An exhortation to peace and union a sermon preached at St. Lawrence-Jury, at the election of the Lord-Mayor of London, on the 29th of September, 1681 / by Gilbert Burnet ... Burnet, Gilbert, 1643-1715. 1681 Approx. 74 KB of XML-encoded text transcribed from 20 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2008-09 (EEBO-TCP Phase 1). A69658 Wing B5787 ESTC R20821 12047039 ocm 12047039 53102 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A69658) Transcribed from: (Early English Books Online ; image set 53102) Images scanned from microfilm: (Early English books, 1641-1700 ; 839:9, 861:2) An exhortation to peace and union a sermon preached at St. Lawrence-Jury, at the election of the Lord-Mayor of London, on the 29th of September, 1681 / by Gilbert Burnet ... Burnet, Gilbert, 1643-1715. [2], 35, [1] p. Printed for Richard Chiswell ..., London : 1681. Wing formerly listed this work as B5877 (cancelled in Wing CD-ROM, 1996) under title: A sermon preached at St. Lawrence-Jury at the election of the Lord-Mayor of London on the 29th of September, 1681. Reproduction of original in Union Theological Seminary Library, New York, and Huntington Library. Advertisement: p. [1] at end. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. 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Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Bible. -- N.T. -- Matthew XII, 25 -- Sermons. Peace -- Religious aspects -- Early works to 1800. Peace -- Biblical teaching -- Early works to 1800. Sermons, English -- 17th century. 2007-04 TCP Assigned for keying and markup 2007-04 Aptara Keyed and coded from ProQuest page images 2007-06 Robyn Anspach Sampled and proofread 2007-06 Robyn Anspach Text and markup reviewed and edited 2008-02 pfs Batch review (QC) and XML conversion Ward Mayor . Curia specialis tent ' in Festo S. Michaelis Archang . Anno Regni Regis Caroli II , Angliae , &c. xxxiii . THis COURT doth desire Doctor Burnet to print his Sermon , preached this morning at St. Lawrence Church , before the Lord-Mayor , Aldermen , and Citizens of this City . Wagstaffe . An Exhortation to Peace and Vnion . A SERMON Preached at St. Lawrence-Jury , AT THE ELECTION OF THE LORD-MAYOR of London , On the 29th of September , 1681. By GILBERT BURNET , D. D. LONDON ; Printed for Richard Chiswell , at the Rose and Crown in St. Paul's Church-Yard . MDCLXXXI . MAT. 12. 25. And Jesus knew their thoughts , and said unto them , Every Kingdom divided against it self is brought to desolation ; and every City or House divided against it self , shall not stand . THere are some Truths so clear in their own Evidence , that tho they give us light to prove other things , yet they themselves admit of no Proof , but are to be reckoned amongst those Notices that the Mind naturally has , which she can neither shake off , nor dispute . Among those this in my Text is to be numbred ; for Union and Peace in Society , as it is the chief End and Design of all those Combinations of Men that run together ; so it is the main Support of every State. And tho Governments have differed in almost all other Maxims ; some being founded on Vertue , others on Vice ; some intended to carry on Justice , and others set up on Robbery and Piracy ; yet all agree in this , that they must have Peace at home : And tho many have differed in the Premises , how to compass it ; yet all agree in the Conclusion , that it must be purchased at any rate . A Government that admits of Hostility at home , must soon turn Felo de se ; for this is as a Disease that consumes the Vitals , and when they are wasted , the exhausted Carcase will be exposed to every Beast of Prey that seeks to devour it . A Man inwardly sound can resist many Accidents , and live after many Wounds , and a great Loss of Blood and Spirits ; whereas he that is vitiated within , is feeble in every thing that he undertakes , and easily overthrown by any Impression made upon him : So the mightiest States , when broken within themselves , are too weak for a much less Power that is entire . These things are so plain , that it were a loss of Time and Words to dwell upon them . And so our Saviour refers to them , being to answer the most malicious and unreasonable Cavil that ever was , by which the Pharisees endeavoured to take off the Conviction which his Miracles had left on all that saw them , representing him an Impostor , and in confederacy with the Prince of Darkness , so that these marvellous Effects followed upon that Agreement . This they at this time only whispered amongst themselves , perhaps they only thought it ; but Christ , to give them a further discovery of that Divine Power that dwelt in him , shewed that he had another of God's Attributes communicated to him , his Omniscience , as well as his Omnipotence , for he knew their thoughts . And being to confute this , so as it should not be possible to reply upon him , he begins with the Words in my Text , as a Maxim so certain , that all Constitutions , good or bad , must agree in it , All that are associated into any Body must take care not to destroy themselves . And therefore since his whole Doctrine tended to the advancement of the Glory of God , to the bearing down of all Vice , Immorality , and Mischief , which are the Strong-Holds of Satan , and of that ridiculous and impious Way of Worship , and Idolatry , which was set up by the Devil's means , the Inference was as certain , as any Proposition in Euclid is , that therefore there was no secret Compact between them . I shall say no more on the Occasion that led our Saviour to speak these Words , but shall come to consider them in themselves ; I shall not enter into a Panegyrick of Unity , or a Declamation aganst Discord , a Man may as well praise Light , or commend Health , or shew his Eloquence in disparaging the Gout or Stone ; these things are such , that every Hearer is before hand convinced of them . I shall therefore handle this Subject wholly with respect to Religion , that so it may become this Place and Occasion , and shall speak to these Heads . I. There is nothing that defeats the Ends of Religion more , and does more naturally lead to all manner of Sin and Impiety , which must end in Temporal as well as Eternal Ruin , than intestine Heats and Divisions about it . 2. The Beginnings of Heats are often very inconsiderable , but by a confluence of unhappy Circumstances they soon grow to be almost incurable ; A Division will end in Destruction . And therefore the first Motions towards them ought to be watched over , and stopp'd , otherwise these Bodies so divided cannot long stand . 3. I shall shew the Weakness of all those Pretences that are used to justify Factions and Divisions . 4. I shall propose to you the Remedies , to which the Gospel directs us , for the preventing and curing this Mischief . And , 5. I shall plainly apply all to our present Circumstances , and the Business of this Day . To return , 1. There is nothing that defeats the Ends of Religion more , and does more naturally lead to all manner of Sin , Immorality , and Vice , which must bring on Ruine in Conclusion , than intestine Heats and Divisions . If we have a right Notion of Religion , we will not consider it only as a Systeme of Opinions , or a Circle of some Forms , much less as an Engine to raise the Credit and Interest of a Sort of Men that dispense it ; but as an internal Principle and Discipline , which tames and governs the Mind , and all its Motions and Appetites , and directs the Course of ones Life . Now the irregular Propensities that are in every one , some being of one sort , and some of another , are so violent and sudden , that the first performance of Religion is to qualify and break these . This cannot be done without much thought , and great recollection ; and in order to that a serene and calm Temper is the best Disposition possible ; of which the Philosophers were so aware , that they began their Instructions at those purgative Doctrines , before they carried on their Auditors to their sublimer Speculations . And the Quiet of a Society is not more necessary to the Happiness and Advancement of it , than quiet Thoughts are to make a Man wise or good . Therefore every thing that raises Disturbances within is to be guarded against , as that which not only produces the Mischiefs that visibly attend it , but really puts a Man quite out of order , slackens the Watch he ought to have over himself , and sets him on to , or at least very gently excuses him to himself , in many unjust and violent things , which seem often almost necessary to the support of an Interest or Party . These Heats are bad enough , if grounded upon Civil Matters ; but in those there is still some Check from the Thoughts of Religion , or the Return of a Sacrament-Day , which will in some measure bring a Man into Tune , and will at least let him see he is out of the way . But if they are grounded on Differences of Religion , the Evil is less curable , If the Light that is in us be Darkness , how great is that Darkness ! That which will moderate our other Quarrels , encreases this , when we imagine we are doing God good Service ; and so the more strict we are , we become the more hot and peevish ; in which we will not only be applauding our selves , but instead of being reproved for it by those , who would perhaps chide us for Animosities in other things , we will be cherished and encouraged by them , as Persons zealous in their Matters , or as many call them , in the Concerns of Religion . In this we will by degrees become so corrupted , that one of the worst Vices will carry the Name of one of the best Vertues , our Wrath and Malice will be called Zeal . The ill Effects that this will have on our selves will be , that as this Temper grows upon us , all our inward Seriousness will in a great measure abate , and turn meerly to a Form ; and with that many other Sins will creep in upon us ; yea , we will perhaps grow to that degree , that we will imagine , that by our Rage and Heat we offer up some acceptable Sacrifice to God , to compensate for our other Disorders . We will bear with many ill things in others , because they are of our Party , whom otherwise we would detest for their ill Lives ; and by conversing much with them , we will contract at least a Familiarity with their Vices . And it is very likely the Contagion will not stop at that , there will follow a Train of the most unjust and malicious Things possible ; such as the making and spreading Lies and Calumnies , and the supporting them by Oaths and Villanies . And if this Humor goes on , it will carry those that are corrupted with it to Persecution , if they have Power , and to Rebellion if they have not . And Oppression will make a wise Man mad , but much more one that is weak and mis-led . And thus a Man suffers mightily in the Peace and Purity of his Mind , by admitting those soure and ill-natured Passions into it . And Societies suffer no less : The private Affections of Relations , the Kindness of Neighbour-hoods , the Order of Corporations , and the Strength of a Nation , are dissolved by nothing so much , as by those peevish and ill-temper'd Humors : So that the Publick Peace , and the Security of the Whole , is sacrificed to those domestick Heats , whilst every Party is more concerned to ruine the other , than even to preserve themselves by a common Defence . And those Heats once kindled , burn longer , and deeper , and are apt to break out after they seem to be quenched , when ever a new Opportunity blows upon them . That this Temper is certainly followed with those Effects , will easily appear to every one that has seriously observed the Advances it has made upon himself , if at any time he has given way to it . And those who have looked into the Histories of past Times , see almost in every Age the Ruins that it has made ; as Rocks are known by the Wrecks that float about them . Shall I tell you what havock this made among the Jews ? what a desperate and mad sort of Robbers and Murderers their Zealots became ? The Humor was far advanced when St. Paul was one of them ; for he going under the authority of that Character , made havock of the Church , and went from City to City , to imprison and bind all that called on the Name of Christ . This grew afterwards to a pitch of Madness that is scarce credible , if we had not so good a Voucher for it as Josephus , who was an Eye-witness . When the Power of the Roman Empire , under which the whole World did bend , came against them , so that it was necessary for them , either to prevent their Ruine by an early Submission , or to defend themselves from it with an united Strength ; the Rage that was among the several Parties so distracted their Councels , and disordered their Designs , that they could neither prudently submit , nor generously resist , but they languished away in Famine , or destroyed one another in those unnatural Broils within their Walls . When God bless'd his Church with Peace and Protection , and after a long Trial , during three Ages and ten Persecutions , raised up a Nursing-Father to it ; soon after that two Contests arose . One was about a personal thing in Cecilian , Bishop of Carthage , Whether he , or his Ordainers , had denied the Faith , and delivered up the Sacred Writings , in the former Persecution ? The other was concerning a speculative and mysterious Point of the Eternal Generation of the Word , in which it is probable the Difference at first was only in the manner of expression . One of these distracted the best Portion of Christendom , I mean the African Churches ; and the other , with those Questions that arose out of it , made such havock in the Christian World , for above two Ages , that it not only stopp'd the Progress of that holy Religion , and gave the Heathens the greatest Advantages they could possibly have wish'd ; but brought in a Subtilty , and Warmth concerning Speculative Points , that has in a great measure driven out of the World the plain Simplicity of the Gospel . When the Orthodox Party had Peace and Protection under Theodosius , and were delivered from the Cruelty of the Arrian Princes , then arose a new Debate , Whether those that had complied , and submitted in that time , and were ordained by the Arrians , should be continued in their Sees , or not ? The Luciferians that opposed this , were so persecuted by Damasus , and his Party at Rome , that at one time they broke into their Meeting-House , and killed about seven or eight Score of them . God witnessed his Displeasure and Severity against those Violences ; and the Church , both in the East , and in the West , was given up to be scourged by vast Swarms of cruel and barbarous Nations , who as the Palmer-Worm , the Locust , the Canker-Worm , and the Caterpillar , are set down figuratively by the Prophet , succeeding one another , every one consuming what the other had left : So these wasted Christendom to such a degree , that it was visible those astonishing Judgments were not the Punishments of ordinary Sins . And all the Evils that were among the Christians flowing in a great measure from those Heats about Opinions , which raised bitter Zeal and Strife , that brought on Confusion , and every evil Work , I may lay the procuring Cause of those Plagues and Desolations , in a high degree , to the charge of their Divisions . When our Ancestors , the Saxons , received first the Christian Religion , tho as it was not of so pure an Alloy as formerly , but much embased in that Age ; so into what Heats did they fall with the old Britains , concerning the Observation of Easter , in which we now certainly know , that neither Side understood the Point they debated about . But they were more set on that , and other Superstitious Conceits , than on a real Conversion of the Nation . And how was this Island plagued after that , by the Incursions and Depredations which the Danes made for near two Ages ? The Contests between the Greek and Latin Church ended in the Ruine of the Eastern Empire ; and the Triumphs of the Crescent over the Cross , were in a great measure to be ascribed unto that most unhappy Breach . I shall pursue this no more ; the thing is plain to common Observation , and needs not to be fortified with much Proof . It is as certain as any humane thing can possibly be , that when any Body of men are engaged against a Common Enemy , and yet divided among themselves and jealous of one another , they will rather let the Enemy prevail than assist their brethren , even in the wisest and best things , if they think the honour of such actions will raise the credit of their Rivals . And thus if their strength were ever so much superiour to the Enemies ; yet when his force is united , and theirs disjointed , they must become a prey to him : but this will hold more certainly if the Common Enemy is really stronger than they are , though united . In such a case their heats among themselves are so unaccountable , that though the World is naturally foolish enough , yet it is not to be supposed that meer folly could carry such a madness so far ; there is more reason to ascribe it to the secret practices of corrupted and perfidious men , who are imployed , and may be hired , to be Incendiaries perhaps on both sides . For a wise and watchful Enemy , when one Plot fails , will soon set up another ; and will think it an extraordinary happiness , if without the infamy of an Assassination of a Gun-powder Plot , which they would not choose but upon extremities , they can make their adversaries so spend their strength one against another , that they shall either deliver themselves up to them , or be able to make a very faint resistance to a vigorous impression : And there is no design so certain as the inflaming of divisions among their adversaries ; and that both in Church and State : which when they are once brought to that pass , that both sides have vowed revenge , either party will be so intent on their little designs , that the whole must perish : And some will perhaps come to think it safer to trust themselves to the mercy of their adversary , than to the resentments of enraged Country-men . And thus will they bite and devour one another , till they are either consumed one of another , or made an easie conquest to those that both see and improve all their advantage . And so much I have adventur●● to say upon the First head . I come now to the Secon●… ▪ 2. The beginnings of those heats are often very inconsiderable ; but by a confluence of unhappy Circumstances , they soon grow to be almost incurable . It is but a division at first , but that will end in ruin . All our evils flow from our own ill humours ; and whatever excites or provokes these , be it how inconsiderable soever in its own nature , yet its effects will grow great and remarkable . In Civil matters it is so . What a trifling thing was it among the Romans to be of the faction of the Veneti or Prasini , that betted for matches in the Cirque , which were distinguished by a Livery ? yet this produced great Convulsions in the Imperial City ; and when the Emperour hapned to be of either side , that party of which he was , thought they had an authority to exercise great Cruelties on all the other faction . But this is much more dangerous , if the ground of the difference is any point of Religion , though ever so indifferent in it self : What heats arose concerning the day on which Easter was to be observed ? How little did it concern Religion , what Cecilian , or his Ordainers were , especially in the age after they were dead ? And yet not only a separation and violent rage , but a great effusion of blood , with the other dismal consequences of that blind fury , followed upon this , and the Africans continued quarrelling about it , till the Vandals came and destroyed both the one and the other . And surely many of the contests about mysteries , began at some unwary expressions , in which the one side fastned ill sences on the words spoken by the other ; and the other , rather than yield so far for peace sake , as to explain themselves , choosed rather to justifie their words in any sense , than to retract or mollifie them : And can we think without astonishment that such matters as giving the Sacrament in leavened , or unleavened bread ; or an explication of the procession of the Holy Ghost , whether it was from the Father and the Son , or from the Father by the Son , could have rent the Greek and Latine Churches so violently one from another , that the Latines rather than assist the other , lookt on , till they were destroyed by the Othoman Family , which has ever since been so terrible a Neighbour to the rest of Europe ! Oft-times one contest beeds another ; and that which perhaps began at a speculative point ends in a practical one ; and that which begins in some Rite or Ceremony , grows at last to a breach in matters of Faith. The contests whether Christ had one or two wills , being determined by the sixth General Council against the Monothelites , they by their interest at Court , got that Assembly to be decried ; so that a Picture of the Fathers that sate there being hung up in a great Church , was removed , and those that removed it said to excuse themselves , that no Pictures or Images ought to be in Churches . Upon this those of the other party did violently contend , that Images ought not only to be set up , but Worshipped ; and this produced great disorders in the East , under two or three revolutions of the Court : and in conclusion , Italy shook off the Emperours Authority by the Popes instigation , because he brake the Images . And this gave the rise to another question , whether the Sacrament was only the Image of Christ as the one party asserted , or was the very substance of his body . Both had Councils , which in those Ages past for General ones , of their side . To what has the different explications of the presence of Christ in the Sacrament made by Luther and Zuinglius , risen , though it lies merely in speculation ? It has raised such an alienation , that in many places the Lutherans are no less , and in some they are more fierce , against the Calvinists ; than against Papists . Like a strange sort of people among our selves , that are not ashamed to own a greater aversion to any sort of Dissenters , than to the Church of Rome . But to come nearer home ; To what has a contest that began at first about Hoods and Surplices risen amongst us ? Those points upon which it began , have been long ago yielded up as indifferent ; but new matter will soon be found out by those who have a mind to search for it . In the last age the heats about Divine Decrees , and the Moralitie of the Lords day , almost destroyed us . Now as there is no difference at all remaining about the one , Divines agreeing , as much to press the observation of it , as the greater part of the Nation does in profaning it ; so in the other , the mysteriousness of those points being so very much enquired into , there have been such moderate methods used in handling them of both sides , that there are now no more heats concerning them : But alas , though some things fall off , I do not know how it comes that this Monster shoots out always new heads , and there grow up new Subjects for debate and anger ; and though at present there are no considerable Contests among us about any Doctrinal points , yet we are not a whit the nearer an agreement : the reason is , the alienation of our minds stands or rather grows still , and this is of late blown up to such a degree by some venemous Libels and Pamphlets , that in the midst of Peace and plenty we seem to be in a posture of War. And what will the end of these things be ? if this fermentation goes on , it will burst out at last , and upon the first unlucky Crisis it must produce dismal effects . It is not so much to be considered what are the grounds of contests in matters of Religion , as what is the temper with which they are managed . Things of great moment may be managed by men of prudent and calm tempers in so soft a manner , that none of their differences shall be able to divide them : and the inconsiderablest things possible , may by the ill natured sophistry of angry men , be raised up to seem matters of the greatest moment . For it is but the fastning an ill name , or an ill consequence to any opinion , that will do it ; and then since a consequence if rightly inferred , is really involved in that upon which it follows , it is given out as the sense of a whole party , which detests the consequence , and would forsake the opinion if they could but be perswaded that it really belonged to it . It is in strife as in the letting out of waters , a vent to the least measure does dilute and spread . Therefore the Wise man advises us to leave off contention before it be medled with . It may seem a contradiction to leave it off before it is medled with ; but we are so early to retire from all contention , that as soon as it appears , and before we have engaged in it , we must break it off . For if we are once ingaged , humour , honour and other peevish or designing men will hold us to it : it is best to break it off in time , otherwise we shall have reason to cry out often with St. James , Behold how great a matter a little fire hath kindled . 3. I now go on to the Third particular , which is to shew how vain and unreasonable all those pretences are , that are made use of to support this hot and bitter temper . I shall reduce them to these Four. First , Zeal for truth . Secondly , A care to preserve our selves . Thirdly , Authorities from the Old Testament . Fourthly , Authorities from the New. For the first , It is true we ought to be zealously affected in a good thing ; we ought indeed to be much concerned in every thing that relates to our eternal happiness hereafter , and to those means that dispose and lead us to it here . But there is also a bitter zeal , which is reckoned among the works of the flesh , and a zeal without knowledge . That zeal which is acceptable to God , must be suitable to his nature , full of goodness , mercy and compassion . If it makes us hate , defame or persecute our brother , we are sure this is not that zeal which will commend us to God. In a word , true zeal is , when out of an inward sense of the goodness of God , and of the excellency of Religion , we have an earnest concern in our minds , that other men may honour and serve him , and participate in those joyes which we feel in Religion . A little reflection on our selves and our secret thoughts will soon resolve the point , whether it is malice and revenge for some injury supposed or real , whether it is some secret design and private end that we disguise with the name of zeal , or a sincere affection to Religion and the souls of our brethren , that governs us . We ought also to be well assured both of the truth and importance of those things on which we imploy our zeal , and not let it run out impetuously on every trifle , and we are still to watch over our tempers , lest our heat carry us too far . And we must never forget that we ought to be zealous for peace as well as truth . Can it be supposed that those who live in all sorts of debaucheries and impieties , are either zealous for the Church on the one hand , or for the Protestant Religion , as they pretend , on the other ? If these things will scarce pass with wise men , much less will they pass with that God , who sees the heart . It is certain , Zeal must never exclude Charity ; for the love of God , and our Neighbour is the foundation of it . Whatever has not this at bottom is but the dreg of Education , the sowrness of a party , and a thin disguise for black designs . The second pretence is Safety . I am not to meddle with the publick security of government , that is a subject above me : I speak with relation to private persons and their deportment . All Zealots apprehend themselves in some danger from those against whom they are set ; if their numbers are small , they fear that they will become greater ; and if they are great , they fear they will master them : and so they indeavour to conquer them , first in point of reputation in the battels of the tongue and pen , by defaming them , either discovering real faults , or forging calumnies to disgrace them ; and then in point of interest insinuating themselves into such as they can have access to , and indeavouring to work the ruine of those who differ from them . If there were no other measures to be taken in matters of Religion , but the Maximes of humane Policy , this might pass for tolerably prudent : But St. James tells us , the Wisdom of that bitter zeal , is not from above , it is earthly , sensual and devilish . The Bonds of a man , and the cords of love are those , by which God uses to draw us ; and in imitation of that , the methods of reason , and the wayes of meekness are both more suitable to the Divine Nature , and more likely to work on the greater part of men : In following these which God has appointed , we may with confidence depend upon his protection and blessing ; and if the petulancies and follies of some make it at any time necessary to punish them , it should appear , that what they suffer is the correction of a Father or Brother , and not the wound of an enemy , or the lash of a Jaylor . Extream heats if not repressed will carry to extream severities . And perhaps no severities are very prudent , except they be extream , as are the Inquisitions of Spain ; but we may see what the Church of Rome has gained by their cruelties in the last Age. Violence alienates those further , whom we ought to gain upon , and likewise increases their party by the compassions of all good-natured people , who are thereby first inclined to pity them , then to love them , and perhaps in conclusion to go over to them : and so the sharpness of rigour instead of being a security , often proves the ruin of those who depend on it : whereas the wayes of love and meekness will work more universally and effectually , at least to mollifie if not to turn those with whom we deal ; and it draws all people who are less ingaged in their affections , to adhere to those who are moderate : The very appearances of a calm temper have a charm in them , but the effects of them in concurrence with other prudent methods , are almost irresistible . In summ , it is better to be overrun and ruined in the wayes of meekness , than to conquer all the World by cruelty ; in the one we bear the cross and suffer for righteousness sake ; in the other we triumph in the Garments of Anti-christ dyed red with the blood of those who though in errours , yet may be good men in the main for ought we know . The third pretence , is from the severities of the old Testament , and that spirit of zeal , which was so much commended and set up for a pattern in the Instances of Phinehas , Elijah , and others . But our Saviour answered this when he was desired to suffer his Apostles to imitate Elijah , and to call for fire from Heaven ; that was because they could not kindle it upon earth , otherwise they had begun there ; but our meek and lowly Saviour rebuked them , and told them , They knew not what Spirit they were of : And that the son of Man came not to destroy mens lives , but to save them . That people was fierce and untractable , and as they had the Land of Canaan by an immediate grant from Heaven ; so the Civil Government was kept in the hand of God ; and sharp punishments were inflicted on those that broke those Laws by which they held all their possessions : But the dispensation of the Gospel is wholly Spiritual upon another bottom , and to be managed in another method . Fourthly , The last excuse for these heats is from the practice of our Saviour , who severely laid open the hypocrisies of the Pharisees ; and the Apostles who writ warmly against false Teachers , by which a sharpness in speaking and writing seems well warranted . But if we consider that our Saviour certainly knew the Pharisees were Hypocrites , and did by the shew of strictness mislead the people , so that they were in danger to perish by their false Doctrines , and that no meekness , no reason , no nor the most wonderful miracles which he wrought , could work upon them ; it was necessary for the good of others to expose them . So if we manifestly see an Hypocritical sort of people misleading the World in points that indanger their salvation ; and are well assured that what we say is true , and that fairer means cannot prevail ; we not only may but ought to discover this : But this will not excuse those who believe every story , and propagate it meerly out of hatred to others , and know in their own Consciences that their chief concern is to disgrace those they hate , and not to preserve others , out of a principle of charity to them . There must be a great evidence to make us conclude a man an Hypocrite , even some one ill act will not amount to it : nothing but some very heinous crime , or an ill course in some sin , which the common illumination of all Christians discovers to be evil , and which they disguise with a colour of Religion , ought to justifie the fastning this black imputation on any : For God knows in how ill colours many would appear , if some of their secret actions were made publick , which may seem , and indeed are , heinous ; and yet they having truly repented of them , ought not to be so branded . We ought to judge charitably , and to be ready alwayes to put the best reasonable construction on other mens actions , that upon a fair representation they will bear ; and make such allowances for the errours and failings of others , as we know in our own consciences we would desire to be made for our own , if all the secrets of our lives were known . They are known to God , and ought to be remembred by our selves ; and in those cases , he that shews no mercy in his censures , is to expect judgement without mercy . But the force of this whole Objection will be better taken off by the fourth particular that I proposed , 4. Which is to consider the methods that Christ and his Apostles have prescribed for bringing us to Love and Unity . The whole life of our blessed Saviour was a continued course of meekness , and lowliness of mind ; and in these he proposes himself chiefly as a pattern for our imitation ; and it is scarce possible for men to quarrel much , that are under the influences of that happy temper : he hath made this the cognisance , by which all the World shall know his Disciples , if they love one another : And has not only charged us to love our Friends , but our Enemies , Persecutors and Slanderers ; to bless them , to pray for them , and to do them all the good that is in our power . So that no excuse of ill usage can give us a priviledge to hate , to rail at , or revenge our selves of others . And we may see the sense he had of Unity and Peace among his followers , by his intercession with his Father for it ; since in that prayer of his a little before he suffered for us , he in five several places prays , That they might be one , as the Father and he were : That they might be one in them , and be made perfect in one . And as our Saviour delivered this to his Apostles , so they in every Epistle did repeat the same exhortations with most vehement and mighty obtestations , as considering , That this was essential to the very Being and preservation of the Christian Religion . A Controversy arose then which raised great heats concerning the obligation which the converted Gentiles lay under to observe the Law of Moses : and there were some zealous Jews , who though they believed in Christ , as the true Messias , yet they adhered so fiercely to the Law , that they not only separated from the Apostles , but persecuted them , because they were for freeing the Gentiles from that yoke . This was a question of far greater consequence than those are about which we contend so earnestly : but in this we shall observe the gentleness of the Apostles , even towards those that did obstinately dissent from the determination which they made , though it proceeded from an infallible Authority . St. Paul writing to the Romans , as he expresses his love to the Jews in so high a strain , that he was willing to be accursed , that is , cast out of the Communion of Christians , if that would have induced them to come into it , ( a very high pitch of Charity , which needs not be raised higher , as some fanciful people have done : ) he likewise gives his sense of their contests in those matters concerning the observation of their customes in two speculative Maximes ; and in two practical rules , which are of general use , and on which he inlarges copiously . He first tells them , That on both sides sincere men might so follow their perswasions as to be accepted of God. He that regardeth a day , regardeth it to the Lord : And he that regardeth not a day , to the Lord he doth not regard it : He further sayes , That Religion lay not in such trivial things ; The Kingdom of God , that is the dispensation of the Gospel , consisted not in meats or drinks , ( that is , in questions about clean or unclean meats ) but in righteousness and peace , and joy in the Holy Ghost : and that he who in these things served Christ , was acceptable to God and approved of men , whatever he might think of other matters . Upon these two conclusions he grafts two rules ; the one is , That every one should follow the clearest light he could have , and be fully perswaded in his own mind , and to do what he did upon an inward assurance , and without doubting : the other is , That men ought not to judge , or set at nought their Brethren ; that the weaker ought not to judge the stronger , nor the stronger to despise the weaker ; and that all should follow after the things which made for peace , by which they might edifie one another . All this is plain and decisive . When he writ to the Corinthians , he expresses great grief for what he had heard of their divisions : Some were for Paul , that is those of the uncircumcision : Some for Cephas or Peter , that is , those of the Circumcision : Some were for Apollo , that is , those of St. John's baptism : And some were for Christ , who perhaps received Christ as the Messias and yet rejected the Apostles : Upon which he argues , That by this it appeared they were carnal and walkt as men . And that they might not think he was partial to those that set up for himself , he particularly sets himself against them . He also by an excellent Simile taken from the several uses of the members of the natural body , exhorts them all , not to despise one another , but that every one in his station should be useful to the whole body , and to every member in it : and runs out into one of the greatest raptures that is in the whole Scripture in commendation of charity , which he calls not only , a more excellent thing than all the extraordinary gifts that were then in the Church ; without which , doing miracles , suffering Martyrdom , or the giving all one had to the poor was nothing ; but preferres it both to faith and hope . Writing to the Galatians , though he incourages them with more than ordinary earnestness not to yield to the Judaizers , yet he gives them this necessary caution , That they should by love serve one another , for all the Law was comprehended in this one word , Thou shalt love thy neighbour as thy self : And he adds these weighty words , on which we should all reflect much , If ye bite and devour one another , take heed ye be not consumed one of another . And giving an enumeration of the fruits of the spirit , he begins with these , love , joy , peace , long-suffering , gentleness and goodness . He also exhorts the Ephesians to this , as that by which they should approve themselves as worthy of their holy calling , that They should walk with all lowliness , meekness , long-suffering , forbearing one another in love , indeavouring to keep the unity of the Spirit in the bond of peace : And the reasons he gives for it are eternally strong and binding : There is one Lord , one faith , one Baptism , and one God , and Father of all . In his Epistle to the Philippians it appears , how exactly he himself followed those rules , which he gave to others ; for he being then a prisoner , some that envied his labours in the Gospel , and intended to add affliction to his bonds , preached Christ not sincerely , but in pretence ; yet he rejoyced that good was done by any person whatsoever , and upon what motives soever . And though men that suffer , are apt to be more touched with insultings and ill usage from their own friends , than they can be for any thing that their Enemies do to them ; yet this did no way disorder him , nor did he thunder against those Hypocritical and insolent teachers . Upon this he goes on to recommend that temper to others which appeared so eminently in himself , and in the most tender strains of a true but moving Rhetorick he obtests them , If there was any Consolation in Christ , if any comforts of Love , if any fellowship of the Spirit , if any bowels and mercies , that they would fulfill his joy , and be like minded , having the same love , being of one accord , and of one mind : and that nothing should be done through strife and vain glory , but that in lowliness of mind , every one should esteem others better than themselves . And in order to this he proposes to them the wonderful pattern of the humility and love of Christ . How effectually does he exhort the Colossians to put off all anger , wrath , malice and Blasphemy , that is , reviling and reproachful words , and to put on as the elect of God holy and beloved , bowels of mercies , kindness , humbleness of mind , meekness and long-suffering , forbearing one another , and forgiving one another : If any man have a quarrel against any , even as Christ forgave you , so also do you ; and above all things put on Charity , which is the bond of perfection ; and let the peace of God rule in your hearts , to the which ye are called in one body . He heard the Thessalonianswere eminent for their mutual love , so that it was needless to exhort them to it , yet he beseeches them to encrease in it more and more ; and since much medling or the running about , are the chief occasions by which contentions arise , or spread ; he charges them to study to be quiet , and to do their own business : to be at peace among themselves , to warn them that were unruly , to be patient to all men , and not to render evil for evil , but ever to follow that which was good . And in his Epistles to Timothyhe gives us the Characters both of false and true teachers in relation to these things . Of the former he saies , They were proud knowing nothing , but doting about questions and strifes of words , of which came envy , strife , railings , evil surmisings , and perverse disputings of men of corrupt minds ; but the reverse of this is , the servant of the Lord must not strive , but be gentle unto all men , apt to teach , patient in meekness , instructing those that oppose themselves , if God peradventure will give them repentance to the acknowledgment of the truth . Insinuating , that instruction given in the spirit of meekness , was the likeliest way to bring this about . He also exhorts Titus to put the Cretians in mind , to be subject to Principalities and Powers , to obey Magistrates , to be ready to every good work , to speak evil of no man , not to be brawlers but gentle , shewing all meekness to all men . The chief scope of his Epistle to Philemon , is to perswade him to be reconciled to Onesimus , who being his servant had robbed him , and run away from him . He exhorts the Hebrews to provoke one another to love and to good works ; and in order to that , not to forsake the assembling themselves together as the manner of some was , and to follow peace with all men : And to take care that no root of bitterness might spring up and trouble them , by which many might be defiled . For Dissensions are the buddings of bitterness in the mind , and do both disturb and corrupt those in whom they grow up . Nor was this a stile peculiar to St. Paul ; though it may be supposed that one reason , which made him insist so vehemently on it , & repeat this exhortation so frequently , was , That he reflecting on his own temper , when he was a Jewish Zealot , knew that it was a venom which might by degrees creep even into a sincere mind , and leaven and corrupt it under the colour of the being active in the cause of Religion , and so transform a man , and an honest man too , into an enraged fury , as himself was when under the power of those ill principles ; though what he did , was the effect not of designed wickedness , but of Ignorance . St. James writes in the same strain against all furious Zealots , who were apt to boast of their zeal , and to face down the truth with their impudence , and pretended to great wisdom for the justifying what they did . He tells them , that wisdom was not from above , but was earthly , sensual and Devilish : and that where bitter zeal and strife was , there was confusion and every evil work ; but the wisdom that was from above , was first pure , then peaceable , gentle and easie to beintreated , full of mercy and good fruits , without partiality , and without Hypocrisie ; and that the fruits of righteousness were sown in peace , of them that made peace . St. Peter keeps in the same path . He had formerly been under the sudden transports of ill tempered zeal , when he smote with the Sword those that came to seize on our Saviour , which he ought not to have done , since they were sent out by those who had a lawful authority ; but it then appeared in him , that the rages of indiscreet heat do not agree with that disposition of mind so indispensably necessary to a Christian , which is a readiness to confess the truth , though the danger in doing it were ever so apparent : He therefore exhorts those , to whom he wrote , to lay aside all malice and guile , and Hypocrisies , envies and evil speakings ; that they would be all of one mind , having compassion one of another ; that they would love as brethren , be pitiful and courteous , not rendring evil for evil , nor railing for railing , but contrariwise a blessing ; and that above all things they would have fervent charity among themselves , which would cover a multitude of sins ; and he exhorts all to add to their godliness , brotherly kindness and charity , as if godliness could not be compleat without these . St. John in all his Epistles seems to have had nothing more in his thoughts , than to perswade those to whom he wrote to love one another , which he does with the highest and most earnest Exhortations to it possible : God is love , and he that dwelleth in love , dwelleth in God , and God in him ; he that loves his brother , abideth in the light , and there is no occasion of stumbling ; he has a serene and calm mind , and is not hurried unto violent Transports : Whereas he that hates his brother , is in darkness , and walks in it , for it hath blinded his eyes ; it runs him on blindly to many Precipices , it carries him to excessive Heats , and makes him act like a mad man : And no wonder if it end in bloud and confusion ; for he that hates his brother is a murderer ; he murders him in his wishes , and will not fail to put these in execution upon the first opportunity ; and to sum up all , By this we know , says he , that we have pass'd from death to life , from the death of sin to the life of God , if we love the brethren . St. Jude gives a Character of the Incendiaries that were then in the Church , who did separate themselves , pretending to greater sanctity and strictness , and yet were sensual , and had not the Spirit , which appeared in these Instances , They were murmurers , complainers , who spoke great swelling words , and had mens persons in admiration for advantage ; that is , were given to Canting , and did blindly follow their Leaders . But as he exhorts the Christians to contend earnestly for the faith , so in relation even to those grosly deluded and unruly dividers , he charges them to have compassion of some , and to endeavour to gain upon them in the mildest manner ; others whose tempers were rougher , were to be rescued by sharper methods , like the pulling one out of the fire ; and these different methods were to be applied discreetly , as the condition of the person might require it . And thus we see the Apostles in all their Epistles repeat these Exhortations with so much earnestness , that upon the whole matter it must be concluded , either this is not the Gospel , or those that differ so much from these Rules are not true Gospellers . I have enlarged on these things the more fully , because I must conclude , that if the Authority of such words does not prevail , it is a vain thing to go about to perswade any to these duties by other Topicks . Nor were these only Lessons given to Christians as political Precepts , in that Infancy and weakness of this Religion , which as their numbers increased , and their power grew , they might supersede : But we clearly see the ancient Christians thought they were as much bound by them , after the Emperors became Christian , as they were before . When the last Persecution ceased , and the Calm and Protection of Constantine's Reign succeeded , the Christians , tho' many of them carried still the marks of the Cruelty of their Persecutions , in the loss of their Eyes or Limbs , yet endeavoured no Revenge on their Persecutors , no not in Egypt , where so many thousands of them had suffered ; and the Heathens , for above an Age after that , continued to be in the chief Imployments , both Civil and Military . And tho' this had made it easier for the Empire again to turn to Heathenism under Julian , yet upon his death no Cruelties nor Violences were imployed ; nor did they think the Disturbance given by Arius , and the small Party he then had , was to be prosecuted with a higher severity than Banishment . And tho' the Arians became cruel Persecutors , when the Court was governed by their Councels , acting more politically under Constantius , but violently under Valens , yet the Orthodox , who had complained of those Severities , did not retaliate , when the Empire fell into the hands of one that was so zealous for them as Theodosius was : and when Nazianzen saw some too much inclined to it , in the beginnings of his Reign , how earnestly did he study to moderate their Heats and Resentments ? And tho' the Donatists were after many renewed Hearings condemned in Constantine's time , in every one of them , yet the Orthodox Party studied still to gain upon them , by the ways of love and meekness , till at last they grew insupportable , and fell upon the others , and robbed and wounded them , committing such Outrages , that the Bishops in Africk were forced to implore the Emperor's protection for their own safety ; and yet the severity went no higher than Banishment , or fining of the most outragious . And as St. Austin was not easily brought to consent even to so much , so afterwards when the Governors were punishing the Donatists for their Insolences , he was always interposing to mitigate the sharpness of the Law , and the rigor of their Proceedings . It is true , there were too great Heats in the Church , even then in the management of their Debates , yet till Damasus begun that mad prosecution of the Luciferians at Rome , these were not carried to violent degrees . But as the purity of the Christian Religion grew corrupted , and iniquity did abound , then did love wax cold , and rage grew hot , till at last it flamed out in most terrible Persecutions , set on in the 12th . Century against the Albigenses at first . And that these might be managed with all the advantages possible , for the destruction of poor Innocents , new Courts were set up , and unheard of Methods were found out , for facilitating Processes , making a slight proof serve , and forcing the Party to accuse himself by an Oath ex Officio ; these Courts did also proceed upon secret Information , without Indictments or Accusers . In a word : Forms of Procedure were invented , such as even Tyrants had not used for the Crimes of Treason ; and all this to destroy such as could not submit to every unreasonable Doctrine , or ridiculous piece of Worship then set up . And they were not only satisfied with the Cruelties then practised , but they made Laws and Canons , ( then esteemed more binding than Laws ) by which all Princes were for ever bound to extirpate Hereticks . And because some might be better natured than easily to become the Inquisitors Hangmen , they were declared to have forfeited their Dominions , if they should be guilty of any lenity , which upon that fell to the disposal of the Pope . And lest some good natured Bishops might be backward and slow in it , they were likewise bound by the Oath which they took at their Consecration , to prosecute Hereticks to the utmost of their power . So the Bishops being thus sworn to condemn them , and Princes threatned with Deposition if their Sentences were not executed , it was scarce possible for these poor men to escape . But we have not so learned Christ : We see clearly what Rules the Gospel gives in this Matter ; we ought to love one another as Brethren , and not to suffer our Zeal to degenerate into Rage or Barbarity , but must study to gain upon those who differ from us in the spirit of meekness , by which we may in time conquer their Mistakes , and at least bring them to a greater temper , through the gentleness of our deportment towards them , and incline them to have better thoughts of us , and that may prove an effectual mean to make them think the better of the Truth for our sakes . For the greatest part mens Affections do insensibly govern their Opinions , since few examine speculative Points as they lye before them , in the Arguments used about them , but consider them in the lump , and generally judge of them by some prejudices which incline them to like or dislike such a sort of men . One thing is to be said for Moderation , that it is the constant Plea of the unfortunate : all People when depressed , take Sanctuary in it , as a common place , upon which it is easie to say many popular things . But alas , how commonly is it forgotten by the very same Persons when the Wind and Tide turns ? We hear even the Papists , for all their Inquisitions and Burnings , Plead for gentleness and favor , though in them it is scarce reconcileable to common Modesty . If there were nothing but opinion in the case , if they had not such a mixture of cruel Principles , with a blind dependence on a Forrain Power , that is bound by their own Rules , never to relent till Heresie is extirpated , and all Hereticks destroyed , I should be as earnest to stir up Compassion for them as for others : and as it is , I am sure we ought to carry so towards them , that it may appear we do not hate their Persons , and do nothing against them but as we are compelled to it for self-preservation , and even in the hardest things that a prudent care of our own quiet and safety may force us to do , all personal softness and gentleness towards them , is indispensably necessary to such as would shew themselves to be truly Reformed Christians . Others Plead now for Moderation , though they have forgot it shamefully where they have Power , as the Congregations do now in New-England , and the Presbytery did in Scotland . The one impose under the pains of Banishment and Death in case of return ; not only the Religion of their State , but many speculative points of Opinion , and other things that are certainly indifferent . The Presbytery in Scotland imposed the Covenant under the pains of Excommunication , upon which followed a Forfeiture of the personal Estate , and a Sequestration of the real Estate , and this all persons Men and Women were forced to Swear , though few could understand it ; and one particular was not far from an Inquisition , that every one should discover all Malignants and Enemies to their Cause , in order to the bringing them to condign punishment , by which every man was Sworn to be a Spy and an Informer . These are ill Patterns , and as we ought not to imitate them , so we must govern our selves by very different methods , if we come under the Discipline of the Gospel . 4. And now I come to the last Particular , to make some Application of all this to this time , and the occasion you are now met about . We are now brought under one of the unhappiest Circumstances that a Nation or a City can be in . There have arisen amongst us such heats , so much bitterness , so violent an Aversion to one another , that it must needs beget great grief and sad apprehensions in all that look on , and judge Impartially . Those Animosities , which no wonder if , at the end of a long War , when our Wounds were bleeding , and our Sores were tender , did transport , especially the unhappy but worthy Sufferers a little , and were by a happy revolution , and a Gracious Oblivion , wisely buried and seemed quite extinguished , are now breaking out again with a violence almost as great as was during the War it self : and though we are still in Peace , yet such a temper appearing among us , we have no reason to expect it shall continue long . Tinder will catch fire from a spark . These heats are kept up by Libels and defamations , and all the methods that can blow upon them to kindle the fire the faster , and to make it flame out the more vehemently : and what must the end of these things be ? All that we now feel is but the beginning of sorrows , if we are not so wise , as in time to know the things which belong to our Peace . This were an unhappiness much to be lamented at any time : but what shall be said , when we are as it were called upon from Heaven , by such awak'ning Providences , to lay down our Contests , and to unite , for the preservation of our Holy Religion ? Sure none believe themselves , when they say , we are not in danger of Popery : and none can think it but they who desire it , and so apprehend no danger in it ; and if we come under the power of that Religion , none but Fools can hope that they shall escape the Severities they must fall under , if they do not intend to change with the Tide , and even such must resolve still to be suspected . Old Stories will be often remembred . What can reasonably preserve us from this , or that storm , which a mighty Potentate is ready to discharge on some of his neighbors , but our joyning together in mutual Unity and Brotherly love ? England is a Body so vast and strong , that if it is united both in Church and State , it cannot only defend it self , but so steadily hold the ballance , as to preserve as well it s other Allies , as the Forraign Churches , some of which are now exposed to the rage of their Persecutors , if we do not continue dis-joynted at home till , all falls into one Scale . Upon this occasion I cannot forbear to set before you the deplorable State of our Persecuted Brethren in France , whom neither the security of Irrevocable Edicts , nor the great Services done the Crown , and that not only in the last Age , but during the present King's Reign in the Wars of Paris , nor their peaceable submission and patience amidst all the oppressions they have groaned under for several years , which has not provoked them to the least undutiful behaviour , nor their great numbers and industry , can preserve from those Cruelties they now suffer meerly for their Religion ; for their carriage has been such , that their Enemies have not a colour for their Proceedings but that only . And now the last priviledge of the miserable , liberty to complain , is denied them . Thus we see what all Promises , yea and Laws , backed with great merit , do signifie , where that Religion once takes place . I must acknowledge , that among the many sad Symptomes we are under , this is one good Sign , I am sorry to say it is almost the only good one , that God has raised up in us such a Spirit of Compassion for the poor Exiles , that come and seek shelter here : that the King does so graciously receive and encourage them , and the People do so bountifully relieve them : And among the other Glories of this Great City , the largeness of your Charities , and the tenderness of your Care on this Occasion , will be added to your Honour here on Earth , and to your Rewards hereafter in Heaven ; and I hope what you have already given , is but the Earnest of what you will do , if the numbers of those that fly hither , continue to increase . But tho' your Charity on this Occasion is a thing that well becomes such a Reformed Church , yet it is not all the Use that we are to make of so sad a Calamity . We know not how soon we may be reduced to the like Straits , and be brought under a Famine of the Word of the Lord , and be exposed to the fury of that bloudy Religion . Let us therefore look up to God , that he may be merciful to us , and may pour out on us a Spirit of Repentance , to turn to him , and to forsake all our abominations , by which we have so highly provoked him , and dishonoured our holy Profession ; and also a Spirit of Love and Charity , to unite us one to another . I shall not adventure to offer at any thing towards this , which belongs to the Government , or is to be the Subject of publick Consultations , but shall only say this to private Persons ; If every one will endeavour to dispossess himself of Heat and Rancor , and will resolve to do all he can towards an Agreement ; and if we all pray earnestly for it , there will be no such difficulty in it as may be imagined . Hatred stirreth up strife , but Love covers a multitude of sins . If a better temper did possess us , we would either find out Expedients to accommodate our Differences ; or if we could not agree them , yet we might enjoy our Opinions , and still love one another ; and then there would be no great danger in the continuance of some different Speculations or Practices . But if we will still look backwards , and be always reflecting on every thing that may exasperate more and more , and will not look forwards to that Precipice of ruine that is so near us , and to the only Mean that can save us from it ; I mean , a Reformation of our Manners , and a Composing of our Heats : If Libelling , and the defaming one another ; if the spreading of Lyes and Scandals , with design to make the breach wider , is still continued and encouraged among us , what is to be said ? This is of the Lord , and is a punishment for our other sins , and the forerunner of most terrible Judgments , which will come on us like an Armed man ; and then when it is too late for the Publick , we will be all of us ready to accuse our selves , and to condemn one another . God avert this and make us wise in time . To conclude , I shall now propose a few things wherein we ought above all things to study to be united among our selves . In the first place , Let us joyn in calling upon God earnestly , and directing our aims chiesly to his Glory , for the preservation of that Holy Religion , which by his Grace is setled amongst us . Let us not , by our ill Lives , provoke him to deprive us of so great a Blessing , and let us all resolve to spend some portion of our time , at least an hour every Week , in earnest Prayers to him for the Peace of his Jerusalem amongst us , and for continuing our Religion still with us . It is his Cause , and we ought chiefly to offer it up to him for his protection and defence : and if our sins do not defeat the design of our Prayers , we may hope that a considerable number of such Intercessors will procure great Blessings to us , especially we having the assistance of the prayers of those who have taken sanctuary among us ; towards whom your bowels have been so opened , that we know we have many prayers put up by them which are set to our account . In the next place let us joyn together in all dutiful expressions of sincere loyalty to our King ; in an obedience to the Laws , and a reverent submission to his Government : that our Enemies may not have the least pretence to say , that the zeal we express for him , and our detestation of their Conspiracies , is only a disguise to as bad designs : let us go on in the wayes of submission and loyalty , and by these put to silence the ignorance of foolish men . Let all Insolent Libels and reproachful Discourses be held in detestation , and let us earnestly pray to God , the God of peace and love , to turn the hearts of the Fathers to the Children , and of the Children to the Fathers , and the Disobedient to the wisdom of the Just ; and that the happy day of an entire Settlement , and the burying of all Fears and Jealousies may come quickly , that so one spirit may animate both the King and his Subjects , and the Court and the Country . Let this be a part of our daily prayers , and let every one do all in his power towards it , and then we may hope to see again serene and quiet times . Let us also consider one another as brethren : Let us bear with one anothers Infirmities : Let us give some allowances to the weakness of those that are misled , to the force of Education , and the biass of vulgar prejudices . Let us study to gain upon one another by gentleness and meekness . Let us have the danger of Inquisitions , Fires , and forreign Conquest more in our thoughts , and not contend still about some less essential or important points . Let not every triffling excuse be sought out to make or keep up divisions . Let not those that differ from us think , that because of some hard things which they may meet with , they are excused from all Reverence to their Superiours , or a disposition to be reconciled to those who may have used them ill in their Opinion . Let us not aggravate matters beyond measure , but judge of all things with candour and charity . In a word , let us endeavour if we can to be of one mind , and at least to have one heart , to love one another , and to keep the unity of the spirit in the bond of peace . And in the last place , and in relation to our present Assembling , I humbly exhort you to proceed to the Election you are now to make , with a spirit of love and brotherly kindness , without faction or animosity , clamour and confusion , that so in the Choice of this great Magistrate , the Head of so great Body under the King , you may agree in a man that fears God , that honours the King , that may be an Example of a good Life , an Assertor of the true established Religion , a Maintainer of Justice , and a Promoter of Peace and Order amongst you . In which let us all pray to God to bless and direct you , and to make you still carry in your minds these words of our Saviour . Every Kingdom divided against it self is brought into desolation , and every City or House divided against it self shall not stand . FINIS . Books lately Printed by Richard Chiswel . 1. DR . Burnet's History of the Reformation of the Church of England . In two Vol. folio . 2. The Laws of this Realm concerning Jesuits , &c. explained by divers Judgements and Resolutions of the Judges ; with other Observations thereupon , by William Cawley Esq ; folio . 3. An Apology for a Treatise of Humane Reason , Written by Ma. Clifford Esq ; twelves . 4. Mr. Seller's Remarques relating to the state of the Church of the 3 first Centuries . 5. Bishop Sanderson's Sermons : with his Life , folio . 6. Fowlis his History of Romish Conspiracies , Treasons and Usurpations , folio . 7. Markham's Perfect Horseman , octavo . 8. The History of the Powder-Treason , with a Vindication thereof , against the Author of the Catholick Apology , and others : to which is added a Parallel betwixt that and the present Plot , quarto . 9. Dr. Parker's demonstration of the Divine authority of the Law of Nature , and Christian Religion , quarto . 10. Dr. William Sherlock's Discourse of Religious Assemblies , octavo . 11. A Defence of Dr. Stillingfleet's Unreasonableness of Separation , octavo . 12. The History of the House of Estee , the Family of the Dutchess of York , octavo . 13. An Historical Relation of the Island CEYLON , in the East-Indies : Together with an Account of the detaining in Captivity the Author and divers other Englishmen now living there , and of the Author 's Miraculous Escape : Illustrated with 15 Copper Figures , and a Map of the Island . By Robert Knox , a Captive there near 20 Years . Notes, typically marginal, from the original text Notes for div A69658-e250 Mat. 6. 23. Libell . Pre. Marcell . & ●au●● . Joel 1. 4. 〈◊〉 9. 55. Matth. 11. 29 John 13. 35. Matth. 5. 44. John 17. 18 , 21 , 22 , 23. Rom. 9. 3. ●om . 14. 6. 17. v. 5 , 21 , 22. 3 , 4 , 10. v. 19. v. 1 Cor. 1. 10 , 11 , 12. 13. v. 12. Ch. 13. Ch. Gal. 5. 13 , 14. 15. v. 22. v. Ephes . 4. 2 , 3 , 4 , 5. Phil. 1. 15 , 16 , 17 ▪ 18. Phil. 2. 1 , 2 , 3. Col. 3. 8 , 12 , 13 , 14 , 15. 1 Thes . 4. v. 9 , 10 , 11. 5. 13 , 14. 1 Tim. 6. 3 , 4 , 5. 2 Tim. 2. 24 , 25 , 26. Titus 2. 1 , 2. Heb. 10. 24 , 25 . Heb. 12. 14 , 15. James 3. 13 , 14 , &c. 1 Pet. 2. 1. C 3. v. 8 , ● . 2 S. Pet. 1 ● . 1 S Joh. 4. 15. Ch. 2. V. 10 , 11. 1 S. Joh. 3. 15. Ch 3. v. 14. Jude v. 19 , 16. V. 3. v. 22 , 23. 4. Article .