strange obstinacy, whereof no record can show a precedent, nor any false prophet feign one. O my beloved! (if I may call those beloved that love not the peace of Jerusalem) bethink yourselves in time, lest the Lord bring upon you the fruit of your thoughts, Jerem. 6.19. That as now, when the sword of the Lord would in all probability be quiet, 
jer. 476.  and put up its self into its scabbard, and rest and be still, ye will not suffer it, 
v, 7.  the Lord ere long give it a charge against you not to be quiet, till it have devoured at least all those who desire that it may still devour. The Husbandmen call for peace, that they may now in their season beat their swords into plowsheares, and their spears into pruning hooks. The Merchants and Seafaring men call for peace, that they may now at their accustomed time, go down to the sea in ships and do business in great waters, bringing a rich supply of all sorts of merchandise from all parts of the world. The Tradesmen they call for peace, that they may recover their languishing trading ere the spirits thereof be quite spent. Wives and Children cry for peace, that they may not sit as widows and Orphans lamenting the loss of their dear husbands and careful fathers. All that are oppressed and wronged cry for peace, that the Judges of our Land, like Samuel in the days of peace, may keep their constant circuits, 
1 Sam. 7. v. 14, 15, 16.  and judge their causes in the fronted places. All the faithful and loyal hearted Subjects call for peace, that they may see their Lord the King delivered from the strive of the people, and brought back again to his house, and sit on his throne in safety and honour. The King himself calls for peace, that his subjects may sit under their own vines, and under their own figgetrees enjoying their wont happiness accounted his. Nay the King of Kings here in our Text calls upon all these to call and cry to him for peace, that all these and many other blessings which accompany peace, may once again return to us and settle their abode amongst us. Let us then in obedience to God's command, if not in the sense of our own present condition, hasten unto with all speed, and ply with all importunity, that Throne of grace to which we are thus graciously invited; and for Zions' sake let us not hold our peace, and for Jerusalem's sake let us not rest, until the righteousness and peace thereof go forth as brightness, and the salvation thereof as a lamp that burneth.  
Glory be to God in the highest, and on Earth peace, good will towards men.  
FINIS.