A sermon preached before the House of Peers on December 22 1680 being the day of solemn humiliation / by the Right Reverend Father in God John, Lord Bishop of Oxford. Fell, John, 1625-1686. 1680 Approx. 42 KB of XML-encoded text transcribed from 17 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2007-10 (EEBO-TCP Phase 1). A41043 Wing F621 ESTC R6374 11795920 ocm 11795920 49311 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. A41043) Transcribed from: (Early English Books Online ; image set 49311) Images scanned from microfilm: (Early English books, 1641-1700 ; 492:4) A sermon preached before the House of Peers on December 22 1680 being the day of solemn humiliation / by the Right Reverend Father in God John, Lord Bishop of Oxford. Fell, John, 1625-1686. [2], 30 p. Printed at the Theater, Oxford [Oxfordshire] : 1680. Reproduction of original in Huntington Library. 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. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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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, 15 -- Sermons. Sermons, English -- 17th century. Fast-day sermons. 2005-11 TCP Assigned for keying and markup 2005-12 Apex CoVantage Keyed and coded from ProQuest page images 2006-10 Taryn Hakala Sampled and proofread 2006-10 Taryn Hakala Text and markup reviewed and edited 2007-02 pfs Batch review (QC) and XML conversion A SERMON PREACHED BEFORE THE House of Peers ON December 22. 1680. Being the Day of Solemn Humiliation . By the Right Reverend Father in God JOHN LORD BISHOP OF OXFORD . Printed at the THEATER in Oxford . Anno Dom. 1680. MAT. 12. 25. Every Kingdom divided against it self is brought to Desolation . THE words are a maxime , as most positive in the assertion , so universal in the extent : reading the destiny , and taking in the interests of all Kingdoms whatsoever . Be it the Empire of Almighty God , or that of the Devil ; be it the pious Government of a rightful Prince , or Tyrannous violence of a Thief or Robber . The proposition in all cases remains unmoved . Every Kingdom divided against it self is brought to desolation . Nay more , it obtains in all Societies of men , for it is added ; that every City or House divided against it self shall not stand . Our Saviours argument indeed is intended to concluded in the behalf of rightfull Governments , and do's it with greater force and evidence because it reacheth to the other , If Satan , saies he , cast out Satan he is divided against himself , how shall then his Kingdom stand ? There is , there must be a Beelzebub a prince of devils even in hell ; the region of malice , hatred and rebellion , must have some peace and order to support it . Again he adds , How can one enter into a strong mans house and spoil his goods , except he first bind the strong man , and then he will spoil his house ? On this account it is that the sturdy Thief confederats with others ; obeys command , submits to punishment , defends himself against the Law , by an obsequious violation of it . God in the frame of man so built him for society , that no depravation of his nature or his manners , can blot out the impression . As vertue would communicate , vice would defend it self ; and in no condition is it good for man to be alone . We are all born naked and unarm'd , needing the assistance of each other ; but wanting strength or weapons to enforce it : but the divine Wisdom has so suited things , that the strong depends upon the weak , as much as the weak do's on the strong : the rich is assisted by the poor , as the poor is by the rich : the wise is aided by the ignorant , as the ignorant is by the wise . The Scepter rests upon the mattock and the spade , and the Throne upon the plough . The great animal of a Republic has as much consent of parts , as much dependence of them on each other , as any living creature has . St. Paul at the 12. of the first to the Corinthians excellently describes it . The eie cannot say unto the hand , I have no need of thee , nor again the hand unto the foot , I have no need of you , but those members of the body which seem to be most feeble , are necessary . If the whole body were an eie , where were the hearing ? if the whole were hearing , where were the smelling ? and if they were all one member , where were the body ? But God has so temperd the parts together , that the members as they have equal use , so they should have the same care one of another ; and whether one member suffer , all the members suffer with it ; or one member be honord , all the members rejoyce with it . The representation of this to the people of Rome , in their seditious departure from their Magistrates , by Menenius Agrippa ; persuaded an immediate submission and return . I would to God the truth of the Gospel , would have as just an effect on us , as the fable had with them . But that rebellion is the sin of witchcraft one would wonder , by what enchantment men should be persuaded to disturb at once their own and the public peace ; forfeit all the advantages they enjoy in a setled Government , which cannot be so bad as not to be much better then the confusion which sedition brings , and run upon that suddain destruction ; which , the Wise man saies , is the end of those who are given to change . War however managed is calamitous enough . When a Kingdom though entire within it self , is divided against another , it generally is bruised and batterd in the conflict , so that the Victor when he puts off his Armor has little reason to boast himself as when he put it on , But there sometimes both parts survive the quarrel , and the vanquisht are advantag'd by their misadventure , as the Nations whom the Greeks and Romans over-run , gain'd Laws , and Arts and Safety from their Conquerors ; but Civil broils can have no triumph , nothing to balance or alleviat their mischief . T is a sad sight to see a wounded man besmeard with gore , and faint with loss of blood returning from a Battail ; but t is in no proportion so afflictive , as to see one by phrensy , like the Demoniac in the Gospel , arm'd against himself , night and day ranging the mountains and the tombs , crying and cutting himself with stones , tearing and gnashing with his teeth and pining away , cast sometime into the fire , and anon into the water to be destroyed : which is the case of a House , a City , or a Kingdom divided against it self . And this mischief is the more to be feard and carefully avoided , because t is almost in every ones power to work it . One single man has skill and strength enough to embroil a Nation , an Absalom and Sheba did it to Israel , a Graccus a Sylla and a Marius did it in Rome , and one unquiet Hanno brought Carthage with the mighty Hannibal , from the height of Empire , to utter desolation . Nay creatures raked out of the dirt can do this . We all remember what a revolution a Massaniello lately made in Naples ; and our Stories tell us what disturbances a Straw , a Cade , a Tiler ; a Ket , a Simnel have made in this our Country : that I omit the viler names of this our age . The beginning of strife , saies the Wiseman , is as the letting out of water ; a breach which at first might have bin stopt with a mans hand , suddainly grows wide , and the torrent rouls upon it , and becoms irresistible . We cannot but remember how fears and jealousies emproved in this unhappy Country into a bloody War ; and little discontents by specious pretenses divided the Kingdom against it self , till it verified the assertion in the Text , and ceast to be a Kingdom , and had not God by miracle interpos'd , had certainly brought it to final desolation . There has , t is true , past an Act of Oblivion of all these things ; But sure we are most unhappy if it take place so far , that we forget what we so lately sufferd , and repeat those mad Divisions which will most certainly have the same or worse events , then these they formerly procur'd . Were there not that natural connexion of things , which makes , as we have seen , the ruin of Societies necessarily consequent to divisions in them ; had we not fresh experience to back our reasonings : we may consider farther , that God Almighty having said it , he is concernd in his Veracity to bring his Word to pass , and rather then fail , interpose his Omnipotence to compass it , and bring to desolation a Kingdom divided against it self . And indeed , if we look into the holy Scripture we shall find , that when God designs a judgement upon a sinful people , this is the means he uses , nay this is one great part of the infliction . At the 19. of Isaiah , he threatens Egypt , that he will set the Egyptians against the Egyptians , and they shall fight every one against his brother , and every one against his neighbor , city against city , and kingdom against kingdom : and the spirit of Egypt shall fail in the midst thereof ; that he will destroy its counsel , mingle a perverse spirit in the midst of it , and cause Egypt to erre in every work , as a drunken man staggers in his vomit . So we see in fact , Jud. 7. and 1 Sam. 14. the Midianites and Philistins , without any previous discontent or quarrel , fatally engag'd ; every mans sword turnd against his brother . Which state of ruin the Prophet Jeremy calls , Gods taking away his peace from a people , even loving kindness and mercies : the giving them the wine-cup of his fury , which when they have drunk they shall be moved and be mad . And now it may be seasonable that we bethink our selves , and soberly enquire how we stand in reference to this great concern ; whither we are at peace , or in that state of ruin which division will certainly infer . And do's not herein our iniquity answer to our face ? Is there almost any conversation but under the terms of Faction and Discord ? Do's any man escape the character of Papist , Pensioner , and Courtier on the one hand ; or Common-wealths-man , Traitor , and Fanatic on the other ? Are there not almost as many Religions , Factions and Designs as there are Faces : nay is there not hazard that there should be more , the same persons in few moneths running thro several Sects and Parties ? Is not the speaking evil of Dignities , and reproching Things and Persons sacred , become the dialect and language of the time ? Is not all protection and support due from Superiors , and all submission and industry paiable by inferiors , quite lost among us ? Is there any care of the Public either Interest or Safety ? Nay are not all the blessings we enjoy , forgot and forfeited in the thought of somewhat which we fain would have , or jealousy that possibly we may lose somewhat that we now possess ? This is evidently our case : and do we not see a writing on the wall , like that described in the book of Daniel , Mene , Mene , Tekel , Upharsin , that God has numbred our Kingdom and finisht it , that we are weighed in the balance and found wanting , and that our Kingdom is divided and given unto Strangers ? We need not look out for a master of Magicians to decipher or unfold the writing , t is so plain that he who runs may read it . This is the Comet that blazes in our Sky ; and threatens Ruine and Destruction to us , beyond the abodings of Astrology . The danger then is sufficiently confest : I wish we were so well agreed upon the remedie . But as it happens in our bodily distempers , so it fares in this of the public , every man is a Physician and has somewhat to prescribe . And first , t is offerd as of moment to strengthen our selves by Alliances abroad . This were indeed of use in reference unto a Foreign enemy ; but cannot obviat the mischief which rises here at home . T is to like purpose as if for an Impostume in the brain , or Ulcer in the bowels , the Patient should put a helmet on his head , or apply a plaster to his breast . Besides , it is not easie to imagine , that any prudent State will think it worth the while , to joyn with them who disagree among themselves . Secondly , t is suggested that our safety should be provided for by good and wholsome Laws ; which might indeed avail , were we in a temper to obey them . As the case now stands , a Physician may as well hope to cure his Patient by writing of long bills , and prescribing several recipes , which will be never taken or regarded ; as we expect advantage from the multiplying of Acts. Ill manners are commonly said to produce good laws : but we do not find that the best laws without a vigorous execution ; can produce good manners . But thirdly , there is a sort of men who would commend a more forcible expedient , the security of a standing Army . Empirics indeed , who to cure an Ague think it advisable to throw the patient into a Feavor ; who tell us that War is the surest way to keep the Peace . I will not argue how well this method may agree with the complexions of a more Southern climate , it is enough our rougher constitutions will never suit with such a medicin . A fourth proposal is of those who lay all the blame of our divisions on the male administration of affairs by evil Counsellors , and resolve that if these troublers of our Israel were brought to condign punishment , all would be well immediatly . But the worst on t is , we have a demonstration that this expedient will not do our work ; for that we have often shifted those we have most complaind of , but still retaind the same complaints . Besides we see that some of those , who most cried down the evil Ministers as ruinous to the public , and threw the first stone at them , being got into their room were liable themselves . A fifth proposall is , that liberal supplies be made to cleer the public debts , and support the Government for its honour and defence . This indeed is most necessary to be don . But t is fond to think that this can make a cure . The dying Miser may as well hope for life by applying a bag of mony to his heart , as a sick State expect a remedy from pecuniary supplies . A clock whose movements are decaied , will not go well though the weights hung at it are of Gold. But sixtly as a Catholicon and sure reserve , it is proposed , to unite the disagreeing interests in Religion . A most desirable design indeed , and likely to be of great effect if it can be compassed . This is a work worthy the counsel and the care of the great Assembly of the Nation , the legislation of Parliaments , and sanction of Synods . In this case , most especially , it may be said , that God stands in the Congregation of Princes , he is a judge among Gods. And herein the direction of Jehoshaphat 2 Chron. 19. will deservedly recur , Take heed what ye do , for ye judge not for man but the Lord. Religion like Truth and God himself , can be but one : Even the Garment of our Saviour was so far from admitting a rent , that it was without seam . However similar bodies are multiplied by being broken into parts ; in Christianitie , which is the body of Christ the head , what is divided is destroyed . The multitude of the first Believers were not only of one heart and one soul , but came together with one accord into one place ; and when the numbers of Disciples grew too large for such a meeting , their mutual communication with each other , continued to them still the self same union : and according to the method of the primitive Church . Totus orbis commercio formatarum , & una communionis societate concordabat , as saies Optatus lib. 2. The whole world was united by the commerce of credentiall letters , and the fellowship of communion . Abstractedly speaking , It is the duty of every Christian , to communicate in holy offices with every Christian ; and likewise t is the duty of every one , to admit all others to the like communion . So that whatever impunity human Laws may give to separation , they can never make it lawful ; t wil still be sin though it have the encouragement of innocence . Indeed Schism is so severely branded in the holy Scripture , that even they who place their Religion in separation acknowledge the guilt of it ; and lay the blame of their dissent on those from whom they differ ; alleging either the immorality of their lives , or errors in the Faith : and in fine , resolve their separation is therefore innocent because t was necessary . Hence it comes to pass that notwithstanding the strict obligation to an entire agreement among all Christians ; it is not likely , nay not possible to be obtain'd : for besides the ready excuse of casting blame on others , and the perpetual subterfuge , that peace is never to be sought for with the loss of truth ; which makes an out-let for all self opinionated men , who will be sure to guild their errors with the name of truth , and make up their defect of knowledge , with abundance of perverseness ; there are very many so full of malice , that nothing is so hatefull to them as the name of Peace , so that as the Psalmist saies , if any one speak to them thereof , they make themselves ready to battel . But over and above all this , there is upon the part of Almighty God a fatal bar imposd , he having said , there must be heresies in the Church ; and that t is necessary offences should come , that they who are approved may be made manifest . So that they who propose to themselves the uniting either all Christians , or all Protestant dissenters , or those who ●●ve even the slightest differences between themselves ; will be more happy in the piety of their design , then the successe and issue of it . To speak distinctly to our present case . Popery in its unhappy additions to the faith once delivered to the Saints , is a Religion made up of superstition and cruelty , hypocrisy and profaness , of craft and folly : but yet it has not so exhausted the whole nature of ill , but that there are several other Sects pretending to Christianity extremely bad . And the same principle of duty to Almighty God , that forbids an orthodox Son of the English Church to communicate with Popery , must also as forcibly oblige not to communicate with them ; and what we do upon just conviction , every Dissenter is directed to by the sway of his opinion ; and will be as little gratified by the widest and most comprehensive Scheme , if it oblige unto communion on the terms which it holds forth , without which it do's nothing , as now they are with the establisht constitution of the Church . Indeed our Church in reference to the present state of things , has very rightly by a great wise man bin compar'd unto a fortified Town , and the several denominations of dissenters , to so many Villages about her : now in case of an assault from a common enemy , which God knows lies hard upon us , as it would be a great imprudence in the Citizens , not to give all encouragement to those without , to come within the line , and share the safety of it : so t would be utter madness in the Villagers , to continue still without , or demand that the walls or works should be demolisht , that they might dwell with better ease , or more unto their mind . When Julian the Apostate labored with all his force and skill to extirpate Christianity , the means he used was to encourage the several Sects of heretics in their differing waies of worship , as we learn from Ammianus Marcellinus a Heathen writer in his 22. book . Dissidentes Christianorum antistires cum plebe discissa in palatium intromissos , monebat ut civilibus discordiis consopitis , quisque nullo vetante religioni suae serviret , The Emperor calling to him in his Palace the heads of the divided sects of Christians , both Priests and People , admonishd them , that laying aside civil discords , every one without controul should exercise his own way of worship . And then adds ; that this was thus diligently don by him , that dissentions being encreased by licence , be might from thence forth be secure from danger of the Christians unanimity ; having experimentally found that no wild Beasts are so enraged against one another , as disagreeing Christians . And we know how this very thing , has bin from time to time endeavourd by the Factors for the Roman Church . And it would be exceeding strange if the readiest way to bring in Popery , and extirpate the very being of Christianity , should now be thought a good expedient to promote the Protestant interest . The practise of our Neighbour State , is indeed urged to shew the safety and advantage of leaving Religion at large ; but t is obvious to see what footing Popery has thereby got among them ; which their public writings fruitlessly complain of : and what progress other Sects have made , the numbers of Socinians and Jews , and some of a worse mark , will plainly evidence . When Christianity was lately under persecution in Japan , there were a sort of men that answered they were Hollanders , and so escaped the Test . Were we here professors of that cold complexion ; a toleration of all , or possibly of no Religion , might well consist with peace ; especially under the guard of a Military force , but they little understand the English temper that think the like indifference will pass with us . When all is don , there is no possible expedient to heal our divisions , till there be first procur'd a mutual desire to have them heal'd . To this end it would be of great effect that S. Pauls advice should be considered , That the strong would not despise the weak , nor the weak judge the strong : that the knowing would with meekness instruct those that oppose themselves , and the opposers would lay aside hostility , and receive with meekness the engrafted word , and grow thereby . Did men but heartily desire a reconcilement , did they thoroly consider that the Kingdom as it now stands divided against it self must certainly be brought to desolation , and that nothing but a closure can avert it , how would those differences which now appear like mountains , shrink into mole-hills ; and that which we have hitherto taken for a beam in our brothers eie , seem scarce a mote , and that possibly not in his but in our own ? How would the motives of discord and defiance , with which we have hitherto whet our selves against each other , put in the balance with our obligations to charity and love , prove light as air , nay lighter then vanity it self ? Good God! we have one Lord , one Faith , one Baptism , one common Hope , one God and Father of all , who is above all , and thro all , and in us all : and why are we not one among our selves ? If we look down to earth , t is curst indeed with Thorns and Briers , but made more accurst by our quarels and contests : if we look up to Heaven , that wide extent is capable to entertain us all ; there are many Mansions , and those so large as will not fail to fill the most insatiat desire . No place but hell can give us countenance for enmity and strife : and yet the Rebel disobedient man will want a president from thence , for even there the Fiends submit to order and command . What words shall I take up to enforce upon you a value and desire of peace ? Shall I adjure you by all the charms of love , those holy incantations which alone can take away the sting and venim of the serpent , and make him innocent as the Dove ? Shall I break out into the rapture of the Psalmist ? Behold how good and joyful a thing it is , bretheren to dwell together in unity . It is like the precious ointment upon the head , that ran down unto the beard , even unto Aarons beard , and went down to the skirts of his clothing . Where it is it perfumes the ambient air , refreshes the whole neighbourhood ; nay consecrates the man into a Priest , and admits him to the altar of almighty God. It is like the dew of Hermon that fell upon the hill of Sion . It stoops from heaven in soft and gentle emanations , with imperceptible steps ; but then displaies it self in drops of moisture impregnated with life and fertilness : the barren mountains by this culture become fruitfull to eternity , for there the Lord promised his blessing and life for evermore . Shall I display before your eies the infinit advantages of Peace , the ease , the quiet , the contentment of that state , the affluence and plenty which it brings ; all that we toil and labour for , either in our own behalf or our posterity ? Or on the other side shall I describe the horror and confusion , the rapin violence and blood , which follow strife and discord : call your thoughts over to the neighbouring coasts , harrast by long hostilities and War ; or call you back to the remembrance of your late civil broils , the scars whereof remain in most of your Estates and Families . Or shall I warn you of your Potent Neighbour , who as your Arms emploied against his enemies , have raisd him to his present greatness ; so now attends and watches till your Arms emploied against your selves , shall raise him higher yet , and make a ready way unto his farther conquests ? Or lastly shall I lay before you the obligations of Religion , the New and Old command , the dying Legacy and parting gift of your dear Lord and Master , whose Gospel is the Word of reconcilement , who himself is love , whose whole design of life and death was Peace ; and therewith tell you of a like Potent Neighbour , who intends to build his Babel on the confusion of your Tongues , pursue the Florentine maxim , Divide and Reign ; and repete the Roman conquest here , by the same means the first was made , dum singuli pugnant , universi vincuntur ? If we shall be so false to God and to our selves , to the whole Protestant cause and name , which rests on us as its defence and bulwark , against the inundation of Papal Tyranny , which is now ready to devour them ; by our divisions to bring on and entail unto posterity , the servitude of Souls , Estates and Bodies , the Massacres and Devastations , which those architects of ruin have long thirsted to effect , and by miraculous providence , bin hitherto witheld from compassing ; we shall , be as the most guilty , so the most wretched nation in the world . I am faln upon atheme on which it were very easy to enlarge , and while I do so thus in generals , may hope to find a favourable audience . But I come not here this day , and I presume you do not neither , to trifle with your miseries , skin ore and palliat your sores : but in the name and the behalf of God , will attemt to search the ulcer to the bottom , shew each man present the plague of his own heart , the accursed thing that troubles this our Israel , foments our discords and drives away our peace . It is a receiv'd rule in Physic that the knowing the disease is half the cure , in reference hereto I shall come to a short issue , and to the question whence are wars and fightings among us , make a plain answer from St. James , that they are from our lusts that war in our members . And first to take the words in their plain and most natural sense , I may use the reply of Jehu to Joram that askt if it were Peace . What peace so long as the whoredoms of Jezebel , and her witchcrafts are so many ? Can there be peace in families , when the Whore usurps the place , the affection and support of the lawful Wife , when lust engages in wild pursuits , in quarrels and expences , and wages amidst all a perpetual war in the members ? This is the sin that takes away the heart , brings to a morsel of bread , gives rotteness to the bones , a reproch and blot unto the name , roots up foundations ; nay as Solomon saies , who made the most costly experiment , destroies Kings . This is the sin which as the Apostle expresses it , takes the members of Christ and makes them members of an harlot , defiles the temple of God , and then sure nothing less can be expected , then what the same Apostle infers from thence : If any one defile the temple of God , him will God destroy . Look we over the Annals of the World from the beginning of time unto this present moment , you shall see that there scarcely any where has hapned a great Calamity or fatal Revolution , which has not either bin the immediat effect , or at least in a great measure the sequel of this sin . And if ever uncleaness was the complexion of an age , shelter'd by impunity and great example , till it out faced the day , as if it would no more be thought a work of darkness : but filling up the character the Prophet gives of an imperious whorish woman , has a brow of brass , and knows no shame , this is the time . The Princes and the Nobles when they were fed unto the full , then they committed adultery , and assembled themselves by troops in the harlots houses ; they were as fed horses in the morning , every one neighd after his neighbours Wife . And shall I not visit for these things saies the Lord : and shall not my soul be avenged on such a Nation as this : Jer. 5. All the former instances of shameless guilt would be out-don by this one act of impudence , to expect impunity amidst such provocations . Next to this lust of the Flesh , we may reckon those which St. John calls the lust of the eie , and the pride of life , the impotent desire of Riches , Plesures and Preferment ; those certain parents of Faction and Discord , among men . Besides that wide desires do look for large supplies , which still engage in eager competitions : as a defeat brings rage and anger , and new contentions and designes , so a success creates fresh wants , and keener appetites , and yet more vigorous pursuits ; so that whatever happens , there is an endless circle of rage repining and contest . We lust and have not , saies St. James , we kill and desire to have , and cannot obtain : we fight and war and yet we have not , because we ask not ; we ask and receive not ; because we ask amiss , that we may consume it upon our lusts . Till this voracious humor is appeasd , till that necessity is the measure of our wants , and use the rule of our desires , and the providence of God and his disposal , the certain gage of both ; our divisions and hostilities can never have an end . But thirdly there is another sort of lust , no less destructive to the interests of peace then the foregoing ; it is that of misguided zeal , which from the authority of St. Paul I must declare to be as errant sensuality , as is that of the stews and brothel house . The works of the flesh , saies he , are manifest , which are these ; adultery , fornication , uncleaness , lasciviousness , idolatry , witchcraft , hatred , variance , zeal , which we render emulation , wrath , strife , seditions , heresies , envyings , murders , drunkeness , revellings and such like . We might a little wonder to find zeal , which in our world usurps the enclosure of godliness , placed in so ill company , did we not find the same St. Paul , at the third of the Philippians acknowledging that by zeal he persecuted the Church , and so became the chief of sinners . Indeed , as the Apostle tells us , t is good to be zealously affected in a good thing , but when t is levened with pride and singularity , when it becomes embitterd , and is that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which St. James complains of , there is nothing in the world more mischievous then it : if any one think otherwise , let him read the story of the Zelots in Josephus , he will be abundantly convinc'd . This is that diabolical carnality , by which men deflour the Spouse of Christ , and adulterate the Word of God : the leaders wherein are describ'd by St. Paul to be traitors , heady , highminded , lovers of plesures more then lovers of God , having a form of godliness , but denying the power thereof ; of which sort are they that creep into houses , and lead captive silly women laden with sins , led away with divers lusts . And by St. Jude they are declar'd to be they who separate themselves , sensual , having not the Spirit . The Holy Ghost , in his first descent came down in Tongues of fire ; and the false pretensions to the Spirit , come with like appearances , even there the tongue is a fire , a world of iniquity , it sets on fire the course of nature , and is set on fire of hell , Jam. 3. Let us not deceive our selves with emty shapes and vain appearances , whatever habit Concupiscence puts on , tho it transform it self into an Angel of light , t is still but Lust ; and so long as it remains , howere disguis'd , we shall not fail of wars and fightings among us . The wicked , saies Isaiah , are like the troubled Sea when it cannot rest , whose waters cast up mire and dirt . There is no peace saies my God unto the wicked . And here t is to be considered that the Apostle do's not say , t is the ambition of the Statesman , the disputing of the Scholar , the faction of the Mechanic , the oppression of the Rich , or disobedience of the Poor , the dissolution of this sort of men , or hypocrisy of that , from whence are Warrs and fightings ; but saies inclusively to all T is from your Lusts : and till that we do say so too , till each man speaks it to himself , there will be no removal of the incumbent judgment , for that there is not an amendment of the provoking guilt . Let every one sweep before his own dore , and then , but not till then , the whole Street will be made clean . If then we are in earnest , if really we would have Peace , that there be henceforth no decay , no leading into captivity , and no complaining in our streets ; we know upon what terms tis to be had . Is it worth the severities of repentance , the denying of ungodliness and worldly lust , and living soberly , and righteously , and godly in this present world ? Is it worth the putting off the old man which is corrupt according to the deceitfull lusts , and being renewed in the Spirit of the mind , so as to put on the new man , which after God is created in righteousness and true holiness ? if it be , behold the purchase lies before you . Mark the perfect man , saies David , and behold the upright , for the end of that man is peace . Ps . 37. and again ; When a mans waies please the Lord , even his enemies shall be at peace with him . Wash you , make you clean , put away the evil of your doings from before mine eies , cease to do evil , learn to do well , seek judgement , relieve the oppressed , judge the father less , plead for the widdow . Come now and let us reason together , saith the Lord : tho your sins be as scarlet , they shall be as white as snow ; tho they be red like crimson , they shall be as wool . If ye be willing and obedient , ye shall eat the good of the land : but if ye refuse and rebel , ye shall be devourd of the sword , for the mouth of the Lord has spoken it . Isa . 1. Be thou reconcil'd to the Almighty , he shall deliver thee in six troubles , yea in seven there shall no evill touch thee : in famin he shall redeem thee from death , and in war from the power of the sword . Thou shalt be hid from the scourge of the tongue , neither shalt thou be afraid of destruction when it cometh . At destruction and famin thou shalt laugh , neither shalt thou be afraid of the Beasts of the earth : for thou shalt be in league with the stones of the field , and the beasts of the field shall be at peace with thee . And thou shalt know that thy tabernacle shall be in peace , and thou shalt visit thy habitation and shalt not sin . Thou shalt know also that thy seed shall be great , and thine Ofspring as the grass of the earth . Thou shalt come to thy grave in a full age , like as a Shock of Corn comes in his season . Job . 5. Yet more , the transient Blessings of this world shall be a pledge and antepast of those hereafter ; when the pious soul shall be receiv'd into the Regions of eternal peace , when faith shall cease in vision , hope in enjoyment , and grace be swallow'd up in glory . I have hitherto addrest to every Christian man that hears me this day . But now I desire in a few words , to apply my self and what has bin now said , to the Great Audience to whom I am peculiarly sent . MY LORDS , You being justly sensible of the Calamitous divisions of these unhappy Kingdoms , which if not closed must bring it to desolation ; and likewise sensible how unavailable human counsels are to answer such an exigence , have addrest your selves to him , whose privilege it is , to Counsell the Counsellors and teach the Senators Wisdom : and in a solemn manner , calling to fasting , and weeping , and mourning , and girding with sackcloth , You design to invite the Divine pity and compassion ; that we repenting of the evil of our doing , the Lord may also repent of the evil which he thought to do to us , be gracious to his Land and pity his people , even return and repent , and leave a blessing behind him . Tho , as Job expresses it , Affliction rises not out of the dust , neither do's trouble spring out of the ground , yet their relief must grow from thence . When the soul cleaves unto the dust , and the body is prostrate on it : When sackcloth is the clothing , and tears are the meat day and night , then is the season for the Almighty to afford his comforts , and his aids , to lift up those that are cast down , comfort them that mourn , give beauty for ashes , the oil of gladness for mourning , the garment of praise for the spirit of heaviness . When the sentence of excision was pronounc'd on Nineveh ; Yet forty daies and Nineveh shall be overthrown : and they proclam'd a Fast , and put on sackcloth from the greatest of them , even to the least of them ; cried mightily unto God , and turned every one from his evil way , and from the violence that was in their hands : God saw their works that they turnd from their evil way , and God repented of the evil that he had said he would do unto them , and he did it not . Jon. 3. There is a memorable case in the book of Jeremiah , that the Jews in a great exigence , after the death of Gedaliah , and the outrages therewith committed , fearing the anger of the Chaldean Conqueror , applied themselves unto the Prophet , to enquire in their behalf at the mouth of God ; who undertakes the agency , and assures them that whatever the Lord shall answer , he will declare it unto them , and keep nothing back from them : And they on the other side assure the Prophet , by a solemn vow upon themselves , that whether it be good , or whether it be evil , they would obey the voice of the Lord , that it may be well with them , when they obeid the voice of the Lord : Yet after all this , when God had returnd the kindest answer imaginable , that they should sit still and be quiet , and then they should be safe , that they should then be built up and not puld down , planted and not plucked up ; this his condition they refus'd , and thereupon fell under his last and heaviest Judgment . Jerem. 42. I would not be so uncharitable to suggest that this may be our case ; that men of Birth , of Honor and Religion , when by their solemn Act they have procur'd a Fast , to attone the anger of Almighty God , and reconcile them to his favour : made an appointment that his Messenger should in his name declare his Will , and thereupon come publicly into his House to hear it ; which proves to be no more then this , That they should live with the dignity of men , and quit their brutish lusts ; should after all , do so false so base a thing , as not act according to the message they receiv'd . Every one of either House of Parliament , who assented to the Vote for a day of Humiliation ; every man who attends that service , has interpretatively said all the words that the Jews did to the Prophet , that whether it be good , or whether it be evill , they would obey the voice of the Lord. And now lay we our hand upon our heart , and seriously consider the exigence and the remedy ; the engagement here incurr'd , and the answer we return . What I have said before , I now repete again ; and declare as the messenger of God , in his Name and in his behalf ; that Our Kingdom thus divided against it self will be brought to desolation . I say also , that Our divisions are from our lusts , and that only repentance and amendment , can remove either them or the judgments due unto them . In plain terms I declare , that nothing but our religious service , can secure our civil freedom : nothing but obedience to the laws of God , can preserve those of the land : nothing but a reformd life , can continue to us the reformd religion . In a word , nothing but peace with heaven , can give us peace and happiness on earth . I speak unto Wise and Great men ; consider what I say , and the Lord give you understanding in all things . FINIS .