A companion to the temple and closet, or, A help to publick and private devotion in an essay upon the daily offices of the church.

A Practical Discourse on this Collect for Peace.

§. 1. O God from whom all holy desires all good coun∣sels and all just works do proceed] This Col∣lect hath the same title, and seems to have the same sub∣ject with that in the morning Office. And indeed Peace is so desirable a blessing that we cannot pray for it too often, especially if it be for different kinds of Peace, as it is in the present case if we well observe it. In the Morning we pray for external, in the evening for in∣ternal peace. In the beginning of the day being to di∣spatch various affairs and converse with the world, we desire to be preserved from the injuries, affronts, and designs of evil men: In the close thereof we request that tranquility of mind that springs from the testimony of a good Conscience, that when our hearts lye as easie as our heads, our sleep may be sweet and quiet. The first kind of Peace sometimes the best of men can∣not obtain, for the wicked will do wickedly; but even then this inward peace will support us, and make a calm within when the waves beat most furiously from with∣out. So that this is the most necessary and most ad∣vantageous. Wherefore we are taught to ask this (which is called the Peace of God) from the God of peace, who is here described to us as the author and finisher of all holiness and righteousness, the surest and only foundations for a true and lasting peace. From which we may learn that there is an inseparable union between righteousness and true peace(z) 1.1, and that we cannot have that unless it spring from holy desires, good coun∣sels, and just works. If the grace of

God work these in us, it is not all the slanders(a) 1.2, the scorn, nor in∣justice of the world, can hinder the serene reflexions and inward Peace of a good conscience. He that doth not deserve reproach can nobly despise it: and he that hath not provoked his neighbour to wrong him by any evil doing, can easily bear the greatest of injuries. Whereas if all the world be quiet and none disturb the wicked man, he makes himself restless(b) 1.3 because there is an enemy within that upbraids him more loudly, and wounds him more deeply then he can do the holy man. Whoever therefore en∣quires for true peace, let them here behold him in and from whom are all the causes of it, with love and admiration. And let them ac∣knowledge to his glory and their own comfort, that he is the Au∣thor and finisher of every good work(c) 1.4. He excites our affecti∣ons to desire it; engageth our will to choose it, and strengtheneth our hands to perform it. There are no holy thoughts in our minds(d) 1.5, nor good purposes in our hearts(e) 1.6, nor any righteous actions in our lives(f) 1.7, but it is in and by and through him. To him then let us make our supplications that he will fill our hearts with the motions of his holy spirit, the first seeds of all vertue; and by the continuing in∣fluence of the same grace make these holy thoughts spring up into prudent and religious resolutions and determinations; and by favourable circumstances and addition of strength ripen them into pious and just works.

And the fruit hereof will be peace, and we may chear∣fully hope and pray, that he that planted the root, and sowed the seed, will give us the pleasure of the fruit, and comfort of the harvest, which is the sweetest and most enduring peace. And let us beware, since we con∣fess this to be the fruit of righteousness, that when we seem most earnest in our prayers for this peace, we do not wilfully deprive our selves of it, and hinder our own wishes, by stifling holy thoughts, and breaking pi∣ous resolutions, and neglecting good works. For he that cuts the root, and lops off the branches, must not expect ever to eat of this fruit; and if he complains, deserves to be silenced as the Author of his own misery.

§. 2. Give unto thy Servants that Peace which the world cannot give] To ask a thing inconsiderable of a mighty prince may seem a disparagement, because he can as easily bestow a province on a faithful Servant, as another can give a small gratuity. So when we that are the Servants of the most high make our Petitions, it must be for such things as are not in our power, nor in the power of any other to bestow. Our requests must be pro∣portionable to his infinite bounty rather then our deserts. We must ask something which may become his Majesty to give, that our Lord may be glorified by the very ex∣pectations of his Servants. We now desire peace, but it is such a Peace as no other hand can dispense: a Peace, that is not given as the world gives, in a feigned Com∣plement or an empty wish at best(g) 1.8 but in sincerity and with effect; a peace, differing from the worlds Peace, in its nature, causes and Qualities, in all which it far excels it. This Peace is grounded on the evi∣dence of Faith in that reconciliation which the merits of Jesus have pro∣cured(h) 1.9 between the Divine Ma∣jesty and our sinful souls; from the persuasion whereof ariseth such cleer hopes of pardon, such a live∣ly sense of Gods love with such a∣bundant

satisfaction therein; and such fixed expectati∣ons of eternal glory thereby, that no ravishments are comparable to the pleasures of it. And then it is fur∣ther comfirmed by the testimony of a good(i) 1.10 conscience, declaring we have endeavoured to walk answe∣rable to this infinite love, by a strict observance of all the will of God: which occasions such a pleasing calm in our souls, and creates so brisk a delight in e∣very review, that no tongue can tell the joy of such souls, but only theirs that feel it. This is the Peace which is so sweet and so unmixed, so charming and powerful, that no sinful pleasures can entice, nor no earthly calamities force a holy man from the embraces of it. The Peace of the world, if it spring from the friendship and love of men, hath innumerable allays. For this is sometimes no more but guilded flattery, and a cover for more unexpected and dangerous assaults. But if true, it can neither support you under, nor se∣cure you against the anger of God, and must dye when the first of you two lovers descends to the grave. If it arise from plenty, it will make your delights worm∣wood to remember how quickly you may be stript of them; what excellent things you have given for them, and how speedily you must be taken from them, however your peace and plenty must expire together. Give us then O Lord that Peace which is grounded on thy truth, and the merits of Jesus: upon a sense of thy love and an experience of thy grace; for this can never de∣ceive nor fail us, because it ends in everlasting Peace. And let us not seek this in the Freindships of the wicked nor the storehouses of pleasure; but in Jesus and an holy life, in heavenly desires, pious resolutions and religious Conversation. In which the grace of God will help us, for we are his servants and make our applicati∣ons to him for it; and since we seek not as the world seeks, no doubt we shall find a Peace so sweet and ravish∣ing, as that nothing which the men of this World know can be compared to it.

§. 3. That hoth our hearts may be set to obey thy Commandements] It is the Epicure that desires Peace that he may wallow in sinful pleasures; But our first and principal end in this Petition is, that we may have no interruption to our holiness; because our cheif desire is to lead a good life(k) 1.11. And how pleasant will this sound in the ears of him who is the fountain of all holy desires, good counsels, and just works; when we wish peace it self only as a means to righteous∣ness! I have observed before, that peace first springs from a holy life, and now must add that it encreases that holiness to which it owes its Original by a reciprocal gratitude. The fear of Gods irrevocable displeasure, and the accusa∣tions of conscience may discourage, and persuade us we cannot safely undertake, nor hope to finish a course of piety. And then for want of this peace our good desires seldom come so far as religious resolutions, sel∣domer to be righteous actions. But this Peace will be as a guard(l) 1.12 to exclude these fears, to keep us firm in our alle∣giance to God, and to make us a∣bound in hope, and constancy to the end. For in this we tast the sweet∣ness of Religion, the winning and yet solid delights it doth afford. And then it will (in our thoughts) sure be so far esteemed above all other things, that nothing can be able to se∣parate us from the love of God(m) 1.13. Thus his favour becomes our joy, his Spirit our comforter, his grace our help and his glory our reward. And would any reject these privi∣ledges and cast away these advan∣tages for honour, pleasures, profit

or friends? Break his league with heaven to make such friendships? Can any man that ever tasted the living wa∣ters of the divine grace, long for the corrupt and standing pool of any sublunary contents? If we de∣sire our hearts should be so fixed, let us beg an expe∣rience of this Peace. Nothing draws us more power∣fully, ties more closely, nor keeps us constant more sure∣ly then this. For thus we shall learn to love holiness it self, and to welcome all good motions, and diligent∣ly to improve them till they bring forth their desired fruit.

§. 4. And also that by thee we being defended from the fear of our enemies, may pass our time in rest and quietness, through the merits of Iesus Christ our Sa∣viour, Amen. The sum of our happiness on earth is to lead quiet and peaceable lives in all godliness and ho∣nesty; And if we can obtain the Peace of God we may be happy in both these. And since our heavenly Master not only delights in the holiness, but hath pleasure in the prosperity of his servants; we use it as an argument to move him to grant us this Peace, by representing that it will compleat our felicity: for it will fix our hearts in the obedience of his laws, and will make our ••ives most comfortable. He must be highly base that will injure and offend an innocent and blameless man, a friend of Heaven, who deserves and gains the affections of most men(n) 1.14. Yet if such an one be injured, he is sure of the aid of an Almighty defender, and his own heart being filled with the Peace of God, he enjoyes tranquillity in his own brest, and is not to be con∣strained by violence from without, not cannot be terrified by any fears within. For since his care is to please God, he daily experiences that heavens eye is over him, and is more and more confirmed that his foundation is sure. And thus be it night or day he can pass it over with all inward quietness, so that nothing in this world can make such an one miserable. Let us be earnest then

with the author of all holiness, to give us that Peace which may be the nurse and guard of our piety, the support and comfort of our lives, that our daies may be safe and our nights pleasant, and every moment en∣gage us to new acts of Praise. And let us beg this Peace for the merits sake of Jesus, who hath purchased a Covenant of Peace with his precious blood; remem∣bring we deserve by our sins to live in perpetual distur∣bance; but for his sake we may hope for Peace, and de∣sire it as the readiest way to temporal, yea and to eter∣nal happiness. Amen.

Notes

• (z) 1.1

  Fac justitiam & habebis pacem; tu fortè unam habere vis, alteram non vis — at osculantur hae amant hae: si amicam pacis non a∣maveris, non amabit te pax. Aug. Psal. 85.10.
• (a) 1.2

  Conscia mens recti famae menda∣dacia ridet. Ovid. Bona via gaudium semper habet. Isi∣dor. Soliloqu.
• (b) 1.3

  Si in mundo non est quod timeant, pacem habere putan∣tur; sed pax ista cum conscientia semper litigat, rix∣atur intrinsecus, & cum hostem non ha∣bet, secum decertat. Cassiodor. in Psal.
• (c) 1.4

  James 1.17. Philip. 2.13. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Hierocles.
• (d) 1.5

  2 Cor. 3.5.
• (e) 1.6

  Prov. 16.1.
• (f) 1.7

  Isai. 26.12.
• (g) 1.8

  John 14.27. Homines plerumque frigidae tantum Ce∣remoniae causâ pa∣cem in ore habent; vel si pacem alicui seriò precantur, non tamen cam reipsâ dare possunt. Calv. in loc.
• (h) 1.9

  Rom. 5.1, 2.
• (i) 1.10

  2 Cor. 1.12.
• (k) 1.11

  De pace tempo∣ris, per pacem pecto∣ris, transeamus ad pacem aeternitatis. Durand. lib. 4. cap. 39.
• (l) 1.12

  Phil. 4.7. Graec. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 praesidio erit cordi∣bus vestris. See Rom. 15.13.
• (m) 1.13

  Qui in malis fuerit & conversus est ad bonum, dum gaudet de bonis quae invenit & recorda∣tur malorum quae evasit, difficulter redit ad malum: Opus imperfect. in Matth. ap. Chrysost. hom. 2. cap. 2.
• (n) 1.14

  Qui infra dili∣gitur idem & supra diligitur. R. Mos. Aeg.

  Sat fautores semper habet qui recte facit. Seneca.