A18054	----	A military dialogue betweene Philomusus and Miles lively expressing the horrible effects of war, and the unspeakable benefit of peace / by Richard Carter. Carter, Richard. This text is an enriched version of the TCP digital transcription A18054 of text S1537 in the English Short Title Catalog (STC 4697.5). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 38 KB of XML-encoded text transcribed from 14 1-bit group-IV TIFF page images. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2017 A18054 STC 4697.5 ESTC S1537 20211926 ocm 20211926 23803 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. A18054) Transcribed from: (Early English Books Online ; image set 23803) Images scanned from microfilm: (Early English books, 1475-1640 ; 1707:3) A military dialogue betweene Philomusus and Miles lively expressing the horrible effects of war, and the unspeakable benefit of peace / by Richard Carter. Carter, Richard. [26] p. Printed by John Okes, and are to be sold at the white Lion in St. Pauls Church-yard, London : MDCXL [1640] In verse. "Jan. 2, 1638. Imprimatur Matthew Clay"--Colophon. Signatures: A-C⁴ D¹. Imperfect: print show-through. Reproduction of original in the Harvard University. Library. eng War poetry, English. Peace -- Poetry. Great Britain -- History -- Charles I, 1625-1649. A18054 S1537 (STC 4697.5). civilwar no A military dialogue betweene Philomusus and Miles lively expressing the horrible effects of war, and the unspeakable benefit of peace / by R Carter, Richard 1640 5722 4 0 0 0 0 0 7 B The rate of 7 defects per 10,000 words puts this text in the B category of texts with fewer than 10 defects per 10,000 words. 2006-06 TCP Assigned for keying and markup 2006-07 Apex CoVantage Keyed and coded from ProQuest page images 2007-05 Angela Berkley Sampled and proofread 2007-05 Angela Berkley Text and markup reviewed and edited 2008-02 pfs Batch review (QC) and XML conversion A MILITARY Dialogue betweene PHILOMVSVS and MILES . Lively expressing the horrible Effects of War and the unspeakable benefit of Peace . Dulce bellum in expertis . By Richard Carter . LONDON , Printed by John Okes , and are to be sold at the white Lion in St. Pauls Church-yard , MDCXL . To the Reader health and happines . REader , retire thy selfe a while , Where private thou mayst be And read ( although in rustick stile ) This Poem pend by me . For Pan , and Coridon , gives light , Like Phoebus now and then ; So truth shall spring and shine full bright , From my illiterate pen , Truth seeks no Trumpet for to sound , She wants no pray so of man : Good Wine we know , it may be found , Without a gay Garland . Briefly therefore , I shall declare , The scope which I intend , To shew the genuine fruits of warre , And Peace with Truth commend . The Souldier he would fight the field , Fond Fame for to increase , Philomusus doth cause him yield : They both conclude in Peace . Now least this Preface should exceed ( The Books ) and be too great : No further here , I will proceed , And now I shut the gate . Philomusus thus beginneth . WHat suddain winde hath blown you back , How comes this quick return ? Where are the spoyls of warre and wrack : What ailes thee thus to mourn ? It lik'd thee not to bide at home , And work from day to day , But needs ( forsooth ) you must be gone , A Souldiers part to play . Why look'st thou thin ? why shougst thou so ? Why art thou thus arraid ? Do Souldiers in this habit go ? And with such wages paid ? Thou wents from hence in good attire , And money in thy bag , But back again thou dost retire : Not with one comely rag . Now for my part , I love not jarres : God send me health and peace , I take no pleasure in the warres , My fortunes to increase . I hope your hotnesse at the first , To follow Souldiers train , Is cooled now you have no lust : In warre to gad again . Miles thus replyeth . I Must confesse , I do repent Before the time I thought : And that I have by this attempt , More losse then booty caught . Yet blame I not the Warres therefore , For Warre is such a gaine : Some that were poore return with store , Some rich , come home with shame . As for my losse was small I say , For ( when I went from hence ) I hardly had where with to pay My charges and expence . And thus I warred in this case , In joy for hope of pay : But Coyne was scarce , and Warres did cease : So home I took my way . But as for you and all such like , You flow in wealth at will : I wonder not that you dislike , The bloudy Warres so ill . Your money cannot fight for you , Can wealth defend the Land ? But such as I , and all my crew : Must in your quarrels stand . You do of Souldiers base esteeme , For we are abjects now : The time will come , it may be seen : To Souldiers you may bow . Philomusus respond . WEll now I see you like it well , Still idle to remain : The more thou stirre , the worse you smell , The Proverbe speaketh plain . An honest man some course will take , To live upon some Trade ; And as we do our bargain make ; So is our wages paid . If harme thou catch , whose is the blame ? Not his that did thee hire : For as thou dost thy wages claime , So men thy work require . Thou must not think to loyter then , Most like the idle Drones : Consuming that which other men , Have got with painful groans . These happy times were in my minde , When all were well employd ; When hardly one we could not finde , That idle did abide . But idle persons now do shift , Great multitudes do swarme ; Committing murther , whoredome , theft : And every mortall harme . One saith , he gladly would take pains , Yet work he will not seek : If he one day in work remains , Will play therefore a week . Some wrap their legs with clouts and salve , In corners where they lurk : But Souldiers chiefly think they have , A priviledge from work . Thus vagrant Souldiers go and come , Untill good Laws take place : Then some reforme , and other some Doe die with great disgrace . And Souldiers do with ill intent ; Set all at five , and nine : And when your means you have all spent , All others you repine . If Souldiers can in warre I say , All mortall pains embrace , I nothing doubt but they that may , Aswell take pains in peace . For he that can doe nothing more But Peascods sheale ( they say ) Three quarters of a yeare therefore , For want of worke must play . Miles . VVE Souldiers stand in all the strife , For to defend the Land : With Pikes and Gunnes , and losse of life , Your foes we doe withstand . When we have passed all this harme , With great distresse and cost , Some one a Legge , and some an Arme , And other joynts have lost . Yet nothing to us will you give , But poore Nay and delay : Our wants you will not once relieve , But we must packe away . Sometimes a sore or festered wound , Lame souldiers may protect : But such as I ( whose limbes be sound ) We live still in suspect . For vagrant persons now we goe , And scorned here , and there : So that in warre , with mortall foe , We live not in such feare , And when a Souldier would take paines , His service is refus'd : But if from labour he refiaines , He must not be excus'd . If begge , or steale , the Law takes place , Which way then shall we live ? If steale , ( we doe dye with disgrace ) The Law will not forgive . I thinke it better to embrace The Warre ( and purchase Fame ) Than thus to live in time of peace , In such reproach and shame . I can with Musquet travise so , And tosse the tottering Pikes : I know to skirmish with my foe , And when I ought to strike . I know to spurre the Barbed Horse , And how to make my Race , And warily my foes to course , And valiently them chase . I can well scale those fenced Walls , Against which I am sent I want no skill , when time thus falls , Ambushments to prevent . I know to keepe me in array , To march and to retire : And take advantage on the day , When need shall so require . I skilfull am how every wing , In order should be plac'd , For war-like Feasts , in every thing , I will not be out-fac'd . These things are hard for Carpet Knights , Who sleepe in ease and rest : But Souldiers gaine ( though got in fights ) In time of Warre is best . Philomusus . OH boasting Thrasoe , I thee heare , How faine thou wouldst excuse Thy loytering life ; but stay , forbeare , Thou dost thy selfe abuse , What man so mad , or voyd of care , Or of so little wit , That doth not thinke the warres now are In time of peace , unfit . Warre doth disturbe , and vexe each thing , And order doth deface ; And doth dis-throne a right borne King Out of his Regall place . Warre setteth in the selfe-same Throne , Usurpers for to reigne : The Lords and Peers then grieve and groan , When Commons all are slaine . The Virgins ravished most vild , The new borne Infants dye : The Father sees his murther'd child , As he doth wounded lye . The Wife lamenting , weeping goeth , Anon alike doth speed : And still the murthering souldier doth , In shedding blood proceed . Then fiery flames consumes the Towne , When murthering Cannons rore : The Barbed Horses trample downe The fruits of all our store . And noble sparkes , in place most high Are then a Souldiers prey , Some plead for life , some desperately Doe cast themselves away . Who speedeth best hath for his hire The losse of wealth and life : Most stately buildings flame with fire , Whilst swords doe end the strife . The tattering Terrets shake with shot , The battered Bulwarkes breake : Hall , Church , nor Temple , standeth not ; Our strength is then too weak . Thus raging rigour , rules the roast , Rash ruine riddeth all : Yet thou of warre dost brag and boast , As if our losse were small . To this intent , example take , Of Souldiers lewdnesse great : That I may prove these words I speak , I briefly shall repeat . A Tragedie of Souldiers art , Most worthy of all blame : Both for the terrour of the fact , And authours of the same . The Country , place , and parties name , I nominate will not : Because that Christians did the same , But Christ they clean forgot . A sad tragicall Relation . A Captain had ( I say agen ) Obtain'd at Prince his hand , For to conduct a Band of men , Into an other Land . And marching on approached neere , Unto a Peasants Farme : ( For so they terme the Yeomen there , ) This yeoman thought no harme . But ( as he durst not contrary , So did he entertain : The Captain with all courtesie , The Souldiers did remain . Within a Village joyning neere : The Captain onely bee , With other Souldiers he had there , As after you shall see . Who lodged at this Yeomans house , Who feasted them with store : That he might still prevent abuse , Was carefull evermore . This Host three comely Daughters had , The eldest was most faire : Which made the Captain almost mad : His lust was set on fire . Her fore-head high , did register , Her feature men adored : There was not one , like unto her , Like Venus so adorned . Her Crimson cheeks ; and Christ all eyes , Her lips , like Cherries red : Her words right sober , grave , and wise ; Her haire like golden thred . Venus with her could not compare , Which won the golden Ball : Nor Dido , that sweet Lady faire , Who had the love of all . Her voyce did sing melodiously , To such as did her heare , That all which heard her harmony , Their drooping hearts did cheare . Much further yet I could proceed , Nature did thus adorne : You may in her love-lines still read ; Shee did all basenesse scorne . If outward parts like starres did shine , Which men did plainly see : Doubtlesse her soule was most divine , ( I judge in charity . ) The Captaines Lust this did renew , With furious fiery 〈◊〉 : He bidding honesty adiew , Then snatcht her in his armes . This lustfull Captain would not stay , This Virgin to intreat : But hayling her , by force away , I blush this to repeat . The Devill on this Leatcher eggs , He throws her on a bed : Some ( of his Souldiers held her legs , Her armes , and some her head . Whilst he commited viilany , To feed his lustfull will ; In vain she screeks , lament and cry , None could prevent her ill . This being done , he jeeres her too , I will omit to shew , What bloody teares , and throbs also : Did from this Ravish'd flow . Then did she seek to revenge it , And thereto was she bent , Behold also : how time did hit , To further her intent . She snatching up a Knife which he , ( Had lefe upon the board ) Then suddenly to him stept she : And to the heart him goard . Stone dead he sinketh down that day , The rest were in a Maze : But she did start aside whilst they ; Vpon the corps did gaze . She told her father what was done , And forth with fled away : Alas she knew not where to run , But to the Lord did pray . Desiring rather death , then life : And then report was brought , Vnto the Souldiers of that strife , And who that fact had wrought . The Soulpiers run as they were wilde , Untill they had her found : She being caught , these Tyrants vilde , Fast to a Tree her bound . The Souldiers then discharged there , At her their thund ring shot : So that their bullets left in her , Not one free place or spot . Thus dyde this peerlesse Paragon , For whose death we may grieve : The like to her I know not one : That do amongst us live . I must bewaile the female sexe , And wish they may amend : But yet the Captain did her vexe , And first the Law offend . In this unhappy Tragedy , There many more were slain : The Yeomans house they did destroy , Who did them entertain . This is your warlike havock still , This is the Souldiers trade : Who having got the reyns at will , Run mad like Colts unmade . Consuming all ; and laying waste , Always both night and day : And rushing head-long at the last , Into their own decay . Miles Respond . ANd what of this ? though some do ill , Will you condemne the rest ? As if mens bloud , onely to spill , A Souldier thus were prest , Nay , ( by a Souldiers troth I sweare ) Our Discipline is such : That now in peace , amongst you here , You use not halfe so much . Philomusus . ALL Souldiers not condemned are , But some we must commend ; Who prudently ( by lawfull Warre ) The Common-weale defend . But better were it , without doubt , ( If God so pleas'd would be ) That there peace the World throughout , Withall of each degree . Miles . I Do confesse it may be said , That ( peace with truth is sweet ) But circumstances duely wai'd , Warre sometimes is as meet . You speak disdainfull of Warre now , I say to you again , In time of peace more mischiefe flow , Then do in Warre remain . First know , that peace doth plenty cause , From plenty still proceeds ; The hurtfull breach of all good Laws ; Prosperities now breeds . As Whoredome , Pride , and Lechery , In time of peace are rife : Contempt of God and man alway , With gluttony and strife . If Souldiers in the Warre do spoyle , The Miser for his gold : In peace the Rich , the poore do foyle , Much more a thousand fold . In Warre by sword , sometimes we die , And then is peace begun : But poore men are by Usury , In time of peace undone . In Warre the Victor shews mercy , Unto his yielding foe ; In peace the debtor loud doth cry , Yet to Gaole must goe . In Warre hard lodging , mean attire , And homely Joans men use : In peace all these with fond desire , Most proudly fools abuse . In Warre the presence of our foes , A view of death doth give : In peace your folly you disclose , And dreame you shall still live . In time of peace true Justice sure , With most can beare no sway ; Yet such great feare Warre doth procure : It chaseth vice away . If that the cause of Warre be good , The end then proveth so : If not ; our sins , they have withstood , Vice is our greatest foe . Philomusus . ALas , poore silly simple man , What , are thy wits thine own ? Thou speakest much , but little can , To good effect be showne . And sure I am of this always , 'T is hard for one to take : From peace , her due deserved prayse , Or good of ill to make . Thou saist peace breeds plentiousnesse That freely I confesse : But ( saying store breeds idlenesse ) Therein thou do'st digresse . Wine is not drunken of it self , Though Drunkards it abuse : Nor idlenesse proceeds from pelfe , Though some it leudly vse . Nowe Judge thyself whether that man , In idlenesse doth rest , When he doth labour what he can : Of store to be possest . Or he that hath not wherewithall , His empty maw to feed ; With tooth and naile , and hand doth hall , For to supply his need . We live in peace , with what we got , You live in Warre , and want ; It doth appeare , we loyter not : But you in worke are scant . If you more idle did not live , In warre then we in peace : You freely would to others give , And not their goods decrease . You say there are of vices swarms , In peace and plenty now ; But I conceale a thousand harms , From bloudy warres that flow . I rather plough , and sow in field , With sweat to get my bread : Then in the Warres with golden shield , A Troop of Horses lead . O noble , Athens , hadst thou used , Dame Pallas gift aright : Thy walls had then not been abus'd , But still had stood in sight . Before the walls were raized above , And ere the Town had name ; Or God Neptune with Pallas strove : For honour of the same . Their strife was this : first Neptune smote , A Rock with Trident Mace : From whence a warlike Horse did trot , Well harnessed in that place . Then Pallas smote the ground most free , With Javelin she did beare : From whence afresh , green Olive Tree , Did presently appeare . The warlike Horse did represent , In warre most good successe : The Olive Tree : did with consent , To Athens peace expresse . Then wisely Athens took their course , In one they did agree : Forsaking Neptunes armed Horse , They choosed Pallas Tree . If they fore-seeing victory , Did rather seek for peace , How much more then ought we then they , From doubtfull wars to cease ? Now Souldiers leave Tou-to-lo-gie , If men in peace do wrong : Good Laws have now free liberty ; To punish them ere long . Miles . BVt by your leave I am not mad : My wits are not yet flowne : I doe not make a good thing bad : Nor speake of things unknowne . Epe-mi nun-das doth report , That under Cloak of peace , ( Vice vaunteth out , with pompe and port ) But vertue doth encrease . Sodom and Gomor , in the plaine , With divers Cities more ; There did not one of them remaine ( But onely little Zoar. ) These liv'd in peace , and fond desire , Fearing no warre at all : Till from the Lord Brimstone and fire , Did downe upon them fall . When did Darius Kingdomes jarre , Who Asia all possest ? But when he was unarm'd for warre , And gave himselfe to rest . You trim your selves in Peacocks plumes , Sporting in Venus Court : You are besmear'd with sweet perfumes , And use each want on sport . A Helmet hides your handsome face , Oh take heed of a Gunne . Your Mistris you cannot embrace , If Mars his course you runne . You are foole bent , with fond intent , To dance in Venus string : To all delights you are attent , All care away you sing . What did you never heare this truth , What stories do report : Of Hercules ; how in his youth There did to him resort , Two Ladies , one a dainty dame , In stately Robes beclad , The other plain of Natures frame , These found the yongster sad . To Hercules these females came , But one with wanton tricks , The other vnto fight for fame . His youthfull courage pricks . But Hercules he did detest , The first ; and all she said : Unto the second Ladies heast , He during life obeyed . By Hercules his choice and fate , We easily may gesse ; That peace makes men effeminate , Which Warre will soon suppresse . Philomusus . NOw Tully doth preferre ill peace , Before a most just Warre : Therefore when Foxes teach the Geese Great danger is not farre . For Pius Anthonius said , I better like of peace ; Then other Kingdomes to invade : My glory to increase . And Andrianus also said ; He rather would divide , Small bounds in peace , then make aside , To conquer Kingdomes wide . For Warr that changeth peace ( I say ) Is like a harebrain Colt : That leaves the plain and beaten way , Ore Hedge and Ditch to bolt . Not peace , but the abuse of peace , Gods anger doth provoke , When Sodome did her sin increase , Gods wrath on them did smoake . I say not but that wisdome would , In peace we should prepare : Against our foes , alwayes we should , Still have a watchfull care . I wish our ships may multiply , And in our Havens ride , And that we may both farre and nigh , Artillery provide . I wish our youth with Marshall strain , May train in every place : By means hereof we may attain , Great skill in little space . Miles . INdeed your words I understand , But oh how brave a thing , It is when fame in every Land , Our valiant Prowesse ring . But heare me now , I tell you what , To this you needs must yield ; No fame can be compar'd with that , That is obtain'd in field . Thus famé doth frump them to their face , Who do all Warre deride ; Such do condemme the Eagles grace , And praise the Peacocks price . Philomusus . THou seemest to have a valiant heart , Thou countst of bloud but light : Consider thou a Christian art , And they that with thee fight Are Christians too aswell as wee . What should there be more said ? In Truth , and Peace , we must agree : As members of one head . The Heathen they were still at odds , God was to them unknown ; And every man , ador'd his gods , Or Idols of his own . But Christians have one God most good : That God we worship all . Know thou , that shedding Christians blood , Is not a trespasse small . Lucre of gain did move their hands , To Warre , and bloody Rage : For quarrels small on forreigne Lands , Ungodly Warres do wage . As they their Triumphs did erect , So envie did abound ; And they ( whom least they did suspect : Did first their pride confound . ) Where is the Parsian Macedon ? And Roman Empire wide ? And Thesius , that valiant one ? And Hercules beside ? Alexander , with thousands more , Which I omit to name ; Did hazard life , and all their store , To follow fleeting fame . What can you say , now of these men , That shed of blood such store ? For , take away the cause , and then ; Their fame remayns no more . Yet such as you ( as Tully says ) That nothing have to lose : Are forward still in brawles and frayes , For then your profit grows . In troubled waters you may fish ; Not waying others wracks For blood and Warre , you ever wish , To satisfie your lack . And now ( my friend ) since that our King , And Countrey rest in peace , Forbeare to strike this jarring string , From blood and brawls now cease . But when by Law thou shalt be prest , Obey the King alway , Then thou shalt have my wishes best : That thou maist winne the day . Miles . YOur words with me do now prevaile , And this I adde beside , In vain the shipman hoysts his Saile : Against both Winde and Tyde . And now I see you partly yield , To Mars his honour right : True fame obtained is in field ; When Souldiers bravely fight . Philomusus . I Say ( indeed ) that Fame always , In lawfull Warre is good : And worthy prayse ( if otherwise , It may not be withstood . ) But all those Kings I more prayse yet , That rule in peace aright : Then such as have a pregnant wit , Against their foes to fight . To this Cicero is not wrong , Who says let weapons yield To men in Gowns that use the tongue , Resigne the conquered field . Though Romulus fought valiantly , As Rome can witnesse well : Yet Numa ( ruling quietly ) Did Romulus excell . But lo , what need I rove to Rome ? To fetch examples farre Great peace we do enjoy at home ; And are not vext with Warre . ( Lord ) blesse King Charles with peace & health And still preserve his Grace : With Nestors age , and Craesus wealth To rule in Regall place , Give to thy Gospell passage free , To flourish every where , Make Christians all in Faith agree : In Europe farre , and neere . The fertile earth by tillage all , Re-yields in time her store : Each fruitfull thing of moment small . Doth prosper daily more . We nothing want ( if Grace we have ) To be in heart content ; With thankfulnesse for to receive , Those gifts which God hath sent . Religion here is grounded pure , Like England , now no Coast Throughout the bounds of Europe sure , Hereof , like us may boast . For Discipline like ancient Rome ; For wise , brave men of might : A Thebes for wealth : wee are become , Corinth and Athens right . Our King doth prize his people high , Their goods , and lives , alway : And all true subjects willingly , His Highnesse do obey . Both Prince and Peeres , with noble train With solid Councell sage , Do seem , for to renew again ; The former golden Age . Foule crimes , we see , now punish'd be , And good men have reward : Now Justice hath to each degree , Of Judgement true regard . O happy Realme , King Charles happy , O happy subjects all : O that we knew , how happily : Our happinesse doth fall . Then should we highly prize the Reigne , Of our Renowned King : With melody and mirth amayne , Our Muses thus would sing . Our King with Kingly Majesty , And other vertues rare ; ( Wherein to Solomon full high ; His Grace we may compare . ) You that with Envy do corrode , Like grisly Gorgons fell : With tumours great like Aesops Toade , In poysoned Malice swell . Will you to Hell your selves engage ? Know God will work his will : Not spightfull Saul for all his rage , Could good King David kill . Your spight is spide , your knots are known , Your secrets are bewrayde : And God upon your plots hath blowne , Your selves you have betraide . The like successe God grant to those , That wish King Charles ill : ( O God ) prevent our mortall foes , Thy Church oh prosper still . Thy Tents how goodly garnisht be , Great Britaine greatly grac't ? No Nation can compare with thee ; Great priviledge thou hast . Had I the learned Homers strain , Or Virgils stately speech : If Tullies tongue I could obtain , Thy prayse I should impeach , Therefore in silence leave I will , Thy full flourishing fame To wiser wits , and learned quill ; To publish forth the same . An Ivy-bush is hung in vain . Where good Wine is to sell : Here now I shall my selfe contain , And still thus pray I will . ( O Lord ) with walls of brass 〈…〉 e , Environ Britain round , When all the World shall her admire , Prayse shall to God rebound . Thus to my purpose , now I come , From which I have digrest , ( Brave Souldier ) this shall be the summe : Leave Warre , and live at rest . Enjoy those fruits of Peace that fall I will relieve thy lack : This money take ; and therewithall , Buy rayment for thy back . If thou didst know , that small increase , Which other Nations taste , Then wouldst thou more esteeme of peace , And make to Warre lesse haste . Now whilst this peace we do behold , Let us ensue the same : With heart , and voice , still as we should , Thus prayse , and laud Gods Name . And render to our famous King , Such firme Allegeance true ; Those fruits the Gospell forth doth bring : From faithfull subjects due . Miles returneth thanks to Philomusus . FOr this great love to me you shew , Most hearty thanks I give : I purpose still to pray for you , Whilst here on earth I live . ( Good sir ) let not my misery , Offensive be a whit , Too bold behav'd my self have , My ignorance remit . Your counsell now I do embrace , ( As reason doth require ) And that the Lord would give me grace , The same I must desire . I wish good Warrs may prostee well , With triumph and increase , To subdue all that do rebell : Against our King of peace . As God hath blest his peacefull Raigne , Those yeares , already past , Oh still let him and his remayne : In peace that aye shall last . And now in peace , whilst here I live , I shall be ready prest : To peace and Prince , my selfe will give , In Warre to do my best . Philomusus concludeth . I Like thy resolution well ; Thereto I doe agree : Let thou and I together dwell . We both as one will bee . FINIS . Jan. 2. 1638. Imprimatur Matthew Clay . Notes, typically marginal, from the original text Notes for div A18054e-460 Philo gives Miles a harsh entertainment Miles confesseth his ill suc cesse in the Field . But still gives to warre the due prayse thereof . Nervus belli pecuni● . Philo proceeds in reproving vagrant Souldiers . Ho● well plaid boasting Thrasoe . Queen Dido . The estate of those places that are vext with Warre . Vbi non est bellum , ibi pax perversa . Plenty breeds not idlenesse , but the abuse thereof . Neptunus est Deus Maris , vel Mare ipsum . Geu . 19. Security and sloth are forerunners of destruction . The abuse ; takes not away the use . Hee that hath nothing of his own , would have all things common . Romulus primus rex Romanorum . Numa Pomphilius vir Sabinus Romanorum rex , secundus à Romulo . Sol 〈…〉 Gorgonius : So Rammish and Goat-like do all Hereticks , and Schimaticks smell . Philo. hath not a long tongue and a short hand . 
A04267	----	The peace-maker: or, Great Brittaines blessing Fram'd for the continuance of that mightie happinesse wherein this kingdome excells many empires. Shewing the idlenesse of a quarrelling reputation wherein consists neyther manhood nor wisdome. Necessarie for all magistrates, officers of peace, masters of families, the confirmation of youth, and for all his Maiesties most true and faithfull subiects: to the generall auoyding of all contention and bloud-shedding. Middleton, Thomas, d. 1627. 1618 Approx. 49 KB of XML-encoded text transcribed from 19 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2005-12 (EEBO-TCP Phase 1). A04267 STC 14387 ESTC S107465 99843166 99843166 7879 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. A04267) Transcribed from: (Early English Books Online ; image set 7879) Images scanned from microfilm: (Early English books, 1475-1640 ; 739:16) The peace-maker: or, Great Brittaines blessing Fram'd for the continuance of that mightie happinesse wherein this kingdome excells many empires. Shewing the idlenesse of a quarrelling reputation wherein consists neyther manhood nor wisdome. Necessarie for all magistrates, officers of peace, masters of families, the confirmation of youth, and for all his Maiesties most true and faithfull subiects: to the generall auoyding of all contention and bloud-shedding. Middleton, Thomas, d. 1627. [38] p. Printed by Thomas Purfoot, London : An. Dom: 1618. Cum privilegio. 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Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. 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 James -- I, -- King of England, 1566-1625 -- Early works to 1800. Peace -- Early works to 1800. 2005-06 TCP Assigned for keying and markup 2005-07 Aptara Keyed and coded from ProQuest page images 2005-08 Mona Logarbo Sampled and proofread 2005-08 Mona Logarbo Text and markup reviewed and edited 2005-10 pfs Batch review (QC) and XML conversion IR DIEV ET MON DROIT . HONI SOIT QVI MAL Y PENSE . royal blazon or coat of arms HONI · SOIT · QVI · MAL · Y · PENSE . royal blazon or coat of arms THE PEACE-MAKER : OR , GREAT BRITTAINES BLESSING . Fram'd For the continuance of that mightie Happinesse wherein this Kingdome excells manie Empires . Shewing the Idlenesse of a Quarrelling Reputation , wherein consists neyther MANHOOD nor WISDOME . Necessarie for all Magistrates , Officers of PEACE , Masters of Families , for the confirmation of Youth , and for all his Maiesties most true and faithfull Subiects : To the generall auoyding of all Contention , and Bloud-shedding . LONDON , Printed by THOMAS PVRFOOT : An. Dom : 1618. CVM PRIVILEGIO . HONI · SOIT · QVI · MAL · Y · PENSE . royal blazon or coat of arms ❧ To all Our true-louing , and Peace-embracing SVBIECTS . THE Glory of all Vertues , is Action ; the Crowne of all Acts , Perfection ; the perfection of all things , Peace and Vnion . It is the Riches of our Beings , the Reward of our Sufferings , the Musicke on our Death-beds : Neuer had so great a Treasure , so poore a purchaser , for man hath the offer of it . The God of peace sent it , the Lambe of peace brought it , the Spirit of peace confirmde it , and Wee still seeke to practise it . With what power then may the good purpose of this worke arriue at the hearts of all faithfull Christians ? and with what cheerefulnesse and freenes ought it to be embrast of all our louing Subiects , hauing so many Glorious seales of Honor , Power and Vertue to strengthen it , all that is required of Vs from you , is a faithful and hearty welcome , and that bestowd vpon mans best and dearest Freind , either in Life or Death . For peace that hath beene a stranger to you , is now become a sister , a Deere and Naturall sister ; and to your Holyest loues we recommend her . THE PEACE-MAKER . The Booke it selfe in glory of its name , is proud to tell from whence the subiect came . PEACE be to you ; I greet you in the blessing of a God , the salutation of an Apostle , and the Motto of a King : My Subiect hath her being in Heauen , her Theory in holy Writ , and her practique in England , Insula pacis . The Land of Peace , vnder the King of Peace . Like Noahs Doue , she was sent out to seeke a resting place , to see if the whole world were not yet couered with the perpetuall deluge of Blood and Enmity , & only here she found the Oliue Leafe ; Hitherto hath she been Pilotto the Arke , & heere it first toucht shoare : heere now it hath remained full Fifteene yeeres , I am proud to report it . Reioyce O England with thine espoused Scotland , and let thy handmaid Ireland ioy with thee . Let all thy seruant Islands be glad , yea , let in strangers to behold and tast thy blessings . The disturbed French , seeke succour with thee , the troubled Dutch fly to thy confines , the Italian leaues his hotter clymate ; These and many more all seeke shelter vnder the sweet shaddow of thine Oliue Branches . O London , blessed M rs . of this happy Brittaine , build new thy Gates ther 's peace entring at them . The God of peace hath sent this peace of God , ô euer loue her , that she may neuer leaue thee , salute her , and inuite her . Let White-Hall ( fit embleme for her purity ) be her chiefe Pallace , and let it say , Ades almasalus . Peace and Contention lye heere on earth , as trading Factors for life and death . Who desires not to haue traffique with life ? who ( weary of life ) but would die to liue ? Peace is the passage from life to life , come then to the factory of peace , thou that desirest to haue life : behold the substitue of peace on earth , displaying the flag of peace , Beati pacifici . Let Contention enioy ( without ioy ) large Empires ; heere wee enioy ( with all ioy ) our happy Sanctuarie . It was borne with him , he brought it with him , after Fiue and Thirty yeares increase , and heere hath multiplyed it to Fifty with vs : ô blessed Iubile , let it be celebrated with all ioy and cheerefulnesse , and all sing , Beati Pacifici . And are not the labours blest with the worke-man ? England & Scotland , ( though not malicious enemies , yet churlish Neighbours ) are reconciled . Feast , loue , liue , and dye together , are indeed no more neither what they were , but a new thing betwixt them , more firme and neere in their louing Vnion , then euer deuided in their harty vnkindnesse ; and now both say , with one tongue , Beati Pacifici . Ireland , that rebellious Outlaw , that so many yeares cried blood and death ( filling her Marrish grounds with massacres , affording many preys of slaughtered bodies to her rauenous Wolues , and in their wombes keeping the brutish obsequies ) would know no Lord , but grew more stubborne in her chastisement , till this white ensigne was displayed ; then shee came running with this hallowed text in her mouth , Beati Pacifici . Spaine , that great and long-lasting opposite , betwixt whome and England , the Ocean ranne with blood not many yeares before , nor euer truc'd her crimson effusion : their Marchāts on either side traffiqu't in blood , their Indian Ingotts broght home in bloud , ( a commerce too cruell for Christian Kingdomes ) yet now shake hands in friendly amity , and speake our blessing with vs , Beati pacifici . Nay , what christian Kingdome that knowes the blessing of peace , has not desired & tasted this our blessing from vs ? Come they not hither as to the Fountaine from whence it springs ? Heere sits Salomon , and hither come the Tribes for Iudgments : Oh happy Moderator , blessed Father , not father of thy Country alone , but Father of all thy neighbour Countries about thee . Spaine , & her withstanding Prouinces ( long bruised on both sides ) thou hast set at peace , turning their bloody Leaguers , to leagues of friendship : doe not those children now liue to blesse thee , ( who had else been buried in their Parents wombes ? ) and say Beati pacifici . Denmarke and Sueuia , Sueuia and Poland , Cleue and Brandenburg : haue not these & many more come to this Oracle of Peace , and receiued their doomes from it ? If the members of a naturall body , by concord assist one another ; if the politike members of a kingdome helpe one another , and by it support it selfe ; why shall not the Monarchall bodies of many Kingdomes , be one mutuall Christendome ? if still they sing this blessed lesson taught them , Beati pacifici . Let England then , ( the seat of our Salomon ) reioyce in her happy gouernment , yea , her gouernment of gouernments ; and she that can set peace with others , let her ( at least ) enioy it her selfe : let vs loue peace , and be at peace in loue . We liue in Beth-salem the house of Peace , then let vs euer sing this song of peace , Beati pacifici . Detraction snarles , and tempts faire Peace to show the plentie of her fruits , and how they grow . SEd vbi fructus ? Where are all these rich and oppulent blessings that this tender white rob'd Peace hath brought with her ? Aetas parentum peior auis &c. Our Grandfathers ( for the most part ) were honester men then our Fathers , our Fathers better then wee , and our Children are like ynough to bee worse then our selues . Do's Peace keepe a Pallace where Charity may warme herselfe ? Shame murmurer , hadst thou rather with the forgetfull Israelites , go backe to the Flesh-pots of Egypt ( bought with blowes and burdens , ) then eate Manna in the way to Canaan . Doest thou thirst heere ? t is for want of Sacrifice to him that should refresh thee then . Thy Grandfather prayed for this that thou enioyest , and though hee had it not himselfe , yet prepared it as a blessing on thee . The Sunne that daily shines on thee , thou letst it passe with a carelesse & neglectiue eye ; but were it hid from thee , the change of a Moone , thou wouldst then welcome it , with all alacrity & chearefulnesse . Were blowes more bountifull to thee ? Did bloud yeild thee benefit ? Warre affoord thee wealth ? Didst thou make that thine owne by violence , which was anothers by right ? It may be , the Hand-maid was fruitfull , and the Mistres barraine ; But Sarah has now brought foorth , and in her seed are the blessings come . Hagar is despised , Peace hath conceiued , and smiling Isaack hath left vs Iacob , a new Israell , a Prince of God , a man that hath preuayld with God to plant his peace with vs. The trading Marchant finds it , who daily plowes the Sea , and as daily reapes the haruest of his labours . What wants England that the world can enrich her with ? Tyre sends in her Purples ; India her Spices ; Affrick her gold ; Muscouie her costly skins of beasts ; All her neighbour Countries their best traffique , & all purchased by friēdly commerce , not ( as before ) by sauage cruelty . The feare lesse trades and handicraft men sing away their laborsal day ( hauing no note drownd with either noise of Dromme or Cannon ) and sleepe with peace at night . The frolicke Countryman , opens the fruitefull Earth , and crops his plenty from her fertile bosome : Nay , even his toyling beasts are trapt with bells , who tast ( in their labours ) the harmony of peace , with their awfull gouernors . The Magistrate , constantly drawes his sword of Iustice on offenders , not ore-awed by party-headed contentions . The Kingdomes beauty , the Nobilitie , who were wont to bee strangers in their natiue country , leading the ranks of blood and death against their enemies , haue now no enemy , but keepe their practise amongst themselues , to pastime with ( Nonne haec meminisse voluptas ? ) And now ( more sweet and holy ) are Pillars at home , that were enforced to be prodigies abroad ; all being ( by a heauenly Metamorphosis ) transhaped to become the becomming branches of the great Oliue Tree of Peace . And doth not Charitie dwell here with Peace ? ô blind detraction . Has not in foretimes , vnwilling necessity , erected two Hospitals ? and now most free and willing Charity , hath ( in augmentation of her glory ) raised Twenty Almeshouses ; yea , so many for one , and giue her true testimony . Nay , has she not done the great wonder ? built some Churches , repaird many , and still her hand is dealing ? Is not the summe of all , Religion , establisht by her ? Are not the Flesh-eating fires quencht , and our Faggots conuerted to gentler vses ? O , but those Corne-fields must neuer be without some Tares , vntill the generall Haruest : Israell must not at once , destroy all the Inhabitants of the land of promise , but by little & little , least they boast and say , it was our strength , and not the Lords hand that did it . Nor shall our peace ( in her yong Plantation ) enioy so full and perfect a tranquillity , but that there will be with vs contentious Cananites , seditious Iebusites , crafty Gibeonites , drunken Amorties , and arrogant Anakims . Envy shall stand betweene , and hold two Brothers of either hand of her ; Sectarists and Schismatiques shall breake the peace of God , wound the mother of peace ( the Church ) and bind together false Brotherhoods , to dissipate the vnity and bonds of peace . Law shall wrangle with her ; Ebrietie & drinke shall strike her , Pride and Ambition shall seeke to ouerthrow her : yea , euen her oylie and most dangerous enemie Hypocrisie , shall get within to strangle her , yet still shall she stand , and raigne , and conquer . Inuidiam pax prosternet , she shall mount to Heauen , and throw her enemies as low as Hell , where peace shall neuer come . Enuy shall gnaw her own entrailes , Schisme shal perish , Law shal be silent , Drunkennes shall burst it selfe , Pride shal be humbled in her own habitatiō , and hollow-harted Hipocrisie , shall find no peace . Vbi Deorū numen praetenditur sceleribus , subit animū timor . Where the Maiesty of God , is made a colour for mischiefe , a feare comes into that brest : his peace shall be tremblings , & doubts , and horrors ; his hart shal then faint , that told him before like hart-stealing Absolon in his Fathers gates , thy cause was good , when it was not so . Or like the false & foolish Prophets , that told the people it was pax , pax , peace , peace , when it was no peace . The wals were daubd with vntemperd morter , and they shall fall , yet still shall Truth haue Peace , and the Peace-maker shal preserue the truth ; They shall dwell together , and liue together . The heauenly Soldiers haue sung it , the Father hath sent it , the Son hath brought it , the blessed Doue shall preserue it ; euer comfort vs with it , our Annointed hath receiued it , wee doe enioy it , and see it plentifull in Israell . Peace takes a view of such as doe molest , and kindle most vnquiet in her breast . PVt vp the Bel-bearer first , then all the flock will follow : Pride has lost her place , or comes behind for her greaterstate , t is Drunkennes that leads now ; and marke the Heard that troope after her . Lust follows close , Contention at her sleeue . Emulation on tother side ; Enuie keepes the sent like a Bloodhound ; Reuenge and Murder come coupled together . The smaller headed Beasts are vnseene yet , as Breach of Freindship , vnlocking harty secrets , Slaunder , Oaths , & Blasphemies , fearfull Inuocations , ( all which , custome hath driuen so far distant frō the Soules eye , as the Moone from the ocular sight whose body ouerbulks the Earths large Center , yet seemes as little as her Figure taken on the tauerne signe , where these brutish orgies are celebrated ) abuse of Time , Ryot , Prodigallity , and lineall succeeding pouerty ; All these are peace's profest Enemies , her domestique foes , who vnlesse this fore-battel be repulst & supprest in the first assault , the rest will follow , though to their owne perdition . Non ignota refero , these are no wonders with vs , there may be Monsters among thē , but too familiar with our acquaintāce , examine the Ring leader , Drunkennes is no stranger in the world , she came in with the Earths first generall Curse , and he that scapt that Inundation of Waters , tasted the Deluge of Wine . Shame fell on him , and his Curse to posteritie ; Noah tasted one , and Cham felt the other , Lot had his portion in her : There Drunkennesse begat Incest ( an vnnaturall Issue of a brutish Mother ) and her succession , two wicked Generations ; Moab and Ammon . Drunkennesse played the part of a Heads-man with Holofernes , stooping his neck to the weake arme of a Woman , and he that stopt the Waters of Bethulia from others , had so much of his owne Wine as made him sencelesse of eyther Wine or Water euer after . Alexander ( inter epulas ) clitum charissimum transfodit , the friend hath sprinkled his Wine-bolles with the deare bloud of his friend : Oh brutish Sacrifice ! Oh Man vnman'd ! Oh absent Man ! where ( out of thy selfe ) dost thou remaine , while this Fiend possesseth thee ? But why do we seeke Antiquities for proofe of a practice so present with vs ? Had Israel any sinne that England hath mist ? Was Noah drunke , one of the Arke , and one of the eight reeling there ? it is eight to one , that seuen of eight do stagger here ( if not the whole Vessel . ) It was a shame to one then , but custome hath made it no shame for all now . Did Lot commit Incest with his owne daughters ? Could we not wish Drunkennesse to excuse vs now ? Does not Lust ( her hellish handmaid ) challenge this Weapon hers ? The example was too soone found , and yet too late to remember : Oh , would that had been the first , and that we might neuer know a second . Nec linguam nec manum continet ebrius , how many bosom'd counsels haue been vomited out of the mouth of a Drunkard , thogh to the ruine & destruction of his former friend ? Oh Insania voluntaria ! Oh wilfull Madnesse of Man , to depresse & quench out all thy faculties of Reason with this puddle Drunkennesse ! Thou ( that armed in thine owne Lordly Fortitudes ) canst reach the Starres , measure the Earths large Globe , search and vnderstand the Seas profound Abysse ; yet in this sottish Ignorance , canst not find the depth of thine owne stomack . The Iewes old Prouerbe hath carried his full sence quite through Christendome ; Homets Ben Iin. Wine must needes acknowledge it selfe the Parent of Vineger ; meaning , that a good Father may haue a different and sawcie Sonne : But we haue from him the Daughter of a worse haire , this common Strumpet Drunkennesse , whom almost all sorts do sleepe with : not Vinum egrum , but aegrotum , is our Issue , a sick and vnholsome Harlot ; yet hath spred her selfe into large Off-springs , in most lineall and naturall Children , as Lust , Enuie , Reuenge , Murder , &c. all impious and turbulent Peace-breakers . Oh Peace ! shal we not feare thy longer abode with vs , if we embrace thee with no better loue ? How many louing friends haue broke that Diamond of Amitie ( whose pieces once disseuered , can neuer be reconciled ) for the embrace of a lasciuious Curtizan , whose armes are like the Iron Idoll , that crustht the cursed Sacrifices in pieces ? Enuie ! Oh what does that vlcus animae amongst vs ? That Aetna in a Man , that continually burnes it selfe , intus & extra , within and without , that ( like the Cantharides ) found feeding on the fairest and flourishing Roses , so Enuie is euer opposed against the most Sweet , Noble , Flourishing , and Peacefull Blossomes . Were she as rare as the Comparison , I could call her Phoenix , and wish , that this day she would burne her selfe , and leaue her ashes Issuelesse . Reuenge ! Whence haue we borrowed thee ? Oh Salmoneus Terror , shall we play with Thunder and Lightning , and follow thy precipitated Fate ? Shall we snatch the Sword ( the peculiar Sword ) from the Almightie hand ? Haue we receiued wrongs on Earth ? Consider then , if we haue done no wrongs to Heauen . If we stand guiltie there ( as , Quis non ? ) Doe we then reuenge ? No ; we stand disobedient and repugnant to our owne iust punishments : We haue a milder Sister giuen in her stead , Iustice , the Arbitrer of our Iniuries : but Vengeance is Gods alone ; which no man ought to take in hand , but as deliuered from his hand ; nor so to imitate his Maiestie and Greatnesse , that does it not but by Authoritie , and in the way and path of his Goodnesse . Murder ! Oh Cain-created Sinne ! Cursed Catastrophe of all the rest ! This is Summum opus : Here is the full point and end of the Labour ; all the precedent Trauellers are here at home ; the end hazzarding the endlesse end : Fearefull Spectacle ! Here is capitall Sacriledge ; the Temple of a holy Spirit robbed and ruined : Here is Treason in the highest degree ; the Workmanship and Image of the Creator defaced ; vnhappie Passiue , but more , and most of all , vnhappie Actiue ! Thou that doest Murder , doest first deface him in thy selfe ; then , in thy Brother . God is the God of Peace , of Mercie , Meekenesse , Long Suffering , and Louing Kindnesse : All these hast thou expulsed from thy self , and lost thy shape with them ; there is neyther Peace , Mercie , Meekenesse , Sufferance , nor Loue in thee . Then in thy Brother thou destroyest them : His Bloud is Vox Clamans ; and he is enforced in Death , from the many mouthes of his Wounds , to crie out for Reuenge . But is Heauen farre off , and will not that moue vs ? Looke vpon the Deed then with Naturall Pitie ( or a Conscience which is as inseparable as thy Soule , that shall not leaue thee liuing : ) Behold a Brother weeping ouer his Brother ; a distraughted Mother tearing her haire , and rending her heart , for her Childs losse ; a Friend ( with Teares ) embalming his deare Friends Bodie ; a rauing Father , readie to send his Soule after his Sonne ; yea , perhaps his onely Sonne , his Name and Posteritie destroyed with him . Then Brothers , Friends , Mothers , Fathers , all their Curses to be throwne on thee . Are Heauen & Earth both dull motiues to thee ? O beware the third place ; let Hell affright thee , and let thy conscience describe it to thee . I returne to that which I would wish thee neuer to passe , and then thou canst not come to the vnblessed discouerie of it : and it's Pathes ( before recited ) that lead thee to it ( Peace : ) stay and abide with her , and thou shalt neuer know her Enemies , Gods Enemies , and thine owne Enemies : Let them that seeke Peace , find Peace , enioy Peace , and haue their Soules layd vp in Eternall Peace . Of Wise men I discourse , by Iniuries neuer shaken ; What Reputation is , I shew , a thing so long mistaken . IN this small Particle consists the ground of all Quarrels whatsoeuer , either by suspecting false things , or by aggrauating small things . Now how farre these two are from the wayes of a Wise man , and how ill becomming , Reason makes manifest : for Suspition and Aggrauation are the Off-springs of Passion , and a Wise man is free from Passion . Nor can there be a greater argument of defect , and despaire of merit in man , then Suspition ; and marke her Nutriment , what strange food Passion hath prouided for it : It feeds vpon false things ; for indeede , true things are not to be suspected : and how iust the punishment meetes with the offence ; in erring from the Truth , it hath Falsehood for a reward . But in peiora ruunt omnia , the worse Deuill is behind . The Aggrauation of small things , when a sparke shall grow to a flaming Beacon , a Word to a Wound , the Lye to a Life ; when euery man will be the Master of his owne Reuenge , presuming to giue Law to themselues , and in rage , to right their owne wrongs : At which time , the Sword is extorted out of the hand of Magistracie , contrarie to the sacred Ordinance of the Almightie . Now the wise and vnderstanding man is not subiect or exposed to any of these Iniuries whatsoeuer ; neyther cares he , how many darts of Malice or Contumelie are shot against him , since he knowes , that he cannot be pierced : Euen as there are certaine hard Stones which Iron cannot enter ; and the Adamant will neyther be cut , filed , nor beaten to powder , but abateth the edge of those Instruments that are applyed vnto it ; And as there are certaine things which cannot be consumed with fire , but continue their hardnesse and habitude amidst the flames ; And as the Rockes , that are fixt in the heart of the Sea , breake the Waues , and retaine no impression of the Stormes that haue assayled them ; so the heart of a wise man is solid , and hath gathered such inuincible force , that he stands as secure from Iniurie , as those insensible Substances I made mention of . Not that Iniuries are not offered him , but that he admits them not ; so highly raised aboue all the attaints of worldly wrongs , that all their violences shal be frustrate , before a wise man be offended . Euen as Arrowes , or Bullets , that are shot into the Aire , mount higher then our sight , but they fall backe againe , without touching Heauen : And as Celestiall things are not subiect to humane hands ; and they that ouer-turne Temples , doe no way hurt the Godhead to whom they are consecrated ; So , whatsoeuer Iniuries are attempted against a wise man , returne without effect , and are to him but as Cold or Heat , Raine or Haile , the Weather of the World. And for words of Contumelie , it is held so small , and so sleight an iniurie , as no wise man complaines , or reuengeth himselfe for it : therefore , neither doe the Lawes themselues prefixe any penaltie thereunto , not imagining that they would euer be burthensome . Quis enim phrenetico Medicus irascitur ? For what Physician is angrie with a Lunatike person ? Who will interprete a sicke mans reproches to the worst , that is vext of a Feuer ? Why , the same affection hath a wise man toward all men , as the Physician hath toward his sicke Patients ; not offended to heare their outrages , he lookes vpon them , as vpon intemperate sicke men ; therefore is not angrie with them , if during their sicknesse they haue beene so bold , as to speake iniuriously against him . And as hee sets light by all their words of honor ; so torments he himselfe as little with all their despight & insolencies . For he that is displeased for an iniurie that is done him , will likewise be glad to be honored at his hands that did it ; which a wise man is free from . For he that reuenges a Contumely , honors him that did it , in taking it so much to heart , & respecting it . Art thou angrie with thy Superior ? Alas , Death is at hand , which shall make vs equalls . Doest thou wish him , with whom thou art displeased , any more then Death ? Although thou attemptest nothing against him , he shall be sure of that ; thou losest thy labour then , in offering to doe that , which will be done without thee . We laugh , sayth the wisest of Philosophers , in beholding the Conflict of the Bul and Beare , when they are tyed one to another ; which after they haue tyred one another ; the Butcher attends for them both , to driue them to the Slaughter-house . The like doe we . We challenge him that is coupled with vs , Brother , or Friend , we charge him on euery side : meane while , both the conqueror and conquered , are neere vnto their ruine . Rather let vs finish that little remainder of our life in quiet and peace , that our end may be a Pleasure to no man. Thou wishest a mans death ! and there is alwayes but a little difference betwixt the day of thy desire , and the affliction of the Sufferer . Whilest we are therefore amongst men , let vs embrace Humanitie ; be dreadfull and dangerous to no man ; let vs contemne Iniuries and Contumelies ; for but looking backe , we may behold Death presently attend vs. Pisistratus , that liued a Tyrant in Athens , being for his crueltie mocked and reproued by a druuken man , answered , That he was no more angry with him , then if a blind-fold fellow , hauing his eyes bound vp , should run vpon him . Another said to his friend , I prithee chastise my seruant with stroks , because I am angry , intimating thus much , That a seruant ought not to fall into his power , that is not master of himselfe . But now the compounding of Quarrels is growne to a Trade : And as a most worthie Father of Law and Equitie speakes , there be some Councell learned of Duells , that teach young Gentlemen , when they are beforehand , and when behind-hand , and thereby incense and incite them to the Duell , and make an Art of it : the spurre and incitement , false & erronious imagination of Honor & Credit , when most commonly those golden hopes end in a Halter . That Folly and Vaine-glory should cast so thicke a mist before the eye of Gentry ! to fixe their ayme and only end-vpon Reputation , and end most lamentably without it ; nay , farthest from it : first , to hazard the eternall death of their Soules , and the suruiuing Bodies , to die the death of a Cut-purse . A miserable effect , and most horrid resolution , when young men , full of towardnesse and hope , such as the Poets call Aurorae filij , the Sonnes of the Morning , in whom the sweet expectation and comfort of their friends consists , shall be cast away and ruined for euer in so vaine a businesse . But much more is it to be deplored , when so much Noble and Gentle bloud shall be spilt vpon such Follies ; which aduentured in honorable Seruice , were able to make the fortune of a Day , & to change the fortune of a Kingdome . It is euident then , how desperate an euill this is , which troubles Peace , disfurnishes Warre , brings sudden calamitie vpon priuat Men , Peril vpon the State , and Contempt vpon the Law. They pretend aboue all things to regard Honour , yet chiefely seeke the dishonour of God and of Iustice ; and which is worse then Madnesse in those men , that aduenturing to leaue this life in Anger , presume to presse into the next , to the Supper of the Lambe , which is all Peace & Loue , without Peace , Loue , or Charitie . O that Gentlemen would learne to esteeme themselues at a iust price , how dearely they are bought , how most precious their Redemption ! The root of this Offence is stubborne ; for it despiseth Death , which is the vtmost of all Temporall punishments , and had need of the Seueritie vsed in France ; where the Manslayers , though Gentlemen of great Qualitie , are hanged with their Wounds bleeding , lest a naturall Death should preuent the example of Iustice . This punctualitie of Reputation , is no better then a Bewitching Sorcerie , that inchaunts the spirits of young men , like the Smoake of fashion , that Witch Tobacco , which hath quite blowne away the Smoake of Hospitalitie , and turned the Chimneyes of their Fore-fathers , into the Noses of their Children . And by all Computation ( if Computation may be kept for Folly ) I thinke the Vapour of the one , and the Vaine-glorie of the other , came into England much vpon a voyage , and hath kept as close together , as the Report followes the Powder . For when , but in the laternesse of these times , hath so much priuate and domestique Bloud beene shed ? Like the three Iewish Brothers , in that perplexed Historie of Jerusalem ; who wanting Enemies , still flew vpon themselues . So these malicious , vnthankfull Spirits , fattened with the aboundant Blessings of a mellifluous Peace , disgorge themselues vpon their Christian Brothers ; like those that surfet vpon too much Honey . And well may this Vaine-glorie , or opinion of Reputation , bee called a Satanicall Illusion , and Apparition of Honour , against Religion , Law , Morall Vertue , and against all the honourable Presidents and Examples of the best Times , and valiantest Nations . For hereby haue Gentlemen lost the true knowledge and vnderstanding of Fortitude and Valour . For true Fortitude distinguisheth of the grounds of Quarrels , whether they be iust ; and not onely so , but whether they be worthie ; and sets a better value vpon mens liues , then to bestow them idly ; which are not so to be trifled away , but offered vp and sacrificed to honourable Seruices , publike Merits , good Causes , and Noble Aduentures . And behold here thy Folly ; thou attemptest a way , freely to lose thy Soule eternally , but not thy Reputation . Foole that thou art , in offering to saue that , which indeed is nothing , thou losest all ! For Reputation is but another mans Opinion , and Opinion is no substance for thee to consist of . For how canst thou consist of a thing that is without thee ? Which may be any mans at an instant , as well as thine ; and when thou hast it , it is but a breath : And of what certainetie or permanence is it , when they must die that giue it thee ? Perhaps , because some haue said , that Fame hath a perpetuitie ; thou hastenst to lose thy Soule , to prouide for thy Name : How much thou deceiuest thy selfe ? Why , it is no more then the Eccho of a glory : For as an Eccho no longer resounds , then it is fed with a voyce , no longer does Fame sound forth mans Prayses , then it is supplyed and cherished with deseruings : For when thy noyse ceases in it selfe , it will quickly cease the noyse of thee . How euer , at the farthest , a generall Dissolution will come , when Fame , that is next to nothing now , shall haue no being then at all . Happy is then the wise and vnderstanding Spirit : for though he be iniured , hee can lose nothing thereby , neither his Fame , nor Reputation ; for a wise man entertaines nothing that is subiect to losse . Fortune takes nothing but what she hath giuen ; she giues not Vertue , nor Wisdome ; therefore cannot take that away . The more thou thinkest vpon Reputation , the farther off thou art from all contention , vnlesse custome in Ignorance , or wilfulnesse in Nature , make thee throw an abuse vpon the Word . For what is Reputation , but Consideration ? A diligent weighing , considering , and reuoluing in the minde ? And that is quite opposite to Rashnesse : Truth will shame thee , if thou confesse not so much . There can be then no Reputation in Rashnesse , that is manifest : And what are Quarrels , but the fruits of Rashnesse ? There can be then no Reputation in Quarrels And as it is Consideration , it were dreadfull to thinke , that any man , in the state of his best counsell and aduisednesse , should attempt to destroy the Image of his Creator , in the life of his Christian Brother . And therefore diuinely haue our humane Lawes bent their hate & punishments against the abhorred Act , cōmitted in cold bloud ; which is as wilfull an opposition against mans life ( considering what he does ) as Blasphemy against the Word of Truth ; the Conscience knowing it offends of set purpose ( the only sinne against the Holy Ghost . ) And as the body of euery true Christian is said to be the Temple of the holy Ghost , 1. Cor. 3. 16. What does the accursed Man-slayer , but in the bloud of his Brother , destroyes the Temple , as the Blasphemer wounds the Lord of the Temple ? Behold then , not without a face of Horror , the miserable condition the Sonnes of this Age runne into . All they venture for , is to bring the bloudinesse of their Action into the compasse of Honour ( as if Honour consisted in destruction . ) Now what impossibilitie followes that labour , euen the weakest may coniecture . For Honour is the Rumour of a beautifull and vertuous Action , which redoundeth from our Soules to the view of the World , and by Reflection into our selues , bringing to vs a Testimonie of that which others beleeue of vs : which turnes to a great peace , and contentment of mind ; Blessings which were neuer yet found in a Bloudshedder , let his cause be neuer so glorious . And where there is no Peace , all other benefits haue a cessation . It is the onely health of thy Soule ; and that once lost , thy soule sickens immediately , euen to death , and can no more taste or rellish a Ioy after , then a sick mans Pallet his Nutriment . Is not this then a delusion of Honour ? Nay , can there be any thing more delusiue ? Alas , when it is at the greatest height of humane glorie , it is of a small and slender efficacie , vncertaine , a stranger , and as it were separated in the Ayre from him that is honoured : For it does not only , not enter into him , nor is inward and essentiall vnto him , but it does not so much as touch him . A poore and miserable purchase at the best , for so great and eternall a hazzard ! Flatter not thy Soule then to her euerlasting ruine , in thinking Reputation consists in Bloudshedding . Sanguis clamat , as the Almightie speakes in the Letter of his owne Law ; Bloud cryes , and with a lowder voyce , to Heauen , then thy Fame can sound on Earth , Rumors , tenne thousand tongues , are hoarse to that : they compasse but some Nooke , or Angle of the World ; the other reaches from the Field to Heauen . The voice of thy Brothers Bloud cryeth vnto me from the Earth , Gen. 4. 10. And no sooner the Crye comes , but the Curse followes , in the very next words : Now therefore thou art cursed from the Earth , which hath opened her mouth to receiue thy Brothers Bloud from thy hand . And immediately in the next , AV agabond and a Runnagate shalt thou be on the Earth . Which shewes the horror of the guiltie Conscience , which after the deed done , would faine flye from it selfe : A distraction which followes all the Children of Wrath vnto this day . Well may peace then haue the excellencie of her glorious name aduanced aboue all Titles and Inscriptions : And so much the rather , in that it pleaseth the Almighty Creator himselfe , to bee called the God of Peace , and the Author , 1. Cor. 14. 33. Nay , Loue it selfe , delighting in the Name . 1. Iohn 4. 16. GOD is loue , and hee that dwelleth in loue , dwelleth in God , and God in him . And 1. Thess . 5. 23. Now the very God of Peace sanctifie you throughout , &c. Christ the Sauiour of the World , the Lambe of Peace . Iohn 11. 29. Behold , the Lambe of God , which taketh away the sinnes of the World. There is Peace made in taking sinne away , which is the only fuell of Wrath. And Ephes . 2. 14. Christ is our Peace , which hath made of both , one , and hath broken the stop of the partition wall . Moreouer , the heauenly Souldiers , at the Birth of Christ , praysing God , said : Glory be to God , in the high Heauens , and Peace in earth , and toward men , good will. And as his most blessed Natiuitie was the Fountaine of Peace , there wanted not the fruits that sprang from that sacred Fountaine in his departure , Iohn 14. 27. Peace I leaue with you , my peace I giue vnto you . Let not your heart be troubled , nor feare . Let not your heart , speaking to many , because all his ought to bee of one heart , which is a worke of Peace . And not leauing , but in the same Euangelist , 16. 17. I will pray my Father , and hee shall giue you another Comforter , that hee may abide with you for euer . Intimating thereby , the eternall Peace of Soule and Conscience , by the comming of the Holy Ghost : calling him in the words immediately following , Euen the Spirit of Truth , whom the Father will send in my Name , 26. hee comes all Peace , and in the name of Peace , of Christ our Sauior . And to adde more glory to the Name of Peace , behold how the incomprehensible Godhead desires to be comprehended , all into Vnitie , Trinitie in Vnitie : Which shewes , that Vnitie is the Conseruer , Sustainer , and Comprehender of all things , both in Heauen and Earth . Thou therefore , that in the madnesse of thy bloud , attemptest to destroy Vnitie , thou seekest to destroy that which Heauen and Earth is sustained by . Most miserable of Creatures , thy Soule hath but one Supporter , and in the tempest of thy furie thou ouerturnest that and all . Peace enters here in Armes , and ouerthrowes , By force of her owne strength , her strongest Foes . ANd first behold her contending with her most honourable enemie , euen hee that with better authoritie may slay his tenne thousand ; then any other his thousand ; I his hundred , yea , one single life : Eyther the haughtie Challenge , the curious Duell , or the bloud-thirstie Reuenge , to wit , Warre it selfe : sometimes a principall Arrow , shot from the heauenly Bow of Iustice , a forced Arbiter betwixt different Kingdomes , and often prooues the deare Moderator . Yet this great Souldier , with all his Attributes of Fame and Honor , fals farre short of our high-throned Empresse , Peace . Marke how the Philosopher hath ordered this Battell , and giuen the Colonies , to both these great Commanders , Pacem cum omnibus habebis bellum cum vitijs . Haue Peace with all the world , only warre with thy sins . Melior , & tutior est , certa pax , quàm incerta victoria : for more safe and noble is a certaine Peace , then a doubtfull Victorie , with all his Honours attending . But let vs beleeue no cowardly Philosophers : let him that in his hand holds both , and from his hand sends both , be the Iudge betwixt vs. When was Warre sent as a Blessing , or Peace as a punishment ? Let his Iudges iudge our cause , Iudg. 5. vers . 8. They chose new gods , then was Warre in the Gates . Here is an Offence , and here is a Punishment , Idolatry , and Warre . Againe , They turue to the Lord , and the Land had Peace fortie yeeres . Here is Penitence , and here is the Blessing , Seruing God , and Peace . If then the Generall of Bloud and Death , euen Warre it selfe be a Prodigie , a Curse , and not a Blessing , What shall his base Imitator be ? What Honour shall the Challenger lay challenge to ? What bloud shall the Reuenger dare to shead ? or what Fame shall the Schoolemaster of Duels atchieue , with all his vaine-glorious and punctuall Orders of firsts and seconds ; lengths of weapons , distances of place , heights of grounds , equalities of wind and Sunne ? O wicked Ashkelon and her Suburbes , let them be taken , and destroyed together . Why doe wee quarrell ? What is the end of the fayrest Warre ? to enioy Peace : See how the Seruant labours for the Mistresse , and foolish they that enioy their Inheritance , yet know it not : Thriftlesse Gamesters to play for their owne Money . Is thy Night quiet , and sweete with Peace ? Embrace her in the Day , and keepe her continually : If thou lett'st bloud into thy bosome in the Day , Peace will not stay with thee at night : Peace weares no parti-coloured Coat , no mixt Scarlet and White , but White in her Puritie , nor fat , nor bloud , must bee eaten in the Peace-offering , Leuiticus 3. Now ascend Abarim , and climbe vp to the Mountaine of Nebo , and see some part of the Land of Promise , whither this blessed Peace shall lead thee , if shee bee thy conduct : but be sure to look vpwards , and then thou canst not feare the depth beneath thee . Behold the Father , the God of Peace ; the Sonne , the Lambe of Peace ; the blessed Spirit , the Doue of Peace ; the Angels , Seruants , and Ministers to this power of Peace ; Infinites and all reioycing at one soules entrance into Peace . Behold the new Ierusalem , Kiriath-salem , the Citie of Peace ; that which was Militant , and troubled in the Wildernesse ( the Church ) behold it there triumphant in euer blessed Peace . That Peace which as it is vn-intelligible , so is it most vnutterable . Then , if we desire to be Inhabitants in this Land of Promise & Peace , obserue our entrance . We haue yet two Mountaines to passe ouer Iordan by , Geresim and Ebal ; and the twelue Tribes placed on each side , both to blesse or curse vs. EBAL . Heere wee haue our choise ; and wee are euer going on , in this Passage . O let vs passe by Geresim the Mount of Blessings , the right Hand , and the right Hill. Turne thy backe to Ebal , but let none of her Curses fall vpon thee . GERESIM . Pride . Humilitie . Malice . Mercie . Ambition . Charitie . Schismaticall contentions . Faith. Reuenge . Peace . Impietie . Pietie . Be thou strong or weake , thou mayest with more ease beare sixe on thy right hand , then one on thy left . Pride is a great weight , able to ouerthrow the strongest man. Malice , a ponderous Load , turning thy sleepes to vnquiet slumbers , and euen there haunting thee in restlesse Dreames . Ambition , a Mountaine it selfe , to sinke thee . Schisme , a Spirit , and Conscience-troubler . Reuenge , an Impostume of Bloud ; which broken once , strangles thee with thine owne Corruption . Impietie , a Cloud and Mist of Darkenesse , turning thee from thy way . When as on the other side , how light and easily mayest thou beare about thee Humilitie ? How sweet a Companion is Mercie ? How louing a Fellowship is Charitie ? How sure a Friend is Faith ? How nourshing a Cordiall is Peace ? How bright a Lampe is Pietie ? And then , how glorious a Reward is Eternitie , and Peace in Eternitie ? Now let vs bind our selues to the Peace , put in Securitie for our Good Behauious . Let our Soules be bound for our Bodies , our Bodies for our Soules , and let each come in at the Generall Sessions , to saue his Bayle ; where we shall find a mercifull Iudge . If there we can answere , we haue not broke his Peace , our Bonds shall be cancelled . As we haue kept the Peace , we shall be rewarded with Peace , and kept in Eternall Peace . Amen . FINIS . Notes, typically marginal, from the original text Notes for div A04267-e320 Detractiō to Peace . Peace answere . Flamin . Consul . Ezech. 13. 10. 
A28333	----	An earnest plea for peace and moderation in a sermon preached at Barnstaple in Devon, to the ministers and others occasionally there assembled, Octob. 17, 1660 / by Martin Blake. Blake, Martin, 1594 or 5-1673. 1661 Approx. 41 KB of XML-encoded text transcribed from 16 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2007-10 (EEBO-TCP Phase 1). A28333 Wing B3133 ESTC R25930 09292173 ocm 09292173 42635 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. A28333) Transcribed from: (Early English Books Online ; image set 42635) Images scanned from microfilm: (Early English books, 1641-1700 ; 1302:10) An earnest plea for peace and moderation in a sermon preached at Barnstaple in Devon, to the ministers and others occasionally there assembled, Octob. 17, 1660 / by Martin Blake. Blake, Martin, 1594 or 5-1673. [6], 24 p. Printed for Francis Eglesfield, London : 1661. Reproduction of original in the Union Theological Seminary Library, New York. 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. -- O.T. -- Psalms CXXII, 8-9 -- Sermons. Peace -- Religious aspects -- Sermons. Sermons, English -- 17th century. 2006-04 TCP Assigned for keying and markup 2006-05 Apex CoVantage Keyed and coded from ProQuest page images 2006-09 Judith Siefring Sampled and proofread 2006-09 Judith Siefring Text and markup reviewed and edited 2007-02 pfs Batch review (QC) and XML conversion AN Earnest Plea FOR PEACE AND MODERATION : IN A SERMON , PREACHED At Barnstaple in Devon to the Ministers , and Others , occasionally there assembled , Octob. 17. 1660. By MARTIN BLAKE B. D. Bernardus de Modo vivendi , Serm. 41. Necessaria est nobis virtus Concordiae . Quod si Ego volo facere voluntatem meam , & iste suam , & ille suam , fiunt Divisiones , oriuntur Lites , Irae quoque & Rixae , quaesunt opera Carnis , ( sicut ait Apostolus ) Qui talia agunt , Regnum Dei non consequentur . LONDON , Printed for Francis Eglesfield , at the Marigold in St. Pauls Church-yard . 1661. To the Right Reverend Father IN GOD JOHN Lord BISHOP OF EXON , Grace and Peace through Jesus Christ . Right Reverend , WHile in a Charitable desire of the Churches and the whole Kingdoms Peace , I first meditated the matters treated of in these ensuing Papers , though but for the Excitation and Encouragement of a lesser Auditory ; and was afterwards perswaded , that if sent abroad , they might ( through the Divine Blessing ) conduce in some measure to the benefit of more : I was thereupon willing to cast in this poor mite of mine into the common Treasury . For this cause , and merely to this end , without any other respect that my heart knows , or any the least desire to gall or grieve the Spirits of any ; I do here humbly offer my Well-wishings of this kind , to the publick view , beseeching our Gracious God , the God of Love and Peace , so to blesse my weak ( but cordial ) endeavours , that they may find in the first place , acceptance with Him , and then ( through his power ) a prevalency with Them , who together with my Self ( though of the meanest and lowest rank ) are concerned in this holy and great Affair . It is not Ambition , but Reverence , that hath induced me to send them thus forth under Your Lordships Patronage , and so to transmit them ( as through Your hands ) to the Prudent Consideration of my Reverend Fathers and Brethren in the Ministry ; especially those whom it hath pleased God , and ( next under him ) our Dear Soveraign , to recommend unto Your Lordships care . Nor do I herein presume to give Instructions , or to prescribe Rules to them , that are in my own just esteem so much my Betters , ( alas , who am I , that in so Grave and Venerable a Society of Learned men , should harbour but a thought of so doing ? ) No , the bent of my Soul is , with a soft and gentle breath to quicken up their Holy Zeal , and humbly to beseech them ( every one in his Place and proper Station ) to imploy the choicest of their greater and more flourishing Abilities , toward the allaying of those unkindly heats , and the making up of those destructive breaches , which the irregular fancies of this loose age , ( through the just Judgement of God upon us for our sins ) have brought upon the Nation , to the downfull ( almost ) of our Religion , and consequently the undoing of this once flourishing , and ( let me speak it , on the one side without Envy , and without Flattery on the other ) truly Apostolical Church of England . Unity in the Church , if founded upon Truth , is a sweet Ornament , and a great support : and truly , whatever some may conceive , I believe the wiser sort will Judge , that a decent and wholesome Uniformity is a special help , as to the first begetting , so to the constant preserving of that Unity . Whereas , on the other side , a Lawlesse Multiformity ( such as that was which of late years hath born so great a sway , and by an impetuous violence carried down all before it ) may justly be reputed among the greatest and soarest Enemies of that desirable accord , which Christianity perswades . How Dolorous and Direfull the effects have been of this many-headed Monster , to the great disturbance of our Peace , and the dissolving ( well-nigh ) of that goodly Order which St. Paul commended in the Church at Colosse , chap. 2. 5. yea , and how much the Un-brotherly contending for some fancied particles of a Negative Superstition , in reference to the mere outward Administration f our Holy Things , hath sharpened , I say not only the Tongues and Pens , but the Swords and Pikes of the mis-guided Multitude , our own dear experience can sadly recompt , and the late twice-repeated Insurrection of a Rebellious Crew ( whose design , it seems , was to have ingaged us once more in a Desperate and Bloody War ) doth sufficiently demonstrate . The truth is , no better Fruit can be expected from such a Tree . And therefore , what lesse can the consideration hereof work in us , ( after an humble Recognition and penitent Contrition , in reference to our own manifold demerits ) than a Prudent and Zealous care of contributing what we can toward the Quenching of these unnatural and intestine Flames , together with our most instant and hearty Prayers unto Almighty God , for his Gracious Direction , and Fatherly Benediction , in and upon our diligence and endeavour that way . And , oh that it would p'ease the Divine Goodnesse ( in whose hand are the hearts of all men ) so to inlighten our minds , and fasten our affections upon the Fundamental and Essential points of Faith and Godlinesse , that , laying aside these fierce disputes , and heart-dividing contentions about Circumstantial Niceties , we might all meet and joyn together in a just and Peaceable Consormity , and so ( at once ) exercise our Piety to God , our Submission to Authority , and our affectionate respects of love and kindly assistance one towards another , ever studying ( as much as in us lies ) the preservation of the Unity of the Spirit , in the bond of Peace ; the best and readiest way ( as wise men deem ) to silence the Clamours , prevent the Designes , and ( if the good pleasure of God be such ) to rectifie the Apprehensions , and reconcile the Hearts of the yet-remaining Sanballats , Tobiaos , and Geshems of the time , who by force and fraud , do what they can to interrupt and hinder us ( as their Fathers sometime did that good Nehemiah ) in repairing the Ruines , and raising up the Walls of our English Jerusalem . And in Order to all this , that Your Lordship and the rest , who labour under you in this part of the Spiritual Vineyard , may thrive and prosper in your Holy Undertakings , the God and Father of our Lord Jesus Christ so Blesse and Crown your actions with good successe , that his Name in all things may be glorified , his Truth setled , his Peace restored , your Souls blessed , and the whole Church every day more and more both comforted and enlarged ! So prayes , My Lord , Your most Humbly devoted Servant , Martin Blake . From my Study in Barnstaple , Jan. 21. 1660. Text. Psal . 122. 8 , 9. For my Brethren and Companions sake , I will now say , Peace be within thee . Because of the House of the Lord our God , I will seek thy Good. WHen the people of Israel , after their coming out of Egypt , were yet in the way to Canaan , it pleased God by Moses to make known unto them his gratious purpose , that when they should be quietly seated in that promised Land , and be at rest from all their enemies round about , he would then appoint a Place , where to six his Sanctuary , as you may read , Deut. 12. 10. &c. And accordingly his will was , that at some certain times of the year , ( viz. at Easter , Pentecost , and the feast of Tabernacles ) all the Males of the people should come up thither , to perform their religious services unto him , as you may see , Deut. 16. 16. compared with the former passage . So carefully did , the Divine Wisdom project for the establishment of a well-ordered Uniformity of Religious Worship in a settled State , to prevent distractions , and to preserve Unity among the people . After this , for the space of many hundred years , the Israelites ( notwithstanding ) remained in somewhat an unsetled condition ; and the Tabernacle , with the Ark , were oftentimes removed ( as in a state of migration ) from place to place , until the time of King David . So long it pleased God to exercise his peoples faith , and to hold them in an humble expectation of his performance . But at length , when the season ( which God had fore-determined within himself ) was now at hand , it pleased him to make known unto David , that Jerusalem in the Tribe of Judab should be the City , and Mount Sion the place , where his Ark should rest , and where also he would have a Temple built unto his Name , as you may gather from those expressions of his , 1 Chron. 28. 11 , 19. compared with Psal . 76. 1 , 2. & 78. 67 , 68. With much gladness did King David listen to this Oracle of God ; and accordingly he had it in his heart , to have performed the whole work himself in his own dayes : but being commanded of God to leave the building of the Temple to his sonne Solomon , that should succeed him , he contented himself as to that particular ; only he provided for it some materials aforehand ; and in the mean season addressed himself to bring up the Ark of the Testimony from the house of Abinadab ( where it then was ) unto Jerusalem , which from thenceforth became the solemn seat , both of Religion , and of the Kingdom . And here by the way we may observe the Piety and Zeal of this good King , in that , together with the well setling of the Civil State , he took into his Princely consideration the right ordering of affairs in reference to the Church and house of God. Accordingly , he calls unto him the chosen men of Israel , and so with one unanimous consent they chearfully set upon the work . And although their first attempt miscarried , by reason of some failing in the manner , at which God was displeased : yet their second endeavours ( which were undertaken with better caution , and more regularity of Devotion ) obtained a better successe ; for ( as we read , 2 Sam. 6. 15 , &c. ) They brought up the Ark of the Lord with shouting , and with the sound of the trumpet , and set it in his place , in the midst of the Tabernacle that David had pitched for it . Their failing at the first time was , partly in that Vzzab , being but an ordinary Levite , presumed to touch the body of the Ark , which God allowed not to any but the Priests : and partly for that ( in imitation of the Philistines ) they carried the Ark upon a Cart , whereas God had required that it should not have been borne , but upon the shoulders of the Levites . The error in both these was now at this second time reformed , and so the work succeeded to content . * So then , though the intentions of Men in medling with the things of God be never so right , yet the success will not answer our desires , unless it be managed by such hands , as God hath called and consecrated to the work . Well , now all is right , and on they go , as full of Joy as of Devotion : and to further them in both these , the King ( as it is conceived by most Expositors ) had furnisht them aforehand with this Psalm , with a charge to sing it by the way , as the Ark of God was thus carrying up unto Jerusalem ; and for this cause partly , and partly also ( it may be ) for that it was to be sung with an elevated voice , it was called a Psalm of Ascensions or Degrees . An excellent Psalm indeed , and very opposite unto the occasion , whereupon it was composed . It is of a mixt kinde , as containing in it expressions of several sorts : for it begins with Joy and Exaltation ; it goes on with Praise and Commendation ; and then concludes , partly with Exhortation to the People , and partly with Protestation for his own particular . The Exhortation takes up the two first verses wherein this good Prince professeth his joy for the gratious temper of his people , expressed in their chearfull forwardness , to frequent the place of Gods publick worship , and their resolution to be constant in their holy performances of that kinde . I was glad ( saith he ) when they said unto me , let us go into the house of the Lord : our feet shall stand within thy gates , O Jerusalem . See here , how much a zealous and well ordered people in the matters of Gods worship do contribute to the comfort of their Prince : and how apt a good Prince is to rejoyce in their well-doing , especially of that kinde . The commendation follows in the three next verses , and sets forth the praises of Ierusalem in a threefold reference , that is to say , First , to the unanimity and sweet agreement of the inhabitants among themselves , Ierusalem ( saith he ) is built as a City that is compact together , vers . 3. Secondly , to their devout and holy deportment towards God , Thither ( saith he ) the Tribes go up , the Tribes of the Lord , unto the Testimony of Israel , to give thanks unto the Name of the Lord , vers . 4. Thirdly , to their care of Justice in the equal distribution of rewards , For there ( saith he ) are set Thrones of judgement , the Thrones of the house of David , vers . 5. Lo here , the three great Ornaments , and indeed the strong supports of a Kingdom , or Commonwealth , Love , Religion and Justice . The exhortation , which he annexeth to both the former , is briefly sum'd up in the two next verses , wherein he adviseth them ( every one in his place ) to sollicite the Throne of Grace for the confirmation of this their sweet accord and prosperous condition , without being interrupted by any , either hostile opposition from without , or unbrotherly dissention from within . The first , in these words , Pray for the Peace of Jerusalem ; they shall ( or as some read , let them ) prosper that love thee , vers . 6. The second , in the next words , wherein he adviseth them to pray again , and say , Peace be within thy walls , and Prosperity within thy Palaces , vers . 7. whence we may observe , that the favours which God indulgeth to a Church or State , are rendred the more comfortable and lasting by the blessing of Peace superadded to them ; and that therefore in the midst of all our enjoyments , we must beg that blessing at Gods hand , yea and call in others to concurre and joyn with us in their Devotions for that end . In the last place , the Protestation , which King David maketh for himself , and wherewith he concludeth the whole Psalm , is sairly laid down in the two last verses , wherein he seriously declares his own hearty intentions to practise what he did advise , and to do in his own person what he would gladly should be done of others also . The inference is , as if he had thus said unto the people then about him , You may perceive by what I have already spoken , how greatly your forward zeal towards the house of God hath affected me to joy : and I have laboured ( as I could ) to blow up that zeal of yours in a greater flame , partly by minding you of the manifold blessings of God upon this place ; and partly by exhorting you ( as much as in you lies ) to promote the peace and welfare of it ; that so , not only you for your own particulars , but your Posterity also after you , may live happily under the continuance of these mercies , and in your several successive generations all along enjoy this liberty of coming into Gods Courts , and partaking in his holy Ordinances . This I have urged : and yet , I would not herein be mis-understood , as if , while I call upon you for this performance , I my self would be exempted ; or as if ( in all this ) I had no further aym , than only the securing of my own affairs : No surely , but I will joyn with you in this good work , and bring on the best of my endeavours for it : and that also , upon four other and better motives , than my own Personal or Domestical concernments . I can with truth enough say unto Jerusalem her self , for whom I plead before you , For my Brethren and Companions sake , I will now say , Peace be within thee : because of the House of the Lord our God , I will seek thy Good. This I conceive to be the inference of these words upon the former : and from hence we may conclude the sweet temper and candid disposition of this godly Prince , in that , while he commended so pious a duty to the observance of his people , he was no lesse forward to lead them to it by his own example . And thus having brought you home to the words of my Text , let us now stay a while , and take a view of them as they lye ; They are elegantly brought in by the way of Apostrophe , wherein this good King , though in the hearing of the people , doth yet for the while look off from them , and turn his speech unto Jerusalem , professing his hearty zeal for the promoting of her welfare , together with the motives inducing him thereunto . They are in effect , as if in other words he had thus said , Thy inhabitants , O Jerusalem , and the rest of thy free Denisons , whose weal dependeth upon thy safety , are of my near and dear Relation . I look upon them , first as my Brethren , not in the flesh only , but in the faith ; and then , as my Companions , not meerly in the participation of the same outward blessings , but in the profession and practise of the same holy Worship : and therefore , even for their sakes , as much as for my own , I will now say , Peace be within thee . Not only , Peace from without , but a blessed immunity from the violence of foreign Power ; ( though that also I wish ) but Peace also within by a sweet accord and loving agreement of thy Children among themselves . Nay further yet , thou art ( O Salem ) the seat of Religion , the place where God hath set his holy Tabernacle , and the Ark of his presence , where also he gives forth his holy Oracles , and requireth our Service , and communicateth his Blessings unto us his people in a more special manner : and therefore , even in this regard , Because of the house of the Lord our God , I will ( yet much more ) seek thy Good. Seek it ( I say ) not by my Prayers only , but by my endeavours too ; not only my tongue , but my heart , yea my hand and all , shall contribute what they can toward thy preservation and wellfare . This is ( as I conceive also ) the true strain of these words being indeed no other than a holy mixture of resolution and reason , while he sayes , For my Brethren and Companions sakes , I will now say , Peace be within thee , because of the house of the Lord our God , I will seek thy Good. Words worthy to be written in Letters of Gold , and to be treasured up in our dearest remembrance , that so they may serve unto us as a pattern , whereby to regulate and square our practice : which also that we may the better do , let us see the particular oppressions , as they are here couched in the Apostrophe of King David to his Jerusalem . First , he tells her what he will say , and what he is resolved to do in her behalf : What he will say , I will say now , Peace be within thee : what he will do , I will seek thy good . Her peace and wellfare is the main of his intendment ; and for the compassing of that , he will bring on all his endeavour : he will not only wish well , but do well to his power : he will begin at the heart , but not rest there : all that he is , and all that he hath , shall be employed about it . Secondly , he acquaints her with the grounds and motives , whereupon he took this resolution to himself , and they are specially two ; the one more civil , an Argument taken from Humanity , For my Brethren and Companions sake ; the other more sacred , an Argument drawn from Religion and Piety , Because of the house of the Lord our God. These were ( as indeed they thought ) among the chiefest motives , which quickned him up to this performance , that is to say , a tender regard to the good of his Brethren , with whom he was in communion ; and a hearty well-wishing to the thriving of Religion , and the service of God , in that place where he had his being . By this time I hope you see in some measure , the drift and meaning of these words : I shall now proceed to make some Observations from the whole ; and indeed ( as you may perceive ) the Text is very fruitfull in that kind ; all which , if pressed , would seasonably conduce to our instruction . But because the time , and the businesse which is to follow , will not permit me to insist upon many , I shall only ( for this present ) fasten upon one , which you may take ( if you please ) in these words , That , It is both the duty and property of a Godly man , to be affectionately zealous for the peace and wellfare , as of the Church in general , so of that Church in special , to which ( in a more immediate manner ) be doth relate . A point of needfull consideration at all times , but especially now ; and accordingly I shall give you , first the proof of it , as by plain testimony from the Scripture , so by many very pregnant reasons from the Bowels of my Text ; and then after a short Application of the whole , commend both you and all that hath been or shall be spoken by me , to the good blessing of God. And the Lord for Christs sake so enable me to speak , and you to hear , that in the mutual discharge of our several duties , his Name may be glorified , his Church comforted , and our poor Souls edified . First then , I say this is a good mans duty , such a duty as I confesse we owe ( in some sort ) to the whole community of Mankind , for even they also ( though in somewhat a larger sence ) are our Brethren and Companions ; and it is likewise possible ( if God will ) that they may be brought within the compasse of Gods house , and therefore we may not altogether exclude them , either from our well-wishing , or well-doing in their behalf , as occasion shall present . The very Law of Humanity doth oblige us to the contrary ; But then , in a more special manner , we owe all this to the Society of the Saints , as those with whom we are more nearly linked , and to whom we stand in a more intimate and dear Relation . As therefore the bond of Nature prompts us to do good unto all , so the bond of Grace calls upon us to do our best for these , in a more singular regard . This surely was the Judgement of St. Paul , as you may see Gal. 6. 10. As we have opportunity ( saith he ) let us do good unto all , but specially to them who are of the Houshold sanguinity , and Christianity ; that you would heartily incline to Peace and Love , and so study the composing of your minds , and the tempting of your wills , together with your affections , passions , and expressions , that though your heads may ( in somethings of lesser moment ) have different notions , yet your hearts may be one ; and that you may say , and say truly , both of and to our Engl sh Sion , as it is here in my Text , For our Brethren and Companions sakes we will now say , Peace be within thee : because of the House of the Lord our God , we will seek thy Good. And to this end , among many other valuable considerations , which your own wisdoms can reflect upon , I do earnestly beg your practical assent unto these few Particulars , whereof some refer to Almighty God , some to your selves , and some to your Brethren . In reference to Almighty-God , I beg of you , that in the first place you would humble your selves under his hand , and lye low at his foot-stool , under the consideration of your miscarriages heretofore , in what kinde soever , and particularly of your failings this way among the rest . Secondly , that you would earnestly implore the Divine mercy , for his gracious pardon of all that his pure eyes have espied to be amiss in you to this very day , whether habitual deordinations , or actual deviations , in every respect . Thirdly , that you would petition him , out of his abundant goodness , to bestow upon you the Spirit of Wisdom , Humility , and Love. Of Wisdom , that you may discern rightly between things that differ , and lay no more stress upon the Conscience than Himself hath imposed . Of Humility , that you may , not onely know , but also keep within the bounds of your own station ; and so , meekly and quietly submit your selves , where you owe obedience , agreeable to his Command . Of Love , that in all your demeanours you may be ever studious to observe that Golden Rule of the Apostle , wherein he calls upon us , to preserve the Vnity of the Spirit in the bond of Peace , Ephes . 4. 3. And this again , the rather , because ( as St. Augustine plainly tells us ) Non habent Dei charitatem , qui non diligunt Ecclesiae unitatem : They have not the Love of God , who do not love the Unity of the Church . In reference to your selves , my hearty desire is , that you would practise your own Prayers , and bring on the best and choicest of your endeavours by all good means to compass that which you have prayed for . And , as tending hereunto , give me leave to present you with these ensuing Requests . My first Request is , that you would distinguish between Theological Verities , and Problematical Queries : in which latter ( you know ) many learned and godly men have and may have apprehensions contrary to our Conceptions . And here , our Duty is , not to be too confident and forward in our own Determinations . We must remember , we are but men , and therefore not infallible , but subject ( not seldom ) to mistakes . And upon this ground , it will become us ( as sober Christians ) to be rather humbly modest , than peremptorily censorious . My second Request is , that you would put a difference between the essentials of Religion , and the outward circumstantial administration of it : that is , between things of absolute necessity , as prescribed of God ; and matters of indifference , wherein our lawful Superiours have a just power to interpose , for orders sake . And here we must remember , that in these latter ( seeing God hath not laid either his Command or Prohibition ) the Inferiour is bound to submit himself to his Superiour . It is so in the Family , and in the Common-wealth : And why not likewise in the Church ? My third Request is , that you would not believe , that , by the intervening Command of your Superiours about Things indifferent , you are any way abridged of your Christian Liberty . Your Liberty is the same still , as to the thing simply in it self considered ; and so you are taught : onely your conformity to the Command of your Superiours is for the time ( while the Command remaineth in force ) of necessary observance : I say of necessary observance ; for though the thing commanded be still ( as it was before ) in its own nature in different yet the use of it ( for the time ) becomes necessary to us by vertue of that higher Command of God , which , doth enjoin us ( in such cases ) to yield obedience to our lawful Superiours . My fourth Request is , that you would take heed , how under the supposed notion of Religion , you slip ( ere you be well aware of it ) into the guilt of Superstition . There is ( you know ) a two fold Superstition , the one affirmative , the other negative . Affirmative , when a man conceives himself obliged to this or that , as a thing intrinsecally holy , which yet in its own nature is but arbitrary . Negative , when a man so judgeth of things arbitrary , as if ( in the very nature of them ) they were wicked and ungodly . And truely ( for my part ) I cannot say , which of these two is the greater Superstition . Onely , this I know , that in the second Commandment , where God forbids the worshipping of Images , there also he forbids the worshipping of Imaginations . And to say truth , what else are these Imaginations , than internal or mental Images , which the fancy of man contriveth and carveth within it self , and so sets them up as the object , or ( at least ) the Rule of Adoration ? My fifth Request is , that you would not hold your selves bound to maintain for ever what you have once said or done upon a mistaken ground : or that it will be any disparagement to your personal repute , if now ( upon a true conviction ) you recede from those practises , which formerly you both allowed in your selves , and pressed upon others . I fear , this hath been to many ( I do not , I dare not say , it hath been so to you ) a great obstruction to ingenuity . But , my Brethren , let us not deceive our selves ; for certainly , what ever men may think , we cannot ( in this case ) better consult , either for our acceptance with God , or our credit with goodmen , than by professing our selves to be overcome of Truth . Indeed , this is not so much as a foil , as an honour ; for , in being thus conquered , we our selves obtain a noble Victory . Let us reflect here upon that famous Worthy , the great St. Augustine , who purchased to himself no less venerable esteem in the Church of God by his Book of Retractions , than he had done formerly by his other Writings communicated by him to the world . My sixth Request , as consequent upon the former , is , that you would not overmuch regard the applauses of the vulgar , or ( it may be ) the good opinion of some well meaning ( but mistaking ) Christians . Oh , this itch after Popular esteem is a thing of very evil consequence , and will surely hazard us ( if not seasonably cured ) to many inconveniences . Indeed , it will make us unfit to be Masters of our own judgement ; yea , it will so weaken our sight , and for the present so blinde our eyes , that we shall not be able to discern Truth from Error , Peace from Faction , or the Lovers of Peace from the Troublers of our Israel . These are the Requests , which I thought good at this time to present you with , in reference to your selves , I told you , there is somewhat else , which I would also beg at your hands in reference to others : and the Particulars are two . First I would entreat , that in case you be not yet so cleerly satisfied , as to all your scruples , and in every circumstance , you would not however thereupon grow clamorous , & by that means endeavour to engage the multude into the participation of your discontent . Consider , Brethren , if the mistake be on your side , your sin in so doing will be greatly aggravated , first in regard of the Power , which you disobey ; secondly in regard of the Persons , whom you mislead ; thirdly in regard of your selves , by adventuring so far ( in a disputable point ) upon your own misapprehensions . But suppose ( and for this discourse lake , I but suppose it ) suppose I say , you may be in the right , yet let me entreat you once more to consider , whether the thing ( you contend for ) be of that importance , as for the sake thereof to embroil a whole Church ? Or whether ( on the contrary ) it be not an act of as great imprudence so to do , as for a man to burn his house , that he may wast an egg ? Brethren , you know , that all Truths are not of the same alloy ; and that therefore ( as the case may be ) some harmless and quiet mistakes in judgement may be ( comparatively ) better , than some unruly Truths . Surely , he was a wise man , and an Orthodox and well studied Divine * , who said , Though I love Peace well , yet I love main Truths better : and again , on the other side , Though I love all Truths well , yet I rather conceal a small Truth , than disturb the common Peace . Remember I beseech you , the Truths , wherein we all agree , are fundamental : and me thinks , our agreement in them should tye us faster , than for every petty difference to fall asunder . Give me leave here to commend unto you that seasonable and wholsom advice of St. Paul , Philip. 3. 15 , 16 ▪ where he saith , Let us ( as many as be perfect ) be thus minded : and if in any thing ye be otherwise minded , God shall reveal even this also unto you . Nevertheless , whereto ye have already attained , let us walk by the same Rule , let us mind the same thing . To be hot in our disputes about Supposals , and in the mean season ( even by the violence of such disputes ) to hinder the growth of Reals , Oh how unbeseeming ! how much better would it become us , in matters of this kind , to leave off contending , and to fall a supplicating , first to God , and then unto Authority , that all these obstacles and rubbs in the way of Peace , on either side , may be lovingly removed ? Brethren , we are now ( thanks be to God for it ) under the blessed influence of a gratious Prince , whose heart ( as we may gather from the effects ) is composed and made up ( as I may say ) of Truth and Justice , of Love and Tenderness , to God and Man ; To God , for the promoting of his Service ; To Man , for the procuring of his Good : and how can we but hope for an answerable Care in him to settle Peace and unanimity among us , by a gratious condescention in things convenient to weaker spirits ? Besides , under the Government of so good a Prince , you may rest assured , that no rational Expedient , which may really conduce to the Publick satisfaction of all sober and modest Christians , will be with-held : much less , the indicting ( if need be ) of a free , National , and well ▪ composed Synod , if you will humbly wait the time for it . A fair way , I confess ; and indeed a way which God hath blessed from the very infancy of the Church , toward the silencing of disputes , and the repressing of stirs in this kind : which also our late Saintly Soveraign of dear and glorious memory ( of whom , nor we , nor , as the Apostle phraseth it in a like case , the world was worthy ) did Himself chalk out and recommend unto us in his last dying words , when his pretious Soul was ( as I may say ) upon the wing toward his heavenly Rest . Now under the expectation of all this , I beseech you quiet your own minds , and let my words find acceptance with you , while I say ( as Joseph sometime did unto his brethren ) See that you fall not out by the way . But secondly , there is one thing more , wherein I must needs crave your charitable endeavours : and that is , that you would not onely be thus quiet your selves , but also do your best to quiet others . As our Saviour said to Peter , upon another occasion , so shall my Exhortation be to every one of you , Et tu conversus confirma Fratres . In a common combustion , it is not enough to forbear the bringing of more fewel to maintain the fire : but every good Citizen must be forward to his power toward the quenching of the flame . Beloved , you cannot be ignorant , that there are ( at this time ) great thoughts of hearts for the Divisions of our Reuben . Oh now , for the Spirit of meeknesse , humility , and love ( such as was in Abraham and Moses ) to intervene , and say as they did in effect , Sirs , why do ye strive thus , seeing you are Brethren ? Why do ye revile , and smite , and wound each other by your unseasonable janglings ? Even thus surely it would become us ( each one in his place , and within the compass of his own Calling ) to expostulate with our Brethren , and to endeavour ( as we can ) with a sweet and gentle calmness to allay the boisterous and tempestuous violence of hotter spirite , and with a grave and sober importunity to call them back ( if possible ) unto a right Christian moderation ; that so , these sparks of contention ( which are but in appearance ) may dye away , and never have the power to kindle into a flame . Give me leave here , as a hearty well-wisher to the Churches Peace , to tread in the foot-steps of a gratious Soul now at Rest with God , and ( upon this occasion ) to revive the memory of that sweet and heavenly Spirit of holy Augustine , who , when he saw the bitter contentions between Jerome and Rusfino ( two great and famous Doctors of the Church in his dayes ) Heu mibi ( said he ) qui vos alicubi simul invenire non possum , &c. Alas , that I can never find you two together ! How would I fall at your feet ? How would I embrace them , yea , and weep over them ? How would I beseech you , either for other , and each for himself , both of you for the Church , and therein especially for those weak ones for whom Christ died , and who ( not without their own great danger ) do sadly look on , and see you two thus fighting one against the other in this Theatre of the world ? Loe here , the lovely temper , and peaceful disposition of the Holy Man : a pattern , well worth our imitation . Indeed , we have the opportunity , which ( it seems ) he missed , yea , and complained that he had it not : and therefore , let us do ( at least ) what he said he would do ; let let us beg and seek for Peace , as we would for life . For my own part , I do make it this day my humble Request unto you all ; and could wish now ( if possible ) that my Ribs were as strong as Brass , and my voice as Ioud as Thunder , that the sound thereof might reach over the whole Land , to the kindly affecting every heart . But Almighty God ( I trust ) hath his Agents abroad : And may his Blessing make their labours fruitful ? In the mean season Brethren , as to you that are present , I shall conclude my plea for Peace and Moderation in a few words . It is to me an uncertain thing , whether I shall ever meet you thus again together in this place : God onely knows , but it is probable I never shall . And therefore ( as if now taking my last leave of you ) let me breath out the very longings of my Soul into your bosoms , and shut up all with the words of the Apostle , 2 Cor. 13. 11. Finally ( Brethen ) Farewell ! Be perfect , be of good comfort , be of one mind , live in peace , and the God of Peace shall be with you . To him , and to the Word of his Grace , I commend you : and he mercifully grant , that every one , who both heard me this day , may comfortably return to his own home , aut sanior , aut sanabilior ! either actually more sound , or ( at the leastwise ) in a nearer disposition to be made sound ! And even so , O Holy Father , so be it ; for the sake of thy dear Son Jesus Christ ! to whom , with thine own Majestie , and thy blessed Spirit , three Persons and one God , be all Glorie and Honour , Thansgiving and Obedience , now and for ever , Amen . FINIS . Notes, typically marginal, from the original text Notes for div A28333-e430 * See 1 Chron. 15. 1 , 2 , 12 , 13. verses . De Baptis . lib. 3. cap. 1● . * That sweet natured and holy man of pretious memory , Dr. Joseph Hall , late Bishop of Norwich . 
A41476	----	A sermon preached before the Honble Society of Lincolns-Inne, upon the 26th of July, 1685 being the thanksgiving-day for His Majesty's victory over the rebels / by John Goodrick ... Goodrick, John. 1685 Approx. 35 KB of XML-encoded text transcribed from 20 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2009-03 (EEBO-TCP Phase 1). A41476 Wing G1144 ESTC R7981 12815792 ocm 12815792 94149 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. A41476) Transcribed from: (Early English Books Online ; image set 94149) Images scanned from microfilm: (Early English books, 1641-1700 ; 983:8) A sermon preached before the Honble Society of Lincolns-Inne, upon the 26th of July, 1685 being the thanksgiving-day for His Majesty's victory over the rebels / by John Goodrick ... Goodrick, John. [4], 34 p. Printed by J.D. : and to be sold by Isræl Harrison ..., London : 1685. 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 Peace -- Sermons. Sermons, English -- 17th century. 2007-09 TCP Assigned for keying and markup 2007-11 Aptara Keyed and coded from ProQuest page images 2008-03 Elspeth Healey Sampled and proofread 2008-03 Elspeth Healey Text and markup reviewed and edited 2008-09 pfs Batch review (QC) and XML conversion A SERMON PREACHED Before the Hon ble Society of LINCOLNS-INNE , Upon the 26th of July , 1685 , Being the Thanksgiving-Day for His Majesty's Victory over the Rebels . By JOHN GOODRICK , M. A. Chaplain to that Honourable Society , and to the Right Reverend the Lord Bishop of Norwich . IMPRIMATUR . C. Alston R. P. D. Hen. Episc . Lond. à Sac. Domesticis . LONDON , Printed by J. D. and to be sold by Israel Harrison at Lincolns-Inn Gate in Chancery-Lane . MDCLXXXV . To the Worshipful The Masters of the BENCH , AND The rest of the Members of the Honorable Society of LINCOLNS-INNE . SIRS , IT was your pious and devout Recognition of the Divine Favour in giving Victory to our King , and an utter Overthrow to those that rose up against him , which gave occasion to this Sermon . And it being preached by your Command , and by the repeated Sollicitations of some ( who had a just Power over me ) being desired to print it , I resolved upon the Publication of it . Now though I am not ignorant how things of this nature will be treated by a malevolent and Censorious Age ; yet under Your Patronage ( I hope ) it may light of such a Construction , as my Sincerity then design'd it . Of Right the Dedication belongs to You ; from whom I have received an ample Encouragement for many years of my Pains and Attendance . But further , that I may give a Testimony to the World of the sense I have of that great Obligation that lies upon me , to let all Men know the Respects you have constantly shewn to such as have had the Honour to serve You in the Ministry ; May Religion , Loyalty , and the Study of the Law always flourish among You , is the sincere Prayer of SIRS , Your obliged Servant , and Chaplain , J. Goodrick . PSAL. xlvi . 10 , 11. Be still , and know that I am God : I will be exalted among the Heathen , I will be exalted in the Earth . The Lord of Hosts is with us , the God of Jacob is our refuge . THis Day being appointed by his Majesty for a solemn Thanksgiving to Almighty God , for deliverance from intestine Wars and an unnatural Rebellion ; I shall not bend my Discourse to a bitter Invective , or Satyrical Harangue , either against the Wickedness of the Persons , that were disturbers of our Peace ; or awaken your Fears , by setting forth the Miseries and woful Calamities of a Civil War. The effects of one above forty years since are still felt among us , consisting in the contempt of God , and Religion ; in the practice of the highest Immoralities , Injustice , and Debauchery ; and in a great , if not a total disregard of our Superiours and Governours , whether Civil or Ecclesiastical . And when we know that these are the necessary consequences of Pride and Ambition , of Rebellion and intestine Wars ; methinks , no Man endued with Reason , enobled by Blood , courted by Greatness , lov'd by many , and envied by few , should be so fond of that black Tragedy , as not only to bear a principal part in it himself , but also to assign others what share they should have in it , to the scandal of Religion , the shedding of innocent Blood , and to the utter undoing of themselves . This Subject I shall leave to others , whose keener Wits , assisted by some necessary Qualifications , are more able to decipher this so abhorr'd a Villany . That which I shall do at this present time , shall be to improve this Blessing of Restored-Peace , into expressions of Thankfulness to the Divine Goodness for this Deliverance ; and to shew what is our Duty consequent upon it . That whoever may be the Instruments , yet it is God's Prerogative to make Peace and War. For , he maketh Wars to cease unto the end of the Earth ; he breaketh the Bow , and cutteth the Spear in sunder , he burneth the Chariot in the fire . ver . 9. of this Psalm . Wherefore it is our Duty , not to repine and murmur with God's dealings with Men in this case , but to lay our hands upon our mouths , to be still and quiet under his Dispensations . To trust and depend upon him , for he is God : And notwithstanding the Imperious Resolves of Men , He will be exalted in the Earth . And this is the comfort of all good Men , that the Lord of Hosts is their God , and Refuge ; so the Psalmist in the words I have now read . Be still , and know that I am God , &c. This Psalm , whether of David , or some other person , is a large profession of trust in , and dependance upon God , in all times and conditions of Life : God is our refuge and strength , a very present help in trouble , v. 1. And it seems to be composed in the time of that profound Peace and Tranquillity , which David enjoyed when he had wholly vanquished and subdued all Intestine Broils and Foreign Enemies . And altho some Jewish Writers would make it to be occasioned by that Deliverance of Jerusalem from the Assyrians by the Angel in Hezekiah's time , recorded in 2 King. ch . 19. yet seeing nothing of this is mentioned either in the title of the Psalm , or in the subject matter of it , I rather think it to refer ( as I before hinted ) to that Peace , which David had when he was fully setled in his Kingdom . As you may read 2 Sam. 8. 13 , 14 , 15. And David gat him a Name , when he returned from smiting of the Syrians in the Valley of Salt. And he put Garisons in Edom ; and God prospered David whithersoever he went. And David reigned over all Israel : And David executed Judgment and Justice unto all his People . And further , it appears from the contexture of the Psalm , that there was a strong Conspiracy against him , many potent and most cruel Enemies , resolvedly bent for his destruction : ( For he compares their Tumults and Combinations to Mountains , and the raging of the Sea ; intimating their strength and malice , v. 3 , 6. ) yet notwithstanding all this , he placing his trust and confidence in God , was not at all terrified or disheartned : being well assured that upon the performance of his duty , by daily and constant Prayer , he should meet with that success , which he could well hope for , or desire . Wherefore he summons all good Men , duly to weigh and consider of the Goodness , Power , and Providence of God in these matters : Of his Justice to all wicked and rebellious Sinners : of his Power in governing of the World , and disposing of Events according to his Pleasure : and , lastly , his Mercy and Goodness to all good Men , that have a full trust and affiance in him , from ver . 8. to the end : Come , behold the Works of the Lord , what desolations he hath made in the Earth ; he maketh Wars to cease unto the end of the Earth , &c. Be still then , and know that I am God , &c. In speaking to which words , I shall do these five things : 1. Consider the Power and Providence of God , in ordering the Events of War and Peace . 2. I shall endeavour to shew the necessary consequence of acquiescing in these his dealings without murmuring or repining ; Be still , and know that I am God. 3. What reason we have to trust God in the ordering these Events . 4. The comfort & encouragement good Men have to depend upon God at all times , he is with them , and is their refuge . 5. Draw some Inferences from the whole pertinent to this solemn Occasion . I begin with the first of these . To consider the Power and Providence of God , in ordering the Events of War and Peace . For the Psalmist here speaks of his Enemies combined together with rage and malice for his destruction ; and also of his deliverance from their designed Mischief . Wherefore upon this experience of God's Power and Goodness , he in a solemn manner summons all good Men to come and behold , i. e. seriously to consider God's Providence in these matters ; sometimes causing Desolations ; and at other times making Peace and Tranquillity in the Earth . And this appears true both from the Person , the Author of these Events , and the nature of the thing . First , from the Author of these Events : Know that I am God. As he is the Creator , so he is the Governour of the World ; and nothing happens in the course of things , but what is ordered by his over-ruling Power . The most minute things here below are directed by his alwise Providence : how much more the great and weightier Affairs of Kingdoms and Nations ? His Power is visibly seen in the Mutations and Changes in inanimate Beings and sublunary Bodies : and the whole course of Heaven and Earth are manag'd by his Governance : But more especially this is apparent in the rise and fall of Kingdoms and Nations . For he pulleth down one , and setteth up another : He scattereth the People that delight in War : And when he speaketh Peace , who can give Trouble ? I will not spend time to cite Instances of this nature , recorded at large by the Greek and Latin Historians , The many Alterations in the Jewish State , their Success and Victory , their Decay and Overthrow are remarkable proofs of the point in hand . Whilst they were obedient to the Law and Commands of God , who was their Supream Governour , with what few Numbers , and almost incredible Success did they overturn and conquer mighty Nations and People , strong as the Anakims : and all this , as Moses tells them , not by their might and strength , but by the Power of God : But when they fell back from his Service , they were oppressed by their Neighbour Nations , carried captive into strange Countries , their Land made miserably desolate by Nebuchadnezzar , God's Scourge ; And in tract of time abandoned to all the Infelicities that Omnipotent Power was pleased to threaten and inflict upon them . So true is that which is spoken by Daniel concerning the same Nebuchadnezzar in this very case , God doth according to his Will in the Army of Heaven , and among the Inhabitants of the Earth : and none can stay his Hand , or say unto him , What dost thou ? Dan. 4. 35. But we have a remarkable Instance of this matter of fact nearer home ; For we cannot but remember the best of Kings , once the Darling of his People , the delight of their eyes , and the breath of their nostrils ; supported by his own Power , possess'd of the whole Strength of the Nation , and wanting nothing either of Goodness or Grandeur to make him beloved at home , and feared abroad : yet after all this , by the malice of wicked and turbulent Men , given to change , by popular Pretences , by sly and false Insinuations , made the Enemy of his Country , the Mark to be shot at , the Betrayer of his Peoples Liberties , the Patron of Immorality , and the Subverter of Religion : By which he was hunted ( like David ) as a Partridg on the Mountains ; by Rebellious Arms devested of his Power , seiz'd , imprisoned ; under the formality of Justice , illegally tried for those very crimes , which they themselves were guilty of ; and at last fell a Sacrifice to that accursed Faction , bringing the foulest stain upon our most Holy Religion , the Honour of the English Nation , and the highest Guilt and Desolation , that can be mentioned in any Story . On the other hand ; when God had permitted these sons of Belial to tire and weary themselves with their Iniquities , He by his Almighty Providence turn'd all into a profound Peace ; and without Bloodshed , restored our late dread Sovereign , and this our now gracious King , to their Rights , together with our Religion and Liberties . En ! Digitus Dei. This is none other but God's doing , and it is marvellous in our eyes ; As the Psalmist expresses it in the like case , Psalm 118. 23. 2. The nature of the thing requires that God should order these Events . For , being infinitely wise , he knows how to direct all Affairs and Actions to their best and noblest ends ; what is most for his Glory , the Benefit and Welfare of Mankind ; When the Race is not to the Swift , nor the Battel to the Strong : When time and chance happen to all men , i. e. that Events are contrary to their Causes , and these sublunary things seem to be left to their own governance , as it shall happen : Then if Men will sit down and consider , their own Reason will tell them , that there is a Superintendant Power that manages second Causes , else these would not fail of their proper Effects . For let Men talk never so Captiously , or Atheistically rather , it will appear an avowed Truth , That were it not for the interposition of the Divine Providence , Force and Power would always prevail , and necessary Causes would produce the designed Fruits . For if it be demanded , What should hinder ? They must assign , that the Reason of it is either from themselves , or from some other more potent Being . If the first , then they are not necessary Causes , and it is to no purpose to speak of their force and energy , when they are not able to effect that which is the proper Reason of their being such . And if it be from without , that they do not attain their end ; let those Scepticks ( if they can ) assign any other Being whatsoever , besides Almighty God , which can over-rule Events contrary to their Causes . The truth is , some Men , because of their vicious lives and practices , are justly afraid of the Dread Majesty of Heaven ; and therefore endeavour to dispute God out of the world : rather taking up with the fantastical Hypothesis of Epicurus ( whose Contrivance is as silly as it is blasphemous ) ; or with the grave Notions of an imposing Leviathan , ( who hath subjected the Supream Deity , and his Attributes , Vice and Vertue , to the over-ruling Power of the Magistrate , and these sublunary things to a fatal necessity ) Rather , I say , beguiling themselves with these trifles , than owning a Providence to govern them , or a God to judg them . But would Men impartially consult their own Reason , that would tell them , without the help of Revelation , That it is absolutely necessary , in order to the solving the Doubts that do and will arise , to grant the Being of a God , and his Providence , and that he does direct the issues and events of things : For , as the Psalmist says , Psal . 58. ult . — so that a Man shall say , Verily there is a reward for the Righteous ; verily he is a God that judgeth in the Earth . And thus I have done with the first Observation from the words . I proceed to the second , 2. To shew the necessary consequence of acquiescing in these his dealings without murmuring or repining ; Be still , and know that I am God. And this by a plain connexion follows from the former Position : For if God's Power and Providence order all Events of War and Peace ; then to acquiesce in these dealings is highly reasonable : for , notwithstanding our petulency , we cannot alter the nature and issue of things , they being disposed by an Almighty Power , which none can resist . Where the Word of a King is , there is Power , and who can say to him , What dost thou ? And if this be true in respect of temporal Princes , it is much more so with regard to God , by whom Kings reign , and Princes decree Justice . For on the one hand , let Force and Counsel , Strength and Policy , a good Cause , and a wise-formed Prosecution ; let Numbers , and the Sinews of War be all united together to effect the designed Purpose : yet all these shall be too little , and stand in no stead , when God pleaseth to overthrow the Enterprize . Nay , suppose further , that the subject-matter of the Undertaking be just and good ; and ( to speak without a cant ) that it be really the Cause of God , the defence of Religion , and Liberty of the Subject , ( as was truly the case of the blessed Martyr King Charles I. ) in that Civil-War and Rebellion , and of this late Conspiracy , notwithstanding their false Shews and Pretences to the contrary ) I say , supposing all this , yet it is God alone that can give Victory and Success , and to make the Issue and Event prosperous . And again ; when wicked Achitophels , and traiterous Absoloms combine together in Treason and Rebellion ; when their Strength is united , and their Force formidable : when their Plots are laid as low as Hell , and their breaking out as terrible as that of a mighty Torrent ; T is God alone that can frustrate these Designs : His Counsel shall stand , maugre all their Imaginations . He bringeth to nought the Counsels of the Wicked , and maketh their Devices of none effect . In the same Net which they hid , is their foot taken . The Snare is broken , and ( blessed be God ) that we see this Day to give Thanks that we are delivered . Now the result of our reasoning in these matters comes to this , That seeing the Power and Providence of God , orders all the Events of Peace and War , vve should always ( be the issue what it will : ) As to refer all things to him , so to rest satisfied with what is done ; vvell knowing that he in his Wisdom best understands what is fittest and most condusive to our Good and Happiness . And would we patiently submit to God's Will in all concerns of life ; especially in such extraordinary cases , as Tumults and Insurrections , Commotions and Rebellions ; it would more contribute to the quelling of those , and effecting our Peace , than any other course whatsoever we could take . Let us consider that God governs the world , and that vvhatsoever is done in the Earth , he doth it himself ; That his Will shall take place , be our Contrivances and Devices what they will : And then these Meditations cannot chuse but banish all our Fears of the worser part , raise our Hopes , fortify our Trust , and mightily encourage our Undertakings : or at least , let the extreamest and sorest happen , it will cause us with all humility and patience to acquiesce in God's Dispensations , and to say , Not my will , but thy Will he done : Or to expostulate vvith our selves in the words of the Psalmist , Why art thou cast down , O my Soul , and why art thou disquieted within me ? Hope in God , for I shall yet praise him , who is the health of my Countenance , and my God. Which brings me to the third Observation from the words , vvhat reason we have to trust God in the ordering these Events . Now tho I have in a great measure prevented my self , by vvhat I have already spoken upon the former Heads , viz. from the Power and Providence of God in ordering all Events , not to murmur and repine , vvhen the issue of things have gone contrary to their causes : yet because good and holy Men have made this the matter of their complaint , and has proved the ground of great trouble and disquiet to them , ( as I could instance in Job , David , and Jeremiah ; ) I shall therefore consider this Case a little further , and shew vvhat reason vve have to trust God in these Events , and to rest assured that he vvill be favourable and propitious to us . I deny not but that vvicked Men have grown great and prosperous in the World , have by their Cunning and Force prevailed to the Overthrow of Righteous Kings and Nations : yet it must be acknowledged also , that this is a rare Case , and seldom happens : And vvhen it does , besides the secret Reasons which Almighty God reserves in his own Counsel , not too narrowly to be pried into by us , because not revealed , this I may positively affirm , that Sin is the moving Cause of such Evils ; according to that of the Prophet , For the Iniquities thereof , the Land shall mourn . Vertue and Vice , Sin & Repentance are the standing Reasons of Prosperity and Affliction . So the Prophet tell us , Jer. 18. 7 , 8 , 9. At what instant I shall speak concerning a Nation , and concerning a Kingdom , to pluck up , pull down , and to destroy ; if that Nation against whom I have pronounced , turn from their evil , then I will repent of the evil that I thought to do unto them . And at what instant I shall speak concerning a Nation , and a Kingdom , to build and to plant it ; if it do evil in my sight , that it obey not my Voice , then I will repent of the good , wherewith I said I would benefit them . So that this is one Reason why we should trust God with these Events , because he has promised that he will deliver us out of Calamities . Which Promises are not to be taken too strictly , as if it were never otherwise , but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , i. e. For the most part it will hold true , that God will protect and defend such as do their duty , and depend upon him . We have the highest Reason imaginable to trust God with all our Concerns ; because if we do so , that God who is Truth it self , and cannot lye , has promised Protection and Deliverance . Thus David in that Thanksgiving-Psalm , after his Deliverance from Saul , and all his Enemies , tells us , 2 Sam. 22. The Lord is a Buckler to all them that put their trust in him ; God is my Strength and Power ; He teacheth my Hands to war , so that a Bow of Steel is broken by mine Arms. And Ps . 37. 39 , 40. The Salvation of the Righteous is of the Lord , he is their Strength in the time of trouble . The Lord shall help them and deliver them : he shall deliver them from the Wicked , and save them , because they put their trust in him . And hence it is that David upon all occasions speaks confidently of his Salvation from all his Enemies , because of God's Promises ; The Lord is my Light and Salvation ; whom shall I fear ? the Lord is the Strength of my Life , of whom shall I be afraid ? Though an Host should encamp against me , mine heart shall not fear : though War should rise against me , in this will I be confident . Psal . 27. 1 , 3. So that it is very reasonable to trust God in these cases , because he has promised to save those that do place their confidence in him . It is better to trust in the Lord , than to put confidence in Man : for the Lord is my Strength and Song , and is become my Salvation . So the Psalmist , Psal . 118. 8 , 14. But this will more fully appear , if we consider , 2dly , the matter of fact , that God hath in an extraordinary manner shewn himself for the deliverance of such as have depended upon him for Salvation . There are many Examples to be brought in proof of this matter : But I shall confine my self to two especially , recorded in Sacred Writ : The first is that of Joshua , mentioned in the tenth Chapter of that Book ; where five Kings combine together against the Kingdom of Israel ; Their Strength great , their Numbers far exceeding those of Joshua ; their Interest such , as could not but animate and provoke to a bold and obstinate resistance : Yet for all this , Joshua encouraged by God ( ver . 8. ) saying , Fear them not , for I have delivered them into thine hand , there shall not a Man of them stand before thee . This mighty Army was soon discomfited , their Force broken , and a total Overthrow given to the whole Army : God himself appearing signally in their defence by Miracles and Signs from Heaven . For , as the Text tells us , The Lord cast down great Stones from Heaven upon them unto Azekah , and they died : they were more which died with Hail-stones , than they whom the Children of Israel slew with the Sword. v. 11. And further , that it might appear that God fought for them , ( contrary to the course of those Celestial Beings ) the Sun and Moon stood still , until the People had avenged themselves upon their Enemies , v. 13. So true is that of the Prophet , spoken of the temporal deliverance of Judah , Isa . 54. 17. No Weapon that is formed against thee shall prosper . This is the Heritage of the Servants of the Lord. The other Instance is that of Hezekiah ; against whom Senacherib unjustly wageth War , and sends Rabshakeh with a mighty Army against Jerusalem : The King being in a great Strait , applies himself to God by the Prophet Isaiah ; and by earnest Prayer obtains Assurance and Victory over that mighty Host : for in one night the Angel of the Lord went out and smote in the Camp of the Assyrians an hundred fourscore and five thousand : and when they arose in the morning , behold , they were all dead Corpses . 2 King. 19. 35. This may be sufficient to prove the point in hand , that it is highly reasonable to depend upon God as to the event of these things , because he hath promised he will deliver those that trust in him ; and in fact has delivered his People signally out of the hands of their Enemies . From whence likewise doth arise , in the fourth place , great Comfort and Encouragement to Good Men , always to trust God in all conditions . The Lord of Hosts is with us , the God of Jacob is our Refuge . If we consider Man single by himself , or in conjunction with others , such is the condition of humane Nature , that without the intervening Providence of God , it were better for him not be at all , than to be so miserable as the frailties of corrupt Nature would expose him to . For in such a state Men would be Wolves and Tygers to one another , and instead of being fellow-creatures , ( made for mutual help and society ) they would soon devour each other , and the weak become a prey to the stronger party . Insomuch as Hobbs his Status Naturae , would justify all Wars , Rebellions , and unjust Invasions upon the Rights of others . But for our comfort , these are only the wild Fancies of one that would serve a turn , and was timely calculated to support an * Olivarian Usurpation . The Lord of Hosts is our Refuge ; and happy it is for us that we are under the conduct & guidance of his all-wise Providence . For if he be on our side , it matters not who is against us . It is He that gives Peace , who then can trouble us ? The Lord is on my side , I will not fear what Man can do unto me . Tho the Winds blow , the Sea rages , and all the Earth be moved with the Tempest thereof ; yet if we depend and trust in God , we may rest assured , and comfort our selves in this , that none of these evils shall ever take hold of us , that nothing shall harm us if we be followers of that which is good . All which administers great Comfort under all Pressures and personal Afflictions , under all Straits , Commotions , and Distractions ; when enraged Faction , and rebellious Fury threaten all with Ruine and Desolation to devour , This ( I say ) is our Comfort , that God is on our side , and has promised to deliver those , who with a full Affiance trust in him : That it shall be well with those that fear him ; and that all things shall work together for good to such as love him . The Lord will be a Refuge for the Oppressed , a Refuge in times of Trouble . And they that know his Name , will put their trust in him : for thou , Lord , hast not forsaken them that seek thee . And not only a covering from the Storm , but a Shield and Defender from the face of the Enemy . O Israel , trust in the Lord , he is their Help , and their Shield . And thus I have done with what I proposed to speak to from these words ; I shall only in the 5th and last place , draw an Inference or two pertinent to the Occasion , and conclude . 1. Seeing the Power and Providence of God orders all Events of Peace and War , Let us acknowledg in all our Deliverances this as the Supream Cause of our Safety . For whatever are the Instruments , 't is God alone that gives the Success and Victory . He is the Lord of Hosts , this is his Name , ( as he tells his People Israel ) because he peculiarly presides over the Armies of the Earth , and orders the Events thereof . Therefore in this , and all other Deliverances , let us own him as the Author ; and ascribe the Honour to his Power . There is no King ( saith the Psalmist ) can be saved by the multitude of an Host , neither is any mighty Man delivered by much Strength . This was too sadly experienced in the first Rebellion ; where that good King and Martyr , King Charles the first , outweighed the Numbers , Power , and the then stated Policy of the head-strong Faction : And on the other hand , in this late accursed Design , ( according to the best information from Prints ) neither their Numbers , nor their Confederacy , nor their Cunning , nor their Courage ( enflamed by an Enthusiastick Zeal ) were so far to be despised , as to think that we were able in a moment to blast and overthrow them : for the Case in appearance was quite otherwise ; and to God only must we ascribe the Honour of the Day , and give him the just tribute of it . If the Lord himself had not been on our side , may Israel now say ; if the Lord himself had not been on our side , when Men rose up against us , they had swallowed us up quick , when they were so wrathfully displeased at us . But Salvation belongeth unto thee , O Lord ; the Help that is done upon Earth , he doth it himself . God hath shewed us his Goodness plenteously , God hath let ussee our desire upon our Enemies . Not unto us , O Lord , not unto us , but unto thy Name be the Praise , for thy Mercy , and for thy Truth 's sake . 2. Which is the second Inference , and the Duty peculiar to the Day ; Let us return our just tribute of Praise and Thanksgiving to our great Sovereign the King of Heaven and Earth for this so signal a Mercy ; well knowing , that such publick Blessings ( as his Majesty most devoutly words it in his Proclamation ) are Invitations from Heaven to us to render chearful Expressions of Thankfulness to the Divine Goodness . It hath pleased God in his Mercy , and Justice too , to use various Methods to save us from our Sins , and the hands of our Enemies . He hath tried us by a series of Mercies , and a train of Judgments , and this on purpose to make us such a People , as he may delight in us to do us good ; and to save us even against our wills and obstinacy . But this last Deliverance is of such a nature , as could we see to the bottom of this Rebellious Design , ( as I doubt not but those who sit at the Helm , are sufficiently acquainted with it ) it would at one and the same time strike us with horrour and amazement for the danger we were in ; and fill our hearts and mouths with joy and gladness for the strangeness of the Deliverance . The truth is , God hath wonderfully appeared in the Preservation of this King and Nation . He hath delivered Him out of six Troubles , and out of seven : So that those words of the Apostle in his own case , may ( without a tort ) be in some measure applied unto Him ; That tho he was in Perils of Waters , in Perils by his own Countrymen , in Perils in the Sea , and in Perils by false Brethren ; yet the Almighty God still was his God and Refuge : And notwithstanding the Counsels of some to debar him of his Right , ( the Consequence of which the greatest part then assembled ( I charitably suppose ) did not think of , ) yet God frustrated them , and setled him peaceably in his Throne . This I mention ( God knows my heart ) not to exasperate , or satyrically to grate upon any ; but to excite our Praise and Thankfulness to the God of Peace , who out of that Evil hath wrought so great a Good. Let us with all Sobriety and Reverence render unto God , the Author of our Deliverance and Peace , all Praise and Thanksgiving , saying in the words of the Psalmist , ( with which I will conclude ) The Lord liveth , and blessed be my Rock ; and let the God of my Salvation be exalted . It is God that avengeth me , and subdueth the People under me . He delivereth me from mine Enemies : yea , thou liftest me up above those that rise up against me : Thou hast delivered me from the violent Man. Therefore will I give Thanks unto thee , O Lord , among the Heathen , and sing Praises unto thy Name : for great Deliverance giveth He unto his King , and sheweth Mercy to his Anointed ; to David , and to his Seed for evermore . Now to God the Father , the Son , and Holy Ghost be ascribed all Honour , Glory and Praise now and for evermore . Amen . FINIS . Notes, typically marginal, from the original text Notes for div A41476-e320 * Vid. Earl of Clarendon's survey of Hobbs's Leviathan , p. 8. where he tells my Lord , that the reason of his writing that Book was ( to express it in his own words ) the truth is , I have a mind to return into England . 
A42051	----	Omilia eiréniké, or, A thanksgiving sermon for peace abroad with motives to unity at home, especially in matters of religion : preach'd at Hambleden in the county of Bucks on Thursday the second day of December, 1697 / by Francis Gregory ... Gregory, Francis, 1625?-1707. 1697 Approx. 35 KB of XML-encoded text transcribed from 15 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2009-03 (EEBO-TCP Phase 1). A42051 Wing G1897 ESTC R39481 18421457 ocm 18421457 107558 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. A42051) Transcribed from: (Early English Books Online ; image set 107558) Images scanned from microfilm: (Early English books, 1641-1700 ; 1634:26) Omilia eiréniké, or, A thanksgiving sermon for peace abroad with motives to unity at home, especially in matters of religion : preach'd at Hambleden in the county of Bucks on Thursday the second day of December, 1697 / by Francis Gregory ... Gregory, Francis, 1625?-1707. [4], 22, [2] p. Printed for Richard Sare ... and sold by E. Whitlock ..., London : 1697. First 2 words of title in Greek characters. Half-title page reads: Dr. Gregory's thanksgiving sermon. Advertisement: p. [1]-[2] at end. Imperfect: print show-through. Reproduction of original in the British 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. 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In general, first editions of a works in English were prioritized, although there are a number of works in other languages, notably Latin and Welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. Image sets were sent to external keying companies for transcription and basic encoding. Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as <gap>s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. 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. -- O.T. -- Psalms CXXII, 7 -- Sermons. Peace -- Religious aspects. Thanksgiving Day addresses. Sermons, English -- 17th century. 2007-11 TCP Assigned for keying and markup 2008-01 SPi Global Keyed and coded from ProQuest page images 2008-03 Emma (Leeson) Huber Sampled and proofread 2008-03 Emma (Leeson) Huber Text and markup reviewed and edited 2008-09 pfs Batch review (QC) and XML conversion Dr. GREGORY's THANKSGIVING SERMON , PREACHED On Thursday the 2 d of December , 1697. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . OR , A THANKSGIVING SERMON FOR Peace Abroad ; WITH Motives to Unity at Home , ESPECIALLY In Matters of Religion . Preach'd at Hambleden in the County of Bucks , on Thursday the Second Day of December , 1697. By FRANCIS GREGORY , D. D. and Rector of Hambleden . LONDON : Printed for Richard Sare , at Gray's-Inn-Gate ; and Sold by E. Whitlock near Stationers-Hall , 1697. PSALM CXXII . 7. Peace be within thy Walls , and Prosperity within thy Palaces . COncerning this Psalm there are Three things which may be consider'd ; First , The Inscription or Title , which it bears . Secondly , The Occasion upon which it was written ; and , Thirdly , The subject Matter which it contains . As for the Title of his Psalm , t is double ; for , First , 'T is stiled in the Hebrew Language , Schir Hammaaloth ; in the Greek , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; in the Latin , Canticum Graduum , i. a Song of Degrees . And , besides this Psalm , there are Fourteen more set down in order , which bear the same Inscription . And why these Fifteen Psalms are called Songs of Degrees , there are several Reasons offered by several Interpreters , all which are but Conjectural . The Rabbins or Doctors of the Jewish Church tell us , That there were Fifteen Steps or Stairs , by which , as by so many Degrees , they went up to the Temple , and that upon their Solemn Festivals , the Levites were wont upon each of these Steps or Degrees to stand still , and sing one of those Psalms ; and that from this Custom these Fifteen Psalms received this denomination . There are others , who think that there was in the Temple a certain place raised high above the Ground , like the Galleries in our Churches , to which the Levites ascended by several Steps or Degrees , and there did sing these Psalms ; and that from thence these Psalms took this Name . There is a third Opinion , that these Psalms are so called , because when the Levites did sing them , they did by degrees raise their Notes , advance their Voices , and tune them in an higher Strain than ordinary . But the consideration of this being a thing rather of Curiosity than of Edification , I will say no more about it . 2 dly . The second Inscription or Title which this Psalm bears in the Hebrew Tongue , is this , Mizmor le Dabid , a Psalm of David ; the Greek Translation reads it , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a Psalm to David : But that 's an Hebraism , where the Article le doth govern sometimes a Genitive , and sometimes a Dative Case . This Title sheweth us who was the undoubted Penman of this Psalm ; namely , the Royal Prophet , a King inspired of God , whose Name stands prefixed before most of the Psalms , to distinguish those which were written by him , and those which were Penned by some other inspired Persons ; as , Asaph , Heman , Aethan , and Moses . But to pass by this . Secondly , The second thing considerable , in reference to this whose Psalm , is the Occasion whereupon it was composed and written , and that is thought to be this : We read that David had been forced to fly from Jerusalem from his own House , and God's , by the Rebellion and Treason of his own Son Absolom , who endeavour'd to dispossess him of his Kingdom , and probably of his Life too ; but , within a short space , Absalom being slain , and his Army dispersed , and David returned in safety to Jerusalem , 't is believed that he might , upon that happy occasion , Pen this Psalm . But , Thirdly , the third thing here considerable , is , the Subject Matter which this Psalm contains in it ; and the most remarkable Passages therein are these two : 1 st . David's exceeding Joy for his Restoration to the Place of God's Publick Worship , from which , to his unspeakable Grief , he had been so lately Banished . During the whole time of David's Exile , there was nothing that did so much disquiet David's Soul , as the consideration of his forced Absence from the Sanctuary of God ; none of his Troubles , none of his Misfortunes did he ever lament so long , and so oft as that . But when once David had recovered his former Liberty , when the Doors of the Sanctuary did again stand open to him , like a Man transported with Joy , he abruptly broke out into this Expression ; I was glad when they said unto me , Let us go into the House of the Lord ; and so it is with all Religious Souls : To them the House of God is a place of the greatest Joy and Pleasure . 2 dly , The second of those things , which are most considerable in this Psalm , is David's earnest Request , both to God and Men , for the Happiness of Jerusalem , and for the continuance of those Spiritual Privileges which they did now enjoy . His Address to Men was this , Pray for the Peace of Jerusalem ; and what he requested other Men to do , he did himself , backing his Exhortation with his own Example ; for , upon the account of Jerusalem , being then the Royal City , the chief Place of God's most solemn Worship , and a Type of the Universal Church , David put up this Petition to Heaven , Peace be within thy walls , and prosperity , or , as our old Translation reads it , Plenteousness , within thy Palaces . Now , from the Matter and Method of this Petition , which David here presented to his God , there do very naturally arise these two plain Conclusions ; First , That Peace is a Blessing that is very desirable , why else did David perswade his Neighbours to beg it ? And why else did he himself so earnestly Petition God to grant it ? Secondly , That Prosperity , or Plenteousness , is commonly the Fruit and Consequence of Peace . This I observe from the Method and Order of David's Petition , Peace be within thy walls ; that 's the first part of his Request : and then the second follows , Prosperity or Plenteousness be within thy Palaces . And , the truth is , without Peace first obtained , Prosperity or Plenteousness can hardly be expected . First , the first Conclusion which doth naturally arise from the Text , is this , namely , That Peace is a Blessing that is very desirable indeed ; and so it is ; 1 st , In the Private Families of Particular Men. 2 dly , In the Publick Societies , Commonwealths , and Kingdoms of the World. 3 dly ; In the Catholick Church , which is God's more special Kingdom , and the only Family of Christ here below . I. Peace is a Blessing , that is very desirable in the private Families of particular Persons . There are three chief Relations , which are commonly found in the Families of Men ; that of Husbands and Wives , Parents and Children , Masters and Servants ; and how pleasant , how joyful a thing must it needs be for all the Relations , who constitute the whole Family , to live together in Peace and Unity ! Husbands and Wives are called One Flesh ; and certainly it can never do well if they be not of One Spirit too ; for , can they who are but One Flesh be divided without sore Rents and Wounds ? Again , Children are but the Parts of their own Parents , and can any part , that is quick and living , be separated from the whole , without sense of much pain and anguish ? And as for Servants , they are their Masters Trustees ; and if they bear a grudge to their Masters Person , 't is ten to one but they will falsify their Trust too . But where Husbands and Wives are of the same mind , and draw the same yoke , and in the same way ; where Parents love their Children , and Children love their Parents ; where Masters are kind to their Servants , and Servants chearfully obey their Masters ; where the inferior Relation doth readily do what the Superior doth prudently require : In short , when the Hand doth willingly execute what the Head doth wisely contrive and dictate . Where the case stands thus , such Families are in the ready way , and take the right course to thrive . But on the other hand , if Strifes and Contentions arise and grow in a Family ; if , as our Lord speaks , The father shall be divided against the son , and the son against the father ; the mother against the daughter , and the daughter against the mother ; where Relations , who are so near in Blood , are at such distance in point of Affection , such Families can never expect God's Blessing to make them Prosper ; nor indeed can they heartily unite any joint Petitions to beg it . Such Families are so far from having any hopes to flourish , that our Lord hath plainly told us , Every house , every family divided against it self , shall not stand . No , Strife and Contention are , as Gregory Nazianzene well observes , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the beginnings of Dissolution ; That which best Cements and Supports a Family , is mutual Concord and Unity ; and if so , how desirable a Blessing is Peace even in the private Families of Men ? II. Peace is a Blessing very desirable in the Catholick Church , which is the great and only Family which God hath in this lower World. St. Paul tells his Christian Converts thus , Ye are fellow Citizens with the Saints , and of the houshold of God ; not as Servants only , but as Children too . All the sincere Converts of the World , all true Believers have the same God for their Father , the same Christ for their Brother , the same Church for their Mother , and if so , themselves must needs be Brethren . And is not this Fraternity such a near Relation , as should incline us to Peace and Unity ? See that Expression of Abraham to Lot , Let there be no strife , I pray thee , betwixt me and thee , for we are Brethren . We all pretend to be Travellers towards the heavenly Canaan ; and if we be such indeed , that Counsel which Joseph gave his Brethren doth much concern us ; See that ye fall not out by the way ; O remember , that God , who is the Father of us all , is stiled , The God of Peace ; our Blessed Saviour , who is our Elder Brother too , is stiled , The Prince of Peace ; and he hath given us a fair Intimation , that every good Man is , and ought to be , a Son of peace , one inclinable and well disposed to mutual Concord , Amity and Agreement ; to this end did our Lord give his Apostles this Charge , Have peace one with another . Nay , saith St. Paul , if it be possible , as much as lies in you , live peaceably with all men ; but especially with all Men of the same Religion . See how very earnest St. Paul was for this , I the prisoner of the Lord beseech you ; What to do ? to keep the unity of the spirit in the bond of peace : And truly , where this Unity of the Spirit is not kept , where this Bond of Peace in matters of Religion is once dissolved , 't is a clear Evidence , that Men are not such Christians as they should be ; St. Paul plainly told the Men of Corinth so , I hear that there are divisions amongst you , division about their Teachers ; One saith , I am of Paul , another saith , I am of Apollo , and a third saith , I am of Cephas ; and what doth St. Paul infer from this variety of their Opinions ? That he tells them , Whereas there is amongst you envyings , strife , and divisions , are ye not carnal , and walk as men ? Not as becomes good Christians , but like sinful Men. Now , much like to this Case of the Church of Corinth is the present Case of the Church of England too ; for , as they were divided about their Preachers , so are we ; as , among them , one was for Paul , another for Apollo , and a third for Cephas ; so , among us , one is for an Episcopal Preacher , another for a Presbyterian , a third for an Independent : One Man is for those set Forms of Prayer which our very Excellent Liturgy prescribes , and I cannot blame him ; another Man is for extempore Effusions ; and sure I am , that even these also are set and stinted Forms , though not to the Speaker himself , yet to every other Man that hears them : Again , one Man is for performing the Duties of our Publick Worship in a Church , a place Built and Dedicated to the Service of God alone ; but another Man is for Worshipping the Great Majesty of Heaven in an homely Barn , a place built and designed only for the Civil and Common Uses of men . Once more ; One Man is for our Publick Assemblies , which are Established by our Laws ; another Man is for Conventicles in Private Houses ; and since these Conventicles have been so very numerous , and since so many sorts of Dissenters have resorted to them , 't is from the Good Providence of God that these Conventicles have not yet emptied our Churches , that these back Ditches have not yet drawn the main Stream quite dry . But can the Wisest of men amongst us foresee what the end of our Divisions may prove ? Sure I am , its present Effects are but sad ones ; for , by these Divisions we do prejudice the best Religion in the World ; we do thereby very much discourage Jews , Papists , Turks , Men of all other Religions , from embracing ours . For , may they not justly say , the true way of Worshipping God being but one , since there is amongst us Protestants such a diversity of Opinions about it , who can assure us , which may be the only right one ? Besides , this Difference in Judgment doth naturally produce Difference in Practice too ; and difference in Practice doth commonly create difference in Affection ; and when these Differences meet together , they are wont to produce Schisms in the Church , Seditions in the State , and Confusions in both . Nay , when Differences in matters of Religion ferment and grow high ; when divided Parties are zealous every one for his own Opinion , how oft do they break out into Civil Wars , some of them defending their Errors by the Sword , which they could never have defended by any other Arguments ? Now then , if these be the usual Consequences of Divisions in matters of Religion , how desirable a Blessing must Unity and Peace be in the Church of God ? III. Peace is a Blessing very desirable in the Civil Societies of Men , in Towns and Cities , in the Commonwealths and Kingdoms of the World ; at Home amongst our selves , and Abroad with all other Nations too . I need not tell you , that in Halcyon days , when things are quiet at Home , the Tradesman may safely mind his Shop , and the Husbandman his Plow ; In times of Peace , our Flocks and Herds are wont to Multiply , our Corn comes safe into the Barn , our Markets are full , our Courts are open , our Laws retain their Force , and Justice betwixt Man and Man may freely be administred ; In times of Peace every Man may sit under his own Fig-tree , under his own Vine , and quietly eat the Fruit of his own Labour . And when we are at Peace abroad with other Nations ; how cheerfully may our Merchants Transport their Goods beyond the Seas , and bring back their Ships richly laden with Silks , Silver , Gold and Diamonds ? In short , when we have Peace both at Home and Abroad , we of this Nation can want for nothing that tends to make a Kingdom happy . But the best way to understand and value the Benefits of Peace , is to consider the Calamities of War ; methinks Drums and Trumpets , Carbines and Pistols , Muskets and Canons are Names which sound like to dreadful Claps of Thunder , and Ten thousand glittering Swords seem as terrible as so many flashes of Lightning ; for where War is raised , Trade decayeth , Merchants break , Taxes grow High , Mony grows Scarce , Treasures are Exhausted , Laws are Interrupted , Houses are Plundered , Towns and Cities are burnt to Ashes , Corn-fields are Devoured , abundance of Blood is shed , and whole Countries are often laid Wast and Desolate . Now then , if the Benefits of Peace , and the Miseries of War be indeed so exceeding great , we may well conclude , that Peace is a Blessing very desirable by all Mankind , unless perhaps it be by some proud Tyrannical and Ambitious Princes , or such Soldiers of Fortune as know not how to live without Rapine , Plunder and Wages to destroy the Lives and Fortunes of other Men. Now , to apply this 1. Consider we the great Reason we have to keep a solemn Day of Thanksgiving with all expressions of Gratitude for that welcome Peace , which after a tedious War , is now setled betwixt us and our Neighbour Nations . For by this happy Peace we are , for time to come secured from those Calamities , which we have suffered by the late War for so many Years together : I need not here again enumerate the Miseries of War , nor mind you that it hath drained our Purses , that it hath cost a World of Treasure , and which is a great deal worse , that the Sword hath drunk whole Barrels of English Blood. And if the Miseries of War be so exceeding dreadful , our Deliverance from them must needs deserve our Thanks , and those Thanks are due both to our God , and to our King. First , Our Thanks for Peace are due to our God ; for he who is our God , is the God of Peace , the great Author of it ; so doth the Psalmist tell us , He maketh Wars to cease to the end of the Earth ; he breaketh the Bow , and cutteth the Spear in sunder ; he burneth the Chariot in the Fire . When it is his good Pleasure so to do , he can , and doth incline the Hearts of Men to Peace , and in order to that , they shall lay aside the usual Engines of War ; so the Prophet tells us , they shall beat their Swords into Plowshares , and their Spears into pruning Hooks ; Nation shall not lift up Sword against Nation , neither shall they learn War any more . The doing of this is a peculiar Prerogative , which the Glorious Majesty of Heaven doth most justly claim to himself . I make Peace , and create Evil ; I the Lord do all these things . 'T is he that raiseth War in his Wrath ; and 't is he who puts an end to War ; and creates Peace in his Mercy ; and if so , since by him we now enjoy the Blessing of Peace , can we do less than bless him for it ? Secondly , Our Thanks for Peace are also due to our King , as being the great Instrument in God's hand to procure it for us . We have now a King well qualified with Prudence and Policy to manage our civil Affairs in times of Peace , and we have a Prince of wise Conduct and most excellent Courage to lead our Armies in a time of War ; a King who for his Conduct and Courage , doth deserve a greater Renown , than Hannibal , Scipio , Julius Cesar , Alexander the Great , or any other General mentioned in the Greek and Roman Stories . To this King of ours , not only England , Scotland and Ireland , but the States of Holland , the King of Spain , the Princes of Germany , and the Emperour himself does under God , owe their Preservation ; for had not our King interposed , the French King , who is so Ambitious and so Strong , easily might , and certainly would have overcome them all : And in that case the only Favour which England could have expected , would have been this , namely , to have been devoured last . But thanks be to God and to our King , that Danger is now quite over ; for , the French King found his Kingdom reduced to such Extremities , that he was forced to desire a Cessation of Arms ; but that being deny'd him , he saw himself constrained to conclude a Peace ; that Peace , which no man could have hoped for , had not our King disabled France to continue the War. And what Returns shall we make to our King for this ? Let our Hearts be with him , and our Prayers for him ; and if any just Occasion shall once more so require , let him have our Hands and our Purses too . Secondly , Since we have now a setled Peace betwixt us and other Nations beyond the Seas , let us endeavour to restore and settle a lasting Peace amongst our selves here at Home ; I do not mean Civil Peace only , but a Peace Ecclesiastical and Sacred . 'T is said of the Primitive Christians ; the Multitude of them that believed , were all of one Heart and one Soul ; 't is said again , all that believed , were together , and continued daily with one accord in the Temple . Were it thus in England , we might hope to see golden Days yet once again . But alas , as it was said of Old , for the Divisions of Reuben there were great Thoughts of Heart ; so may I now justly say , for the Divisions of England there are sad Thoughts of Hearts , Fears and Jealousies , lest , whilst we contend about the Circumstances of our Religion , we lose it 's very Substance ; but would our Dissenters act like Men , and hearken to right Reason ; would they act like Christians , and laying aside all Prejudice , consult their Bibles , and make that their Rule ; I am well Satisfied , that they could find no just Ground to withdraw themselves from the Church of England ; that Church , in whose way of Divine Worship there is nothing Prescribed , nothing Practised , but what the Scriptures do either Command , or at least Allow . The Substantial parts of God's Worship are all Commanded by himself ; but it 's necessary Circumstances are not so ; the Minister , who is to Read , Preach and Administer the Sacraments , must wear some Garment or other , but whether it shall be of Linnen or Woollen , of Stuff or Silk , a Cloak or a Gown , of this Colour , or that , the Scriptures do not tell us . Again , in what particular Place , and at what particular Hour , we must meet to Worship God , whether the Preacher must sit or stand , whether the Lord's Supper should be Administred in the Church , or in the Chancel , the Scriptures do no where teach us ; no , these and the like indifferent Circumstances must , to prevent Disorders , be determined by the Piety and Prudence of our Church Governours ; and when once they in order to Decency , Uniformity , and the more solemn Administration of our Divine Worship , have upon mature Advice and Deliberation , prescribed us such Rules , as are no way contrary to the Word of God , by the same Word do we all stand obliged in Conscience to obey them ; and were this generally done , our Disputes and Quarrel about our Ceremonies , which are but few and innocent , would be at an end . But so long as we think our selves either more Knowing , or more Conscientious than our Rulers ; while we refuse to submit to their Determinations about things indifferent , and thereupon break and crumble out selves into many Factions and Parties , we do by these Divisions exceedingly Gratify our Adversaries of Rome : And whilst we pretend to abhor their Religion , we do indeed give very great Advantages to it : for when once Men separate from our Publick Assemblies , and meet in Private Conventicles , 't is well known that Priests and Jesuits , under a Disguise , creep in amongst them , and by degrees instill their Poisonous Doctrines into the Minds of Unwary and Credulous Men. Let me therefore Exhort and Prevail with you to do what St. Paul , or rather God , by St. Paul , requires , Obey them that have the Rule over you , and Submit your selves : And again , Be of one mind , live in Peace : And yet again , Endeavour to keep the Unity of the Spirit in the Bond of Peace ; 't is that which our Religion and Duty requires : Yea , and so doth our very Interest too . Thirdly , Since it hath been die good Pleasure of God to Bless us at present with a Civil Peace both at Home and Abroad , let us so behave our selves both to our God and our King ; to our God , as the Author , and to our King , as the Instrument of our Peace ; that this Peace may be still continued to us and our Posterity without any Interruption . The Interests of a King , as the Head ; and of the Subjects , as the Body Politick , are so interwoven and twisted together , that a Breach between them may prove Fatal to both ; but still , when Kings and Subjects break with Heaven , that 's Infinitely worse : For , as there is no Friend , so there is no Enemy so considerable as God. And what is it that makes this God an Enemy to any Nation , but those Epidemical Sins that overspread it ? And verily , if we of this Kingdom shall still persist in our Vicious Courses , our present Peace cannot long secure us ; for , if we break our repeated Covenants with God , he can easily incline our Enemies to break their Covenants with us . That which Moses told the Wicked Jews , doth as much concern sinful Christians too : The Lord shall bring a Nation against thee , whose Tongue thou shalt not understand ; a Nation of fierce Countenance , which shall not regard the person of the old , nor shew favour to the young ; and he shall eat the fruit of thy Cattle , and the fruit of thy Land , until thou be destroyed . An Invading and Conquering Enemy doth God here threaten to raise against a Wicked Nation . But on the other hand , if a Nation prove Religious and Holy , what the Event is like to be , we may learn from Solomon , who saith , When a Man's ways please the Lord , he maketh even his Enemies to be at peace with him . What is here said of a Particular Person , is as true of a whole Nation ; to please our God by a Pious and Vertuous Conversation , is the only sure way to obtain and continue Peace with Men. And that a firm Peace may be for ever Established in all Christian Churches throughout the whole World , let us all heartily join in that Charitable Petition , which our Excellent Liturgy hath put into our Mouths , namely this , Grant , O Lord , that all they who do confess thy Holy Name , may agree in the Truth of thy holy Word , and live in Unity and Godly Love. Let us also pray more particularly for our own Jerusalem , our own Church and Kingdom , as our Royal Psalmist did for his in the Words of my Text ; Peace be within thy Walls : and Prosperity , or Plenteousness , within thy Palaces . FINIS . Books Printed for Richard Sare , at Grays-Inn-Gate in Holborn . DR . Gregory's Divine Antidote against Socinianism . 8 o The Fables of Esop , with Morals and Reflections . Folio . Erasmus's Colloquies . Octavo . Quivedo's Visions . 8 o. The three last by Sir Roger L'Estrange . The Genuine Epistles of St. Barnabas , St Ignatius , St. Clement , St. Polycarp the Shepherd of Hermas , &c. A Practical Discourse against Swearing . 8 o. The Authority of Christian Princes over Ecclesiastical Synods , in Answer to a Letter to a Convocation-Man . 8 o. Sermons on several Occasions . 4 o. These by Dr. Wake . Epictetus's Morals , with Simplicius's Comment . 8 o. A Sermon Preach'd upon the Death of the Queen . A Sermon at the Commencement at Cambridge . A Sermon on the Death of Dr. Towerson . These four by Dr. George Stanhope . The Doctrine of a God and Providence Vindicated and Asserted . 8 o. Discourses on several Divine Subjects . 8 o. These two by Thomas Gregory , Lecturer of Fulham . Essays upon several Moral Subjects . In Two Parts . By Jeremiah Coslier , M. A. 8 o. Compleat Sets consisting of Eight Volumes of Letters writ by a Turkish Spy , who lived 45 Years at Paris undiscovered ; giving an Account of the Principal Affairs of Europe . 12 o. Moral Maxims and Reflections : Written in French by the Duke of Rochfoncault , now Englished . 12 o. Of the Art both of Writing and Judging of History , with Reflections upon Ancient as well as Modern Historians . By Father Le Moyne . 12 o. An Essy upon Reason , by Sir George Mackenzie , 12 o. Death made Comfortable , or the way to Dye well . By John Kettlewel , 12 o. The Parsons Councellor , or the Law of Tythes . By Sir Simon Degg . 8 o. The Unlawfulness of Bonds of Resignation , 8 o. Price 6. d. An Answer to all the Excuses and Pretences which Men ordinarily make for their not coming to the Holy Sacrament , 8 o. Price 3 d. By a Divine of the Church of England . Remarks on a Book Entituled , Prince Arthur an Heroick Poem . By Mr. Dennis . 8 o. An Appendix to Dr. Pope's Life of Bishop Ward , 8 o. Price 6 d. A Gentleman's Religion in three Parts , the first contains the Principles of natural Religion . The Second and Third the Doctrins of Christianity both as to matters of Faith and Practise . 12 o. Fortune in her Wit 's , or the Hour of all Men. By Don Franciso de Quivedo , Author of the Visions of Hell. Translated by Capt. John Stevens . 8 o. Humane Prudence , or the Art by which a Man may raise Himself and Fortune to Grandeur . The 7 th . Edition . 12 o. Notes, typically marginal, from the original text Notes for div A42051-e240 Luke 12.53 . Matth. 12.25 . Or 34. Eph. 2.19 . Gen. 13.8 . Gen. 45.24 . Luke 10.6 . Mark 9 . 5● Rom. 12.18 . 1 Cor. 11.18 . 1 Cor. 3.4 . 1 Cor. 1.12 . 1 Cor. 3.3 . Psal . 46.9 . Isa . 2.4 . Isa . 45.7 . Acts 4.32 . Acts 2.44 , 46. Judg. 5.15 . Heb. 13.17 . 2 Cor. 13.11 . Eph. 4.4 . Deut. 28.49 . Prov. 16.7 . 
A64191	----	Oxford besiedged surprised, taken, and pittifully entred on Munday the second of Iune last, 1645. by the valiant forces of the London and Westminster Parliament. Written, by a trusty wellwisher of theirs, who sted-fastly hopes, and heartily prayes, they may have the like prosperous successe in all their future undertakings. The writers name and surname begins with the 9th letter of the Greeke alphabet, io-ta. Taylor, John, 1580-1653. This text is an enriched version of the TCP digital transcription A64191 of text R222419 in the English Short Title Catalog (Wing T494). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 16 KB of XML-encoded text transcribed from 5 1-bit group-IV TIFF page images. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2017 A64191 Wing T494 ESTC R222419 99833597 99833597 38075 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. A64191) Transcribed from: (Early English Books Online ; image set 38075) Images scanned from microfilm: (Early English books, 1641-1700 ; 2179:4) Oxford besiedged surprised, taken, and pittifully entred on Munday the second of Iune last, 1645. by the valiant forces of the London and Westminster Parliament. Written, by a trusty wellwisher of theirs, who sted-fastly hopes, and heartily prayes, they may have the like prosperous successe in all their future undertakings. The writers name and surname begins with the 9th letter of the Greeke alphabet, io-ta. Taylor, John, 1580-1653. [1], 7 p. by L. Lichfield], [Oxford : Printed in the last year of the Parliament's raigne, 1645. "A trusty wellwisher" = John Taylor. Place of publication and printer from Wing. A humorous account of a pretended capture of Oxford on June 2, the same day the Royalists made a successful sortie at Headington Hill. Some print show-through. Reproduction of the original in the Bodleian Library. eng University of Oxford -- Humor -- Early works to 1800. England and Wales. -- Parliament -- Humor -- Early works to 1800. Royalists -- Humor -- Early works to 1800. Peace -- Controversial literature -- Humor -- Early works to 1800. Great Britain -- History -- Civil War, 1642-1649 -- Humor -- Early works to 1800. A64191 R222419 (Wing T494). civilwar no Oxford besiedged, surprised, taken, and pittifully entred on Munday the second of Iune last, 1645. by the valiant forces of the London and W Taylor, John 1645 2913 5 0 0 0 0 0 17 C The rate of 17 defects per 10,000 words puts this text in the C category of texts with between 10 and 35 defects per 10,000 words. 2002-05 TCP Assigned for keying and markup 2002-06 SPi Global Keyed and coded from ProQuest page images 2002-08 Judith Siefring Sampled and proofread 2002-08 Judith Siefring Text and markup reviewed and edited 2002-10 pfs Batch review (QC) and XML conversion OXFORD BESIEDGED , Surprised , Taken , and Pittifully Entred on Munday the second of Iune last , 1645. by the Valiant Forces of the London and Westminster Parliament . WRITTEN , By a Trusty wellwisher of theirs , who stedfastly hopes , and heartily prayes , they may have the like prosperous successe in all their future undertakings . The Writers name and Surname begins with the 9th letter of the Greeke Alphabet , Io-Ta . Printed in the last year of the Parliament's Raigne . 1645. OXFORD BESIEDGED , Surprized , Taken , and Pittifully Entred , on Munday the second of Iune last , 1645. by the Valiant Forces of the London and Westminster Parliament . LOndon and Westminster , ( though neither of you are my Native or Naturall Mother , yet ) I was borne in Glocester , a City that hath stood to it in our Loyall and obedient Warres against the King , not much inferiour for Parliamentall obedience or Publique Faith and Confidence to you , as hath been obstinately manifested . But leaving Glocester , with her Massy zeale and valour , I returne my loving Remembrance to London , who hath been , and is the inexhaustible Magazine for Men , Mony , and Maintenance , for the supportation of those durable , famous and lasting Warres against the King , ( which the Cavaliering and Malignant Party calls Rebellion ) and which we have causes to call , entitle , nominate , and acknowledge to be the Holy Cause . And as our Armies have with unexpected successe , been Horrible , Terrible , Dreadfull , Fearefull , Victorious , and Invincible , and have forraged through England , Wales , Scotland , Ireland , Coventry , and Canterbury , yet that stiffeneck'd Generation and People of Oxford , have ( till now ) stood out in Rebellious opposition against us ; for that Academy and City , have ever since these distracted and disturbant times , been the Treasury of Refractory obstinacy , and the Store-house of our Mischiefes ; whom to suppresse and bring into order and conformity , our Almighty Parliament hath sought by all favourable meanes , and by most perswasive Exhortations from the Presse and Pulpits , there hath been nothing by us neglected , that might reforme them . But finding their obduracy immoveable , their inveteracy implacable , and their reducancy impossible ; we ( out of a Christian care of the future prosperity of that Renowned well-spring and Fountaine of Learning ) much against our pious Inclinations , were inforced to surround it with our Potent and unresistible Forces of hostility , twice in two severall yeares . In two monthes of May , we have given them two gentle and friendly Visitations ( viz. 1644 , and 1645. ) and we alwaies used the most submissive way of Summoning His Majesty and that stubborne City to our obedience . What a faire warning we gave them the first yeare , is not unknowne , and how fairly we came of and on , we have cause to remember , for two great Generalls and Armies did onely face them , as an Instruction for them to avoyd their further desolation and calamity . But seeing that gentle and mollifying Cataplasmes and Pultisses would not serve to soften the Corrodency of their Apostumated Inveteracy , we have now ( about the latter end of this last May ) in the Whitsun week , vouchsafed to lance her Malignant maladies , and by incision and occission , to let out her malevolent and contagious Corruptions . To which end and purpose , our ( potent , powerfull , perpetuall and pittifull ) Parliament , begirt and swathed that contumatious City with a strong Swaddle band of Warre , with foure severall Armies , which being conjoyned into one , with a Quadrapliciticall Vnity , under the conduction of such a Messe ( or Murnivall ) of Martiall Commanders , that the like ( or braver ) Heroes , never issued from the Loynes of Mars & Belona , amongst whom the most Excellent , Expert , Exact , and Exquisite Souldier , Sir Thomasius Fairfax , was Commander in chiefe , being the admired Agamemnon of our Host , and the only chosen , pick'd , or cul●'d man amongst men most worthy to be a Generall Generalissimo . Secondly , the Couragious and Treshault Treshnoble Cromwell , shew'd himselfe like a blazing fiery Commet , full of combustible Valour , and Subitory Expedition . Thirdly , that Impe of Prowesse , the Magazine and Arcenall of Armes and Military discipline , the never daunted and dreadfull Skippon , appear'd like the Magnanimous Achilles , with his most unmatchable multitude of Mirmidons . Fourthly and lastly , ( but neither last or least in worth ) was the Illustrious Bold Browne , in whose Braine , the Art of Armes is Pyled , and in whose Breast , Honour is Billited , he most Terribly , Fearfully , drew his Trenchant Sword , wherewith he chop'd in sunder the Faggot-Bond of his fury , insomuch that his flaming Valour ( like a burning Bavin ) appear'd most Refulgently perspicuous to the besiedged Oxonians . These foure Generalls ( drawne in their particulars ) were Quarter'd in the Villages that doe Verge , Fringe , or Girdle the City , namely Kennington , South Hinkesey , West Hinkesey , Botley , Witeham , Wolvercot , Marson , Hedington , Sampford , Ifley , &c. By which meanes it was so strongly Block'd up , that the Garrisons Forces and Inhabitants began to look thin upon the matter , for they were so unprovided , and unprepared to endure a Siedge , that within five dayes we brought them to such a hard strait , that Wheat was mounted to the price of 4s . the Bushell , Butter and Cheese at 6d and 3d the pound , Milke at a penny the quart , but 9 or ten Egges a groat , Radishes a halfe penny the bunch , a Iugge of Beere 2d , Beefe and other Flesh so scarce , that none was to be had amongst them ( without credit or ready mony . ) In this extremity , we perceived they were unable to hold out long , therefore our Valiant Commanders , ( like the foure Windes ) assaulted them at their foure severall Portes , His Excellency , play'd the part of Boreas , and Blustred Impetuously at the North ; Browne with his Brave Bold Boyes Blew Boystrously like Auster at the South ; Cromwell Acted the part of Eurus with untireable Snuffing , Puffing , and Huffing at the East ; and Skippon ( like a second Scipio ) Rag'd most Tempestilentially ( like Zephyrus ) on the West . Thus on all sides , Parts and Portes was Oxford Beleaguerd , without and within every House , Lane , and Street , was full of Horror , Terror , Trembling like Hills . There you might behold a Woman quaking like a Custard before an Alderman , and in another place another shaking like an Oven ; there was carelesse security in sundry and severall shapes and noyses , some halfe , and some whole drunk , some piping and whiffing , some Riming and singing , some watching and guarding , ( not at all regarding either us or any thing that we could doe to them ) as may appeare by a mad fellow that wrote these Verses in a jeering Contempt of us and our Forces . For Browne , for Skippon , Cromwell , and for Fairfax , Wee have a well string'd Instrument at Cairfax , And that if they doe but their Worke by halves , The Parliament would Hang em up like Calves . Some of them said , that our Armies should not offend the Parliament so farre , as to doe their worke by halves , or to doe halfe the worke they were sent about ; thus continued this hotch potch , mingle mangle galleymawfrey of variable opinions and humourous expressions , for the space of seven daies and nine nights , with an afternoone or two ; Our Cannons with perpetuall Battry having disgorg'd 6789 shot , our Horse , Carbines , and our innumerable Foot environ'd them round , with groves , thickets , and woods of Pikes , our Mu●kets , Petronells , and Pistolls , breathing flames , and spitting death and destruction . Amongst and amidst these Rough Robustious salutations , and Mortall Monumentall mortuary greetings , one of our Cannons ( being ) discharged or fired at Random , from his Excellencies Quarter at Marson , flew by chance over Saint Iohns Colledge , and most strangely wheel'd about on the left hand , hard by the Crosse and weathercock on Saint Maries Steeple ; and passing in post hast to Christ-Church , it broke a corner of a window in the great Quadrangle , and from thence it mounted , and took the great Lanthorne on the top of the Hall , which never fell to ground till it drop'd into Abington market place ; just in the same Pavement whereon the Idolatrous Crosse stood , that was Piously overthrowne on the 31 of May , 1644. ( much about the month , day , and time of the yeare as the aforesaid shot fell into Christ-Church ) by the most Victorious and Vanquish'd , the Renowned and Nobly slighted , the Conquer'd Conqueror , Sir William Waller ; the aforesaid Lanthorne , being now in the tuition of the Valiant Colonell Browne , who hath it as a Reward of his Noble services , and is determined to keep it till he dyes , and afterwards it is to be hang'd up ( as a Trophey ) over his Tombe , for a Monumentall Remembrance to Posterity , of his Valour and Victories . But to returne to the Siege againe ; The Reader must understand , that our Parliament are so happy to have such Generalls and Commanders as are in their Valours , not only invincible , but invisible also . The Canoneers and Gunners had the Art to discharge many hundreds of their Ordnance , and no fire or Bullet to be seen , nor Report of any Gun heard . For of all the great numbers of shot ( before specified ) there were very few of them came to the knowledge of the Besieged ; insomuch that they were uncapable of perceiving any danger they were in . This Rare hidden Art was first invented by an Italian , whom they called Doctor Iackaneico , he was an Aegyptian witch , ( or a cunning man ) in the Raigne of Ptolomy Evergetes King of Aegypt . By the Command of Sir Tom ( his Excellency I meane ) there was an Artificiall Naturall Geometricall Bridge , made over the River Charwell , about a mile from Oxford ( North East and by Westward ) what good service that Bridge did it is impertinent , and not much materiall to speak of ; But this is certaine , that the month of May , ending on the 31 , which being Saturday , fell out luckily to be the latter end of the week , the Sunday following proved to be the first day of Iune , so that ( by consequence ) Monday was the next day after ; on which Monday morning , we had the happinesse to gaine a glorious Victory . On that day , ( that memorable , remarkable , honourable , dainty delicate day ) our Forces ascended to the top ( or altitude ) of Mount Hedinton ( vulgarly called Hedinton Hill ) but for that day , and on that Hill ( to which Hill , Pinda , Ossa , Olympus , Parnassus , Gadds Hill , Shotover , and Shuters Hill , shall hereafter strike saile ) our prosperous Parliamentonyans , inclosed , encompassed , environ'd , enwrapped , envelloped ( or what the Reader meanes to tearme it ) the whole Body , or Bodies of the Malignants , we fought Valiantly , they fell Violently , some dead , some kill'd , some slaine , some hurt , some wounded , some fled , some ran away , some escap'd , some taken Prisoners , some put into Bondage , some thrust into Thraldom , and some carried into Captivity , so that in lesse time then halfe an howre , the mutability of fickle fortune was apparent , by a suddain turne of her foure square-Round wheele , for beyond all expectation , when the Enemy was singing scurvy Songs , & jeering with intollerable abusive Language and gesture , at the Sacred Persons and Honours of those whom they have formerly sworne to obey with Allegiance and Loyalty . Then at that Time , even then , betwixt the howres of two and three in the morning , we fell upon them Pell mell , Helter skelter , where in a moment 40 or 50 fell , to seek their habitation in another world , many were sore wounded ; and having thus won the Field , we presently won Oxford , we entred without Resistants at the East , by Saint Clements , we Conquer'd Maudlin ( or Magdalen Colledge ) with a bare Summons , we march'd Triumphantly to Cairfax , ( and leaving the Gallowse on our right hand ) we with force or perforce entred and surpriz'd the Castle , we staid in the Castle three dayes , in all which time our Generalls were so Nobly pittifull , and our other Commanders , Officers , and Souldiers so mercifully mannerly , that we neither did the Towne any harme , or Plunder'd the people of anything ( except Victualls ) but whatsoever we had was freely given to us , nor did any of us so much as give the Oxford folke so much as a hard word , nor troubled them to lye in any of their Beds or foule sheets , or any linnen ; and was not this a mercifull Victory ? All this was done by lesse then 150 Parliament Souldiers , in so small or little a time , that it must ever be with Thankfulnesse remembred , and it is not to be doubted , but London and Westminster will expresse their joyfull gratitude , with Bells , Bonefires , and an holy publique Thankesgiving . To conclude , I have an humble desire ( on Request ) to all Valiant men of our Parliament Armies , which is , That they will stoutly , stiffely , and desperately stand and persevere in the Cause , you know that many of us , could never have gotten such Estates by our Trades , as we have purchased by this Trade of Warre ; it is not Loyalty and Allegiance , that will preferre a Tinker to the Estate of a Commander , it is not that beggerly Thing call'd Honesty , nor that despised fancy of Learning , will bring a man to Promotion , Conscience is a Toye , it will never make a Cobler a Preacher , or a Wood-monger a Sergeant Major Generall , or Colonell ; we are now Grammar'd in our Noble Actions , and a Peace would put very many of us back againe to our Horne-bookes ; a just and lawfull Peace would cause the King to have His Owne againe , and every man to have his Right ; a Peace would restore the Protestant Religion to it's Pristine Purity ; and then what will become of our Zealous new Directorie , for a Peace will bring in againe , the contemned Booke of Common Prayer ; and finally a Peace would make Thousands of us to surrender so much Pillage and Plunder to the Right owners , that we should be like ( Aesops Crow ) poore naked Rogues , when every Bird had his fether from us ; Let our Conquests encourage us , let our hopes spurre us forward , let our surprize of Oxford , fill our Vei●●● with Valour , and let the 24 Tinkers of Banbury , be our Presidents , who ( for joy of our Oxonian Victory ) have newly Brac'd their Kettle Drummes for the Entertainment of the Lord Say thither , which they will Seale with their Blood● . Let our Preachers Revile , let our Pamphlet writers Raile , let Mercurius Britannicus Jeere and flourish , let Booker , Ny● , and Lyly , lye on , let us Fight for wealth , and Run away for advantage , wee have a Parliament to protect us , and there 's an end . POSTCRIPT , or an old said saw of the Malignants . Wise men Labour , Good men Grieve , Knaves invent , and Fooles believe , Then helpe us Lord , and stand unto us , Or Knaves and Fooles will quite undoe us . FINIS . 
A80903	----	By the Protector. A declaration of His Highnes with the advice of the Council, in order to the securing the peace of this Commonwealth. England and Wales. Lord Protector (1653-1658 : O. Cromwell) This text is an enriched version of the TCP digital transcription A80903 of text R211676 in the English Short Title Catalog (Thomason 669.f.20[20]). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 4 KB of XML-encoded text transcribed from 1 1-bit group-IV TIFF page image. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2017 A80903 Wing C7075 Thomason 669.f.20[20] ESTC R211676 99870382 99870382 163437 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. A80903) Transcribed from: (Early English Books Online ; image set 163437) Images scanned from microfilm: (Thomason Tracts ; 247:669f20[20]) By the Protector. A declaration of His Highnes with the advice of the Council, in order to the securing the peace of this Commonwealth. England and Wales. Lord Protector (1653-1658 : O. Cromwell) Cromwell, Oliver, 1599-1658. 1 sheet ([1] p.) Printed by Henry Hills and John Field, Printers to His Highness, London : 1655. Dated at end: Given at Whitehall this 24. of November, 1655. Reproduction of the original in the British Library. eng Peace -- Early works to 1800. Great Britain -- History -- Commonwealth and Protectorate, 1649-1660 -- Early works to 1800. Great Britain -- Politics and government -- 1649-1660 -- Early works to 1800. A80903 R211676 (Thomason 669.f.20[20]). civilwar no By the Protector. A declaration of His Highnes with the advice of the Council, in order to the securing the peace of this Commonwealth. England and Wales. Lord Protector 1655 650 3 0 0 0 0 0 46 D The rate of 46 defects per 10,000 words puts this text in the D category of texts with between 35 and 100 defects per 10,000 words. 2007-10 TCP Assigned for keying and markup 2007-10 Apex CoVantage Keyed and coded from ProQuest page images 2007-11 Mona Logarbo Sampled and proofread 2007-11 Mona Logarbo Text and markup reviewed and edited 2008-02 pfs Batch review (QC) and XML conversion blazon or coat of arms ❧ By the Protector . A DECLARATION Of His HIGHNES with the Advice of the Council , in order to the Securing the PEACE of this COMMONWEALTH . HIs Highness the Lord Protector , upon advice with His Council , finding it necessary for the Reasons and upon the Grounds expressed in His late Declaration , to use all good means to secure the Peace of the Nation , and prevent future troubles within the same , Hath thought fit to Publish and Declare , and by and with the Consent of His Council , doth Publish , Order and Declare , That no person or persons whatsoever in England or Wales , whose Estates have been Sequestred for Delinquency , or who were actually in Armes for the late King against the then Parlament , or for Charles Stuart his Son , or have adhered to , abetted , or assisted the Forces raised against the said Parliament , do , from and after the first day of December 1655. buy , use , or keep in his or their house , or houses , or elsewhere , any Arms offensive or defensive , upon payn that every person and persons so offending shall forfeit and lose such Arms , and be otherwise proceeded against according to the Orders of His Highness and the Council , for securing the peace of the Commonwealth . And His Highness by the advice of his Council , doth also Publish , Declare and Order that no person or persons aforesaid do ▪ from & after the first day of January 1655. keep in their houses or Families , as Chaplains or School-Masters , for the education of their children , any sequestred or ejected M●nister , Fellow of a Colledge , or School-master , nor permit any of their children to be taught by such , upon pain of being proceeded against in such sort as the said Orders do direct in such cases . And that no person , who hath been sequestred or ejected out of any Benefice , Colledge , or School for Delinquency , or scandall , shall , from and after the said first day of January , keep any School , either publick or private , nor any person who after that time shall be ejected for the causes aforesaid . And that no person , who for Delinquency or Scandall hath been Sequestred , or Ejeted , shall , from and after the first day of January aforesaid , Preach in any publick place , or at any private meeting of any other persons then those of his own family , nor shall administer Baptism , or the Lords Supper , or Marry any persons , or use the Book of Common-prayer , or the forms of prayer therein contained , upon pain that every person , so offending in any the premisses , shall be proceeded against as by the said Orders is provided and directed . And to the end all persons concerned may take notice hereof , and avoid the danger of any the said penalties , His Highness doth Charge and Command all Sheriffs within their respective Counties , Cities and Towns , to cause this Declaration to be Proclaimed and Published . Nevertheless His Highness doth Declare , That towards such of the said persons as have , since their Ejection or Sequestration , given , or shall hereafter give , a reall testimony of their Godliness ▪ & good affection to the present Government , so much tenderness shall be used as may consist with the safety and good of this Nation . Given at Whitehall this 24. of November , 1655. Printed and Published by His Highness speciall Commandment . London , Printed by Henry Hills and John Field , Printers to His Highness , 1655. 
A90436	----	The way to peace and happiness whereunto are annexed some useful sayings in verse and prose. Pennyman, John, 1628-1706. 1681 Approx. 1 KB of XML-encoded text transcribed from 1 1-bit group-IV TIFF page image. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2008-09 (EEBO-TCP Phase 1). A90436 Wing P1425 ESTC R42610 36282450 ocm 36282450 150160 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. A90436) Transcribed from: (Early English Books Online ; image set 150160) Images scanned from microfilm: (Early English books, 1641-1700 ; 2234:10) The way to peace and happiness whereunto are annexed some useful sayings in verse and prose. Pennyman, John, 1628-1706. 1+ p. Printed for the author, London : [1681?] Incomplete: title page only. Attributed to John Pennyman by Wing (2nd ed.). Date of publication from Wing (2nd ed.). Reproduction of original in the Friends' Library (London, England) 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. EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO. EEBO-TCP aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the Text Encoding Initiative (http://www.tei-c.org). The EEBO-TCP project was divided into two phases. The 25,363 texts created during Phase 1 of the project have been released into the public domain as of 1 January 2015. Anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. Users should be aware of the process of creating the TCP texts, and therefore of any assumptions that can be made about the data. Text selection was based on the New Cambridge Bibliography of English Literature (NCBEL). If an author (or for an anonymous work, the title) appears in NCBEL, then their works are eligible for inclusion. Selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. In general, first editions of a works in English were prioritized, although there are a number of works in other languages, notably Latin and Welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. Image sets were sent to external keying companies for transcription and basic encoding. Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as <gap>s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. 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 Christian life -- Early works to 1800. Peace. 2007-07 TCP Assigned for keying and markup 2007-07 Aptara Keyed and coded from ProQuest page images 2007-08 Mona Logarbo Sampled and proofread 2007-08 Mona Logarbo Text and markup reviewed and edited 2008-02 pfs Batch review (QC) and XML conversion THE WAY TO PEACE and HAPPINESS : Whereunto are annexed some Useful SAYINGS , IN VERSE and PROSE , Ye shall Teach them your Children , speaking of them when thou sittest in thine House , and when thou walkest by the Way , and when thou liest Down , and when thou risest Up. London , Printed for the Author . 
A67882	----	The way to peace amongst all Protestants: being a letter of reconciliation sent by Bp. Ridley to Bp. Hooper, with some observations upon it. Licensed, July the 14. 1688. Johnson, Samuel, 1649-1703. 1688 Approx. 30 KB of XML-encoded text transcribed from 6 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2003-11 (EEBO-TCP Phase 1). A67882 Wing J847A ESTC R3678 99834882 99834882 39499 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. A67882) Transcribed from: (Early English Books Online ; image set 39499) Images scanned from microfilm: (Early English books, 1641-1700 ; 508:28, 1761:9) The way to peace amongst all Protestants: being a letter of reconciliation sent by Bp. Ridley to Bp. Hooper, with some observations upon it. Licensed, July the 14. 1688. Johnson, Samuel, 1649-1703. Ridley, Nicholas, 1500?-1555. Hooper, John, d. 1555. [4], 8p. printed for Richard Baldwin, London : 1688. The bulk of the text is by Samuel Johnson. Sometimes also attributed to Nicholas Ridley. With a final advertisement leaf. Identified as Wing R1453 on UMI microfilm (Early English books, 1641-1700) reel 508. Reproductions of the original in the Henry E. Huntington Library and Art Gallery. 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. EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO. EEBO-TCP aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the Text Encoding Initiative (http://www.tei-c.org). The EEBO-TCP project was divided into two phases. The 25,363 texts created during Phase 1 of the project have been released into the public domain as of 1 January 2015. Anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. Users should be aware of the process of creating the TCP texts, and therefore of any assumptions that can be made about the data. Text selection was based on the New Cambridge Bibliography of English Literature (NCBEL). If an author (or for an anonymous work, the title) appears in NCBEL, then their works are eligible for inclusion. Selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. In general, first editions of a works in English were prioritized, although there are a number of works in other languages, notably Latin and Welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. Image sets were sent to external keying companies for transcription and basic encoding. Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as <gap>s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. 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 Protestants -- Early works to 1800. Peace -- Early works to 1800. 2000-00 TCP Assigned for keying and markup 2001-12 SPi Global Keyed and coded from ProQuest page images 2002-01 TCP Staff (Michigan) Sampled and proofread 2002-01 TCP Staff (Michigan) Text and markup reviewed and edited 2002-02 pfs Batch review (QC) and XML conversion The WAY To PEACE AMONGST All Protestants : Being A LETTER Of RECONCILIATION Sent by Bp. Ridley to Bp. Hooper . With some Observations upon it . Licensed , July the 14 1688. LONDON : Printed for Richard Baldwin , 1688. Books lately Printed for Rich. Baldwin . PVrgatory prov'd by Miracles : Collected out of Roman-Catholick Authors . With some remarkable Histories relating to British , English , and Irish Saints . With a Preface concerning the Miracles . 6 d. The Tryal of Philip Stansfield , Son to Sir Iames Stansfield of New-Milns , for the murther of his Father , and other Crimes Libell'd against him , Feb. 7. 1688. 1 s. The Revolter ; A Tragi-Comedy : Acted between the Hind and Panther , and Religio Laici , &c. 6 d. An Historical Relation of several Great and Learned Romanists who did embrace the Protestant Religion , with the Reasons of ●heir Change , delivered in their own Words , Collected chiefly from the most Eminent Historians of the Roman Persuasion : to which is added , a Catalogue of several Great Persons of the Roman Catholick Religion who hath all along oppos'ed the Tenents of the Church of Rome . 6 d. A Seasonable Discourse , shewing the Unreasonableness and Mischiefs of Impositions in Matters of Religion , Recommended to Serious Consideration . By Andrew Marvell Esq late Member of Parliament . 6 d. Reflections upon the New Test , and the Reply thereto with a Letter of Sir Francis Walsingham's , concerning the Penal Laws made in the Reign of Queen Elizabeth . 3 d. A Letter of Advice to a Young Lady , being Motives and Directions to establish her in the Protestant Religion : Written by a Person of Honour , and made publick for the use of that Sex. 3 d. A Seasonable Collection of Plain Texts of Scripture ( in words at length , against several Points in the Romish Religion ) for the Use of English Protestants : 2 d. they may be able to do good to many . Farewell in the Lord my most dear Brother , and if there be any more in Prison with you for Christ's cause , I beseech you , as you may , salute them in my Name . To whose Prayers I do most humbly and heartily commend my self and my fellow Prisoners and Captives in the Lord , And yet once again and for ever in Christ my most Dear Brother farewell . N. Ridley . Some Observations upon the foregoing Letter . There cannot be a more Blessed Work than to Reconcile Protestants with Protestants . And a man would think it should be one of the Easiest , because we are able to say to them as Moses did to the two contending Israelites , Sirs , Ye are Brethren , why do ye wrong one to another ? The meekest Man in all the Earth took another course with the Egyptian ; but as for Brethren , he endeavoured all he could to set them at one again . This is the only Design of this Paper in laying before you the Example of two Protestant Bishops , who wisely found out the way to put an happy period to their unhappy Differences : Which are the very same as have been since taken up by Protestants again , af●er those two Good Men had laid them down . In the struglings of Ridley and Hooper there were two Nations strugling in the Womb , the two great Parties of the Conformists and Nonconformists : For those two Persons differed about the self-same matters as we do now ; the establish'd Ceremonies , the dress of Religion , certain By-matters and circumstances of Religion , which Hooper the Nonconformist could not comply with , And Ridley the Conformist , because they were according to Law , insisted upon and would not abate . So that in their old Differences , we find exactly our present distemper : And therefore in their Cure , why should we not also find our own Remedy ? It is an Approved remedy ; it cured men who thought one another Superstitious and Imposing on one side , and stubborn and intolerably willful on the other side , And yet they came afterwards to Believe one another to be , as they Really were , Upright Men on both sides . We have the Receipt in these few , but very weighty words . But now my Dear Brother , forasmuch as I understand by your Works , which I have but superficially seen , That we throughly agree and wholly consent together in those things which are the Grounds and substantial Points of our Religion , against the which the World so furiously rageth in these our days , Howsoever in time past in certain By-matters and Circumstances of Religion , your Wisdom and my Simplicity , I grant , hath a little jarred , each of us following the abundance of his own Sense and Iudgment : Now I say , b● you assured , that even with my whole heart ( God is my witness ) in the Bowels of Christ , I Love you in the Truth , and for the Truths-sake , which abideth in us , and as I am perswaded , shall by the grace of God , abide in us evermore . 1. The first Consideration which arises from these words , is this , That the Agreement there is amongst Protestants in the main matters of Religion , should drown and extinguish all lesser Differences . The Substance of Religion which we all hold ought in reason to have more power to Unite us , than all the By-matters and Circumstances in the world to Divide us . We have all but one Rule of Faith and Life , one Standard of Religious Worship and Practice , which is one and the same English Bible ; And why should we not then All be of One Heart and One Soul ? We all believe that there is one God , in opposition to Polytheism . We believe that this God is to be worshipped in Spirit and in Truth , in contradiction to Idolatry ; without absurdly changing the Glory of the Incorruptible God into the similitude of a Corruptible Man , or worshipping our Maker in form of Bread. We all believe in the Father , Son , and Holy Ghost , in whose Names we are Baptized . We are all taught of God to Hope for everlasting Happiness through the merits of our only Redeemer , Mediatour , and Advocate Iesus Christ the Righteous , who is the Author of eternal Salvation to all those that Obey him . We are all assured by many Infallible proofs , that he is gone to Heaven , to prepare a place for all his true Disciples and Followers ; And that the Heavens must contain him till the r●stitution of all things : And that therefore He is not in any Tabernacles or Boxes here below . We all know assuredly , That in every Nation he that feareth God and worketh Righteousness , is accepted of him ; And that the Church of God is not now limited or confined to the Iewish , or to any other Nation , but is truly Catholick and Universal . We all believe the two future states of Heaven and Hell , for the Just and for the Unjust ; And neither our Books nor we know of any other , nor indeed of any other sorts of Men ; Nor do any of us believe one word concerning the Profitableness of singing for a Soul. In a word , since we are so Unanimous in these and many other the most important Truths , shall we fall out about Ceremonies , about Postures and Gestures , about the Hatt and the Knee , about dignifiing and distinguishing Titles , about Garbs or Garments , about Modes and Fashions , and things which are very far from the Heart , and many removes from the Essence of Religion ; nay things which are Shadows and meer Nothings when compared with the Substantial matters , wherein we are Agreed ? Nay further , I am bold to say we are all Agreed in these inferiour Matters of Difference , and do not know it : For instance , we are all agreed , That kneeling at the Sacrament is no part of our Saviour's Institution ; That kneeling at the most solemn Prayer that can be , is a fitting posture ; That kneeling to the Sacrament in imitation of or compliance with the Popish worship of the Host , is absolutely Unlawful : And yet we squabble , and will not hear one another out , nor understand one anothers Meanings ; but scuffle in the Dark , when we are all Friends , and all of a side . In short , all the distance that is betwixt English Protestants , is occasioned by little Mistakes and misapprehensions about very little matters , and still they are so much of one mind even as to the matters in Difference , that if the Conformists thought the Ceremonies Popish , they would immediately turn Nonconformists ; and if the Nonconformists did not app●ehend them to be Popish , they would never have scrupled them . So that they both of them plainly mean the same thing . Hooper scrupled the Ceremonies under the notion of Popish Ceremonies , and under the same notion Ridley would have hated and rejected them . Ridley and the other Bishops said in defence of these Ceremonies , That they were small matters , and that the Fault was in the Abuse of the things and not in the things themselves , and that Hooper ought not to be so stubborn in so light a matter , and that his Willfulness therein was not to be suffered . And would not Hooper himself have passed the same Censure upon his own Refusal , if he had had just the same thoughts and opinion of the Ceremonies ? But he thought , that a thing in it self indiffe●ent , but having been abused to Superstitious purposes , could never after be lookt upon as indiff●rent and innocent ; but it must of necessity pass under that Notion which common and corrupt Usage had put upon it , and that it was spoyled and had utterly lost its former Indifferency . For which reason these Rites and Ceremonies were offensive to his Conscience , as the King 's Grant of Dispensation to him , by the Advice of the Privy Council , expresses it ; But Cranmer and Ridley and the other Bishops were so far determined by the Laws , that the King's Dispensation , granted to Hooper upon that occasion , did not take place . Nor indeed was it in their power to admit of it . For being these Ceremonies were Enacted by Law , and fastened to the Freehold , and made part of the Establishment by the Universal Consent of the Nation , nothing but the same Consent could take them away again . Now therefore the nicety of the Difference betwixt them lay in this , whether Ceremonies which were once indifferent and had been abused , might be so purged and freed from those Abuses , as to become indifferent and fit to be used again . And this is a matter so hard to be decided , that it must be weighed in Gold Scales , where the very least moment , or even a Man's breath on the one side or the other , is sufficient to incline the ballance . For it is with indifferent Ceremonies and Usages , as it is with Words that are indifferent . The word Ballad was once an innocent and inoffensive word , and signified as the word Song now does ; but the word has been abused and applied to the meanest and most rascally sort of Poetry , and has for a long time been taken in the worser sense . Suppose therefore that some Men desirous to speak as their Fore-fathers did , who called the Book of Canticles the Ballad of Ballads , as reverently as we now call it the Song of Songs , should say , That if Authority require that this word be used in its first and best sense , why then we may very lawfully and reverently use it in that sense again : Because though the word has been abused and ill applied , yet the Fault is in the abuse of the word , and not in the word it self . And further , that no man ought to refuse to read that Book upon this trifling account , because he dislikes the Title of it : Especially when a publick Law has declared , That the self-same is meant by this Title , as if the Dissenter had had the wording of it himself to his own Mind , and had called it the Hymn of Hymns . This is the substance of what Cranmer and Ridley said . On the other hand , Hooper's Opinion in this supposed Case was , That though our Fore-fathers had used that word very Religiously and Reverently , yet it had since been so corrupted and abused , and had contracted so profane a Signification , as no Authority could wholly deface , nor could so inoffensively resto●e the word to be used in Religious Matters any more , but that Sober Men would always hav● a Prejudice against it . This was Hooper's very sense . He looked upon the Reformed Ceremonies as still retaining a Popish Tang. But tho a Law could not cure his Prejudices , yet that , and the higher Considerations of doing Service in the Church of God , did quite over-rule them : And he wisely complied with those Ceremonies , which if he had been left to his Choice he would rather have forborn . Obj. But now it may here be objected and said , That when the Clergy of the Church of England saw that good Men and great Men , and the glorious Martyrs of Jesus Christ , such as Hooper was , were offended with these Ceremonies , they should have used their utmost endeavours to have gotten them discharged by Law as they were imposed by Law , and not have left them to remain as a standing offence , and a perpetual Stumbling-block , to all others of Hooper's mind . Answ. This I confess would be an Objection very much to the Prejudice of the Church of England , could it not be truly said , that the Clergy did heartily endeavour to procure this ease to scrupulous Consciences , though without success . For all the eminent Bishops of England in Queen Elizabeth's time , Sandys , Iewel , Horn , Grindall , &c. nay Dr. Cox himself Bishop of Ely , who was the unhappy occasion of all the Troubles at Franckfort , did all of them labour in this point , and could not prevail with the Queen to consent to it : As appears by a heap of their Letters , written to Bullinger at Zurick , which is still extant . Which being the Remains of those great Men , and so noble a Monument of the Church of England's Moderation , is very well worth the going thither to see it . But to conclude , make your best and your worst of Ceremonies , they are in Ridle●'s words , but Circumstances and By-matters ; they are of as little concern to Religion as those Meats which occasioned differences in the Apostles times ; and they will not bear the Charges of falling out about them , either on the one side or on the other . 2. Especially in the second place , when Protestants have somewhat else to do : Or as Ridley's words are , When the World so furiously rageth against the Grounds and substantial points of our Religion , in these our days . Is it a time for us to trouble our heads with trivial matters , when the sum and substance of our Religion is in danger , and lies at stake ? For have we not lately seen the Papists laying the Axe to the root of the Tree , and the weekly Representer in particular for several Weeks successively Ridiculing and making Sport with our Bible , which is the whole Religion of Protestants ? Does he not say that we have as many Bibles as Heads , that is to say , That the Bible it self , without their Infallible Blind Guides to interpret it , is wholly Useless to us , and every Man may as well frame a several Religion of his own Head , without any Bible at all ? Truly if it be so Useless and so Mischievous a Book as that Author has Represented it , it is not enough to put a stop to the Printing of it , but it ought also to be Prohibited . Do they not daily make Scandalous attempts and efforts against the Trinity of Divine Persons , Father , Son , and Holy Ghost , in whose Names we are Baptized ; only because we will not also believe in a Breaden God Almighty ? In a word , Do they not endeavour to wrest all Scripture out of our Hands , because we will not receive their false and forged Traditions with the same Reverenc● ? Our present Business therefore is to lay a dead hold upon our Bibles , and to maintain the Grounds and Substantial Points of our Religion , and to suffer Circumstances and By-matters to take their Chance . Nay , we ought to be in a readiness to Compound for our Bibles , and rather to throw all Ceremonies over-board with our own Hands , than to endanger the Protestant Religion which is infinitely more Valuable . And though I know not of any one Ceremony injoyned in the Church of England , which is not both Lawful and Primitive , and of an elder date than Popery ; yet because the Slovenly Papists have spit in them , and by corrupting and abusing them have endeavoured to make them their Own , I hope the Wisedom of the Nation may hereafter suffer them to be so ; Especially since all wise Protestants know very well , that we can Live without them . And we ought the rather to be of this mind , because 3. In the third place , we see to what Terms of Abatement and Accommodation that Blessed Martyr Ridley has descended in these following words . Howsoever in time past in certain By-matters and circumstances of Religion your Wisdom and my Simplicity I grant hath a little jarred , each of us following the abundance of his own Sense and Iudgement . Ridley had sincerely followed his own great Judgement in this Dispute ; but because that Judgement had jarred with the Sense of as Hearty a Protestant as himself , therefore you see how he undervalues and disparages it . We take it for granted that Hooper was in the wrong and Ridley was in the right , especially because a Law had interposed in that behalf ; And yet here it seems , that the two Contending Parties were Hooper's Wisdom and Ridley's Simplicity . A little of these Good Mens inward humility , self-denial , and mutual condescension would heal our Breaches and compose our Differences much better , than the most strict outward Uniformity could . For as the Levelling project , to make all Mens Estates Equal , was only a Project for a Day , for on the Morrow all their Estates would have been Unequal again ; Whereas Contentment is that standing Leveller , which makes every man always as rich as another : In like manner a perfect Uniformity in these Circumstances and By-matters , if it were possible to be attained , would not last long ; because , as our Church in the Preface to the Common-Prayer has wisely observed , Rites and Ceremonies are in their own nature Alterable and Changeable according to the variety of Times and Occasions , whereby they are Expedient at one time and Inexpedient at another , for which reason even the same Persons , and those the most Constant & the farthest from newfangledness , cannot be always alike satisfied with them , much more they will be sure to be Liked and Disliked by several Persons according to their several apprehensions , who must needs differ about them ; But on the other hand , a mutual forbearance , allowance , and condescension in these By-matters , would supply the place of a perfect Uniformity to the worlds end . I must confess , that Ridley says these Diminishing things of himself in the absence of the Law , and after those Statutes which enacted these Ceremonies were Repealed , and swallowed up by Popery : For which cause it cannot be Expected , That the Church of England-Clergy should make such Condescensions at this time as Ridley did , and acknowledge their Simplicity in adhering to the Laws . For Laws while they are in Being have as much Reverence due to them , as is owing to the wisdom of the whole Community by which they were made , and nothing else but our Preingagements to God himself can excuse us from the observance of them : And therefore it cannot be required by the Dissenters , in order to that good Understanding , which I here endeavour and humbly beg there may be amongst Protestants , that we should arraign Five and twenty Statute Laws at once under the Infamous Name of Draconica ; Especially when by one of the Draconica , the whole Church of England , and under the Covert of the Church of England all the Dissenters in England , hold their Bibles● No ; Every wise and considerate Protestant , though he be not a Nonconformist , would rather lie under all the penalties of Non-conformity , than go about to weaken or undermine the Authority of the Laws which secure to all Protestants their Lives , and a much greater thing than their Lives , I mean the Bible , which I say again is the whole Religion of all Protestants . As for By-matters , they may very well be left where the Law for Ages Immemorial has lodged all the Concerns of the English Church , which is in a Lawful English Parliament ; whose necessary Power in that behalf appears by the very Writ , both of their Summons , and of their due Election : And in the mean time , notwithstanding our different apprehensions about them , let us love one another . And , which brings me to the next point , 4ly . Let us mutually express our selves in the following words of the Blessed Martyr . Now I say be you assured , that even with my whole heart , God is my Witness , in the bowels of Iesus Christ I love you in the Truth , and for the Truth's-sake which abideth in us , and as I am perswaded shall by the Grace of God abide in us for evermore . Men that love the Truth for God's sake will love other Men for the Truth 's sake which they all Profess . And I am satisfied that this was the reason which moved Hooper to seek first to Ridley , and to prevent him with two kind Letters , before his present Answer was written . For when Hooper saw Ridley stand up as a Champion for the Protestant Religion , ( whom perhaps formerly in their unhappy Differences he mistook to be Popishly affected , or not far enough removed from Popery , and too zealous for the raggs of Rome ) Then he writes , Then he sends to him , Then he consults him as an Oracle . And I have often thought , That it must needs produce the same effect in all the Sincere and Hearty Protestants amongst the Dissenters at this time , when they see the Clergy of the Church of England , of whom they have had jealous thoughts lest they were too much Popishly inclined , now approving themselves the Defenders and Champions of the Protestant Cause : Which they have Maintained with that clearness and strength , that I doubt not but the downfall of Rome will hereafter be dated from the time of their writing . Blessed be God , ( must the Dissenters needs say , ) That we are so happily Disappointed , and that the Clergy are not the Men we took them to be , but as Hearty Protestants as our selves ; And from this day forward we will own , and love them as such . The Priests and Jesuits and their Assistants have not indeed been wanting to revive and heighten the Dissenters old Jealousies in this kind , by several late Pamphlets , pretending a wonderful Agreement betwixt the Church of England and the Church of Rome , And that New Popery , as they are pleased to call it , is as bad as the Old , Or the Daughter as bad as the Mother ; But this is Transubstantiation-work and goes on but heavily , for Men will not be outfaced out of their Senses . And therefore they have almost dropt the Cry of Popery , to set up a louder one of Persecution , and to lay all the Miseries which the Nonconformists have suffered to our Charge . But if any body take my Right Hand and therewith bruise and batter my Left , is my Right Hand therefore become a Persecutor ? Is it not really Persecuted as well as the other ? And has it not a fellow feeling and a share of the Misery ? And suppose my Left Hand were so over-ruled and managed against the Right , would it not be the same thing ? And would not the Design be the same ; to mischief , and maim , and disable both Hands ? And after all , would it not be the Addition of a Scorn to this Misery , to accuse or blame either of my Hands in this Case for hurting its fellow ? To conclude , There is a Charm in the very naming of Hooper and Ridley to reconcile Nonconformists and Conformists together ; for their Differences were alike , their Misunderstandings of one ●nother were alike , And the Papists in Queen Maries time loved those two Protestants and used them just alike . For they were both of them so long and miserably tormented in the Flames , that they were forced to mingle with their Prayers to God these doleful outcries to the People . For God's love ( good People ) let me have more Fire , says Hooper . For Christ's sake let the Fire come unto me , says Ridley Our Enemies made no difference betwixt those that are for Ceremonies and those that are not ; And why should we ? Let us rather Bless God for the concurring Testimony which these Good Men , though of different perswasions in By-matters , have both given to the Protestant Religion ; and let us exceedingly value and prize the free Use of our Bibles , which was the Purchase of theirs and of the other Martyrs Blood : According to what Latimer said when he and Ridley were both of them at the Stake ; Be of good Comfort Master Ridley , and play the Man : We shall this day light such a Candle by God's grace in England , as ( I trust ) shall Never be put out . And we ought to Unite and hold close together , that we may shield and cover this Light from the open mouths and impetuous blasts of those , who seek to Extinguish it , and to leave us and our Posterity in the old Egyptian Darkness . 5. For this is the End and the very Use and Advantage we are to make of our Reconciliation , and of our mutual love and Agreement , as we see by the following words of this Blessed Martyr . And because the World ( as I perceive Brother ) ceaseth not to play his pageant , and busily conspireth against Christ our Saviour with all possible force and power , Exalting high things against the knowledge of God : Let us joyn Hands together in Christ , and if we cannot Overthrow , yet to our Power as much as in us lyeth let us shake those high Altitudes , not with Carnal but with Spiritual weapons . The World Conspires , as Bishop Ridley's word is , against Christ our Saviour ; Regulars and Seculars , Jesuits and Dominicans , Pope's-men , Council-men and Blackloists , and the rest of that Colluvies and Gallimawfrey of Sects of which the Church of Rome is made up , do lay aside all the Differences of their several Factions , and are Confederate against God's true Religion : And though none of them are agreed in other things , yet they are all for Extirpating the pestilent Northern Heresie , and they all march steadily to the same end . And shall not we all then Unite in our utmost endeavours to Support that true Faith , which they call Heresie ? Shall we not be as ready to give one another the right hand of Fellowship , and to joyn Hands together in Christ and for him , when we see how Unanimou● They are in banding together against him ? This is the common Concern of us all . For every Man has a Soul to be saved , one as well as another ; Every Man has an equal share in the Bible ; Every Mans stake is the same , and they have all a like Interest in their Religion ; And therefore all the Protestants of England ought to be as one Man in the Maintenance and Support of their Religion : And every single Man in his several capacity , and according to his power , ought to be as zealous for it , as if He alone were to support it ; And he should say to our Saviour , and hold to that saying , Though all men forsake thee , yet will no● I. By this means under God we shall preserve our Religion , and transmit it to our Posterity at a far cheaper rate , than Ridley and Hooper and the rest of the Blessed Martyrs conveyed it down to us . By this means we shall disengage our selves from all needless Disputes about Meats and Drinks and such like things , in which the Kingdom of God does not consist , and from those Skirmishings which have deteined us too much upon the Frontiers of Religion , without cultivating and reaping the Fruits of th● Holy Land , in that measure as we ought ●● have done . By this means our private A●●● mosities and groundless Quarrels will cea●● when we all engage in the Lord 's Quar●●● as Bishop Ridley calls in it this Letter . I● word , by this means we shall be freed fro● Divisions , and those unhappy Diversio●● which have been purposely given us , to hi●●der us from exercising the power of God●●●ness ; both in reforming our own Liv●● and in putting a stop to that deluge of I●●piety , which has been let into the Natio● in order to make way for Popery : And t● shall have an opportunity to imploy o● United Endeavours in promoting the G●●spel , to the high Honour of God , and t● the Edifying of his Church , and to the Sa●●vation of our Souls . As for the Contents of the latter part 〈◊〉 this Letter , they are of so nice and difficu●● Application , that a Man may be soon thoug●● to say either too much or too little of the● for which reason I shall wholly forbear , a●● leave them to the Reader as they are , Th●● he may make his own Observations . FINIS . 
A59576	----	The things that make for peace delivered in a sermon preached before the Right Honourable the Lord Mayor, and the Court of Aldermen, at Guild-Hall Chappel, upon the 23 of August, 1674 / by John Sharpe ... Sharp, John, 1645-1714. 1674 Approx. 61 KB of XML-encoded text transcribed from 21 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2005-10 (EEBO-TCP Phase 1). A59576 Wing S3003 ESTC R9975 12030003 ocm 12030003 52747 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. A59576) Transcribed from: (Early English Books Online ; image set 52747) Images scanned from microfilm: (Early English books, 1641-1700 ; 877:38) The things that make for peace delivered in a sermon preached before the Right Honourable the Lord Mayor, and the Court of Aldermen, at Guild-Hall Chappel, upon the 23 of August, 1674 / by John Sharpe ... Sharp, John, 1645-1714. [4], 36 p. Printed by Andrew Clark for Walter Kettilby ..., London : 1674. 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. -- Romans XIV, 19 -- Sermons. Peace -- Religious aspects. Christian life. Sermons, English -- 17th century. 2003-06 TCP Assigned for keying and markup 2003-06 Apex CoVantage Keyed and coded from ProQuest page images 2005-02 Rachel Losh Sampled and proofread 2005-02 Rachel Losh Text and markup reviewed and edited 2005-04 pfs Batch review (QC) and XML conversion Hooker Mayor . Jovis xxvii . die Augusti , 1674. Annoque Regni Regis CAROLI Secundi Angliae , &c. xxvi . ORDERED by this Court , That Mr. Sharpe be desired to Print his Sermon Preached on Sunday last before the Lord Mayor and Aldermen of this City , at the Guild-Hall Chappel . WAGSTAFFE . Imprimatur , Sept. 11. 74. Guliel . Wigan , Rev. in Ch. Pat. ac D o. D o. Humf. Episc. Lond. in Sac. Dom. The Things that make for Peace . DELIVERED IN A SERMON Preached before the Right Honourable THE Lord Mayor , AND THE Court of ALDERMEN , AT GUILD-HALL CHAPPEL , Upon the 23. of August , 1674. By JOHN SHARPE , Chaplain to the Right Honourable Heneage Lord Finch , Lord Keeper of the Great Seal of England . LONDON , Printed by Andrew Clark for Walter Kettilby , at the Bishops Head in St. Pauls Church Yard , 1674. To the Right Honourable S r William Hooker , LORD MAYOR of LONDON , And to the COURT of ALDERMEN . Right Honourable , THe following Discourse was never designed to go further than your own Chappel , otherwise it had not been left so Imperfect : but since you have thought fit to Order it should be more Publick , it would ill become me , who do in it so earnestly Press Obedience to Superiors , to dispute your Commands . Such therefore as it is , I humbly Present it to you , heartily wishing it may in some degree Minister to the Promoting Peace and Unity and Brotherly Love among us , which is the onely thing therein aimed at by RIGHT HONORABLE , Your most Humble and Obedient Servant , JOHN SHARPE . ROM . xiv . 19. Let us therefore follow after the things that make for Peace . THE Apostles design in this Chapter , is to perswade the Roman Christians to live Peaceably one with another , notwithstanding all their different Perswasions in matters of Religion . He doth not so much set himself to Resolve their Controversies , to Determine which Side held the Truest Opinions , as to Silence their Disputes , to allay those Bitternesses and Animosities with which the several Parties prosecuted each other , to oblige them to embrace one another in Christian Charity ; and though there could not be an Unity of Judgment among them ; ( which certainly is a thing can never be expected ; mens apprehensions concerning things being necessarily almost as various as are their Tempers and Complexions ; ) yet nevertheless they should so order the matter , that there might at least be an Unity of Affection , and an amicable communication one with another . He represents to them that they had nothing to do to Judg or Censure their Brethren ; for they were Gods Servants , and to Him only they stood or fell ; that though they were mistaken in their Notions as to the Points in Controversie , yet nevertheless , if what was done upon those mistaken Principles , was done out of a pure heart , and as in obedience to the Commands of God , it would be accepted of him . He is so far from countenancing their Religious Quarrels , that he adviseth even those that held the true side of the Question , to submit for Peace sake , and rather to recede from their right ; to forbear doing that which they might lawfully do , than by undue use of their Liberty to cast a Stumbling-block before the weak uninstructed Dissenters , and be a means of their forsaking Christianity . And the more to enforce this discourse , he assures them , that however they might pretend Religion for their present differences , yet in truth That was of all other things the least interessed in them . They were much mistaken in the nature of it , if they took it to consist in such small , inconsiderable , external things as they made the matter of their Dissensions . Christianity was not much concerned , whether they ate such kind of Meats , or whether they did not eat them ; whether they kept Sabbaths and New-moons holy to the Lord , or whether they esteemed every day alike . That was a more inward , and a more noble thing . It was the hearty practice of Righteousness and Peace , and Rejoycing to do good . These were the things that made a man a Christian ; and in These things ( saith the Apostle ) he that serveth Christ is indeed acceptable to God , and approved of men . And then at last from these several Particulars he draws this general Inference by way of Exhortation : Let us therefore follow after the things that make for peace . I have given you a brief account of the Apostles discourse in this Chapter ; and I could heartily wish that I had no occasion to deal any further upon this Subject . Happy were it for Christians , if things were in that posture among them , that they were no further concerned in these Discourses of Scripture , than only to be instructed in the sense of them . But , alas , whoever understands any thing of the state of Christianity , now for these many Ages in the World , will easily see that no one Point of our Religion has been in all times more necessary to be daily preached , to be earnestly pressed , to be loudly sounded in the ears of Christians than this of Peace and Love , and mutual sufferance under their different apprehensions of Religion . It has fared ( as one hath observed ) with Christianity in this matter as it did with the Jewish Dispensation of old . The great and principal Commandment which God gave the Jews , and which ( as they themselves teach ) was the Foundation of all their Law , was to worship the God of Israel , and Him only to serve : yet such was the sottishness and perverseness of that People , that This was the Commandment , that of all others they could never be obliged to keep ; but they were continually runing a whoring after the Gods of the Nations , notwithstanding all the various ways and methods that God made use of to reclaim them from that sin . What the Worship of one God was to the Jews , that Peace , and Love , and Unity is to the Christians , even the grand distinguishing Law and Character of their Profession : and yet with sorrow , and to our unspeakable confusion it may be spoken , There is no Religion that ever was known in the World hath given Birth to so many Heresies , hath been intituled to so many needless Disputes and Quarrels , hath been crumbled into so many Sects and Parties , hath been prosecuted by all the several Pretenders to it with so much heat and fury , and implacable animosity , hath been made the occasion of so much Tumult , War , and Bloudshed , as this excellent , this innocent , and gall-less Religion of ours . To go no further than our selves , and the posture we stand in at this day ; if ever any Society of Christians could be obliged to live in Brotherly Love and Communion with one another we certainly are the Men. For besides the engagements of our Religion , common to us with other Christians , we have all the external advantages which a wise and well temper'd Settlement of Church-affairs , a mild and just Government , and excellent Laws can give to the promoting thereof . Religion is established among us in as great Purity as ever perhaps it was since the Apostles times . The Government we live under is neither so Lax as to defeat its own ends , nor so Severe as to exercise Tyranny over our Consciences . The Terms of our Communion are more large , and moderate , and easie to be submitted to by men of different Perswasions , than any other Church-Society that I know of doth allow at this day . And this is so acknowledged , that there is scarce any of the several disagreeing Parties among us , but next to their own Church would prefer Ours before all Others . The Doctrins that make up our publick Confession are expressed in such a latitude , that they have been , and are generally assented to , by most of the Dissenters from us . And that wherein We differ from others , is not our adding to the Faith new and questionable Doctrins , but our rejecting , or not imposing their Innovations . Our Publick Service hath not a Prayer in it but what any Christian in the World may lawfully say Amen to . Our Ceremonies are but few , and those very decent , and unquestionably of Primitive Antiquity . The Penalties which the Laws inflict upon those that separate from our Communion are so easie , and so moderate , that methinks Sober men should be ashamed to call them Persecutions ; and should rather sit down contentedly under them , than by endeavouring , or desiring any Alteration , endanger the bringing the Church , and possibly themselves into far greater inconveniencies than those they now suffer . In a word , so excellent is the temper of our present Settlement , that there is no Church in the World , with which men of differing Perswasions may more safely communicate ; and under which , even Dissenters , if they be peaceble , may live more happily than the Church of England . But now how do we demean our selves under this happy Constitution of affairs ? What Fruits of the Gospel of Peace do we yield suitable to these great external Advantages ? One might rationally expect to see Religion in quite another Face among us , than it hath in other parts of the World ; and that enjoying such excellent means of Peace and Unity as we do ; and especially having sufficiently experienced the Miseries of Discord ; there should no such thing as Faction or Division be heard of among us , but that we should All like Brethren Christianly joyn together with our Common Mother , and in smaller matters bear with one anothers Weaknesses , and Ignorances , and Mistakes , as doubtless God himself will ; and as the Church , which is principally concern'd , in many cases doth . But alass the event doth too notoriously discover the contrary to all this , and that to the shame of our selves , and the reproach of our Church , and the scandal of Religion , and the rejoycing of our Enemies , and the grief of all good men . Never were our Differences higher , our Oppositions one of another more violent , our Schisms and Separations more numerous , and more obstinate than they are at this day . We dispute eternally , we quarrel without grounds , and without measure ; we stickle for every Trifle , and are as much concerned for the propagating a silly Notion , which might very well be let alone without our being a jot the worse Christians as if the Fundamentals of our Religion lay at stake . We revile , we reproach , we bespatter one another ; and though we be extremely scrupulous in smaller matters , yet we make no scruple of sacrificing charity , and the Churches peace to every humour , and every passion . And whilest we are zealous in the matter of an Opinion , or a small Ceremony ; we often lose all sense of Religion , and Good manners , and even Humanity it self . What the Consequences of these unreasonable and unchristian Feuds may be , we know not . I pray God they do not end , either in a very great Corruption , or a total Subversion of Christianity among us . It was these sins , if it be lawful to guess at the reason of Gods Judgments from outward Appearances , that brought desolation upon those once flourishing Churches of Afric and Asia : and who knows , if they be obstinately persisted in , but they may be an occasion of Gods removing his Candlestick from us also . And now is it not needful that every Christian should use his utmost endeavour to still that Spirit of Contention that is gone forth among us ? Is it not needful that every Son of Peace should bring some water to the quenching of our Flames ? Let me therefore this day take up St. Pauls exhortation to you ; let me beseech you , let me conjure you ; if there be any Consolation in Christ , if any Comfort of Love , if any Fellowship of the Spirit , if any Bowels and Mercies , that now at length laying aside all bitterness and evil speaking , all variance and emulation , all needless Disputes and Contentions , you would unanimously joyn together in following after the things that make for peace . And that my Exhortation may be the more effectual to the purposes I intend it for , I shall pursue it ; First by way of Direction ; Secondly by way of Motive . First I shall reduce the Duty here enjoyned of Following the things that make for peace to its particular Rules and Instances , that you may know what is to be done by you in order to the performance of it . Secondly I shall set before you the very great Engagements and Obligations that lie upon us to follow after the things that make for peace ; that you may be perswaded the more vigorously to set about it . And both these things I shall manage as near as I can with respect to the present state and posture of Affairs among us , and withal shall alwayes remember that my business is not to prescribe Laws or Rules to my Superiors for their Carriage in these matters , but only to represent the Duty that Christians of a private capacity do owe to the Publick , and to one another . As for the First thing , which is , to direct and instruct you in the performance of this duty of following the things that make for peace , you may be pleased to take notice , That this Duty hath a twofold Object , according to the two different Relations and Capacities in which we are to be considered ; to wit , the Church our Mother , and Particular Christians our Brethren . In the first Relation we are considered as Subjects ; in the second as Fellow-Christians . With respect to the former , the Peace we are to pursue implies Obedience , and Preservation of Communion , in opposition to Schism and Separation . With respect to the latter , it implies mutual Love and Charity , in opposition to Quarrels and Contentions . My business therefore upon this first head is to shew what are the Particulars of our Duty , what are the means that conduce to Peace in both these respects . And first of all I begin with what is due from us to the Church in order to Peace , as Peace stands in contradistinction to Schism . And this Point I shall beg leave to discuss , very freely , and very particularly ; because I fear we have generally many false Notions about it ; and yet it is a matter of such consequence , that I doubt not but the right understanding of it would go a great way to the Cure of the sad Divisions that are among us . And that I may discourse with more clearness , and more evidence , I shall deliver what I have to say in this matter , by way of Propositions ; taking my Rise from the first Principle of Church-Society , and so regularly ascending . The first Proposition I lay down is this ; That every Christian upon the very account of his being so , is a Member of the Church of Christ , and is bound to joyn in External Communion with it where it can be had . For the clearing of this you may be pleased to consider that the Primary Design and Intention of our Saviour in his undertaking for us was not to save particular persons without respect to a Society , but to gather to himself a Church out of Mankind , to erect and form a Body Politick , of which himself was the Head , and particular Christians the Members : and in this method through Obedience to his Laws and Government to bring men to Salvation . And this is no more than what is the Sense and Language of the Holy Scriptures ; wherein whatever Christ is said to have done or suffered for Mankind , he is said to have done for them , not as Scattered Individuals , but as Incorporated into a Church . Thus Christ loved the Church , and gave himself for it . Christ redeemed the Church with his own Bloud . Christ is the Saviour of his Body , that is to say the Church , with many passages of the like importance . The plain Consequence from hence is , that every person , so far as he is a Christian , so far he is a Member of the Church ; and by virtue of that Relation to the Church it is , that he hath any relation to Christ , or any Title to the Privileges of the Gospel . And agreeably to this Notion , it is very plain , that Baptism , which is by all acknowledged to be the Ceremony of Initiating us into Christianity , is in Scripture declared to be the Rite whereby we are entred and admitted into the Church . Thus St. Paul expresly tells us , that by one Spirit we are all baptized into one Body . And again , that Christ hath sanctified , that is to say , separated his Church by the washing of Water and the Word . Now then it being thus evident , that every Christian as a Christian is a Member of that Body of Christ which we call the Church : there will be little need of taking pains to prove , that every such person is obliged to joyn in External Communion with the Church where he can do so : for the very nature of this Church-membership doth imply it . Without this neither the Ends of Church-Society , nor the Benefits accruing to us therefrom can be attained . First , not the Ends of it : The Ends of Church-Society are the more Solemn Worship of God , and the Publick Profession of our Religion , and the Mutual Edification one of another : Now how these can be in any measure attained without associating together in Publick Assemblies , and mutual Offices , and other Acts of External Communion with one another cannot any ways be imagined . And as little in the second place , can it be conceived how without this we can be made partakers of the Benefits and Privileges that Christ hath made over to the Members of his Church . For we are to consider that God hath so ordered the matter , and without doubt for this very reason to unite us the more firmly in Society , that the Privileges of the Gospel , such as Pardon of Sin , and the Grace of the Holy Spirit , are not ordinarily conveyed to us so immediately by God , but that there must intervene the Ministry of Men. Gods holy Word and Sacraments are the Channels in which they are derived to us ; and Those to whom he hath committed the Ministry of Reconciliation and the Power of the Keyes are the Hands that must dispence them . We have no promise of Spiritual Graces but by these means : so that in order to the partaking of them there is an absolute necessity laid upon us of joyning and communicating with the Church . It is true indeed God doth not so tie himself up to these means , but that he can , and will in some cases confer the Benefits of them without them : as in case of a General Apostacy of the Church ; or of Persecution for Religion ; or of an unjust Excommunication , or any other case where Communion with a true Visible Church is denied to us . But though God doth act extraordinarily in extraordinary cases , where these means cannot be had ; yet this doth not at all diminish , much less take away the necessity of making use of them when they can be had . From what hath been discoursed on this first Proposition , we may by the way gather these two things : I only name them . First how untrue their Position is that maintain that all our Obligation to Church Communion doth arise from a voluntary admission of our selves into some Particular Congregation , and an explicit Promise or Ingagement to joyn with it in Church Ordinances . 2. How wildly and extravagantly they discourse that talk of a Christianity at large , without relation to a Church , or communion with any Society of Christians . The second Proposition is , That every one is bound to joyn in Communion with the established National Church to which he belongs , supposing there be nothing in the Terms of its Communion that renders it unlawful for him so to do . For if we are bound to maintain Communion with the Catholick Church , as I have before proved , it is plain that we are bound to maintain Communion with that part of it , within whose Verge the Divine Providence has cast us . For we cannot communicate with the Catholick Church but by communicating with some Part of it : and there is no communicating with any Part of it , but That under which we live , or where we have our Residence . Well , but it may be said , that there may be several Distinct Churches in the Place where we live . There may be the fixed Regular Assemblies of the National Church ; and there may be Separate Congregations ; both which are , or pretend to be Parts of the Catholick Church ; so that it may be all one as to our communicating with that , which of these we joyn with , supposing we joyn but with one of them ; and consequently there is no necessity from that Principle , that we should hold Communion with the Publick Assemblies of the National Church . But as to this I desire it may be considered , that That that lays an Obligation upon us to joyn in Communion with the Church ( to wit our being Members of that one Body of Christ ) doth also lay an Obligation upon us , as much as in us lies to preserve the Unity of that Body , ( for this both the Fundamental Laws of Society , and the express Precepts of Christianity do require of every Member : ) But now to make a Rent in , or separate from any Part of the Body of Christ , with which we may lawfully communicate ( and such we now suppose the Established Assemblies of the Nation to be ) is directly contrary to the preserving the Unity of that Body : And therefore certainly such a Rent or Separation must be unlawful . And if so , then it must be unlawful also to joyn with any Congregation of men among us that have made such a Rent or Separation . So that let our Pretences be what they will , so long as the Fixed Regular Assemblies of the Nation wherein we live , do truly belong to the Catholick Church , and we can lawfully joyn with them , it is certain we are bound so to do , and not to joyn with those Congregations that have withdrawn themselves from them ; for to do this would be to joyn in Society with Separatists , would be a partaking with their Sin , and a breach of the Apostles Precept of Avoiding those that cause Divisions . The third Proposition is , That the being a Member of any Church doth oblige a man to submit to all the Laws and Constitutions of that Church . This Proposition is in the General so unquestionable , that no sober man will deny it . And indeed it is the Basis upon which all Societies are founded , and by which they do subsist . For to suppose a Society , and yet to suppose the Members of it not under an Obligation to obey its Laws and Government , is to make Ropes of Sand , to suppose a Body without Sinews and Ligaments to hold its parts together . So that all the question here is concerning the nature and extent of the Churches Power over her Members , How far , and in what instances she hath Authority to oblige them . Which is a question not difficult to be answered if men would come to it without passion and prejudice . For it must be acknowledged , in the first place , that the Church must , as all other Societies , be entrusted with at least so much power over her Subjects , as is necessary for the securing her own Welfare and Preservation : For to think otherwise , is to suppose God to have founded a Church , and intended the Well-being and Continuance of it ; which are things that every one must grant : And yet to suppose that he hath denied her the use of the Means without which that Well-being and Continuance cannot be attained : which is monstrous and contradictious . Furthermore it must be granted , that the Welfare and Preservation of the Church cannot be secured but upon these two Suppositions . First , That Provision be made for the due and orderly performance of the Worship of God. Secondly , That there be means of maintaining Peace and Unity among its Members . This latter is necessary to the Welfare and Preservation of a Church , as a Society , the former is necessary to it as a Religious Society . Now then this being admitted , it follows in the general , that what ever Power over her Subjects is necessary in order to either of these things , all that at least must be supposed to be lodged in the Church , that is to say , in Those that have the Government of it . So that from hence it is plain , in the first place , that the Church hath power so far to restrain the exercise of her Subjects Liberty , as to oblige them to all such Laws , Rules , Orders , and Ceremonies as She shall establish for the more Solemn , Regular , Decent , and Convenient Administration of Religious Affairs . And if it be questioned whether her Appointments do indeed conduce to that end , of that She her self is to be the Judge ; Her Members being no farther concern'd therein , than onely before they obey her Impositions to see that they be not repugnant to the known Laws of God. This Power the Church must be supposed to have , otherwise She will not be enabled to make Provision for the first thing whereon her Welfare doth depend : viz. the Performance of Gods Worship and Service in a due and orderly manner . Secondly , from hence also it is plain , that the Church must be furnished with a Power to end and determine Controversies of Religion that arise among its Members : that is to say , to give such an Authoritative decision of them , as that all Parties are bound to acquiesce in it : for without this she would be defective in the second thing required to her Welfare and Preservation , viz. Maintaining her self in Peace and Unity . But here it may be taken notice that this Power of Ending Controversies , which we ascribe to the Church , doth not imply any Authority over our Judgments ; or that in vertue thereof she can oblige us to give an inward assent to her Determinations , any further than she gives us evidence for the Truth of them : ( which is that extravagant Power the Church of Rome doth challenge to her self ) but onely an Authority over our Practices , that she can oblige us to submit so far to her Definitions , as not to act any thing contrary to them . A Power in the former sense is not necessary to the Churches peace ; and the reason is , because our Judgments and Opinions , so long as we keep them to our selves , cannot possibly cause any disturbance in , or do any injury to Society . But a Power in the latter sense is absolutely necessary ; for if men may be allowed to vent and publish what ever fancies come into their heads , and the Church have no Authority to impose silence upon them , it cannot be avoided but she will be overrun with Heresies , and embroiled in infinite Quarrels and Controversies , to the destruction of her Publick Peace . The fourth Proposition is , That we can have no just cause of with-drawing our Communion from the Church whereof we are Members , but when we cannot communicate with it without the Commission of a Sin. For if we are bound to Communicate with the Church when we can lawfully do so ; as hath been before proved , it is plain we are bound so long to continue our Communion with the Church , till it be unlawful to continue in it any longer : But it cannot be unlawful to continue in her Communion , till she require something as a Condition of her Communion that is a Sin. So that there are but Two cases , wherein it can be lawful to withdraw our Communion from a Church , because there are but two cases wherein Communion with her can be sinful . One is , when the Church requires of us as a Condition of her Communion , an Acknowledgment and Profession of that for a Truth , which we know to be an Error . The other is , when the Church requires of us as a Condition of her Communion , the joyning with her in some Practises which we know to be against the Laws of God. In these two Cases to withdraw our Obedience to the Church is so far from being a Sin , that it is a necessary Duty ; because we have an obligation to the Laws of God antecedent to that we have to those of the Church ; and we are bound to obey these no further than they are consonant or agreeable to those . But now from this discourse it will appear how insufficient those Causes , how unwarrantable those Grounds are , upon which many among us have proceeded to Separation from our Church . For , first if what I have laid down be true , it cannot be true that Unscriptural Impositions can be a warrantable cause of separation from a Church ; supposing that by Unscriptural be meant no more than onely what is neither Commanded nor Forbid in the Scriptures . For the Actions required by these Unscriptural Impositions are either in themselves lawful to be done , or not lawful to be done . If they be in themselves ▪ unlawful to be done , then they do not fall under that notion of Unscriptural we here speak of ; they are down-right Sins , and so either particularly or in the general forbid in the Scripture . If they be in themselves lawful to be done , then it cannot be imagined how their being commanded can make them unlawful : So that in this case there is no sin in yielding obedience to the Church , and consequently no cause of withdrawing our Communion from it . Nor secondly can it be true , that the Church requiring from us any doubtful or suspected practices as Conditions of her Communion , is a just cause of Separation : for we must have at least as much certainty of the unlawfulness of the actions enjoyned as we have of our Obligation to the Authority that enjoyns them , before we withdraw our Obedience to it , otherwise we do not proceed upon safe grounds ; but now we are absolutely certain that God hath commanded us to obey them that have the rule over us , but we are not certain that the actions we here speak of are any where forbid by him ; for if we were , they would be no longer doubtful or suspected , they would be certain sins : so that if we will follow the surer side , as all Christians in these cases are bound to do , we must continue our Obedience to the Church , notwithstanding we suspect or doubt of the lawfulness of her Commands . Neither thirdly can it be true , that Errors in a Church as to matter of Doctrins , or Corruptions as to matter of Practice , so long as those Errors and Corruptions are onely suffered , but not imposed , can be a sufficient cause of Separation ; the reason is , because these things are not sins in us , so long as we do not joyn with the Church in them . So that so long as we can Communicate with a Church , without either professing her Errors , or partaking in her sinful Practices , as in the present case it is supposed we may do ; so long we are bound upon the Principle before laid down not to separate from her . Neither in the fourth and last place , is the enjoying a more profitable Ministry , or living under a more pure Discipline in another Church , a just cause of forsaking the Communion of that whereof we are now Members . The reason is , because we are not to commit the least crime for the attaining the greatest good in the World : Now it is a crime to forsake the Communion of the Church whereof we are Members , so long as her Communion is not sinful : But the enjoyment of a less profitable Ministry , or a less pure Discipline doth not make her Communion sinful ; therefore the enjoyment of a more profitable Ministry , or a more pure Discipline cannot make a Separation from her lawful . The fifth and last Proposition is , That though we have a just cause to refuse Communion with the Church whereof we are Members in some instances , yet we are not therefore to proceed to so total a Separation from it as to erect New Churches in contradistinction to it , or to joyn with those that do . The reason is clear from the foregoing Principles ; viz. because we are bound to obey as far as we can , and where we cannot to suffer ; but at no hand to disturb the Peace , or break the Unity of the Church . Though we cannot comply with all that the Church requires of us , yet still we must joyn with Her in those other things where we lawfully can . Nay , though the Church should require those things as Conditions of her Communion so that unless we conform to them we cannot at all communicate with her ; yet still there is a Passive Obedience due from us : We must sit still and suffer , and not make a Rent in the Church by setting up one Altar against another . This is like the setting up a new and a distinct Government in the Bowels of the State. Nothing can justify such a degree of departure as this but onely one thing ; to wit , so great and general a Corruption of the Church both in Doctrin and Practice , that the Salvation of all that communicate with her is thereby endangered : Which though it be the condition of the Members of the present Church of Rome , yet I dare say few among us will affirm to be the case of them that communicate with the Church of England . Thus have I as briefly as I could represented to you the Particulars of that Duty we owe to our common Mother in the preservation of her Unity and Communion . And I hope I have not been so zealous for Peace as to have been at all injurious to Truth . I am confident I have said nothing but what is very agreeable to Scripture and Reason , and the sense of the Best and Ancientest Christians . And I am certain I have not intrenched upon any of those Grounds upon which our Ancestors proceeded to the Reformation of Religion among us . And for most of the things here delivered we have also the suffrage of several , and those the most learned and moderate of our dissenting Brethren . And now if after this any one be offended , as indeed these kind of discourses are seldom very acceptable ; all I can say , is this , That the Truths here delivered are really of so great importance to Religion and the Public Peace , that they ought not to be dissembled or suppressed , for any bad reception they may meet with from some men : but as for the manner of delivering them , I have taken all the care I could , not to give offence to any . I now pass on to the second part of my Task upon this Head , which is to consider the Duty recommended in the Text with relation to particular Christians our Brethren . And here my business is to direct you to the Pursuit of those things that make for Peace ; as Peace signifies mutual Love and Charity in opposition to Strife and Bitterness and Contentions . The things that make for Peace , in this sense are more especially these that follow , which I shall deliver by way of Rules and Advices . The first Rule is to distinguish carefully between matters of Faith , and matters of Opinion ; and as to these latter , to be willing that every one should enjoy the liberty of judging for himself . This is one thing that would help very much to the extinguishing of those unnatural Heats and Animosities , which have long been the Reproach of Christians . If men would set no greater value upon their Notions and Opinions than they do deserve ; if they would make a difference between necessary points , and those that are not so : and in those things that are not necessary , would not rigorously tie up others to their measures , but would allow every man to abound in his own sense , so long as the Churches Peace is not thereby injured , we should not have so manny bitter Quarrels and Heart-burnings among us . But alass whilst every one will frame a Systeme of Divinity of his own head , and every puny Notion of that Systeme must be Christen'd by the name of an Article of Faith ; and every man that doth not believe just as he doth , must straight be a Heretick for doing so : How can it be expected but we must wrangle eternally ? It were heartily to be wished that Christians would consider , that the Articles of Faith , those things that God hath made necessary by every one to be believed in order to his Salvation , are but very few , and they are all of them so plainly and clearly set down in the Scripture , that it is impossible for any sincere honest-minded man to miss of the true sense of them . And they have further this Badg to distinguish them from all other Truths , that they have an immediate influence upon mens Lives , a direct Tendency to make men Better ; whereas most of those things that make the ▪ matter of our Controversies , and about which we make such a noise and clamour , and for which we so bitterly censure and anathematize one another , are quite of another nature : They are neither so clearly revealed or propounded in the Scripture , but that even good men through the great difference of their Parts , Learning , and Education may after their best endeavours vary in their sentiments about them . Nor do they at all concern a Christian Life , but are matters of pure notion and speculation . So that it cannot with any reason be pretended that they are points upon which Mens Salvation doth depend . It cannot be thought that God will be offended with any man for his Ignorance or Mistakes concerning them . And , if not , if a man may be a Good Christian , and go to Heaven whether he holds the right or the wrong side in these matters ; for Gods sake why should we be angry with any one for having other opinions about them than we have ? Why should we not rather permit men to use their Understandings as well as they can , and where they fail of the Truth to bear with them , as God himself without question will ; then by stickling for every impertinent unnecessary Truth destroy that Peace , and Love , and Amity that ought to be among Christians . The second thing I would recommend , is a great simplicity and purity of Intention in the pursuit of Truth ; and at no hand to let passion or interest , or any self-end be ingredient into our Religion . The practice of this would not more conduce to the discovery of Truth , than it would to the promoting of Peace . For it is easie to observe that it is not always a pure concernment for the Truth , in the points in Controversie , that makes us so zealous , so fierce and so obstinate in our Disputes for or against them ; but something of which that is onely the Mask and Pretence , some By-ends that must be served , some Secular Interest that we have espoused , which must be carried on . We have either engaged our selves to some Party , and so its Interests right or wrong must be promoted : or we have taken up an opinion inconsiderately at the first , and appeared in the favour of it , and afterward our own credit doth oblige us to defend it : or we have received some slight or disappointment from the Men of one way , and so in pure pet and revenge we pass over to their Adversaries . Or it is for our gain and advantage , that the Differences among us be still kept afoot ; or we desire to get our selves a name by some great Atchievments in the Noble Science of Controversies ; or we are possessed with a spirit of Contradiction ; or we delight in Novelties ; or we love to be singular . These are the things that too often both give birth to our Controversies , and also nourish and foment them . If we would but cast these Beams out of our eyes , we should both see more clearly , and certainly live more peaceably . But whilest we pursue base and sordid ends under the pretence of maintaining Truth , we shall always be in error , and always in contention . Let us therefore quit our selves of all our prepossessions ; let us mortify all our Pride and Vain-glory , our Passion and Emulation , our Covetousness and Revenge ; and bring nothing in the world to our Debates about Religion but onely the pure love of Truth : and then our Controversies will not be so long ; and they will be more calmly and peaceably managed , and they will redound to the greater good of all Parties . And this I dare say further to encourage you to labour after this temper of mind , That he that comes thus qualified to the study of Religion , though he may not have the luck always to light on the Truth , yet with all his errors be they what they will , he is more acceptable to God than the Man that hath Truth on his side , yet takes it up or maintains it to serve a turn . He that believes a Falsehood , after he hath used his sincere endeavours to find the Truth , is not half so much a Heritick as he that professeth a Truth out of Evil Principles , and prostituteth it to unworthy ends . The third Rule is , Never to quarrel about Words and Phrases , but so long as other men mean much what the same that we do , let us be content though they have not the luck to express themselves so well . I do not know how it comes to pass , whether through too much heat and eagerness of disputing , that we do not mind one anothers Sense ; or , whether through too much love to our own manner of Thinking or Speaking , that we will not endure any thing but what is conveyed to us in our own Methods : But , really , it often happens that most bitter Quarrels do commence , not so much from the different Sense of the contending Parties , concerning the things they contend about , as from their different Terms expressing the same Sense , and the different Grounds they proceed upon , or Arguments they make use of for the proof of it . For my part I verily believe that this is the Case of several of those Disputes , in which we Protestants do often engage at this day . I do not think , in many points , our Differences are near so wide as they are sometimes represented , but that they might easily be made up with a little allowance to mens Words and Phrases , and the different Methods of deducing their Notions . It would be perhaps no hard matter to make this appear in those Controversies that are so much agitated among us concerning Faith and Justification , and the necessity of good works to Salvation , and Imputed Righteousness , and the difference between Virtue and Grace ; with some others , if this were a fit place for it . The difference that is among us as to these Points is possibly not much greater than this , that some men in these matters speak more clearly and fully ; others more imperfectly and obscurely . Some men convey their sense in plain and proper words ; others delight in Metaphors , and do perhaps too far extend the Figurative expressions of Scripture : Some reason more closely and upon more certain Principles ; others possibly may proceed upon weaker grounds , and misapplyed Texts of Scripture and discourse more loosely . But both Parties ( especially the more moderate of both seem to drive at much what the same thing , though by different ways , as appears from this , that being interrogated concerning the Consequences of their several Opinions , they generally agree in admitting or rejecting the same . But fourthly , another thing that would make for peace is this ; Never to charge upon men the Consequences of their Opinions when they expresly disown them . This is another thing that doth hugely tend to widen our Differences , and to exasperate mens spirits one against another ; when having examined some Opinion of a Man , or Party of Men , and finding very great absurdities and evil consequences necessarily to flow from it , we presently throw all those into the dish of them that hold the Opinion , as if they could not own the one , but they must necessarily own the other : whereas indeed the men we thus charge , may be so innocent in this matter , that they do not in the least dream of such Consequences ; or if they did , they would be so far from owning them , that they would abhor the Opinion for their sakes . To give you an instance or two in this matter : It is a Doctrin maintained by some , That Gods Will is the Rule of Justice ; or that every thing is therefore just or good because God wills it . Those that are concerned to oppose this Doctrin do contend that if this Doctrin be true , it will necessarily follow , that no man can have any certainty of the Truth of any one Proposition that God hath revealed in Scripture . Granting now that this can by just consequence be made out , yet I dare say those that hold the foresaid Doctrin would be very angry , and had good reason so to be , if they were told that they did not , no nor could not , upon their Principles certainly believe the Scripture . Some Men think that they can with demonstrative evidence make out , that the Doctrin of Gods irrespective Decrees doth in its Consequences overthrow the whole Gospel , that it doth destroy the nature of Rewards and Punishments , cuts the very Sinews of mens Endeavours after virtue ; makes all Laws , Promises , Exhortations perfectly idle and insignificant things ; and renders God the most unlovely Being in the world . Now supposing all this to be true , yet it would be a most unjust and uncharitable thing to affirm of any that believe that Doctrin ( many of whom are certainly pious and good men ) that they do maintain any such impious and blasphemous Opinions as those that are now mentioned . The sum of all is , that a man may believe a Proposition , and not believe all that follows from it : not , but that all the deductions from a Proposition are equally true , and equally credible with the Proposition from whence they are deduced : But a man may not so clearly see through the Proposition as to discern that such Consequences are really deducible from it : So that we are at no hand to charge them upon him unless he do explicitly own them . If this Rule was observed our Differences would not make so great a noise , nor would the Errors and Heterodoxies maintained among us appear so monstrous and extravagant ; and we should spare a great many hard words and odious appellations , which we now too prodigally bestow upon those that differ from us . The fifth Rule is , to abstract mens Persons from their Opinions ; and in examining or opposing these , never to make any reflections upon those . This is a thing so highly reasonable , that methinks no pretender to ingenuity should ever need to be called upon to observe it . For it seems very absurd and ridiculous in any Argument to meddle with that , that nothing concerns the Question . But what do Personal Reflections concern the Cause of Religion ? what ever it may be to the Reputation of an Opinion , I am sure it is nothing to the Truth of it , that such or such a man holds it . And truly if men would leave this impertinence we might hope for a better issue of our Religious Debates : but whilest men will forsake the Merits of the Cause , and unmanly fall to railing , and disparaging Mens Persons , and scraping together all the ill that can be said of them , they blow the Coals of Contention , they so imbitter and envenom the Dispute , that it rankles into incurable distasts and heart-burnings . Christians would do well to consider , that these mean arts of exposing Mens Persons to discredit their Opinions , are very much unworthy the Dignity of their Profession , and most of all misbecoming the Sacredness and Venerableness of the Truth they contend for . And besides , no Cause stands in need of them but such an one as is extremely baffled and desperate ; and even then they are the worst Arguments in the world to support it : For quick-sighted men will easily see through the Dust we endeavour to raise ; and those that are duller will be apt to suspect from our being so angry and so waspish , that we have but a bad matter to manage . We should consider that Mens Persons are Sacred things , that what ever power we have to judg of their Opinions , we have no authority to judg or censure Them. That to bring Them upon the Stage , and there throw dirt on them is highly rude and uncivil , and an affront to Human Society , and the most contrary thing in the world to Christian Charity , which is so far from enduring Reproaches and Evil speaking , that it obliges us to cover as much we can all the Faults , and even the very Indiscretions of others . The sixth and last thing I shall recommend to you as an Expedient of Peace , is a vigorous pursuit of Holiness . Do but seriously set your selves to be good : Do but get your Hearts deeply affected with Religion as well as your Heads , and then there is no fear but you will be all the Sons of Peace . We may talk what we will ; but really it is our not Practising our Religion that makes us so Contentious and Disputatious about it . It is our Emptiness of the Divine Life that makes us so full of Speculation and Controversie : was but That once firmly rooted in us , these Weeds and Excrescencies of Religion would presently dry up and wither ; we should loath any longer to seed upon such Husks , after we once came to have a Relish of that Bread. Ah how little satisfaction can all our pretty Notions and fine-spun Controversies yield to a Soul that truly hungers and thirsts after Righteousness ? How pitifully flatly and insipidly will they taste , in comparison of the Divine Entertainments of the Spiritual Life . Were we but seriously taken up with the Substantials of our Religion , we should not have leisure for the Talking Disputing Divinity ; we should have greater matters to take up our Thoughts , and more Profitable Arguments to furnish out our Discourses . So long as we could busy our selves in working out our Salvation , and furthering the Salvation of others , we should think it but a mean Employment to spend our time in spinning fine Nets for the catching of Flies . Besides this Divine Life , if it once took place in us , would strangely dilate and enlarge our hearts in Charity towards our Brethren ; it would make us open our arms wide to the whole Creation ; it would perfectly work out of us all that Peevishness and Sowrness , and Penuriousness of spirit which we do too often contract by being addicted to a Sect , and would make us Sweet and Benign , and Obliging , and ready to receive and embrace all Conditions of men . In a word , it would quite swallow up all Distinctions of Parties ; and what ever did but bear upon it the Image of God and the Superscription of the Holy Jesus , would need no other Commendatories to our Affection , but would upon that alone account be infinitely dear and pretious to us . Let us all therefore earnestly contend after this Divine Principle of Holiness ; let us bring down Religion from our Heads to our Hearts ; from Speculation to Practice : Let us make it our business heartily to love God and do his will , and then we may hope to see Peace in our days . This , this is that that will restore to the World the Golden Age of Primitive Christianity , when the Love and Unity of the Disciples of Jesus was so conspicuous and remarkable that it became into a Proverb , See how the Christians love one another . This , this is that that will bring in the Accomplishment of all those glorious Promises of Peace and Tranquillity that Christ hath made to his Church : Then shall the Wolf dwell with the Lamb , and the Leopard lie down with the Kid : Then shall not Ephraim envy Judah , nor Judah vex Ephraim ; but we shall turn our Swords into Plough-shares , and our Spears into Pruning-hooks ; and there will be no more consuming or devouring in all Gods Holy Mountain . I should now proceed to the second General Point in my proposed Method of handling this Text ; viz. To set before you the very great Engagements and Obligations we have upon us to follow after the Things that make for Peace ; and that 1. From the Nature and Contrivance of our Religion . 2. From the great weight the Scripture lays upon this Duty . 3. From the great Unreasonableness of our Religious Differences . 4. From the very evil Consequences that attend them ; as 1. In that they are great Hinderances of a good Life . 2. They are very pernicious to the Civil Peace of the State. 3. They are highly Opprobrious to Christianity in general . And 4. and lastly , Very dangerous to the Protestant Religion , as giving too many advantages , and too much encouragement to the Factors of the Papacy . But I have I fear already exceeded the Limits of a Sermon , and therefore shall add no more . God open our eyes , that we may in this our day understand the Things that belong to Peace before they be hid from our eyes . FINIS . Notes, typically marginal, from the original text Notes for div A59576-e560 V. 4. & seq . Ver. 13 , 14 , 15. Ver. 17. Ver. 18. Mr. Hales . Eph. 5. 25. Acts 20. 28. Eph. 5. 23. 1 Cor. 12. 13. Eph. 5. 26. Rom. 16. 17. 
B02616	----	Mr. Hampdens speech, occasioned upon the Londoners petition for peace. Denham, John, Sir, 1615-1669. This text is an enriched version of the TCP digital transcription B02616 of text274 in the English Short Title Catalog (Wing D1002B). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 5 KB of XML-encoded text transcribed from 1 1-bit group-IV TIFF page image. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2017 B02616 Wing D1002B Interim Tract Supplement Guide C.20.f.4[94] 99884969 ocm99884969 182765 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. B02616) Transcribed from: (Early English Books Online ; image set 182765) Images scanned from microfilm: (Early English books; Tract supplement ; A4:2[95]) Mr. Hampdens speech, occasioned upon the Londoners petition for peace. Denham, John, Sir, 1615-1669. 1 sheet ([1] p.). s.n., [London : 1643] Attributed to Sir John Denham. Imprint suggested by Wing. Verse: "But will you now to peace encline ..." Reproduction of original in the British Library. eng Hampden, John, 1594-1643 -- Poetry -- Early works to 1800. Satire, English -- Poetry -- Early works to 1800. Peace -- Poetry -- Early works to 1800. London (England) -- History -- 17th century -- Early works to 1800. Great Britain -- History -- Civil War, 1642-1649 -- Early works to 1800. B02616 274 (Wing D1002B). civilwar no Mr. Hampdens speech, occasioned upon the Londoners petition for peace. Denham, John, Sir 1643 770 5 0 0 0 0 0 65 D The rate of 65 defects per 10,000 words puts this text in the D category of texts with between 35 and 100 defects per 10,000 words. 2008-05 TCP Assigned for keying and markup 2008-08 SPi Global Keyed and coded from ProQuest page images 2008-11 Mona Logarbo Sampled and proofread 2008-11 Mona Logarbo Text and markup reviewed and edited 2009-02 pfs Batch review (QC) and XML conversion Mr. Hampdens Speech , occasioned upon the Londoners Petition for PEACE . BUt will you now to peace encline , And languish in the maine designe , and leave us in the lurch . I would not Monarchy destroy , But onely as the way t' enjoy , the ruines of the Church . Is not the Bishops Bill deni'd , And we still threatned to be tri'd ? you see the King imbraces Those counsels he approv'd before , Nor does he promise which is more that we shall have their places . Did I for this bring in the Scot , ( For 't is no secret now ) the plot was Say's and mine together ; Did I for this returne againe ? And spent a winter then in vaine once more t' invite them hither . Though more our money then our cause Their brotherly assistance drawes , my labour was not lost ; At my returne I brought you thence Necessity my strong pretence , and this shall quit your cost . Did I for this my Country bring , To helpe their Knight against their King , and raise the first division ; Yet I the businesse did decline Though I contriv'd the whole designe , and taught them to petition . So many nights spent in the City In that invisible Committee , the wheele that governs all ; From thence the change in Church & State And all the mischiefes beares their date from Haberdashers Hall . Did we force Ireland to despaire ? Upon the King to cast the war , to make the world abhor him ; Because the Rebels used his name , Though we our selves can doe the same , while both alike are for him . Then the same fire we kindle here Whilst we pretend to quench that there , and wisely lost that Nation ; To doe as crafty beggars use To maine themselves only t' abuse the simple mans compassion . Have I so often past betweene Winsor and Westminster unseene ? and did my selfe divide , To keep his Excellence in awe , And give the Parliament the Law , for they knew none beside . Did I for this take paines to teach Our zealous ignorance to preach , and did their lungs inspire ; Read 'em their texts , shew'd them their parts And taught them all their little arts to fling abroad the sire . Sometimes to beg , sometimes to threaten , Then say the Cavaleers are beaten , and stroake the peoples eares . And streight when victories grow cheap , And will no more advance the heap , to raise the price of feares . And now the books , and now the bells , And now our arts the Preacher tells to edifie the people ; All our Divinity is newes , And we have made of equall use the Pulpit and the Steeple . And shall we kindle all this flame , Onely to put it out againe , and must we now give ore . And onely end where we begun , In vaine this mischiefe we have done , if we can do no more . If men in peace may have their right , Where is this necessity to fight , and break both law and oath ? Who say that they fight for the cause , 〈◊〉 to defend the King and Laws , But ' ti● 〈…〉 them both . Either the cause at fir●● 〈…〉 Or being good it is so still , and thence they will in●●●erre ; That either now , or at the first They were deceived , or which is worst that we our selves may erre . But plague and famine will come in , For they and we are near of kin , and cannot goe asunder ; For while the wicked starve indeed , The Saints have ready at their need Gods providence and plunder . Princes we are if we prevaile , And gallant villaines if we faile , when to our fame 't is told , It will not be our least of praise , When our new state we could not raise , we have destroy'd the old . Then let us slay , fight , and vote Till London be not worth a groat , oh 't is a patient Beast , When we have gal'd and tir'd that mule , And can no longer have the rule , wee le have our spoyle at least . FINIS . 
A42489	----	The love of truth and peace a sermon preached before the Honourable House of Commons, assembled in Parliament, Novemb. 29, 1640 / by Iohn Gauden ... Gauden, John, 1605-1662. This text is an enriched version of the TCP digital transcription A42489 of text R492 in the English Short Title Catalog (Wing G363). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 84 KB of XML-encoded text transcribed from 27 1-bit group-IV TIFF page images. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2017 A42489 Wing G363 ESTC R492 13065040 ocm 13065040 97043 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. A42489) Transcribed from: (Early English Books Online ; image set 97043) Images scanned from microfilm: (Early English books, 1641-1700 ; 739:19) The love of truth and peace a sermon preached before the Honourable House of Commons, assembled in Parliament, Novemb. 29, 1640 / by Iohn Gauden ... Gauden, John, 1605-1662. [6], 46 p. Printed by G.M. for Andrew Crooke ..., London : 1641. Reproduction of original in the University of Illinois (Urbana-Champaign Campus). Library. eng Bible. -- O.T. -- Zechariah VIII, 19 -- Sermons. Truth -- Sermons. Peace -- Sermons. Sermons, English -- 17th century. A42489 R492 (Wing G363). civilwar no The love of truth and peace. A sermon preached before the Honourable House of Commons assembled in Parliament. Novemb. 29. 1640. By Iohn Gau Gauden, John 1641 14243 24 65 0 0 0 0 62 D The rate of 62 defects per 10,000 words puts this text in the D category of texts with between 35 and 100 defects per 10,000 words. 2005-10 TCP Assigned for keying and markup 2005-10 Aptara Keyed and coded from ProQuest page images 2006-06 Taryn Hakala Sampled and proofread 2006-06 Taryn Hakala Text and markup reviewed and edited 2006-09 pfs Batch review (QC) and XML conversion THE LOVE OF TRVTH AND PEACE . A SERMON PREACHED BEFORE THE HONOVRABLE HOVSE OF COMMONS Assembled in PARLIAMENT . Novemb. 29. 1640. By IOHN GAUDEN , Bachelor in Divinity . Published by order of that House . LONDON Printed by G. M. for Andrew Crooke in Pauls Church-yard at the Greene Dragon . 1641. TO THE HONORABLE HOUSE OF COMMONS , Assembled in PARLIAMENT . SVch is the powerfull , and universall influence , which the great and noble Constellation of your House bath , under God and the King , over all that are members of this State , that none with modesty may deny your desires , or with safety ( at least of their discretion ) disobey your Commands ; So irresistible a force must the intimation of that Will carry , which proceeds from somany wise and excellent judgements united together . This may sufficiently justifie my obedience , in presenting this Sermon to your , and the publique view : which not any self-forwardnesse , or over-valuing hath obtruded . It was enough , in the Authors opinion ( if not too much ) that so sudden and abortive conceptions had once adventured the Hearing of so Learned , Pious , and Judicious an Assembly . Where obtaining ( through Gods blessing ) some approbation , ( by doing some good , I hope ) they were further , by the vote of your Honorable House , required to be Printed : Which they now are ; and with all Humilitie presented to your Acceptance . That at once I may , both cast in a mite to Gods glory in the publique good ( which should be the end of all our actions ) and also testifie a minde vehemently sensible of , and thankfull for those free and Noble expressions of favour generally from the whole House , and particularly from some members of it , my speciall friends , conferred upon me . What good others may now get from these notions , I know not : I pray , and hope , they may not be wholly uselesse to candid , pious , and unprejudiced mindes , since your censure hath allowed them as fit and necessary for our times . This I am sure , your wisedome and pietie are ( above all others ) by the publication of this Sermon , more straightly obliged in conscience , to justifie before God and man , your desires and opinion of it , by your proceedings answerable to the subject and intent of it ; which is the love of Truth and Peace . The splendor of so many cleer mindes , concentred in Truth , cannot but kindle to a publique love of it . And from the sacred light , and heate of so many wise and warm hearts , the life sweetnesse and abundance of our Peace cannot but grow and flourish . That this may be the happy successe , wherewith with God will be pleased to crown your publique endevours ; as also these , which from my private Pen are now adopted unto your so great and Honorable protection , is the earnest prayer of Your most humble Servant , GAUDEN . THE LOVE OF TRUTH AND PEACE . ZACH. 8.19 . Thus saith the Lord , The fast of the tenth moneth , shall be to the house of Iudah , joy and gladnesse , and cheerefull feasts ; therefore love the Truth and Peace . THough the weight of this Service and Imployment be so great , that it might well have required abler shoulders to bear it , and longer time to prepare for it , and not to have put Sauls Armour on Davids backe : Yet that I may not be wanting , to Gods glory , my own conscience , or your desires and expectation ; I have adventured to appear this day , in this place , before this Honorable , Grave , and Judicious assembly . Nothing did more encourage me , against the greatnesse of the Work , the shortnesse of the Time , and the insufficiency of my own Abilities , than the auspicious fitnesse and readinesse of this Text , so every way sutable , as I conceive ; 1. To the Auditors . 2. To the Times . 3. To the present Occasion . 1. To the Auditors ; who are , or should be all Filii veritatis & alumni pacis : Lovers of Truth , and Peace : professors of Truth , and protectors of Peace : being called together by his sacred Majesty , and Deputed by the Countrey , to be Counsellors , and Vindicators of Truth and Peace . 2. To the Genius of our Times ▪ nothing is more needfull to be preached than the love of Truth and Peace . The Winters distemper of our age is such , that the Love of many ( if not most ) is grown cold to both : Truth much obscured , depraved , blemished , prejudiced , undermined , discountenanced , suppressed : Peace very crazy and shaken : rumors of wars , preparations for wars , study of sides & parts , great division of thoughts , pertinacy in opinions , breeding disaffections ; and disaffections flaming to open contention and hostility ; so far , as from the strife of pens and tongues , writing , and disputing , we are come to the terror of war , to swords and arms ; That if the great God , who is the Father of Truth and Peace ( who refraines the spirits of men that delight in warre ) had not been gracious unto us , and inclined the heart of our King to Counsells of Peace , you had not this day been Auditors , nor I a Speaker of this Theam , but all of us miserable actors , or spectators of the contrary , the suppression of Truth , and utter subversion of our Peace . 3. The Text suits to the present occasion of the Sacrament : Your late fasting is this day happily turned to a cheerfull feast : your Water changed to Wine ; the best viands , the best wine ; the soules provision for eternity , the body and bloud of Christ . A soules feast , a feast of exceeding joy , of eternall gladnesse . A feast of love ; Gods love to us ; Christs love for us ; our love to them , and to each other . A Feast of Truth ; the sealing and confirmation of the highest , most necessary and comfortable truth , which received by faith , is able to save our soules . And a feast of Peace too ; the most glorious peace between God and our soules , between Christ and his Church ; between one another . So that nothing can come more seasonably after your Fast , and with this Feast of spirituall joy , the holy Sacrament , then this divine exhortation , most worthy of God to teach , and of us to learn , as men , and as Christians : both which names import a speciall relation we have , above all creatures under heaven , to Truth and Peace , as we are {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , rationall and sociall creatures ; as {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , regenerate and sanctified by the Spirit , which raiseth our souls to the enjoyment of the highest Truth and Peace , which is in God , and from God , bringing the soul to God , and uniting it ever with him . The three words in the Text ( whereon I purpose to insist ) are a sacred Trinity . Three precious Jewels ; Truth , Peace , and Love ; all eminent in God , and from him : objects , and affections of the highest capacity , use , and excellencie to our souls ; Truth , as the light of the Sunne ; Peace as the heat , which enlivens , fosters , quickens , makes fruitfull all . Love makes us enjoy them both . Truth and Peace are , Bona publica & universalia . Truth for the soule , Peace for the body and state ; every one hath a share and interest in them , Prince , Peeres , and People . Of these I intend to speak , not as a Statist or Politician ( to which I pretend not ) but as a Divine , a Messenger from the God of Truth and Peace ; seeking to kindle and inflame your hearts to such a love of them , as may be most happy to your own souls , and most beneficiall to our Church and State : in the good of both which , you are all highly concerned : and in nothing can you promote the prosperity of either or both of them , more , then in your Love and advancement of Truth and Peace . May God the Fountain of Truth , Christ the Saviour of Love , the holy Ghost the Spirit of Peace , assist me in speaking , you in hearing , all in doing so , as we may shew a pure impartiall , and unpassionate love of Truth and Peace . In the words consider three things : First , the inference , Therefore : Secondly , the objects propounded , Truth , and Peace . Thirdly , the dutie required : Love . Every word hath a weight , beauty and benefit in it ; so that they well merit and require your attention . First , the inference , Therefore : The greater mercies God shewes to us , the stricter obligations to love and obedience he hath upon us . When our fasting and mourning are happily turned to cheerfull feasts , our feares and jealousies cleered up to joy and gladnesse , to hopes of better estate and times , what doth God require of us , but this ? Therefore to love the Truth and Peace . When Gods infinite mercy and patience to us hath beyond expectation , as well as desert , brought back our Church and State , from the brink and precipice of warre , ruine , and confusion , which threatned our Peace . From the spreading , and prevailings of errours , heresies , schismes , and superstition , which strive to oppress or eclipse our Church and Truth : That there is a breathing space , a lengthning of our tranquillity , put into our hands , What doth God require of us by way of gratitude to him , of loyalty to our Soveraign , of fidelitie to our Countrey , then to Love the Truth and Peace ; which are so happily still continued to us ; and by an active , serious , and industrious love to study the setling and recovery of them both . Secondly , the Objects propounded : here we will consider . First , What Truth is . Secondly , What Peace . Thirdly , The union of them : Truth and Peace . Fourthly , The lovelinesse in them : which best appears in the benefit by them , so as to merit our affection . 1. Of Truth . That question of Pilate to Christ , will here be made : What is Truth ? I answer . It is a conformity , agreeablenesse , or answerablenesse of our mindes or things to their Ideas , patternes , rules or measures ; As that Copy is true , which agrees with the Originall ; That weight or measure true , which fits the Standard , That impression true in waxe or paper , which exactly fits the types and engravings , That notion or perception true in the minde or sense , which agrees with the nature of the thing or object , whereto they are applyed . Truth is the increated light of the intellectaull world , shining from God to Angels and Men . The first Idea , rule , measure or Standard of Truth , is God : his Will , which I call Veritas Dei . Whereby he is , what he is , essentially , simply , immutably : by which he wils all things to be , what indeed they are , and knowes them to be , such as they are most certainly . This Sunne of Truth is in God : never clouded , spotted , or eclipsed ; never setting or changing . Eternall light , day , noone , a constant serenity . From this is the eradiation of Truth ; or shining forth of the Divine will by his Works and Word . Which we call Veritas Rei : and this is first Entitatis , whereby things are such as God would have them to be , and so are true and good . Secondly , Veritas mentis ; whereby things are known or believed by us to be such , as indeed they are , either made or revealed by God to us : this is the truth of science or faith ; Thirdly , Hence flows Veritas sermonis , of dicti ; when our words and orall expressions are conformable to our knowledge , and belief or things speaking the truth . Ephes. 4. 15. Fourthly , Veritas facti & Vitae ; whereby our actions are conformable to what we say , and seem to know , judge , or believe of things , which is the doing of the Truth . 1. Ioh. 1. 6. The Idea or pattern of our actions are our words ; of our words , our minds and conceptions ; of our minds things themselves ; of all things the Divine will , most wise , powerfull , and immutably good . All Truth as being , is originally from God , as a Sea and Sun derived , and must by a right beam and clear stream be reduced to him again : and so it is ; when we do as we speak : when we speak as we think , know or believe ; when we know or believe , as things are either made , or revealed by God : Then doth the ray or veyn of truth flow aright from God to us , and reflect back again from us to him : When in any of these we fail : there comes in hypocrisie and simulation in our actions ; lying in our words ; error , falsity and unbelief in our mindes , when our actions contradict our words , our words our mindes , our mindes the nature and truth of things , made , or revealed by God : whose will in his works and word , is ( as I said ) the rule of Truth . There are divers manifestations of truth ; though it be but one , yet as light shining through divers pores ; or one Fountain derived in severall Conduits , for the benefit of rationall creatures . First , There is Truth , naturall or physicall in the Works of God , which by sense and discourse , by art and science we learn . Secondly , There is Truth morall , politicall , or civil ; which is in the enacting , interpreting , and executing of Laws according to the rules of Justice . Thirdly , there is a truth Theologicall , supernaturall or religious ; which chiefly concerns our Souls , and is immediately taught from God . The first is in the Works of God and Nature . The second in the laws and edicts of men agreeable to principles of reason . The third is in the sacred Scriptures , the only foundation and rule of faith and religion . The first concerns us as creatures severally . The second as sociable creatures joyntly in a state or Common-wealth . The third as Christians , in a Church and neerer call or relation to God . The first requires our love to it , as we love our selves in a naturall way : the second , as wee love our Countrey , relations and liberties : the third as we love our soules . By the first , the health and welfare of our bodies , and pleasure of our senses , fancies , and minds , are maintained , while we know and enjoy the true vertues , power , and use of creatures ; able to apply fit meanes to our ends . By the second , the health of the state , or body politick is preserved ; while Lawes , which are the nerves and ligaments of civil societies , are grounded upon innate , infallible and eternall principles of equity , reason , and justice , to which all men agree ; and being so constituted , are truly interpreted and executed ; not wrested , depraved , obscured , or violently broken : this is veritas justitiae & decisionis : the truth in judicature , Zach. 8. 16. Execute the judgement of Truth and Peace in your gates . By the third , our soules health and happinesse are maintained ; while we see , know , beleeve , and rest upon those excellent and saving truths , which God hath in his word revealed to us , in the plainenesse and simplicity of the sense , not denying or doubting any thing , but humbly and willingly embracing every truth revealed , as it agrees to the generall rule and Analogy of Faith , contained in the holy Scriptures , this is Veritas fidei & religionis . The first truth wee gaine by senses and discourse . The second by common notions , or inbred principles of reason . The third by divine revelation ; depending upon the veracitie , infa●libility and authority of God . No truth is to be neglected , because it is a beame or lineament of God ; but those are most to bee loved and esteemed , which discover God most cleerly to us ; bring us nearest , and make us likest to him ! This , as the most excellent and usefull truth , I chiefly here understand ; which exceeds all others , as much as the soule doth the body ; or eternity a moment . And in this , mens hearts are most prone to be negligent , and coldly affected . 2. Peace . Peace in any kinde , and under any notion is sweet and lovely . {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Naz. We can better tell what it is by the fruition , than description of it : what health is to the body , and calmnesse to the sea , and serenity to the day , such is peace : which ariseth from the fit , orderly , and proportionable disposing of things . It is a kinde of sweet , divine , and heavenly concent , harmony or beauty of things , subordinate one to another . Such it is : first , peace in nature , and the greater World , from the wise and apt combination of creatures ; by symbolicall qualities so contempered , that all agree to make up one intire body , the World . 2. In the lesser worlds of mixt bodies , Peace is that {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} or {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} due temper and moderation of humours and parts , which keep their true place and proportion ; Quá quodlibet corpus non minus appetit unitatem suam quam entitatem . 3. In the rationall World ; Peace is that composednesse , and tranquillity of the soule , whereby all the inferiour faculties , and the populacy of affections or passions are regular , and subject to the rule , and soveraignty of reason . 4. In the spirituall world , the regenerate soule ; Peace is the humble and willing subjection , and sutablenesse of the conscience in all things to the Will and Spirit of God . 5. In the Politicall or civill world , the State , or Church ; Peace is the setling and due ordering of things by just Lawes of government ; and by true grounds or rules of Piety and Religion ; whereto all submit . It consists , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , in the right skill of governing ; and will to be governed . When all agree in one thing , all think , speak , and do by the same thing , all conspire in one maine end , the glory of God , and the publick good , which is the supreame Law : when all are setled on one ground , move by one rule , and tend to one end . Truth , Order , and Iustice , are the only foundation and pillars of Peace , in both Church , and Common-wealth . 2. The second consideration is the union of the two , Truth and Peace ; In God they are united : and so in every good soule , & well ordered Church or State , they may , and doe best agree together : no firme , or durable peace , which is not fastned and cemented with truth : so false and pernicious a principle is that of some ; that the lesse men know of truth , the more easily they will bee kept in Peace ; that the way to subdue men to an asinine patience , is to cast them into an asinine ignorance . Whereas on the contrary , no men or minds are more obedientially disposed to an heroick patience , as to the burthens , pressures , and exactions upon their states and liberties , &c. than they , who are best informed , how little all these worldly things are to be valued , having hopes of farre better . And no men are more stubbornely contumacious , refractory and prone to flame , to rebellion and munity , than they , who know , and expect no better , or higher good than those of sense and present life , who think you robbe them of their heaven , God , and all happinesse , if you injure them in their estates , honours , or liberties . Those subjects are most shie , and prone to start from obedience , and fall from peace , who live by Moone-light of humane reason , and senses onely , which amazeth their minds with the shadowes of good in riches , pleasures , honours , and liberties temporall , and walke not by the Sunne-shine of divine truth , which discovers the onely necessary , excellent , and satisfactory objects , worthy of the soules love and acceptance ; for nothing is truly lovely , which is not spirituall and eternall . No such bonds of peace and unity , then , as the spirit of truth , which ties the conscience to obedience and patience ; The wisdome from above is first pure , then peaceable , James 3. 17. So that they best may march together ; but first truth , then peace . Truth must have the precedence : rather truth , than peace . Truth wee owe to God , and our soules immediately ; peace onely to our bodies and states , &c. If one must be despensed withall , it is peace , not truth : better truth without publique peace , than peace without saving truth . Truth alone will bring us peace , the best peace , Christs peace , which the world can neither give nor take away . Pax est omni bello tristior , quae veritatis & justitiae ruinâ constat . That peace is farre to deare , which costs us the losse of truth , I meane great , saving , necessary , and fundamentall truth . 2 Where these truths are asserted , study to adde peace to them ; that truth may root , spread , fasten , and fructifie the more . Nor is the publique peace to bee violated for every truth , such as neither tends to faith , nor much to good manners . Dissidiis magnis , & controversis non sunt redimendae minores istae veritates . Wee must not by contention of tongues , or pens , or hands , so farre vindicate truths of lesser size , and consequence , as to break the peace of our affections , words and conversations . Let truth and peace then goe together , in our loves and lives . Truth as the root , peace as the fruit : Truth as the light , Peace as heat : truth as the foundation , peace as the structure . And certainely in the Church , those tenets and propositions are likeliest to be true , which tend to the peace of the Church , as it was the true mother , which pleaded against the dividing of the child . And that peace in the civill state is likeliest to be lasting and sound , which is built on the Truth of Reason and Religion both , and not upon the fancies , opinions , dictates , traditions , examples , and tyranny of custome and men . Neither peace of Church nor State is to be purchased with the sale of Truth , saving and necessary : nor yet are all truths to be prosecuted with such vehemencie , heate , and contention , as to make Shipwrack of eithers peace . The windowes and lights of truth must not bee so enlarged as to weaken the firmenesse , solidity , and entirenesse of the building : Nor may the Walls be so thick , close and compacted , as to exclude or obscure the light : which the Turks doe , who so farre secure their peace , as they forbid the searching of Truth : neither darknesse may make the house of God uselesse ; nor breaches , under pretence of letting in more light , may bee made so wide , as to render the edifice unsafe and tottering . As divine Truth of Religion , so civill truth of Judicature and Peace must kisse each other . Here the veracity and conscience of Iudges , and Magistrates is chiefely required ; that they bee Men of truth , Exod. 18. 21. For , false , corrupt , and unjust Iudges , like Comets , portend warres and commotions in a state ; scattering so malignant an influence into mens minds , that every one had rather adventure the injuries of warre than suffer the injustice of peace . 4 The Lovelinesse of them , which will best appeare by the benefits from them , why truth and peace are to be loved . 1 Civill or Politicall truth is the mind of the Law , the rule of Iustice , the right measuring and distribution of things to every one , according as equity and reason require . By this truth the propriety and enjoyment of what is our own are maintained ; fraud , injuries , and violence , detected , punished , and restrained . Innocencie releeved , industry maintained and incouraged ; due rewards to vertue and merit , as well as punishments to sinne and vice are dispensed : In a word , the safety of your persons , wives , children , houses , lands , goods , honours , liberties , lives , and all that is deare to you in this world , depends upon this truth in Iudicature , without which no Society of men can subsist , at least not flourish ; but degenerate to a poore and slavish vassalage , and such a lazie despondency of minds , which sink them next degree to beasts ; seeking no more but to live , having no thoughts or designes generous , noble , or extending beyond the present supply of back and belly . See then how much they deserve publique hatred , who through feare or flattery , or base and sinister ends , falsifie the minde of the Law ; at once cutting asunder that great Cable which holds the state from shipwrack : turning the sword of justice put into their unworthy hands , to cut the throat of lawes and liberties . 2 The lovelinesse and benefit of Divine truth revealed , whereon our Faith , our Religion , our Soules , our Church depends , is so great that no time or words serve to let it forth . By this light of sacred truth , we know our selves in our worst , lost , sinfull , and damnable estate , wherein else as heathen or beasts we should stupidly and miserably die and perish . By this we know God in his infinite mercies through Christ , which is life eternall , Ioh. 17.3 . By this we discover his grace and love to us : for our free justification by the righteousnesse of Christ , and sanctification by his Spirit . By this truth the burthens of our sinnes , our feares , our miseries , the horrour of death , hell , and eternity , are disarmed and releeved : by this blessed light of truth , wee have many sweet and precious promises to support us in all states , and all tryals and temptions . But this as Moses from Mount Nebo , we discover the pleasant and happy prospect of heaven and eternity : the joyes , peace , pleasure , happinesse , and security of that after-state wee expect in the other world : we see a full , though future , victory over sinne , fatan , flesh , world , men , death , hell , and all ; a full tryumph and crowning of the soule and body in eternall glory . You may see then how little experience or knowledge they have of this truth , and the comforts by it , who are weary of it , enemies , or indifferent to it : Better not have the truth , than having it to want the love of it . 3 The amiablenesse of peace , publick and Nationall in Church or State ; it is like the smiling of a beautifull face , when peace flourisheth with truth : O how lovely is it , at once to serve God with purity and safety ; with sincerity and security ; to enjoy the blessings of Gods right and left hand together ! To eat every man with joy and cheerfulness of heart the fruit of his owne vine and plantings ▪ to reape the harvest hee hath sowed : to dwell in the house hee hath builded : to enjoy the wife he hath espoused , and the children he hath begotten . Your owne long and happy experience may best teach you , what is the beauty and sweetnesse of the breasts of peace : whence plenty flowes ; Learning , Arts , industry , trading , thrive and prosper ; your private and in them the publike strength , honour , and treasure increaseth . God grant you be not taught to prize and be thankfull for it , by the want of it your selves : look over Sea on the sad and black Characters , which fire , famine , and sword , have wrot , nay ingraven , and ploughed upon the faces of men , women , and children ; on their houses , fields , vineyards , Cities , Churches , &c. and you may with weeping and amazed eyes reade this lesson ; O the sweet and lovely blessings of Truth and Peace ! O the horrid , hideous deformity of errours and warres ! — En quo discordia gentes Perduxit miseras . 3 Wee come now to the third generall head : having seene what truth and peace are ; how well they agree , how much they merit our love ; now we goe on to the last part , which is our duty . Therefore love them . Here wee will inquire two particulars . 1. What need there is that men should bee thus exhorted to love these , which have so attractive a lovelinesse in them . 2. Wherein most effectually wee must expresse our love to them . I Although nothing more deserve our love : yet such is the ignorance , dulnesse , or depravednesse of mens mindes , affections , and manners , that few there are , which truely love them . First , some love neither Truth nor Peace ; of which temper the Iesuitick spirit seemes to be , which deceives the Nations with the Cup of errour , and scatters coales of fire and dissention among men . Secondly , some love truth , but not peace : zealously affected to truth , but for want of sound and steddy knowledge , or meeke and humble hearts , they are full of violence and bitternesse ; so prone to strife and contention , that from words and disputes they easily kindle to blowes : Some , when you speak to them of peace , prepare for war , Quia multis utile bellum ; their best fishing being in troubled waters . Thirdly , some love peace but not truth ; as Ishachar , sluggishly couching between the burthens of Superstition and Oppression , rather than trouble their Peace , in a land of plenty . Out of a lazie , grosse , and sensuall humour , so addicted to the enjoyments of peace , that they care not what encroachments are made on Truth . Fourthly , many seeme to love them , but not simply , per se and propter se ; but corruptly and partially , for by-ends and advantages to bee had by them , of profit , preferment , applause , and the like ; as Demas did 2 Tim. 4. 10. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . It is neither truth nor peace so much they love ( though they stickle for both ) but their bellies , pleasures , plenty , and selves , which they enjoy under the wings of truth and peace . 5. Many love what they think truth ( and happily is so ) yet not because it is so , but because they think so ; extreamely biased with selfe love and pride ; that they pertinaciously retaine , what ever opinion they have once undertaken , though they cannot maintaine it ; only on this ground , Ne videantur errâsse ; so hardly drawne by overcomming themselves to triumph over their errours . Ita perit judicium , ubi res transit in affectum , & nostram qualemcunque praevalere volumus sententiam , quia nostra est : so much doe our affections blinde , bri●● , corrupt , and warpe our judgements . 6. Many say they love truth ; but not universally ; not such truthes as crosse their credits , opinions , ends , pleasures , sinnes and lusts ; Nolunt id verum videri , quod affectibus suis adversatur . He loves not any Truth , that loves not all ; as he likes not the light or Sun , who is offended with any beame of it . 7. Veritas animae sponsa ; Truth is a pure Virgin , which every soule should wooe and seeke to wed to it selfe ; Many pretend to love it , but not casto & honesto amore sed meretricio & prudendo . Lascivientia ingenia , such as fondly and wantonly out of a vanity and curiosity only court that Truth , which they see is countenanced and shined upon by publick favour and authority ; ready enough to discountenance and forsake it , if the streame of things should change : Venales animae , vile and mercenary soules , that buy and sell the truth , prostituting it , not intirely loving and wedding themselves to it . 8. Some to purchase their peace , are ready to sell the Truth , by flattering , complying and mancipating their judgements to other mens opinions and errours , either discovered , which is very wicked , or unsearched , which is very weak , Degenerate mindes which so easily enslave that {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , the noblest and soveraigne faculty of the soule , which is the understanding , to other mens errours never so great , if their power be so too . 9. Veritas animae pabulum , there is as great an aptitude and proportion betweene the minde of man , and truth , as is betweene the eye and the object , meat and the stomack : now we know , it must be a pure and unblemished eye , that sees with certainty and constancie ; a cleare , sound , and undiseased stomack , that desires , likes , and digests wholesome meats . Such must that minde bee which loves . {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . Wholesome Truths , sound Doctrines . 1. Many are so vitiated and distempered by sin , the World , their Lusts and Vanities , that they wholely refuse to take downe any truth ; what the eare may receive sometime , their heart casts up againe profanely and reproachfully , by their words and actions . Ita veritas odium & nauseam parit . The speediest way to lose the love of many is , freely to tell them that truth , which might doe them most good , for it seemes to them as Michaiahs words to Ahab , odious and offensive , although it gave him warning of his danger , and shewed him the only way for his safety . 2. Many like choyse and wanton stomacks , receive and digest indeed , some truths in their minds and memories ; but it is morbum alere non hominem ; only thereby the better to nourish and strengthen their erroneous humours and conceits ; and what ever truth they meet with , is presently swallowed without chewing by some monster of opinion , which they maintaine . For errour is so feeble and unbottomed , that it must have some buttresses and seeming basis of truth to support it . By this meanes detayning the truth of God in unrighteousnesse , Rom. 1. 18. 3. Many are of so hot , unquiet and cholerick stomacks , that they love not truth sweetned with peace ; not calme and sober truths . Afraid to be thought coldly , if peaceably religious , even in matters of lesser moment . Interpreting that zeale , which is but naturall passion and choler , an humane feaverish and praedatorious , not that holy , gentle , and propitious heate of love , which only well digesteth sacred truths . So that most men we see had neede to be called upon to love truth and peace . In some , hopes of preferment will doe much to pervert , leaven , and suppresse truth , warping which way the Sunne of favour shines warmest . In others , despaire of preferment , and popular inclinations may doe as much to disturbe peace , and established truth : Every way Pronus lapsus , major sit cautela . Few are true , sincere , and hearty lovers of them ; by the Antiperistasis of others coldnesse , let the heat of your love grow more intensive . 2 Which is the last particular : The way most effectually to expresse the love we owe to truth and peace : first to truth , then to peace , to both if possible . Amor est pondus animae : Love is the weight and motor of the soule , the Spring that sets all the wheeles on worke . It is a vehement , active , industrious , unwearied , invincible affection ; if rightly placed on worthy objects , it workes wonders . Amor non potest abscondi , the fire of love is impatient to be hid or smothered : Nescit nimium , never thinks it hath done enough : Est extaticus , nec sinit amantem esse sui juris : it hath a kinde of rapture and extatick power , which transports the minde beyond it selfe , and dispossesseth it of it selfe , to bestow it selfe on that it loves . Delicata res est amor ; It is a tender affection , impatient of any injury or dishonour cast on what we love . Et sibi lex est severissima : Love needs no motive but it selfe to carry it to the extremity of its power . If our love then to truth be reall , it will shew it selfe . 1 In the serious and earnest searching for , finding out , and discovering of truth : for , Veritas in profundo : Truth is not obvious in the surface of things , but hath a depth , being sunk and retired from us , as now we are . There is a great deale of false and loose earth , rubbish of Opinions , probabilities , and falsities to be cast away , before wee come to the cleare streame of truth , which by secret derivations flowes from the eternall Fountaine , God . There are not only grosser clouds of errours and falsities , which darken truth ; but parelii too , verisimilia , seeming sunnes of truth , which are but apparences and probabilities , of no long continuance . He then that will seeke and finde certaine , and saving truth , must apply himselfe to God , his Word , and Spirit , not take it upon trust and credit of humane fancie , or reason : Multi taedio investigandae veritatis ad proximos divertunt errores : Many out of an easinesse , lazinesse , or presumption , take up truths from custome , education , prepossessed conceits , shew of Antiquity , excellency of mens parts , &c. prone to count that truth , which themselves or others have a long time beleeved to be such . Sed oculos à rebus omnibus abducas , quae Deus non sunt si veritatem quaeras , Esay 8. 20. To the Law and to the Testimony , Joh. 5.29 . Search the Scriptures ; from these wells must we draw the waters of life , purifying , refreshing , and saving truths ; {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . The Veyn and Mine of truth , hath many windings , and intricate turnings , requiring a sagacious and industrious minde to follow it . 2 Shew your love to truth , by propagating , and imparting it to others , when your selves have discovered it . Veritas nihil erubescit , praeterquam abscondi ; Truth is onely ashamed to bee hidden ; as the Sunne to be clouded , or eclipsed . Truth , as light , wasts not by communicating it selfe to others . Quò communius bonum eò divinitus . Shew your love to it and to men , by teaching it to others , but in a calme and unpassionate way ; truth is best seene in cleare and untroubled waters , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , Ephes. 4. 15. Speaking the truth in love . Pittying not triumphing in others ignorance , or reproaching their errors and weaknesse of judgement . Farther , shew your love , by using all meanes to plant and nourish truth , by setting up the lights of good and painefull Preachers , in the dark , and obscure corners of our Land , where , God knowes , many poore soules perish for want of knowledge ( such I meane ) as can and will rightly divide the Word of truth , 1 Tim. 2. 15. There is no engine you can invent so effectuall , to batter down and demollish the adverse party , or to secure the prosperitie of our Church and State . But this will hardly be done , without encouraging men to the study and preaching of truth in the way of necessary , competent , and liberall maintenance ; for it is most certaine , as Bishop lewell sometime told Queen Elizabeth , in a Sermon , Tenuitatem beneficiorum necessario sequitur ignorantia sacerdotum . Never flatter your selves , that the Lampes of the Temple will burne at all , or but very dimly , and poorely , if you supply them not with Oyle sufficient to enliven themselves and enlighten others . 3. Shew your love of truth , by a zealous , active , and constant maintaining of it : Zeale , is flamma amoris : Love raised to a flame : by all justifiable wayes asserting the honour of it , and the professors of it , against the profanenesse , idlenesse , envy , calumnies , and oppositions of the enemies thereof , either Atheists , sensuall , ignorant , or superstitious , 2 Cor. 13. 8. We can doe nothing against the truth , but for the truth , doe all you lawfully may : by severe , and wholesome Edicts , fencing in , and fortifying truth against the Seminary incursions of those , that seeke to encroach upon its ancient bounds : also against the bold , and impudent Preaching , Printing , and Disputing for the contrary errors , which have beene long agoe exploded and confuted ; which by misused power , or tacit connivence , seeke to creepe in , and undermine our truth . Leakes may sinke us , as well as rockes split us . Jude 3. Contend then earnestly for the truth ; but with the power of Gods , not mans arme of flesh ; with a contention of love , not of force ; such as may not destroy men , but their errors , which otherwise will destroy them . Truth is so sufficiently armed with its owne power , that it needes not the assistance of the Sword or Canon , which reach not the minds of men ; nor can divide them from their errors , nor batter downe the {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , strong holds of prepossessed false opinions ; That excellency if power which is in the Word of God and his Spirit , is onely able to subdue the understanding ? Yet must not the Magistrate ▪ so farre be wanting to Gods glory , and the Churches good , as to faile to defend truth against those that by cunning or force seeke to subvert it , setting up the just t 〈…〉 or of those Lawes , which may chase away those Owles , and Bats , and ferall Birds , that love darkenesse , and portend a night , where ever they appeare ; that cannot endure the light , because their workes are evill , as well as their doctrines false . 4. Shew your love to the Truth , as by doing for it all you can ; so by obeying the truth from the heart , 1 Pet. 1. 22. by living conformably to it : that there be no solaecisme in your lives , that the truth of your doctrine be not confuted , by the corruptnesse of your manners : not onely seeking the truth , and speaking the truth , and defending the truth ; but farther , doing the Truth , 1 John . 1. 6. which is the strongest vindication of its honour , and your beleefe of it . There is a labour of love , which loves its labour ; ready to deny our selves , in any thing neere or deare to us , rather than deny any saving truth : chearefully suffering for it , rather than it should suffer ; a good minde , that loves the truth , suffers more in truthes suppression , than its owne ; yea , by dying for it , if need be ; and God choose us out for his champions to crowne and improve the necessity of death , with the glory of martyrdome , which is the highest witnessing of our love to God and his Truth . Difficulties rather wh●● and twist to a firmer resolution , than any way bl●t or discourage a well placed affection . The Heathen man set such a price on truth , that he thought it worth our life ; — Vitamque impendere vero , Nec propter vitam vivendi perdere causam . It is a blind & preposterous love , that loves life better then that , for which onely life is worth the having ; better we dye , than truth decay , which as a Phoe nix is wont to renew its life out of martyrs ashes . 5 , Lastly , what we come short in doing or suffering for the love of truth , at least , seeke to supply by our frequent and fervent prayers to God , that hee would so make the way , and carry on his truth that it may prevalile upon the hearts of men to a love of it . But in this variety of Opinions , and Distraction of sides , every one challenging truth to be on their party , How shall we know , what is that Truth , which we ought to love and adhere unto ? I Answer , the Truth of God , like the light of the Sunne , is best knowne and distinguished from all other , by the beauty and excellency of its effects , of life , heate , and fertillity ; that is infallibly the saving and necessary truth of God , most deserving our love and study , which hath , and alwayes had the greatest and best influence on mens hearts and lives : that is , Gods truth which makes men more godly , more holy , pure , just , good , humble , peaceable , charitable , selfe-denying , and consciencious in all their wayes : What brings us nearest , and makes us likest to God , which conformes us most to that highest and divinest patterne of Christs minde and conversation . It hath beene alwayes the Seale of honour set upon Christian Religion : and that truth , whereon it is founded , that it most magnifies God and goodnesse . Those truths which have the greatest operation on mens mindes , consciences , and lives , so as to amend them , are set beyond all question and disputes : These let us chiefely study , love , and live by . 2. If our love be thus rightly set to Gods truth , he will take care to settle our peace : to which we owe a love too , and must shew it in the second place . First , by praying heartily and constantly for it , Psal. 122. 6. Every one should thinke himselfe called upon in those words . O pray for the peace of Ierusalem . Prayer engages God on our side , and calls in an omnipotent arme to settle , strengthen , and secure our peace . Secondly , by assisting really , to the support and maintaining of it , against the perturbers of it . 1. By seasonable counsells , and faithfull advise grounded on Truth and Iustice . 2. By arming counsells with power and Subsidyes of purses and persons ; to suppresse all unjust and rebellious practises , which seeke to violate our peace . Peace is not safe , except there be power for warre ; which is the guard of peace ; as power without counsell is brutish , and selfe confounding ; so counsell without power is feeble , and subject to be despised . 3. By living orderly in a way of meekenesse , humility , and subjection in the feare of God , and obedience to the wholesome Lawes established ; which is that we are taught by the truth of God , Rom. 13. ● . Let every soule be subject , &c. This I am sure will bring a man peace at the last . If not externall , yet internall , which will be eternall . 4. By searching out , and exemplary punishing those that are the perturbers of our peace ; justly troubling those that have troubled Israel , as Ioshua to Achan . Psal. 34. 14 , Thus seeke peace and pursue it ; by pursuing those that would rob us of it . And certainely you will finde , none are more enemies to , and perturbers of our peace , then those that are the perverters and opposers of our Truth : either in judicature , or Religion , for these scatter and blow the coales of discontent in every corner , that the whose house must needes be set on fire , if they be not timely quenched . And now give me leave by way of Conclusion , a little to apply to you and my selfe , the weight and force of this Text . Therefore love the Truth and Peace . Had we in this Church and State ( Right Honourable , and the rest ) beene so happy in the love of truth and peace , as we have beene in the long glorious injoying , and the miraculous preservation of them among us , certainely , neither truth had this day beene so clouded and perplexed , nor our peace so broken and distracted . The God of truth and peace declares his displeasure , and high indignation against us , for the negligence , coldnesse , and ingratitude of many ; for the profanenesse , Atheisme , and malice of some : for the superstition , formality , and backe-sliding of others . How many are there , that deny , or despise , spise , or suppresse , or oppose , or contemne , scorne , and deride , and corrupt and belye the Truth ? That the Prophets complaint may come neare our times , Esay 59. 15. Truth faileth , and he that departeth from iniquiry maketh himselfe a prey : Nos patim●r longae pacis mala saevior armis , Luxuria incumbit — Long peace , like faire weather , hath raised up the vapours of sinnes to cloud our Sunne , and trouble our Heaven withall ; which almost of us , from highest to the lowest are not guilty of one or more of those forenamed degrees of neglect against truth : which shewes , wee have either no love at all , or a small love , a tepid , and Laodicean love , a shamefaced , which is a shamefull love , or a false and base love of truth , not for it selfe , but for our selves : as our Diana ; the mystery , by which our gaine or greatnesse are sustained . If wee have not loved truth in peace , were it not just with God to make us want truth in warre ? And because men received not the love of the truth , he should give them over to strong delusions , to beleeve a lye , 2 Thes. 2. 10. Certainely God will severely exact of this Church and Nation , of Prince and People , of Preachers and Hearers , an account for our long enjoyed and undervalued truth and peace . Have wee so long beene a Vine planted , and watered , and fenced , both to necessitie , and omament , by an excessive indulgence of God , and doe wee bring forth soure grapes ; that neither please God , nor profit men ? May we not justly feare ( what wee have deserved ) to be laid wast and desolute , to be made a hissing and astonishment to all Nations ▪ , that God should remove , or extinguish the glorious Lampe of the Gospell , in whose light we have not rejoyced , because we have not loved it ? Love is an affection of union and fruition . Doe we love the truth if we are weary of it , tediously and peevishly affected to it , willing to leave it , and withdraw from it ? The loathing and nauseating of this Heavenly Manna , as if we have had so much , that it is necessary to recover and quicken mens appetites to it , by a more scanty allowance of it , is this to love the truth ? The tampering and essayes of someto clip , or wash , or new coyne , or allay , and abase , with some Romish mixture , the gold and puritie of our Doctrine ; is this to loue the truth ? That pure and refined Truth , which hath passed the fiery triall , hath beene baptized in the blood of many Martyrs , sowne in a field , made fruitfull with their ashes ; who loved not their lives so much as the Truth . To set up lying vanities , Pictures , and Images , and to cry downe Praying and Preaching , whereby those toyles may be usefull and necessary to the ignorant ( because untaught ) people , Is this to love the truth ? To suffer Idolatry , or superstitious formalities in serving God to get ground upon our Opinions and practises . Is this to love the truth ? Quae quo nudior , eô venustior ; which the lesse it hath of painting , the more it hath of true lovelinesse and native beauty . Are not the lengthen and increase of Ceremonious shadowes , a presage and signe of the shortning of our Day and setting of our Sunne , or diminishing of our Light . To quarrell at those Truths , which have bin long ago determined by the Scripture , in the publique confession of our Church , and in the Writings , or Preachings of our gravest & learnedst Divines , Prelates , and others ; as in the points of Iustification by faith alone ; of Trasubstantiation , of auricular Confession ; of prayer for the dead ; of worshipping before Images ; of fiduciary assurance , and the like ; which some doting and superstitious Spirits , dare to question , and retractate ; Is this to love the truth ? What hath been done by Preaching and Printing , by correcting , or rather corrupting of Bookes ( where the correctors themselves deserve to be corrected ) your piety and wisedome may best finde out . Nay , such hath beene the shamelesse impudence and effrontery of some ridiculous heads , that plaine and honest mindes shall be scorned , derided , and in judgling fashion , cheated out of truth , and the power of Religion ( which is a holy life ) if you doe not harden your faces , and confirme your resolutions against , supercilious vanity of such men : Whether they have any intent to reedifie Babels ruines or no , I cannot tell ( some vehemently suspect it ) sure I am , there is such a confussion and noveltie of Language affectated by some men of Altars , Sacrifice , Priests , Corporiety of presence , pennance ; auricular Confession . Absolute , that is , blinde obedience ; the holy of holys ; and Adoration , which must bee salved from a flat Idolatry , or at best an empty formality by some distinction or notion that must be ready at hand ; that most people know not what they meane , what they would have , or what they intend to call for next . Not that I am ignorant how farre pious antiquity did use these and such like words innocently , without ill mind or meaning , and without offence to the Church , as then times were : yet let mee tell you : 1. Such swerving from the forme of sound words used in the Primitive and purest times , occasioned and strengthened after errours . 2. They were not then ingaged to mainetaine Truth against such erroneous and pernicious Doctrines as we now are of the reformed Church : which Doctrines are now eagerly maintained by a proud faction , who seeke to abuse antiquity , and patronize their owne errours , by using those names and words to other intents , and things , than ever was dreamed of by the Ancient Church . 3. By such dangerous symbolizing with them in words , and some outward formalities , we doe but prepare our mindes , and sweeten them with lesse distaste to relish their Doctrines and Tenets ; and as it were in a civill way wee complement our selves out of our Truth ; giving the adversaries strong hopes and presumptions , as they have discovered , that wee are inclining towards them : To bee ashamed of frequent , serious and conscientious preaching , which was the worke of Christ and the holy Apostles ; the honour and chiefe imployment of the Primitive and best Bishops and Ministers , in all ages , as that deservedly famous Bishop Iewell in his Apologie prooves out of the Fathers sufficiently against the Popes , and other idle bellyes ; which count preaching as a work below their greatnesse , as indeede it is above their goodnesse . Is this to love the truth ? To preach ridiculous , impertinent , flattering or corrupt matter , which is the shame of the Pulpit and foolishnesse of preaching , in good earnest ; so as to bring an infinite contempt , odium and envie upon the Sacred function of the Ministry , that men abhorre the Services of God , and daily separate by swarmes from our Church ; are these the fruites of our love of the Truth ? — Pudet haec opprobria nobis , &c. Sure there is something extreamely amisse and displeasing to God as well as men , either in our Doctrine , or manners , or hearts , or all . Else whence should that burthen of dishonour , those loades of reproaches be cast upon the Clergy , which makes them drive so heavily : and this even among Christians , and reformed Churches ; whereas naturally all men , though otherwise barbarous , and insolent , yet are prone to pay a speciall reverence and double honour to their holy men , such as are in a more immediate neerenesse and relation to their deitie or gods : Now truth carries a Divine Majesty and lustre with it , casting a glory on every Moses or Man of God , who converseth with it . The more truth there is in any religion , the more love and honour will arise from the professours to the Preachers of it ; if they seriously affect the one , they cannot scornefully neglect the other . God himselfe hath long agoe taught all men , especially Church-men in Elyes heavy doome , this lesson as an infallible maxime in point of True honour , 1 Sam. 2. 30. Those that honour me I will honour , and those that despise me shall be lightly regarded . Saint Paul gives a charge to Timothy , 1 Tim. 4. 12. and to Titus , Tit. 2. 15. both Bishops , Let no man despise thee , &c. One would think the Apostle should rather have charged the Ephesians and Cretians not to despise them ; but the Apostle shewes the true way for Ministers , to be Masters of mens love and affections , is to be a holy rule and example to mens life and actions . To Timothy , But be thou an example in word in conversation , in love , in spirit , in faith and in purenesse , 1 Tim 4. 12. To Titus , Shewing thy selfe a patterne , Tit. 2. 7. Certainely had Divines both great and small , beene more busied in preaching and practising those great weighty and necessary Truths , that are able to save their owne and others soules , they would not have had such leisure , to have beene so inventive and operative in poore beggerly toyes and trifles , which neither bring honour nor profit to God , themselves or others . Nothing ( I say ) nothing , will restore the Church and Church-men to their Pristine honour , love and authority in mens hearts and minds , but a serious setting of themselves to the study , preaching and practising of Truth and Peace in a holy life . These , these were the Arts , these the Policies , these the pious fraudes , and stratagems by which anciently they won peoples hearts to love God , his truth and of themselves the witnesse of it . To such a height of honour and extasie of love , that they received them as Angels of God , Embassadors from Heaven ; counting them deare as their right eyes . Humility , Piety and industry , layd the foundation of all those magnificent structures , dignities , titles , places , revenues , priviledges wherwith Church-men were anciently indowed : what hath or is likely to wast and demolish them is easie to conjecture . Iisdem artibus retinenda quibus olim parabantur . O consider then ( I beseech you ) how precious a jewell , how sweete and necessary a blessing we are like to loose by our want of love to it . Solem e mundo tollunt ; what the Sun is to the world , that is Gods Truth to our soule , the light , life , joy , day and soule of our soules . As the darkenesse , barrennesse , coldnesse and deformity of the earth would be , if the Sunne were alwayes absent from it , or clouded to it , such will the state of our poore soules and our Church be , if the healing wings of the Sun of righteousnesse , Truth , be quite removed ; or onely a winters Truth , clouded , deaded and obscured by many superstitious Doctrines and practifes . If ( I say ) such a truth content us ; where will be the chearefull light of the promises , which now wee enjoy ? where that onely rock of the soules comfort , which no temptation can shake or undermine , the free Iustification of our soules by faith in the merits of Christ onely ? where the sound and well grounded peace of our consciences ? where the warmth of our zeale , love and affections to God , from the fiduciary apprehensions of his love to our soules ? where will be the ravishing joy , hopes and expectation of a better life ? where the zealous care of leading here a holy life ? will not all these faile us , if truth doth ? and is not truth like to faile if our love doth ? Are not all those flowers and beauties of our soules and Church heliotropia , such as have their life and motion from the sunne ? following and depending upon that glorious truth ; which so much offends weaker eyes , is so little seene or desired by blinde , darkned and sensuall minds ? If this goe , Ickabob ; The glory is departed from our land . Our Goshen will soone turne to an Egypt : Our fruitfull field and Garden of God , where so many famous Preachers , and zealous professours of Christianity have flourished , will be changed to a barren howling , and desolate wildernesse . If the love of our selves moove us not ; nor the love of truth and Peace , which have happily dwelt together a long time with us , yet let us not bee so barbarously cruell to posterity , as to put out their soules eyes before they can see , and deprive them of the light of the Gospell , before they enjoy the light of the Sunne . What can you transmit to posterity more desireable than Truth and Peace ? Paix & peu . Peace and a little , but Truth and lesse , will doe very well , and make you and them live and dye happily : what will your honours , lands , offices , estates , houses , names doe them good , if they be betrayed to ignorance , superstition and slavery of conscience , which are in the bottome and dregs of errour and confusion . O then let the first care bee to cleare , and settle Truth among us ; and then Peace ; sweete and most desireable Peace , which we have had to the envie , wonder and astonishment of all our Neighbours , enemies and friends . Alas ! have we so long drunk of Peace , as to become intoxicate with so sweete wine , and now do we fall to quarrell with tongues , pens and swords ! That we in this Iland are divided from all Nations is our safety under God , and by the providence of our gracious Soveraigne : but to be divided among our selves will be infallibly our ruine . Si collidimur , frangimur : as two strong armes united to one body and under one head fighting against each other ; That censure of a great Captaine and Statesman is remarkeable which hee gives of our State . That it is a great and strong body which will never dye , unlesse it kill it selfe . Civili in bello trist is victoria , Civill warres can neither merit nor expect Laurells , triumphs nor trophees : the memory and monuments of them are best , when buried in oblivion ; victory it selfe is sad , and ashamed of it selfe ; weeping , dejected and blushing with its owne blood unnaturally and barbarously spilt ; as having fought not so much against enemies as humanity ; not so much conquering others , as wasting and destroying it selfe . — Pax una triumphis Innumeris potior . — One faire and spotlesse Lilly of peace is a greater ornament to a Princes Diadem , than to have it beset round with many red Roses of bloody triumphs ; especially in civill , which are the most sanguinary wars . O then let us not so easily abandon so great , so precious , so hardly recoverable a blessing , if once it be lost . The Orator said well : {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . Any rash hand or furious head may inflict a wound , or kindle a fire , but it 's God alone , who can heale up the breaches , or extinquish the flames of a state or Church . The miserable spectacles of other countries and Churches , do they not , as foyles , sufficiently set forth the beauty and lovelinesse of this Iewell of Peace ? O then let us all take up thoughts , words , counsels , resolutions , prayers for Peace : away with all bitternesse , strife , malice , jealousies , and all those divelish maximes of severing the Interests of the Prince and the people as inconsistent ; whereas rightly considered they are , as the head with the body ; united , both are safe and firme ; severed , both inevitably ruine . Divide & regnare desine : Devide them and you destroy them . Love and union are the mutuall safety of Prince and people . Counsells of Truth and Peace , like light and fruitfull showers , descend from above from Heaven , from God : but falsity and dissension , like tempestuous vapours and fiery exhalations , come from the earth , from the divellish hearts , designes and practises of men . O consider then ( as I know you doe ) how large afield , how ample a province the mercy of God , the favour of our King , the love of your Country hath put into your hand , where to shew your love of God , his truth , worship and religion ; your loyalty to your King , his Throne , dignity and succession ; your fidelity and zeale to your Country , its peace , liberty and prosperity . How great a disservice you must do them all ( besides your selves in particular ) if you faile or slaken by any meanes in your love to these two , Truth and Peace . Imagine with your selves you heare daily , your Noble and famous progenitors ( who being dead yet speake , by those blessings of Truth and Peace , which by their studies , prayers and endeavours they have bequeathed to you ) Imagine ( I say ) these calling earnestly upon you all , O love the Truth and Peace . Shame not our names , and your selves by being wretchedly negligent of what we esteemed the most precious Iewels , the honour and happinesse of our times : which were dearer to us than our lives : which we purchased for you with our blood , with infinite expenses , hazards and sufferings . Thinke you here the joynt prayers and importunities of all estates in the Kingdome , the Nobles , the Gentry , the Commons ; your parents , wives , children , friends , alliances , neighbours , all with one voice calling to you , Pacem te possimus omnes . O love the truth and Peace , and by your love preserve them for us . Betray not us and your selves , to the darknesse of errours , to the miseries of warre . Be you as sunnes and shields to us , and the commonwealth : Your populous Cities and Townes , your stately houses , your fruitefull fields , your pleasant gardens , your costly cloathes , your plentifull tables , your ancient liberties and Noble immunities , wherewith above all subjects in the world you are invested and honour'd , all joyne in this voyce , O love the truth and peace : which affords you all these sweet enjoyments and Noble ornaments of life . All complaints , all grievances , all petitions may be resolved into this lesson , Love the truth and peace , in so doing you shall remedy , releeve and satisfie all . O have a care then , that truth as the pillar of fire may goe before us to enlighten and direct our way to the heavenly Canaan ; and Peace as the pillar of the cloud may over-shadow , and refresh us in our travailes ; through the tedious wildernesse of this life . The way to peace is by the paths of truth , Never hope to recover and settle your former peace , unlesse you returne to your first love of the truth . Truth is but one , as the Center , and drawes all mindes to an unity , which tend to it . Errours and falsities are various and full of crossings enterfirings , and contentions both with truth and themselves : as severall Cards in a Map , whose lines drawne out infinitely crosse , cut , and thwart each other . Here give me leave by way of short digression , in so great and publique an Assembly , to recommend to your favour , the noble endeavours of two great and publique Spirits , who have laboured much for Truth and Peace , I meane , Commenius , and Duraeus : both famous for their learning , piety and integrity , and not unknowne , I am sure by the fame of their Works , to many of this Honourable , learned and pious Assembly . The one hath laid a faire designe and foundation for the raising up a Structure of Truth , Humane and Divine , of excellent use to all man-kinde , for the easinesse and exquisitenesse of attaining the true knowledge of things . The other hath long studied , and with great paines , endeavoured and well advanced the peace and unity of the reformed Churches ( a blessing that cannot be purchased at too dearea a rate ) whereunto hee hath the suffrages and assistance of many learned Divines , and some of our owne , especially the reverend Bishop of Salisbury , as you may see in his letters to him , and his late tractate , De pace Ecclesiastica , &c. But alas , both these noble plants ( to the infinite shame and reproach of the present age , to the losse and detriment of the future ) a 〈…〉 like to wither to a barrennesse for want of publique incouragement and aid to goe on in so noble , great and usefull undertakings ; I leave it to your Wisedomes , at your leysure to consider , whether it were not worthy the name and honour of this State and Church , to invite these men to you , to see and weigh their noble and excellent designes ; to give them all publike ayde and incouragement to goe on and perfect so happy Workes , which tend so much to the advancing of Truth , and Peace . * But to return to your particular and neerer concernements ; If you love your selves , your relations , wives , children , houses , lands , liberti●s , lives and honours ; if you love your King , your Country , your Church , your cōsciences , your soules , your Saviour , your God ; Love the truth and Peace ; but heartily , sincerely , couragiously , constantly . Let your faith in the truth , worke and shew it selfe by an active love of the truth . Shall the Adversaries of our Truth and Peace , be so bold , vigilant and desperately active , for the bringing in of their shaddowes , lyes , paintings and adulteries of Truth and Religion ; and shall we be cold , remisse and timerous ? Shall they as Assasinates , be prodigall of their owne and our bloods , and shall we be sparing of our words , estates or persons ? Hoc agite . Doe then Gods businesse , and the Kings , and the Countries , and in them all your owne . Doe them worthy of your selves , worthy of the honour of this Church and State , worthy the memory and renowne of your Ancestors , worthy the expectation of the world , both at home and abroad ; the eyes of all Christendome being upon you especially the Reformed Churches , whose hopes and prayers meete in you . Doe them worthy the Majesty and favour of our gracious King ; worthy of the truth , worthy of the glory of our God , and great Redeemer : At once shew yourselves good Subjects , good Patriots , good Counsellors , good Men , good Christians . You have long enjoyed Truth and Peace , therfore love them ; No Nation under Heaven , hath more cause , and will be lesse excusable , therefore love them ; none hath had a clearer light of Truth , and a greater length of Peace , therefore love them ; you and yours have long thrived by them , therefore love them : you have Fasted and Prayed for the preservation of them , therefore love them : you are this day solemnely to renew your Covenant with God in the holy Sacrament , the Seale of Gods love to you , and yours to him , therefore love the truth and peace , for they are Gods . And upon the heate and sacred flames , which by this dayes duties possesse your affections , take up ( I beseech you ) serious resolutions , and make tacit vowes in your selves to God , that you will love the truth and peace , and by all lawfull wayes ( for other they neitherneed , nor will allow ) seeke to advance them . None are fit and prepared to receive , but such as have hearts filled with this love ; none will have the comfort of worthy receiving , but such as daily increase , and persevere in this love . For Conclusion , I will use the last and weightiest argument in the world , which raised the victorious soule of that great Apostle Saint Paul , to such an invincible patience and unwearied Activenesse for Gods glory and the Churches good , 2 Cor. ● . 14. O let the love of Christ constraine you ; that free , preventive , transcendent love ; that humbled , sorrowing , sweating , bleeding , crying , crucified dying love , which this day is presented to you , who loved our soules more than his owne life : Greater love can no man expresse , greater motive to love can no man desire . Quid amplius pro se facere aut pati potuit , quam pro te & fecit & passus est Christus ? What could Christ have done , or suffered more , if hee had beene to redeeme himselfe , then hee hath both done and suffered to ransome thee and me . Content to make himselfe the object of his Fathers wrath ( whom he infinitely loved ) that he might procure our peace . O what shall wee render to him againe for this excessive love ; but an unfained love of him and his Church , his Truth and Glory , an undaunted zeale for his Honour and Worship , for the purity and peace of his Church ? These are the things you shall doe , speake yee every man the truth to his neighbour . Execute the judgement of Truth & Peace in your gates . That so it may be fulfilled on you , and us all which the Prophet prayes , Esay . 26. 2. The gates of mercy and peace here , of glory and happinesse hereafter may be opened , so that the righteous nation which keepeth the truth may enter therein . FINIS . Notes, typically marginal, from the original text Notes for div A42489e-650 Acontius . straing . Sat. ●ing . 3. 25. Mich. 4. 4. 1 Tim. 4 3. 1 Kings 22. T●rtul . Mal. 4. 1 Sam. 4. 21. D. de Rohan . Interest des estates . Angle terre est ungrand animal , qui ne mourira ja mais si lue se tue luymesme . Dur 〈…〉 s. Cousmenius . * Whereunto if it shall please God to encline any of your thoughts for the effectuall promoting of so commendable purpos●s , notwithstanding the distances whereat they now are , the one being in ●●land , the other in De●marke , yet there is a faire , easie , and safe way of addresses to them both , opened by the industry and fidel●ty of Mr. Hartli●e , whose house is in Dukes place in London , a Gentleman who hath beene a constant furtherer , and great coadjutor wit● them both , in their Works : who hath correspondence with them ; whose learning , pi●●y and unwearied industry towards the publike good , are so well knowne to the learned world , and many of your selves as well as to me , that he needs not the farther testimony of my Pen . Zach. 8. 16. 
A01085	----	Eirenopolis: = the citie of peace Surueyed and commended to all Christians. By Tho. Adams. Adams, Thomas, fl. 1612-1653. 1622 Approx. 105 KB of XML-encoded text transcribed from 96 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2003-11 (EEBO-TCP Phase 1). A01085 STC 112 ESTC S115261 99850480 99850480 15688 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. A01085) Transcribed from: (Early English Books Online ; image set 15688) Images scanned from microfilm: (Early English books, 1475-1640 ; 1163:3) Eirenopolis: = the citie of peace Surueyed and commended to all Christians. By Tho. Adams. Adams, Thomas, fl. 1612-1653. [6], 184 p. Printed by Aug. Matthewes for Iohn Grismand, and are to bee sold at his shop in Pauls Alley at the signe of the Gunne, London : 1622. Running title reads: The citie of peace. Reproduction of the original in the Bodleian 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 Peace -- Religious aspects -- Early works to 1800. 2003-06 TCP Assigned for keying and markup 2003-06 Aptara Keyed and coded from ProQuest page images 2003-08 Marika Ismail Sampled and proofread 2003-08 Marika Ismail Text and markup reviewed and edited 2003-10 pfs Batch review (QC) and XML conversion Eirenopolis : THE CITIE OF PEACE . Surueyed and commended to all Christians . By THO. ADAMS . LONDON , Printed by Aug. Matthewes for Iohn Grismand , and are to bee sold at his Shop in Pauls Alley , at the Signe of the Gunne . 1622. ERRATA . PAge 7. for proposition , read pro portion . page 18. for imitates , reade intimates . page 19. for if reade as . To all that loue PEACE and TRVTH . PEACE , take it with all faults , is better then Warre : and the ende of a iust warre , is but Studium Pacis , the intention of a right peace . The Subiect then is beyond exception , to all that loue Peace . But commonly they , with whom it meddles , refuse to meddle with it . Let such take the course of their vnhappy precipice into euerlasting vnquietnesse , who wilfully reiect the cure of their affected maladie : denying their consciences a trouble that may saue them , for feare of loosing a trouble that ●o●h please them . As if a man were lesse then mad , that will leap into the fire , o auoid the smoke . There is Pax fundamenti , the peace of Doctrine : and Pax Ordinis , the peace of Discipline . The Heretike would pull downe the first Pillar , the Schismaticke the other : The former would break our peace with Christ ; the latter with our selues & the Church : both these are almost desperate . But there is a third , Pax Politica , a ciuill Peace : and the common disturbers of this are such contentious spirits ; that either vnprouoked , out of mischieuous intention : or being prouoked , out of malicious reuenge ; set all in vprore , make a mutiny in manners , an ataxie in the course of life . To cure this Babel , if at least shee will bee cured , is the scope of this Tractate . Peace was Christs blessed Legacie to his Church ; and we are the Ministers whom he hath chosen to see it payed . Executours are often sued for the bequests giuen by dead Testators : Loe here a Legacie without suing from a liuing Father . Embrace it , and bee regulated by it : so shall your hearts finde present comfort , and your soules eternall life in it . The heartie desirer of your Peace . TH. ADAMS . THE CITIE OF PEACE . PEACE is the Daughter of Righteousnes , and the moher of knowledge , the nurse of Arts , and the improuement of all blessings . It is delectable to al that taste it , profitable to thē that practise it ; to thē that look vpō it , amiable ; to them that enioy it , a benefit inualuable . The building of Christianity knows no other materials : if we looke vpon the Church it self , There is one body : if vpō the very soule of it , There is one Spirit : if vpō the endowment of it , There is one Hope : if vpon the head of it , There is one Lord : if vpon the life of it , There is one Faith : if vpon the doore of it , There is one Baptisme : if vpon the Father of it , There is one God , and Father of all . Peace is a faire Virgin , euery ones Loue , the praise of all tongues , the obiect of all eyes , the wish of all hearts ; Pacē●te poscimus omnes . She hath a smiling looke , which neuer frowned with the lest scowle of anger : snowy armes , soft as Downe , and whiter then the Swannes feathers ; alwaies open to pious embracements . Her milken hand carries an Oliue branch , the Symbole and Embleme of quietnesse . She hath the face of a glorious Angell , alwaies looking towards righteousnesse , as the two Cherubins looked one vpon the other , and both vnto the Mercy-Seate . Her Court is the inuincible Fort of integrity ; so guarded by the diuiue prouidence ; that Drummes , Trumpets , and thundring Canons , those lowd Instruments of war , ( I meane Blasphemy , Contention , Violence ) may affront her , but neuer affright her . Shee hath a bounteous hand , virtuall like the Garment of Christ ; if a faithfull soule can come to touch it , to kisse it ; all her vexations are fled , her conscience is at rest . Her bowels are full of pitty : shee is alwayes composing salues for all the wounds of a broken heart , Sedition and tumult her very soule hates : shee tramples iniuries and discords vnder her triumphant feet . Shee sits in a Throne of Ioy , & weares a Crown of Eternitie : and to all those that open the doore of their heart to bid her welcome , shee will open the doore of Heauen to bidde them welcome , and repose their soules in euerlasting Peace . In these continuall Dogge-daies of ours , wherein loue waxeth cold , and strife hote , wee had need set our Instruments to the tune of Peace . This was the blessed legacie which Christ bequeathed to his Church : the Apostle from his Master sent it as a token to the Corinthians : and I from the Apostle commend it as a Iewell to all Christians ; Liue in Peace , and the God of Loue and Peace shall bee with you . Which conclusion of the Epistle containes the blessing of the Apostle ' : a Valediction , and a Benediction . They are in part Hortatory , in part Consolatory : the vertue to which he perswades them , and the reward which hee promiseth them . There is a sweet symphony , and respondent proposition betweene the Counsell and the Comfort ; the Actiue Peace , and the Factiue Peace : for seeking peace on Earth , we shall find peace in Heauen : for keeping the peace of God , wee shall bee kept by the God of peace . The one is the regular Compasse of our life on Earth , the other is the glorious Crowne of our life in Heauen . That wee may not cherish too weake an opinion of this duty , wee must know , that this Apostolicall counsel is an Euangelicall law ; and binds vs all to the peace . Liue in Peace : there are in it all the concurring qualities , that define a good law ; as Lycurgus taught : Generalitas , Bonitas , Possibilitas . It must be Generall , Good , Possible . Generall , so that all be tied to the obedience of it . Else it were like Anacharsis law , a cobweb to catch flies : or those tyranous cēsures , which are made to vex Doues , while they are indulgent to Buzzards . It must be Good , for none are bound to the obedience of vniust things . If it haue an indifferent extent to good or bad , there is easily found some colour of euasion . It must bee Possible ; for if things be imposed vltra posse , and so men be made lyable to the mulct , when they are not culpable of the guilt ; they may obiect that Naturae dictamen . Nemo tenetur ad impossibile : none are to be tyed to the obedience of impossible things . Such are Tyrants Lawes ; not vincula , sed retia : not limits to confine , but netts to ensnare : not Pales , but Toiles . But the Law of Peace is General , none can plead immunitie . Good , none taxe it of iniquitie . Possible , none can say , it is beyond their abilitie . But it may be obiected . If you require it Generall , it is not Possible : for wee cannot haue peace with all men . If it were Possible , yet is it not lawfull and good ; for wee may not haue peace with all men . To direct vs in this , the Apostle inserts two cautions . If it be possible , as much as lyeth in you ; liue peaceably with all men . For there are some cases in which 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , it is not possible . What communion hath light with darkenesse ! and what concord hath Christ with Belial ! Wee must haue no peace with it , if there be no grace in it . Blessed is hee that walketh not in the counsell of the vngodly , &c. Forbeare not only to sit in the Chaire of pestilence with them , which is Sinne raigning : but euen to stand and discourse with them , which is Sinne delighting : yea euen to walke a turne with them , which is Sinne entring : teaching vs to shunne the very acquaintance of their counsels . But wicked men cannot be auoided ; and so long as wee are in this world , wee must con uerse with men of the world . To answer this , we must distinguish betweene offenders , and offences : we may haue no peace with the one , true peace with the other . There are two names , Homo & Peccator : a Man , and a Sinner . Quod Peccator est , corripe : quod Homo , miserere . As he is a Sinner , reforme him : as he is a man , the Image of God , pitie him . Doth thy Brother sinne of ignorance ? Dilige errantem , interfice errorem : kill the error , preserue thy brother . Doth hee offend of frailty ? Bee at peace ( cum hominibus , non cummoribus ) with the man , not with the manners . Trespasseth hee of malice ? Hate ( vitium , not virum ) the disease , not the patient . Howsoeuer these infirmities are ineuitable , still wee may haue Peace , Cum malis , licet non in malis : with euill men , though not in euill matters . Indeede let him that hath anthority , correct malicious offences : for that is not like a rauisher to abuse , but like a Chāpion to vindicate the honour of peace . Yet still Cum corrigat malitiam , diligat personam ; let him correct the transgression , loue the person . But how shall we answere that of the Psalmist ? Be not mercifull to them that sinne of malitious wickednesse . This was not Precantis votum , sed Prophetantis vaticinium : not the request of a Petitioner , but the prediction of a Prophecier . Hee did not wish it should be so , but saw it would be so . But if all this be true , wee may then admit peace with Rome ? Wee doe accept a Ciuill , not a Religious peace . In a treatise of pacification , both parties must yeeld somwhat : but nothing is to be yeelded that may preiudice the Truth . In a Musicall Instrument the strings that bee out of tune , are set vp , or set downe to the rest : the strings that be in tune , are not stirred . Our Doctrine and Profession are tuned to the blessed Gospell , that infallible Canon of Truth , and therefore must not bee changed . Their Faith and Religion iarreth and erreth from that ; therefore must bee proportioned to ours , if they will endenour a perfect Harmony . Thus far , & vpon these tearmes wee may haue peace , if we seeke it : we may liue in peace , and peace may liue in vs , if we desire it . Therefore still 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Liue in peace . Caluin renders it , Pacem agite , Doe peace . Or , as if God should say to men , whom he found quarrelling , or too lowd ; Peace . The word is emphaticall , and imitates a continual habite : wee may call it , The Exercise of peace , or the Practice of peace . Some haue a good mind to peace , but they will bee at no labour about it : many are content to embrace it , but they are ashamed to seek it : most men loue it , few practise it . The vse commends the vertue : the beautie and praise of peace consists not in motion , but in action : nor is the benefit of it in a knowing discourse , but in a feeling sense . A Speculatiue peace , is like an Historicall knowledge : such as he that hath bin alwayes confined to his study , may haue of forraine countries : so wee make a conquest of peace , as the by-word sayes , our Fathers wonne Boloigne ; who neuer came within the report of the Canon . Or if the Grecians kept Philosophy in their leaues , but kept it not in their liues . A ieiune and emptie speculation , like some subtill ayre in the head , onely breakes out into crochets : it is experience that brings the sweetnesse of peace home to the heart . Vse breeds perfectnesse , and disuse looseth the most seruiceable things . Gold looseth more of the waight by rusting in corners , then by continuall running in commerces , the proper end it was coyned for . The best land will yeeld smal encrease , if it be not tilled : though some haue the most profitable trades , the want of industry hath made them the poorest men . The throne of peace is in the heart , not in the head . To recouer , therefore the swouning life of this vertue , I will compare Peace to a Citie : if you will , to this City : which should be like Ierusalem , A Citie of Peace . And so much we will pray for it ; that it may preserue peace , and peace may preserue it , to the worlds end . Let the walles of this Citie be Vnitie and Concord . Let her haue foure Gates ; Innocence , and Patience ; Benefaction , and Satisfaction . The first gate of peace is Innocence ; she must doe no wrong . The second is Patience ; she must suffer wrong . The third is Beneficence ; she must doe good in stead of wrong . The fourth is Recompence ; she must make liberall and iust satisfaction for any committed wrong . There is also a Posterne Gate , and that is Humility . A gate indeed , but a small and low one ; whosoeuer enters the Citie of peace that way , must stoop before he get in . The enemies of this Citie are many ; diuided into two bands ; Hostilitie and Mutinie The Gouernour of it , is Magistracie : the Law , Religion : the Palace , the Temple : the life of the Citizens is Loue. It is serued by the Riuer of Prosperitie ; the State of it , is Felicitie : the Inheritance , eternall Glory . The Wals of Peace . Are Vnitie and Concord . Omnis Societas est corpus politicum : and it is in a Citie , as in a Bodie : there are many members , one body : many Citizens , one Citie . The Body is one of the most liuely figures and examples of peace . Wee are all one Body : not onely one Kingdome ; so disparitie in Religions make many differences . Nor only one Citie , Inter dites erunt lites ; so disparitie of estates will breed quarrels . Nor only one House , so wee may haue enemies of our owne houshold . But one Body , here must be al loue & peace . Where all are tied by bonds , ioynts , & ligaments to the head ; there also by the fame Nerues one to another . Some mēbers are single ; as the tongue is one , to speake one truth : the heart one , to entertaine one God. Other are Gemina , Germana ; their forces are doubled to supply mutuall defects . Some are stronger , as the armes and leggs ; for the supportation of the weaker . Thus qualified are all the faithfull citizens of Peace ; preseruing an vnanimitie in affection , a sympathy in affliction , a ready helpe to the most needful condition . Comforting the mindes of those that are perplexed , supplying the wants of those that are distressed , rectifying the weaknesse of those that are vnsetled , informing the ignorance of those that are seduced , and reforming the errors of those that are peruerted : all endeauoring the deliuerāce of the oppressed . The mēbers prouide one for another : the eye sees not only for it selfe , but for the Body : the hand works not only for it self , but for the Body : the eare hearkens , the tongue talkes , the foote walkes , all parts exercise their functions for the good of the whole . In the Citie of peace men must not only seek their owne , but the glory of their Maker , and the good of their Society . That God who hath giuen vs honour by our Ancestors , would also haue vs adde honour to our Successors . To preferre a priuate good before a publike ; is to famish ▪ and starue the whole Body , to fatt a toe , or pleafe a finger . Such Monopolies and Patents , as impouerish the whole , to enrich a part are not tolerable in the Citie of Peace . There is no enuy and grudging among the members : the eye doth not grieue to see the arme grow strong , nor the foote to bee sensible of the Stomacks health . In this Citie , one should not enuy anothers thriuing ; as if all were taken from our selues that is giuen to our neighbours . The Lord sees that an inequality is best for his glory : distributing ( to whomsoeuer lest , yet ) to euery one more then hee deserues . Shall the Eare say , Because I am not the Eye , I am not of the Body ? No , but as Iohn Baptist said of Christ ▪ He commeth after me , yet is before me : Some come after vs in wealth , that may goe before vs in grace . The poore man is not so many pounds behinde the rich for this world , as he may be talents before him for the world to come . They often with their pouertie , miserie , ignominy , are saued ; whiles others with all their honour and opulencie goe to hell . If one member suffer , the rest suffer with it . If there be a thorne in the foote , the eye shedds a teare , the heart akes , the head grieues , the hand is ready to pull it out . If a man tread on our toe , wee say , Why doe you tread on Me ? Quod cuiquam , cuivis : let vs sorrow for the afflictions of others , as if we were in the body . He is no sonn of Peace , that forgets the breaking of his brother Ioseph . The Walls of the Citie must bee whole , no breaches in them , least this aduantage the enemies entrance . There must bee no schisme in a Citie , as no diuision in the Body : one must not be for Paul , another for Apollos , another for Cephas ; but all for Christ ; & all for Peace . Many euill men may haue one will in wickednesse . It is said of Pilate Tradidit Iesum volun●a ti●earum ; Hee deliuered Iesus to their Will ; not wills : many sinners , one will. Shall then the Sonnes of grace iarre ? The Children of Peace be mutinous ? Vnica columba mea , saith Christ : My Doue is but one ; the Doue is a Bird of peace . Many of them can agree louingly together in one house : euery one hath a litle cottage by her selfe , wherein shee sits content without disquieting her neighbours . Thus Dum singulae quaerunt vnionem , omnes conseruant vnitatem . Wee haue them that rush into others Tabernacles , swallowing a man and his heritage : would Doues doe thus ? Poore Nabaoths portion is many a rich Ahabs eye-sore ; would Doues doe thus ? Numbers are still on the wing , to prey vpon prostrate fortunes ; these bee Rauens , not Doues : If the Law cannot make worke for their malice , their malice shall make worke for the law . This is like Cockes of the Game , to pecke out one anothers eyes , to make the Lawyers sport . When two friends are fallen out of loues into blows , and are fighting ; a third aduersary hath a faire aduantage to kill them both . We haue an enemy that watcheth his time , and while wee wound one another , hee wounds vs all . If the members bee pulled a sunder , they all rott : the distraction of parts is the dissolution of the whole . If we forsake the peace of our Mother , wee put our selues vpon record for bastards Discontēt with our owne portions and places , ouerthrowes the Citie of Peace . When the Woods and the Floods were at variance , the Sand and the Fire were fain● to quiet their insurrections . While men will not rest satisfied with their owne determinate stations ; but inuade the seueralls and proprieties of others ; what can bee expected but destruction ? If there be Contention on this side , and Ambition on that side , there will bee confusion on all sides . While Iudah was hot against Israel , and Israel hott against Iudah , the King of Syria smote them both . God shall supply the part of Syria ; and when brother is against brother , hee will bee against them all . He that doth not what he can to mainetaine the walles doth what he can to betray the Citie . So I come from the Walles to the Gates . The first Gate Is Innocence ; and this may bee called Bishopsgate ; the Ministers of the Gospell being both the Preachers and Precedents of Innocencie . If men would abstaine from doing wrong ▪ the Peace could not be broken . St. Bernard writes of the Doue , that Felle caret , she hath no Gall : Let vs bee such Doues to purge our harts from all bitternesse . Now the first shelfe that wracks Innocence , is Anger . It were rare if the wrath of man should fulfill the righteòusnesse of God : euen a curst anger breakes the Peace . It is an euidence whereby God will iudge men guilty : now there is no malefactor going to the barre for his try all , would willingly haue that euidence found about him , that should cast him . Iratus non videt legem , sed Lex videt iratum . The wrathfull man takes no notice of the Law , but the Lawe takes notice of the wrathfull man. Let vs take heede lest wee carry our anger with vs vnto God. That which offends our eyes , we remoue either our sight from it , or it from our sight ▪ but that which offends our soules , we too often lay next our heart . But , it is the voice of transportiue fury , I cannot moderate my anger . Cannot ? Wherfore serueth grace , but to mortifie such natural , yea rather vnnatural passions ? How easily doth this rage often inueter at ; making some so angry with men , that they will searse bee pleased with God himselfe ! And either he must take thē with their anger , or let them alone . So soone it rankles into malice , & that is full opposite to Innocence . What shall a man do ? In this sudden fitt shall he come to the Lords Table , or forbeare it ? Si non accesserit , periculum : Si accesserit , damnum . To refuse the Sacrament in anger , is euill : to receiue it in anger , that 's worse . Is the Body & Bloud of Christ no more worth , but that for loue of a peeuish humour we should neglect it ? Shall we starue our consciences , to feed our misbegotten passions ? What is then to be done in this straight ? The answer is easie : Let vs excommunicate our wrath , that wee may communicate with the Church : leaue our lusts behinde vs , and wee are welcome ; as Abraham left his Asse when hee went about his Sacrifice . In the Leuiticall Law no vncleane thing might be touched : if it were touched , the Temple by that person must not be approched . Now for the Israelite to absent himselfe from the assembly of Saints , and seruice of God , was ponderous : to come so polluted , was dangerous . He knew the remedie ; either not to be vncleane at all , or soone to get himselfe clensed . The first best is to harbour no malice ; the next to deliuer our selues from it with all possible speed . In a word , let vs turne our anger whē it comes , another way . Let all our hate be the hate of sin ; and all our anger bent against our owne corruptions . Let our wrath , like the Shepheards dogge , sleepe till the Wolfe comes . Be we at peace with God by repentāce , with our neighbour by innocence , with our owne heart by a purified and pacified conscience ; and the Prince of peace , the Lord Iesus shall embrace vs. The second Gate Is Patience ; which is not vnlike to Ludgate : for that is a Schoole of patiēce ; the poore soules there learne to suffer . The first entrance of peace is to doe no iniury , the next is to suffer iniury . It is one speciall commendation of Charitie , that it Suffers all things ; Pro fratribus , a fratribus , propter fratres . For our brethren wee must sustaine some losse : hee that suffers not an abatement of his owne fulnesse , to supply their emptinesse , is no brother . Of our brethren wee must put vp some wrong , rather then make a slaw in the smooth passage of peace . Because of our brethren , and for the Elects sake , we must endure all things , that they may obtaine Saluation . Let vs bee infirmed , to haue them confirmed : brooking a temporal losse , to procure their eternall good . According to the Apostles counsell , Let vs beare the burthen one of another , and God shall beare the burthen of vs all . As in the Arch of a building , one stone beares mutually , though not equally , the waight of the rest . Or as Deere swimming ouer a great water , doe ease themselues in laying their heads , one vpon the backe of another : the formost hauing none to support him , changeth his place , and rests his head vpon the hindmost . Beare thou with his curiousnes , hee doth beare with thy furiousnes : let mee beare with his arrogance , hee doth beare with my ignorance . In Architecture , all stones are not fit to bee laid in euery part of the building : but some below , as the fundamentall , and chiefe corner-stone to sustain the load of the rest : some higher in the wall , other in the top for ornament . In the Church , which is built of Liuing Stones , Christ is the Head of the corner , the Foundation that supports all . Gracious Saints haue the next places , and are so set that they may helpe to beare vp the weaker . Materialls that bee onely of a hard nature , will neuer fadge well in an Edifice . The Italians haue a Prouerbe ; Hard without soft , the wal is nought . Stones cobbled vp together , without morter to combine them , make but a tottering wall . But if there be morter to ciment them , and with the tractable softnesse of the one to glew and fixe the solide ha●dnesse of the other ; this may fortifie it against the shocke of the Ramme , or shot of the Canon . The societie that consists of nothing but stones , intractable and refractory spirits , one as froward and peruerse as an other , soone dissolues . But when one is reaking with the fire of rage , and another shall bring the water of patience to coole and quench it ; here is a duration of peace . When yron meets yron , there is a harsh and stubborne iarre : let wooll meete that rougher mettal , and this yeelding turnes resistance into embracements . Let not then the voice be an eccho of ill words , nor the hand a Racket to bandy back fire-bals . Patience makes euen the wicked confesse ; Thou art more righteous then I. Infoelix victoria qua hominem superamus , vitio succūbi . It is a wretched victory that ouercomes our soules , and slaues vs to our lustes . Patientia mea à Domino , as the Fathers read it : and indeed who can giue this patience , but God ? Paul had many liues , yet he sacrificed them all ; I die daily . Etsi non mortis experientia , tamen proposito . Though he could loose but one , yet in regard of his patience and purpose , hee was ready to loose them all . Nor is Christian patience thus confined within the bearing of iniuries ; but it extends also to the remitting of them . Some can suffer for the present , as Haman before Mordecay , Animo vindicandi . Forgiuenesse is the demonstration of patience . Not to contest because wee cannot conquer , is called Patience perforce : but can we remit ? The ciuill man can forbeare , the Christian must forgiue . Let vs bee remisse to note a wrong , remissiue to forget it , writing all our iniuries in the dust . Yea , let humilitie sweetly order our forgiuenes : for Grauissima poena est contumeliosa venia : a proud and scornfull pardon , is a reprochfull wrong ; there is in it more bitternesse then mercie ; more punishment then reconcilement . Otherwise how can we pray , Forgiue vs our trespasses , As wee forgiue them that trespasse against vs ? O but say some , God is merciful : what , shall wee therefore bee vnmercifull ? I may forgiue , but I cannot forget ; is the faint reseruation of another . Take we heed , let not vs be in iest with God , least hee be in earnest with vs. Do we not otherwise beg a remouall of mercie and pardon from our owne soules ? Will not God say , Euill seruant , Ex ore tuo , out of thy owne mouth wil I iudge thee ? Hath Christ with his owne blood made thee friends with God , and cannot that blood intreat thee to bee friends with thy brother , when thou commest to the holy Altar with thy gift , and remembrest thy offended brother : Leaue there thy gift ▪ first be reconciled to him , then offer to God. A gift doth pacifie wrath , and God is pleased with our Sacrifice vpon his Altar : yet Cum omnis culpa munere soluatur , sola iniuria incondonata reijcitur : when euery fault is solued with a gift , Iniury alone is sent away without pardon . Therfore Qualem vis erga te esse Deum , talem te exhibeas erga proximum : bee thou to thy brother on earth , as thou wouldest haue thy Father in heauen bee to thee . Si laedens , pete veniam : st laesus , da veniam . If an iniurer , aske pardon : if a sufferer , giue pardon . Be we so farre from expecting his submission , that wee tender our●●emission ; and meet the trespasser with a pardon before hee aske it . Dissensio ab alijs , à te reconciliatio incipiat . Let strife begin from others , bee thou first in reconcilement . Christ healed Malchus his eare , that came to arrest him . Which amongst vs so loues his benefactors , as Paul loued his malefactors ? Hee would doe any thing to saue them , that would do any thing to kill him . Others offences to vs are but small ; valued with ours against God who is infinite . If he forgiue the pounds , let not vs sticke at the farthing tokens . The next Gate Is Beneficence ; Doing good , is the fortification of peace . This may be called Ald-gate ; not only because there is the picture of Charitie : ( at the gate : I doe not say , as neere going out ; but at the gate , to keepe goodnesse in . ) But because that is called the Old-gate , and Charitie was a vertue of olde times , not so much now in fashion . The heathen Moralist said , wee must vse men thus ; Benevelle omnibus , benefacere amicis ; wish well to all , and doe good onely to our friends . But the cleere light of nature , which is the Gospell , chargeth vs while wee haue opportunitie , to doe good to all men ; albeit with some preferment of the best , especially to the houshold of Faith. All men may bee ranked vnder one of these combinations : Rich and poore , home-borne and strangers , friends & enemies . First for the rich and poore ; the Pharisee wil stand on good terms with the rich , inuite them for a re-inuitation as men at Tennisse , tosse the ball to another , that hee may tosse it to them againe : but who helpes the poore ? Wealth maketh many friends , but the poore is separated from his neighbours . If hee doe well , he is not regarded : if ill , hee is destroyed . The poore man by his wisdome deliuered the citie from the force of a puissant enemy ; yet whē all was done , no man remembred that poore man. But if hee stumble , they will helpe to ouerthrowe him . How contemptibly doth a rich epicure look vpon a poore beggar ! yet the rich and the poore meete together , and the Lord is the maker of them all . In all our graund Feasts , the guestes that Christ spoke for , are left out . For Domestickes and strangers ; many haue so much religion as to prouide for their owne ; yea so much irreligion as to do it with the preiudice of the publicke good , and hazard of their own soules : but who prouides for strangers ? Entertaine strangers , for thereby some haue entertained Angels vnawares : but for all this possible happinesse , few will put it to the venture : and were they indeed Angels without angels in their purses to pay for it , they should find cold entertainment . Friends and enemies ; for friends , many will be at peace with them , till they bee put to the triall by some expressiue action . And then they will rather hazard the losse of a friend , then the lest losse by a friend . But suppose we answere our friendes in some slight courtesie , hoping for a greater : who will doe good to his enemies ? If thine enemie hunger , feed him ▪ so thou shalt heape soales of fire on his head . Do it , not with an intent to make his reckoning more , but thy owne reckoning lesse . Loue your enemies , blesse them that curse you , doe good to them that hate you , and pray for them that despitefully vse you . Doe vnto them deeds of amitie , deeds of charitie , deeds of pietie . Of amitie , Loue them that hate you : of Charitie , Doe good to them that hurt you : of Pietie , Pray for thē that persecute you . There is the Diligite of the Heart , Loue your enemies . The Benedicite of the Tongu , Blesse them that curse you . The Benefacite of the Hand , Doe good to them that hate you . The Beneuelle of all , Pray for thē that persecute you . Loue your enemies , there is Affectus cordis : Doe them good , there is Effectus operis : Pray for them , there is Perfectio charitatis . But the wiseman counsels ; Doe well to him that is lowly , but giue not to the vngodly . And Giue vnto the good , not to the sinner . Though not Qua impius , and quia impiu● ; yet qua homo ; and quia homo , wee must releeue him . Cherish himselfe , not his sinne . Wee must loue him , non quoad culpam , sed quoad naturam . They are Gods children , licet insani , although they be sick ; and our brethren , licet infirmi , although they bee weake . Therefore for the conformitie of nature , because we are the same workmanship : for our owne benefite , for hee that doth good to his enemy , euen in that doth better to himselfe : and for the imitation of Him wee worship , let vs vphold Peace by Charitie . His Sunne rises , and raine falls , both on the iust and vniust . Noli negare , quod Deus nulli negat . Thus looking vp with pietie to the Lords perfection , and downe with pitie vpon mans imperfection , let vs doe good to all . Through the gate of Beneficence , doth the charitable man enter into the Citie of Peace . Hee that is couetous , must needs be mutinous . He that is greedy of gaine , troubleth his owne house Salomon cals him a trouble-house , and wee doe find him a trouble-citie ; as Demetrius did all Ephesus . But Charitie makes peace ; Diuitem voluit Deus vt pauperem adiuvaret , Pauperem voluit vt diuitem probaret . God makes some rich , to helpe the poore : and suffers some poore , to try the rich . The loaden would bee glad of ease : now charitie lighteneth the rich man of his superfluous and vnweldy cariage . When the poor find mercy , they will be tractable : when the rich find quiet , they should bee charitable . Would you haue your goods kept in Peace ? First , lock them vp by your prayers , then open them againe with your thankfull vse , and trust them in the hands of Christ by your Charitie . This Citie heares ill for oppression , and is ( I feare too iustly ) suspected of Iniustice : now the most noble confutation of iealousie , is by deeds of charitie . This is the East-gate to the Citie of Peace , and I may ( from Saint Paul ) call it the principall , and most excllent way . Whosoeuer can shew you the way better , yet certainly none can shew you a better way . The fourth Gate Is Recompence , or Satisfaction ; and this we may liken to Creeple-gate . It is the lamest way to peace , yet a way : it is a halting gate , but a gate . It were far better comming into this Citie by any of the former gates , yet better at this then none . All come not in by Innocence , nor all by Patience , nor all by Beneficence : but if they haue failed in these , they must be admitted by recompence , or not at all . The first best is to do no iniury ; the next is Satisfaction , to make amends for that wee haue done . Hortensins sayd of his mother , Ego nunquam cum ea inivi gratiam , I neuer was reconciled to her , because we two neuer fell out . O that the Inhabitants of this citie could say so of their neighbours ; Wee neuer were made friends , because wee neuer were foes . But as our Sauiour saith , It is necessary that offences doe come : not that it should be so , but that it will be so . There is no necessity that compels a man to sinne ; except that the heart being euill , will giue offence . As it is necessary for him that comes to the fire , to be made hot : but there is no necessity that hee come vnto the fire . The malady of offences , will bee contracted , therefore the onely Cure is by Satisfaction . That wee may know how to doe this , the Scripture sets downe diuers degrees in the accomplishment of this Satisfaction for iniuries . First , he must goe to the party wronged . Secondly , He must confesse his fault . Thirdly , He must humble himself . Fourthly , He must make restitution . Fiftly , Hee must reconcile himselfe . Sixtly , and this must be done quickly , with all possible speed . He must goe to him , not tarry till hee meete him , or till some occasion bring them together ; not Obuiamda ; But Goe to thine aduersary , goe on purpose : enquire for him , seeke him out , rest not till thou finde him . Humanity may worke some to this vndertaking , and ouertaking of peace : but man is naturally so good a constructor of his owne doings , that will hee confesse his fault ? Yes , He shall confesse his trespasse . An ingenious nature may be brought to acknowledge his fault : but will Pride , the contention-maker , admit Humilitie ? will hee stoope to him hee hath abused ? From insultation will hee descend to submission ? He must ; Goe and humble thy selfe . Touch of conscience may procure Humilitie ; but yet wll he not spend twice as much at Law , ere he make restitution ? Yet euen here , a quiet man for his owne peace sake may be brought to giue somewhat , for a part of amends : but will hee satisfie him the whole ? The law of nature requires total satisfaction , but will hee besides giue dammages ? The law of the Land allowes dammages ; but now will hee giue any ouerplus to make an attonement ? or bee at so much coast as to buy a reconcilement , rather then misse it ? He must : Zacheus restores fourefold ; and by the Law he is bound to adde a fifth part . But if all this be done , will hee yet euer bee friends with him ? will he be truely reconciled ? Hee must : Reconcile thy self to thy brother . Otherwise , when he desires of the Lord to be forgiuen , as hee forgiueth ; God will answer as Ioseph did to his brethren ; Looke me not in the face , vnlesse thy brother bee with thee . Shall the father thinke wel of that sonne , which reiecteth his brother ? Doe we call the Author of Peace , our God , while wee are the children of dissention ? Will he euer agree with him , that delights to quarrell with his ? But suppose the iniurer doth intreate and perswade himself , without pr●uailing , will he vse his friendes about such a businesse ? Yes , saith Seolomon , hee must employ his friends . Time may worke all this , but to doe it when the flesh trembles , and the blood boyles for reuenge , suddenly ; who can so preuaile ouer him selfe ? He must doe it quickly ; Agree with thine aduersary quickly . Yes perhaps , when leasure may serue : but will any man neglect businesse to goe about it ? Yes , all busines set apart , though it were as important as offring sacrifice at Gods owne Altar ; Leaue there thy gift , &c. Non experieris Deum tibi propitium , nisi proximus te sentiat sibi placatum . Strife with our brother makes our best seruices vnacceptable to our Father . The Lord despiseth his own worship , to maintain our charitie : and will not be found of vs , till we haue found our brother , to make our peace with him . Come not to the Temples , heare no Sermons , say not your praiers , forbeare all worship and deuotions , while a festring and rankling hatred is in your soules . Yet now all this may be done of an Inferiour to a Superior , either for feare or hope of gaine by his loue : but would you haue a Superiour yeeld thus to an Inferior , to deprecate strife ? Yes , Abraham disdained not to goe vnto Lot , the elder to the yonger , the vncle to the nephew , the worthier to the meaner , and that in the kindest manner , to compose a controuersie begun by their seruants . O that this age , which seldome wakes but to doe mischiefe , would yet think , how after all iniuries to others , they doe this greatest iniury to their owne soules ; that for want of a iust compensation , they exclude themselues from the blessing of Peace ! These bee the maine Gates , there is a little Posterne besides , that is Humilitie : for of all vices , Pride is a stranger to Peace . The proud man is too guiltie , to come in by Innocence : too surly , to come in by Patience : he hath no minde to come in by Benefaction : and he scornes to come in by Satisfaction . All these Portcullises be shut against him : there is no way left but the Postern for him , he must stoope , or neuer bee admitted to peace . Pride is alwayes enuious & contumelious , thinking shee addes so much to her owne reputation , as shee detracts from others : she is no fit neighbor for Peace . Heauen is a high Citie , yet hath but a low Gate . Celsa patria , via humilis . Tolle super biam , quod habes meum est ▪ tolle inuidiam , quod habe● tuum est . Take away pride , and that which thou hast is mine : take away enuie , and that which I haue is thine . Pride and enuy are too vnciuill for a peaceable citie : the one cannot endure a vicine prosperity , nor the other a superior eminency . All men must bee poore to please the one , and all must be base to content the other . Peace is humble , pride quite ouer-lookes her . The Philosopher might haue seene the starres in the water , he could not see the water in the starres , when hee stumbled into the ditch . Men may behold glory in humilitie , they shall neuer find peace in ambition . The safest way to keepe fire , is to take it vp in embers : the best means to preserue peace , is in humblenesse . The tall Cedars feele the fury of tempests ; which blow ouer the humble shrubs in the low vallies . There was no rule with Paul at first ; raising tumults , speeding Commissions , breathing out slaughters against poore Christians . But when Christ had thundred him from his horse , broken his wild spirit to humilitie , thē he was fit for peace . God , that often effectuates his owne will by contraries , makes trouble the preparation for peace : as a father corrects his vnruly children that they may be quiet . Let vs examine our owne experience : when the Lord hath soundly scourged vs , we go from vnder his fingers as tame as lambs : farewell strife , all our care is to finde rest and peace in Iesus Christ. Wee haue seene the Citie of Peace , with her walles and gates , and wee wish well to her ; Peace bee within thy wals , and prosperitie within thy palaces . But hath she no aduersaties ? Yes , there is an enemic that beleaguers this Citie ; Contention . Whose army is diuided into two Bands or Troups ; the one called the Ciuill , the other the Vnciuill : the Ciuill are Law-quarrels , the vnciuil are Sword-quarrels . The one is the smooth-fac'd company , the other the rugged or ragged Regiment . The citie of peace hath gates for these also , when she hath subdued them . Either shee turnes them out at Moore-gate , as fitter for the societie of Moores and Pagans ; she banisheth them . Or laies them vp in New-gate ; a place very conuenient , beeing not so olde as peace , built since the birth of strife . These enemies pursue vs , vel ferro , vel foro , as that Father saith . Ferro , when vpon euery punctilio of honor , as they falsely call it , Reason & Religion must be thrown by , and Fury gouerne . The Gallant , as if hee knew no Law but his owne will , or as if the least aspertion vpon his honor were more weighty , then if the state of Christen dome , or the glory of God lay vpon it ; cryes Reuenge , offers the stab , threatens the pistoll . How is that precious account forgotten which God requires of man and beast ! Men study to bee mad with reason , they haue an Art of killing , that teaches murther by the booke : as cunning as Ioab was , that could stabbe in the fift rib , a speeding place : so he treacherously slew Abner and Amasa . O that men should venture their liues vpon one anothers sword , as if they had no soules to be ventured vpon the sword of Gods vengeance ! That he should bee held base , who being challenged , doth not write his mind with a pen of steele , in the inke of blood , on the white paper of mans life ! Cannot the teares of our Mother preuail with vs , when seeing vs quarrell , she sayes as Iocasta aduised her two vnbrotherly sonnes ; Bella geri placuit nullos habitura triumphos . Or as Rebecca said of her twinnes ; Why should I be depriued of you both in one day ? But if our Mother cannot still vs , our Father will part vs : & they whose soules haue peace , shall be sent to a prison where is no peace : that seeing they loue quarrels , they may haue fighting enough with infernall spirits . But perhaps there bee some who make no other reckoning , resoluing with him in the Orator , Hodie coenabimus apud Inferos : to night wee will sup together in hell . As it is reported of two to haue fought vnder the gallows : desperately fore-casting , that if the one were there killed , the other should there be hanged . By the toleration of this Duel in France , that kingdome lost in tenne yeres six thousand Gentlemen ; as themselues report . Wretched men ! for Occiser lethaliter peccat , & occisus aeternaliter perit : the homicide sins deadly , and the slaine ( without vnexpectable mercy ) perisheth eternally . How dare they lift vp those hands to God for mercy , that haue beene lifted vp against their brother in cruelty ? Euery base vermine can kill , it is true prowesse and honour to giue life , and preserue it Simeon and Leui seemed to haue iust cause ; the Whoring of their owne Sister : yet their father cals them brethren in euil for it , blesseth his honor from their company , & his soule from their secrecy . Thou sayst of thy contendent , he shal haue as good as he brings , yet thy self condemnest that hee brings for euill . Ne vtaris inimico praeceptore , let not thy enemie teach thee to due that , which thy selfe detestest in him . Because wee receiue iniuries without right , shall wee returne them without law ? Sometimes this ariseth from the wine , Bacchus ad arma vocat : and lightly it makes men aptest to vse their armes , when they cannot stand on their legges . But shall this serue for a plea , and get a pardon , it was done in drinke ? no , this rather deserues a double punishment , as it is a double fault . Commonly it proceeds from vnaduised anger ; as if any thing done in fury , were not done in folly . The cholericke man is like one that dwels in a thatched house ; who being rich in the morning , by a sodaine fire is a beggar before night . It was the decree of Theodosius , by the counsell of S. Ambrose ; that execution after a seuere sentence should be deferred thirtie dayes : that the heat being qualified , the seueritie might be moderated . But they obiect , This is to stand by like fooles , while wee suffer others to abuse vs : no , that is not folly , which the Lord hath commended for wisdome . The shot of the Cannon hurts not Wooll , and such yeelding things ; but that which is hard , stubborne , and resisting : the rage of our roaring sonnes is tamed by patience . Turne to the brawling curre , and hee will be more fierce : ride on neglecting him , and he will soone be quiet . This is the furious Band. Foro ; there is another Battalia of aduersaries that turne their challenge into a Writ ; the field appointed is Westminster Hall , or some other Court of Iustice : the weapons , the Law : the postures of the fight are Demurres , Delayes , Quirks , Remoouals : the Victory , a Verdict : the Doome , a Sentence : and the death it selfe , an Execution . One sayes , To beare this , is against my conscience : when indeed hee meanes it is against his concupiscēce . If the Plaintife goe no further then the Court of his owne affections , the defendant shal neuer haue audience : for he is Amicus Curiae . He that is first in his owne cause , seemeth iust : but his neighbour commeth , and searcheth him : hee is no competent Iudge in his own matter . It will beare an action , saith the Law-giuer , this enflameth passion in the Law-goer . O that men could see the folly of this litigiousnesse . 1. That hee is not in the state of grace , but a meere carnal man. This is Saint Pauls argument to the Corinthians ; If there be contentions amongst you , Are ye not carnall ? wheras the Fruit of the Spirit is Peace , Long-suffering , Gentlenesse . 2. That hee doth not so much find , as make himselfe enemies : we may say of him as the Angel said to Hagar concerning her son Ishmael ; His hand is against euery man , and euery mans hand against him . 3. That he vexeth himselfe without need : they that goe to Law for trifles , are like nice people that continually lie in the hands of Chirurgians , and Phisicians , for pimples & warts : wheras as the Physician and Lawyer are for necessitie , not wantonnesse . Their boxes and papers are the Books & Badges of their profession : they trudge vp and downe , more busie to cast away their money , then Lawyers are to catch it : their word is Currat Lex , let the law haue his course : but by their willes that course should neuer haue an end . They plead , wee haue stood before the best , in Courts of highest honor : alas , so doth the spider , euen in kings palaces . So did the Deuill , when the Sons of God presented themselus before him , Satan was ther also . 4. They consider not the root of contentions , as the Apostle describes them : want of Wisdome to compound controuersies ; Is there not one wise man among you , able to iudge betweene brethren ? Want of loue , Brother is against brother . Want of Patience ; Why do ye not rather suffer wrong ? Want of Iustice ; Ye defraud and do wrong . For want of Iustice , foro conscientiae , they prosecute their malice , foro Iustitiae . Wee may add , want of Mercy , they cannot forgiue : but if they forgiue not others , their finall Quietus est was neuer yet sealed ; and they shal be called to an after-reckoning . As that wicked seruāt sped ; notwithstanding the Lord forgaue him at his request , because he did not forgiue his brother at his intreaty , he was deliuered ouer to the tormentors . Fiftly , they weigh not how they are deceiued . Lawyers first inuented Lawes to secure our lands and titles : now they make those lawes engines to get away our lands and titles . Their frequent Session hath not beene euermore to preserue a mans possession . And for those that can tarry the leasure of the Lawe , they haue quirks & delayes : which are like the corrosiue plaisters of an vnconscinable Leach , that turnes a small greene wound to an incurable Fistula , by poysoning and exulceration of it for filthy lucre . When a man must die without mercy , it is some ease to die quickly , and bee out of his paine . But such , when they purpose to murther a mans estate , haue tricks to keepe him long a dying : that hee may still languish and pine away in hope of recouery . And what doth the winner get , that at the Tearmes end , hee may bragge of his gaines ? Doth hee not come home dry-founderd ? Doth he not follow the Mill so long , till the toll be more then the griest ? It is a token of vnwholsome ayre , wher the coūtrey is full of thriuing Physitions : Sivaleant homines , arstua , Phaebe , iacet . It argues little health in that kingdome , which hath so many thriuing Lawyers : who while vnquietnesse feeds vs , do quietly feed vpon vs. We are willing to giue such self-molesters some counsell , if they wil take it , and aske them no fees for it . Yea wee giue it not , but Christ giues it : wil they take his aduice , that great Counseller of the Father ? He counsels his clients to the euerlasting possession of their soules by patience . In Olympiacis certaminibus , Diabolo consecratis ; In the games of Olympus consecrated to the Deuill , hee had the glory of the day , that gaue most wounds , and came off himselfe vntouched . In stadio Christi non est ea certādi lex , sed contraria : In the race of Christianitie , there is a contrary Law of striuing : not he that offers most blowes , but hee that suffers most blowes , is crowned . A man is stricken , will hee goe to law for this ? no , rather let him turne the other cheeke ; this is Christs counsell . His cloke is taken from him , it is neere him a garment ; of necessary comlinesse , a cloke : of singular vse , hee hath but one cloke : hee hath the proprietie of it , it is his cloke : must hee goe to Law for this ? no , rather let him take his coat also . Foelix ille , si nudus corpore , sit nudus malicia : there is a wedding garment to cloth such . I am no Anabaptist , nor Libertine , to deny the Magistracie , or lawfulnes of authoritie , and our iust appeale thereto . Rather then euery man should be his owne Iudge , I would appease vprores with the Town-clerke of Ephesus ; The Law is open , and there are Deputies , let them implead one another . Saint Paul himselfe took this course , appealing to the Iudgment seat of Caesar. Our Sauiours practise is a cleere Comment and declaration of his Law : hee that bade vs rather turne out other checke to the smiter , then reuenge our selues ; did himself sweetly reproue him that smote him . If I haue spoken euill , beare witnesse of the euill : but if well , why smitest thou mee ? So Paul to Ananias , Sittest thou to iudge me after the Law , & commandest mee to be smitten contrary to the Law ? The Lord himselfe hath appoynted Tribunals : and no law , no loue . I know there is a Christianly seeking of Iustice , when iniurious persons grow worse by forbearance , and ground their insolence vpon others patience . As Christians may warre in loue , so they may iarre in loue : when the partie cast in the suit , may be bettered , if not in his money , yet in his manners ; and Satan onely conquered . Vt qui vincitur , simul vincat , & vnus tantummodo vincatur diabolus . Sed reprimā me , I will hold me where I was . I haue laboured to bring men into peace , I must shew them no way out againe . The Fathers sometimes in confuting an Heresie much spread ; if they did runne a little within the brinks of a contrary error , not then questioned , nor so dangerous ; were neuer censured for that to haue erred Dogmaticè . So if to conuince that Heresie in maners , ( It is lawfull to go to law for euery thing ; ) I should a little leane to and fauor that other opinion , ( It is lawfull to goe to law for nothing ; ) either excuse mee , or at least suspend your iudgements , till I come on purpose to handle that poynt . If men would promise not to goe to Law till then , I would promise , when they did goe to Law , to beare all their charges . Howsoeuer , let them not doe it animo litigandi , nor for euery wrong enter an action , lest God enter his action against them . The Lord hath a controuersie with the Inhabitants of the land : a terrible action , which the Iury of heauen and earth wil find . Let them therefore leaue all , and study Gods Law , with that royall Prophet ; Thy Testimonies are my delight and my Counsellers : and I will meditate in thy Statutes . Blessed is hee that meditates on Gods Law day and night : but cursed is he that wastes his time to meditate and study Law-trickes . Let the litigious soule learne a new course of law : let Conscience be his Chancery , Charity his Chancelor , Patience his Counseller , Truth his Atturney , and Peace his Sollicitor . Litem in proximum , diuertat in seipsum . Let him go to Law with his owne heart ; arraigne his passionat will at the Bar of Gods Iudgement ; let the twelue Apostles bee a Iury against him , who all condemned Contention . Thus let him iudge himselfe , that he be not iudged of Iesus Christ. For he that auengeth his owne quarrell , steps into the Princes Chaire of Estate , yea into Gods owne Seat ; dethroning both ; and so disturbes neauen and earth . Mad men , that thus presume , as if God did not see malice in the heart ! Hell and destruction are before the Lord , much more then the hearts of the children of men . Or as if seeing men contend , he had nothing to do with it : but must sit still like an idle looker on , and take part with neither . Dearly beloued , auenge not your selues , but rather giue place vnto wrath : for it is written , Vengeance is mine , I will repay , saith the Lord. This sounds a Retreat to all quarrels : Paul seeing the Daggers drawen , and the peace in danger to bee broken ; steps in with the sword of the Spirit , to part the fray . It is a Writ of Reuersment from the high Court of heauen : if we break open the writ , we shall find the Kings pleasure in it ; an Arrest of reuengers . Hee begins with Dearely beloued ; a sweet ingredience , to qualifie a bitter medicine . As if he should say , It is my loue that I write so much against malice : not for your hurt , but for your eternal good : if you wil not beleeue me , beleeue God himself : To me belongeth vengeance . The Deuill when hee gets audience , tels a man how much hee is hated of others : the holy Spirit tels him how much hee is loued of others . The argument of our charity to them , is Gods charitie to vs. Put on ( as the elect of God , holy and beloued ) bowels of mercies , kindnes , humblenes of mind , long suffering : seeing you are beloued of God , loue his . This is Gods chalenge , Vengeance is mine : Gods execution , I will repay : Gods Subscription , to which his great Name is affixed , Thus saith the Lord. Scriptum est , it is a transcript and faithfull copy out of the Originall , to shew it the Lords true act and deed : twice written , that it might neuer be forgotten . Once hath God spoken , twice haue I heard it , that Vengeance ( so well as Power ) belongeth vnto God. Hee pleads the continuance of Succession without interruption ; vengeance , Iudgement , and Glory are His alone . Therefore to auenge our selues , is both to lose Gods protection , and to incurre his condemnation . It is faithlesse and fruitlesse : faithlesse , not to beleeue that God wil deale with vs according to his Word . With thine eyes thou shalt see the reward of the wicked . It is then infidelitie not to commit our case to God , and his Deputie the Prince ; but to make them both our deputies and instruments of reuenge . What is this but to exalt our selues aboue all that is called God ; and to play the Deuil in iest , and the Pope in good earnest ? Fruitlesse , for if being wronged , we draw out our woodden dagger of reuenge , God wil put vp his sword , and leaue vs to our selues . The iniured child turnes not againe , but runs to his father . When the Italians heare how God hath reserued Vengeance to himselfe , they say blasphemously , He knew it was too sweet a bit for man , therefore kept it for his owne tooth . But if man were is owne caruer , he would carue too deepe . God onely is wise and iust , wise to know , & iust to giue the due proportion . Now the Great and Omnipotent Lord chiefe Iustice , bind vs all to the peace on earth , and bring vs all to the peace of heauen . Now because euery Citie must haue an established Gouernment ; Order being the good of euery creature , & it is better not to be , then to be out of order : therefore this Citie of Peace must haue a Lord , and a Law : a Ruler to gouerne it , and a Rule whereby it must be gouerned . The King is Christ , who is therfore called Princeps Pacis , The Prince of Peace . And hee hath a Deputie or Vicegerent vnder him , whom hee hath set to promoue the good , and to remoue the euill , of Peace . The Law is Truth , that is the Gospell , Regula Pacis , the Rule of Truth . The Gouernour of this Citie Is supreme Authoritie : as God is a great King , so the king is ( as it were ) a little God. I haue said , Yee are Gods. God is an inuisible King , the King is a visible god . Ye must bee subiect , not onely for wrath , but also for Conscience sake . All must obey : the bad for feare , the good for loue . To compell the one , there is a Writ out of the Kings Bench : to perswade the other , there is a motion in the Chancery . Of all Nations we are blessed with peace , vnder a King of peace : therefore all bound to bee children of peace . There are three wayes of chusing Kings . 1. An immediate nomination from God. 2. A Succession of blood . 3. An election of the people . The first ceaseth , the last hath been found dangerous , the best remaines . They that are suddenly chosen out of the flock , doe seldome manifest such royall behauiour , nor become their Maieiestie ; for it is not their Trade . Iehu remitted much of his noble zeale , when hee was setled in his kingdome . It is one thing to say , With a great summe of money , obtained I this kingdome : and for another to say , I was a King borne . Wee may iustly say of our King , Dignissimus Regno , si non natus ad Regnum . When the Poets called some men the Sonnes and off-spring of the gods ; they meant that they were men of a more noble and vncommon nature : and that those graces were , Ex Diuino afflatu . It was as familiar with Homer , to make a King fight with a god at his elbowe , as a common Souldier with his sword in his hand . To whom the Lord giues most honour , he giues most assistance . The heart of the King is in his hand , as riuers of waters ; the heart of a priuate man as a little brook : in the former is more need of his omnipotence . Howsoeuer , the grace of adoption , in the Apostles time , was not giuen to many mightie or noble ; yet the graces of administration are . Anarchie is the mother of diuision , the stepmother of peace . While the State of Italy wants a King , all runnes into ciuill broiles . It is the happinesse of this Citie , that there is no distraction . Not a King at Iudah , and another at Dan : not one in Hebron , another in Gibeon : not the redd Rose here , and the white there . We are not shuffled into a popular gouernment , nor cut into Cantons , by a headles , headstrong Aristocracie : but Henricus Rosas , Regna Iacobus : in Henry was the vnion of Roses , in Iames of the kingdomes . Euery King is not a Peace-maker ; ours , like a second Augustus , hath shut the rustie doore of Ianus Temple ; so making Peace , as if hee were made of peace . That blessed Queene of sweete and sacred memory before him , was Filia Pacis : who , as by her Sexuall graces shed deserued to bee the Queene of women , so by her masculine vertues to bee the Queen of men . Certenly , it would haue troubled any King but Him , to haue succeeded such a Queene ; yet no man complaines the want of peace . This hee promised , and Verbum Regis , Rex Regi , this hee hath perfourmed to euery good soules content . When he was first proclaimed , what heard we but peace ? What heard the Nobles ? a King that would honour them . What the Senators ? a King that would counsell them . What the Schooles ? a King that would grace thē . What the Diuines ? a King that would encourage them . What the rich ? a King that would defend thē . What the poore ? a King that would relieue them . When a Tyrant comes abroad , all seeke to hide themselues : When the wicked rise , men hide themselues . But when a clement Prince progresseth , all flock to him , the streets and wayes are filled with people , the aire with acclamations . We call our peace , the Kings peace : and say to brawlers , Keepe the Kings peace . Peace , Plentie , Trafficke , Learning , Administration of Iustice , flourishing of arts , preaching of the Gospell , Rex Iupiter omnibus idem . Like Dauid , hee leads the Dance to heauen : and like Augustus , makes a sweet spring wheresoeuer hee goes . Israel had rest fortie yeres , we haue had a Iubile of fiftie yeares , and begun againe . The Peace-maker doth both blesse , and is blessed : therefore let vs blesse him , and blesse God for him , and hold our selues blessed in him . Away then with those discontented spirits , that grudge these outward rights , whether tributes of money , or attributes of Supremacie . Soluatur subsidium , ne contingat excidium . For this cause pay wee tribute also , &c. It is the mediate due to God , as prayers & praises are his immediate rents . Some haue obserued , that Christ did no miracle about Honor or money , except that one of giuing tribute to Caesar . Much more intolerable are those our Cosens of Samaria , that fly off in a rage ; What portion haue wee in Dauid ? For this cause certainly , if Dauid were now a liue , he would neuer admit a Iesuit to his Chaplaine . But perish his enemies , and vpon his own Head let his Crowne flourish . May not the Scepter depart from Iacob , nor a Seed from his loynes , till Shiloh come againe . May his Posteritie haue a Crowne on earth , when himselfe hath a crown in heauen . Amen . The Law of this Citie Is the Gospel of Christ : a law indeed , but a law of peace . It made peace betwixt God and man , and it must make peace betweene man and man. If it cannot reconcile vs one to another , it shall reconcile none of vs to the Lord. It is a lawe , not to bee obserued for State , but for Conscience . Indeed those Catuli Catilinarij , Statising Iesuites , turne all their Religion into Statisme , yea into Atheisme . And there be many Church-Recusants , a monstrous , menstruous brood , the Moone-calues of that lunatick religion . Come they doe , but more for feare of the Law , then for loue of the Gospell . And al the children that euen hang on the brests of peace , cannot be excused : for some through nescience or negligence , scarce cast an eye on the statutes of peace . I will heare what the Lord will speake : for hee will speake peace vnto his people . One takes snuffe at his poore neighbour ; perhaps it is Mordecai's cap that hath put Haman out of his princely wits : and now hee resolues to trounce him : proud beggar ! Hee will teach him to knowe his betters . O but tarry , and heare the Statute of Peace . Rob not the poore because hee is poore : for the Lord will pleade his cause , and spoyle the soule of them that spoile him . Lust makes this a spurre to opression , Quia pauper , because hee is poore : the Law makes this a bridle from it , Quia pauper , because he is poore . Another is erop-sicke of Ceremonies ; hee hath a toy in his head , that the Churches garment should not bee embroydered , nor haue more lace and fringe then his owne coat : there is in him so little of man , that he talkes of nothing but the Beast . Rather then his children shall bee crossed in Baptisme , hee will out of the Arke into some fantasticall Wherry . Let him tarry , and heare what the Lord speakes , in his Law of peace . In Christ Iesus neither Circumcision auayleth anything , nor vncircumcision , but a New creature . That is , neither Ceremony , nor no Ceremony , but the Substantiall ; a new Creature . Another flatters himselfe ; I need not stand on strict performance of Tythes , the Gospell requires nothing but Beneuolence : experienced men iustifie it , I haue the warrant of good Lawyers for it . O but such a Lawyer is the Barrister of Barathrum , a sworne enemy to the law of peace . The voice of Christ is not in it , heare that . Let him that is taught in the word , communicate vnto him that teacheth , in all good things . This City of Peace hath one immutable Rule , and it is sufficient to direct all actions . And as many as walke according to this Rule , peace be on them , and mercy , and vpon the Israell of God. A man is proud of his victorious mischiefes , flesh'd with his fortunat wickednesse ; thinkes he hath carried himselfe brauely , in out-bribing his aduersary , fooling Iudge and Iury by false testimony , and triumphs in his vnblest gain ; but is this according to the rule of Peace . Vincat veritas , let Truth ouercom . The loser may sit down with content , but the winner shall ye down in tormēt . A rich man carries himselfe proudly , ; aboue others in scorne , aboue himselfe in folly : hee thinkes all his Titles beneath him , and euen those that worship him , still to vnderualue him : others hee lookes vpon , as if they were made to serue him , yea , and bee proud to bee commanded by him . Crosse him , and hee rages , swelles , foames , like the Sea in a storme : but is this after the Rule of Peace ? Learne of mee who am meeke and lowly in heart . Alas , what is the difference in dust ? The Beggar dies , so doth the rich man. Before , the rich could not endure the beggar neere him , here one verse containes thē both . In life the rich hath the preheminence of ease , and wealth , and honour : in death the poore man goes first to peace . In driuing a trade , it is Mammons prime policy , to take aduantage of others necessitie , or simplicity . Sold you it for so much ? Saith Peter : For so much , answers Ananias . Did it cost so much ? sayes the buyer : yes , saith the seller . Let him tremble at the Iudgement , which was a sudden death . This is the Rule of an vniust Citie , not of the Citie of Peace . Pereat mundi lucrum , ne fia● animae damnum . Perish that gaine which comes with the soules losse . Many thinke Charity to the poore , to bee a worke of meere Supererogation ; that they are not bound liberally to giue part of that to lasie beggars , which they haue laboriously gotten by their endeauours . But heare the Rule of Peace ; Breake thy bread vnto the hungry ; Sell that thou hast , and giue to the poore . But as when Christ disswaded from Couetice , by the difficultie of entrance that wealth finds to heauen , they amazedly replied , Who then can be saued ? Who can walk after this Rule ? When we preach this doctrine , the world cries , Durus Sermo , this is a hard saying , a harsh Sermon . Yet is this the law of peace , and thus minded are the citizens of peace . When the poore at your gates aske you Panem quotidinum , their daily bread ; they after a sort make you gods ; therfore shew your selues at least to be men . Charitie is the food of Peace on earth , and the Seed of peace in heauen . The Palace of Peace Is the Temple : the peace of man can neuer bee preserued without the worship of God. It is not enough for the citie to haue lawes , but these must be diuulged , made knowen to the Inhabitants ; the obseruation of them continually vrged : for by nature men are apt enough to flye out . Howsoeuer the Romans built their Templū Pacis without the gates , yet heere it is the chiefe honor and ornament of the Citie . Heere Peace keepsher Court , and sits like a royall Queene in her Chaire of Estate . Which is not like Solomons Throne , guarded with Lyons ; but with milke-white Doues , and couered ouer with Oliue branches . But alas ! how doth her Palace now fall to ruine for want of reparation ? Few there bee that repaire it , but to impaire it thousands are ready . The question was once ; What shall we bring to the man of God ? Now it is a motion suffered in all Courts , What shall we take away from the man of God ? The noble Shunamite built him a chamber , with a bed and a candlesticke : We haue those that pull downe his roomes , disturbe his rest , and put out his light . Nehemiah reduced the Tythes to the primitiue institution and order : But if any Nehemiah should now vndertake it , and restore our portion to our own hands ; there are tenne thousand Harpies ready to catch it ere it come to our mouthes . Wee may sing , or rather sigh one to another , as little children chaunt in the streets : When shall we eat white Bread ? When the Puttock is dead : when there is not a Sacrilegious Lawyer left . If the walls of Ierusalem should beginne to rise , there is a Tobiah or Samballat to flout vs , that a Fox is able to breake them downe . Corrupt Aduocates are those Foxes , and by their wills the Vine of Peace should beare no Grapes that ecape their fingers . Some haue written wittily in the praise of folly , some haue commended Baldnesse ; other in a quaint Paradoxe extolled deformity : but in former times it was neuer heard that any wrote Encomiums of Sacrilege . That the Kings of the earth should conspire against Christ , it was no wonder : for they knew him not . That the Edomites and Ishmaelites should oppose him , no wonder : for they stood on termes of hostilitie . That the Iewes should confederat against him , no wonder : for they hated him . But that men baptized in his Faith , bearing his Name as their honourable Title , and wearing his Profession , as their chiefe ornament ; should consent to rob him , and iustifie it by their law ! this is such a thing as the very Barbarians would blush at . Suppose the Ministers of this Citie , the Pencioners of Peace , by some humble complaint request their owne , or ( at most but ) so me small part of their owne ; is the Spoyler at a non-plus ? Cannot hee finde an Aduocate to plead for him , and make his cause ( though not be , yet ) appeare good ? What , not one for his fees , that can cry downe the Temple , the Gospell , Christ himselfe ? Is there no Bill to bee framed ? no false plea to bee found ? Is Sathan turn'd foole ? Hath none of his schollers any braines left ? Yes , we might think the deuil were dead , if there could not bee found an Aduocate to plead for Sacriledge . The Lord in his Iustice for sinne , hath broken downe her hedges ; and now euery hand hath a snatch at her Grapes . In many places , Ahab - like , they haue engrossed the whole vineyard : but if the poore , exposed , & vnsupported Vine be left , it shall beare the owner but a few grapes . This may hold in Iure Fori , it neuer shall hold in Iure Poli. God promised that the faith of the Church should remoue mountaines : such were Domitian , Dioclesian , and those Imperiall persecutors . The Church prayes , Dorsum corum incurua , Bow downe their backes ; and so the Lord did . Valerian was so bowed downe , that hee became a footstoole for the King of Persia , to mount vp to his horse O that the Church of Peace had still this miraculous Faith , to remoue these mountaines ; malicious and truth-hating pleaders , the pioners of the Temple , and the maintainers of those that pillage it . They tell vs , the Law is open , and there be deputies ; but who be the deputies in this Citie ? Is there any other then a Iudge of their owne ? And is it not then a prouerbiall answere of any man questioned in this Sacriledge ; Aske my father if I bee a theefe ? When Dauid decided the matter to Mephibosheth ; Thou and Ziba diuide the land : he answered , Yea let him take all : For the misery of Law , I neuer by experience found it , because I neuer tried it : but when they haue leaue to diuide the Inheritance of Christ with their Ministers ( and it were somthing tolerable if they did but diuide it ) I say , yea let thē take all , seeing all they will haue , rather then we go to recouer it by such a Iudgement . But certenly God cannot long abide to see that people prosper , who cannot abide to see his Church prosper . They that spoil the Palace of Peace on earth , shall neuer be entertained into her glorious Court of heauen . The Riuer that serues this Citie of Peace Is Prosperitie . It is one principall happinesse of a Citie , to bee scituated by a Riuers side : that as it hath fortified it selfe by land , so it may haue commaund of the Sea. Prosperitie is the Riuer to this Citie , that like a louing Meander , winds it selfe about , throwing his siluer Armes vpon her sides ; ebbing slowly , but flowing merrily , as if he longed to embrace his loue . Peace is the mother of Prosperitie , but Prosperitie is too often the murtherer of Peace . For peace breeds wealth , wealth breedes pride , pride breeds contention , and contention kils peace . Thus shee is often destroyed by her owne issue , as Senacherib was by his owne bowels . Take this Citie wee liue in for an Instance . Peace hath brought Gods plentie : the Inhabitants neither plowe , nor sowe , nor reape ; yet are fed like the fowles of heauen . They fare well with lesse trouble , then if come grewe at their doores , and cattell grased in their streets . But as Nylus may rise too high , and water Egypt too much ; so the inundation of opulency may doe thē hurt . Thus may the influence of heauen , and the plentie of earth , be a Snare vnto vs ; and our abundance , an occasion of our falling . Prosperitie is heartie meat , but not digestible by a weake stomack , strong wine , but naught for a weake braine . The prosperitie of fooles destroyeth them . It is not simply prosperitie , but the prosperitie of fooles that destroyeth them . The swelling Riuer by the surfet of a Tyde , doth not sooner bring in our encrease ; but our encrease doth breed in our minds another swelling , in our bodies another surfeting : we swell in pride , and surfet in wantonnesse . The Israelites neuer fared so well , as when they liued at Gods immediate finding ; and at night expected their morrowes breakfast frō the clouds . When they did daily aske , and daily receiue their daily bread . There be ( as I heard a worthy Diuine obserue ) three maine Riuers in the land , whereof this is held the best : and this Citie is placed in the best Seate of the Riuer , vpon the gentle rising of a hill , in the best ayre , and richest soyle . When a Courtier gaue it out , That Queene Mary being displeased with the Citie , threatned to diuert both Tearme and Parliament to Oxford : an Alderman asked whether shee meant to turne the chanell of the Thames thither , or no ▪ if not , saith hee , by Gods grace we shall doe well enough . The lines are fallen to vs in pleasant places , wee haue a goodly Heritage . Both the Elements are our friends ; the Earth sends vs in her fruites , the Sea her merchandise . Wee are neere enough the benefits , and farre enough from the dangers of the Ocean . Nothing is wanting to the consummation of our happinesse : to keepe vs in our owne Countrey , in our owne Citie , in our owne Houses , but that which keepes men in their wits , Temperance , and Thankfulnesse . But doe wee not requite this Riuer of Prosperitie , with vngrateful impietie ? and vse the Ocean of Gods bountie , as wee doe the Thames ? It brings vs in all manner of prouision ; Clothes to couer vs , Fuell to warme vs , Food to nourish vs , Wine to cheare vs , Gold to enrich vs : and we in recompense , foile it with our rubbish , filth , common sewers , & such excretions . It yeeldes vs all manner of good things , and we requite it with all plentie of bad things . It comes flowing in with our commodities , & we send it loaden backe with our iniuries . Such toward God is the impious ingratitude of this famous Citie , which else had no Paralell vnder the Sunne . Shee may not vnfitly bee compared to certaine Pictures , that represent to diuers beholders , at diuers stations , diuers formes . Looking one way , you see a beautifull Virgine : another way , some deformed monster . Cast an eye vpon her Profession , shee is a well grac'd creature : turne it vpon her conuersation , shee is a mishapen stigmaticke . View her Peace , shee is fayrer then the daughters of men : viewe her Pride , the children of the Hittites and Amorites are beautious to her . Think of her good works , then Blessed art thou of the Lord : number her sinnes , then How is that faithfull Citie become an harlot 〈…〉 To tell of her Charitie , and how many hundreds she feedes in a yeare , you will say with Paul , In this I praise her . To tell of her oppressions , and how many thousands shee vndoes in a yeare , you will say with him againe , In this I praise her not . Behold her like a Nourse drawing her Brests , and giuing milke to Orphans , you wish her Cup to runne ouer with fulnesse . Behold her like a Horse leech , sucking the blood of the Church , to feede her owne sacrilegious auarice ; you will say her Cup is too full . When wee thinke of her prosperitie , wee wonder at her impietie : when we thinke of her impietie , wee wonder at her prosperitie . O that her Citizens would learne to mannage their liberall fortunes , and to entertaine the Riuer of Peace that makes glad the Citie of God , with Humilitie and Sobrietie . That when Death shall disfranchise them heere , they may be made free aboue , in that tryumphant Citie , whose glory hath neither measure , nor end . The Life of the Citizens Is Loue : for without the loue of men there can be no peace of God , and there is no loue of God in them that desire not peace with men . He that loues not the members , was neuer a friend to the Head. To say we loue Christ , and hate a Christian ; is as if a man , while hee was saluting or protesting loue to his freind , should tread on his toes . I know indeed , that euery creature is to bee loued , but in ordine ad Deum : Religion doth not forbid , but rectifie our affections . Our Parents , spouses , children , allies , countrymen , neighbors , friends ; haue all their due places in our loue : and it were a brutifh doctrine to dispossesse vs of these humane relations . Onely they must know their orders and stations , and by no meanes vsurpe vpon God : they must not be mistresses , but handmaides to the loue of Christ. But let vs loue them , because they loue God : as reflections of our sight , which glaunce from the Lord vpon his Image : if God haue their hearts , let them haue our hearts . It is poore to loue a man for that is about him : hee must bee loued for that is within him . If wee should account of men as we doe of bagges ; prize them best that weigh heauiest , and measure out our loue by the Subsidie-booke ; honouring a man because he is well cloathed : I see then no reason , but wee should doe greater reuerence to the Bason and Euer on the stall , then to the Goldsmith in the Shop ; and most humbly salute Sattin & Veluet in whole pieces , because their virgin-glory was neuer yet rauished and abused into fashion . No , but especially let vs loue others , because they feare God , and serue Iesus Christ. For as the braine is to the sinewes , the liuer to the veines , and the heart to the arteries ; so is Gods loue to humane societies : as the very soule by which they liue , and the forme that giues them being . Otherwise our companies are conspiracies ; when we fall in one with another , to fall out with God. Let vs beginne our loues aboue , deriuing this holy fire from the Altar of Heauen ; let our faith inkindle it at the heart of Christ , and then like the Cherubins , wee shall looke graciously one vpon another , while all faithfully looke vp to the Mercy-seate of God. The generall State of this Citie . This is the Corollary of all ; euery particular being cast vp , heere is the summe ; her vniuersall felicitie . For the illustration whereof , it will not bee vnusefull , to borrow an instance : and wee need not trauell farre to seeke out such an image or resemblance . Looke wee vpon our owne Nation , the happy Module of this Citie of peace . It was sayd , that in Rome a man might see all Countries : and the Romans vsed to solace themselues ; It is good looking on a Map of the World , vbi nihil in orbe videmus alienum , when wee find nothing in the world which is not our owne . What doth the whole earth produce , which is not yeelded to our enioying ? What was once sayd of Ormus , is true of this Citie , Turne the world into a Ring , and this is the Diamond of it . Like to Gideons Fleece , it hath been wet with the dewe of heauen , when drought was on the whole earth besides : Or like Nylus , which keeps within the Bankes , when other Riuers ouerflow their continents . Some Nations haue peace , but without the Truth : other haue the Trueth , but without Peace : wee haue both Truth and Peace . Our neighbours haue beene exercised with troubles , whirled about with hostile tumults ; their eares affrighted with the thunder of those murdering pieces : their eyes agashed with their Temples and Tabernacles flaming about their heads : Infants bleeding vpon the stones , and their amazed mothers rauished ere they can bee permitted to die . The shrikes of the dying , and slauery of the liuing , vnder the mercilesse hands of a killing or insulting aduersary ; these haue beene their distracting obiects : none of them come neere vs. There is no rifling of houses , no flying to refuges , no rotting in Dungeons , no ruinating of Monuments , no swelling the chanels with blood , no fiering of Cities , no Rapes of Virgines , no dashing of Babes against the stones , nor casting them , as they droppe from their mothers wombes , into their mothers flames . But in stead of these , the truth of the Gospell is preached , pietie professed , the practise of it encouraged ; Grace promising , and Peace performing , blessed rewards . That is verified in vs , which is recorded of the dayes of Solomon ; That hee had peace on all sides round about him : and Iudah & Israel dwelt safely , euery man vnder his Vine , and vnder his Figgetree , from Dan to Beersheba . Or as Syluius sayd of Rhodes ; Semper in sole sita est . The Sun-shine of mercy embraceth vs , and hath made vs a day of peace , not shorter then sixty yeres : the fauours of God ouer shadowing vs , as the Cherubins did the Mercie-Seat . I know that Rome frets at this , and let the Harlot rage her heart out : shee thunders out Curses , but ( praised bee God ) wee neuer more prospered , then when the Pope most cursed vs. Yea , O Lord , thogh they curse , doe thou blesse : their thunder doth more fear then hurt , thy fauour doth more good then they can blast . Conuert or confound them that haue euill will at Sion : & still let vs inherit thy Peace , that thou mayst inherit our praise . This is the Reward of Peace , and of all those that in sincerity of heart loue her : the God of peace shall be with them . There be six kinds of peace , but the peace of God containes all the rest . The peace of God passeth all vnderstanding : therefore whosoeuer looseth this peace , hath a losse past all vnderstanding . But Christ foretold vs , that in the world wee shall haue no peace . Indeed no peace Quoad oppositionem seculi , yet much peace quoad dispositionē Domini . The most sauage disturbers , Si non reformentur ne pereant , tamen reprimentur ne perimant : if they bee not reformed to saue thē themselues , they shall be restrained from harming vs. If they will not do vs the good they should , yet they shall not doe vs the euill they would . Vel inimieus tuus non manebit , vel non manebit inimicus . Either our enemies shall not liue , or they shall not liue our enemies . Either the righteous shal reioyce whē they see the vengeance , and wash their feet in the blood of the wicked . Or the Lord wil giue them fauour in the sight of their enemies , and those that hated them , shall cleaue vnto them . From hence ariseth peace with our selues : a conformitie of affection to reason , of reason to grace : that the conflicts which a distressed conscience finds with legall terrors , shall bee turned to mild embracements . Faith leading the vnderstāding , the vnderstāding guiding the wil , the will ruling the operatiue powers , & Christ Iesus gouerning all . For indeed hee is the Fountaine of peace , and wee through him beeing iustified by faith , haue peace with God. Through the corruption of our nature , and Iustice of Gods nature , we are enemies : and there is no reconciliation , but through the blood o the euerlasting Couenant . He reconciles vs to God , as Ioab did Absolon to Dauid by the woman of Tekoah : when the whole family rose vp , & said , Deliuer him that smote his brother , that wee may take his life for the life of the slaine : and so the father & mother shal haue no name nor remainder vpon earth . God hath two sorts of sons Angels & men : the Angels that fel , are lost for euer : men fel , if they were lost too , where should God haue sonnes ? I know that he needs not man : he hath stil the elect Angels , and is able to raise sonnes of stones : he can want nothingwhile he possesseth himself . Wel , yet in mercy Christ reconciles vs : Dauid askes , Is not the hand of Ioab in all this ? so we may admire , Is not the hād of Iesus in all this ? Yes , hee hath made our peace . The Minister alwayes ends his publicke deuotions with the peace of God , & the blessing of this Peace rest vpon vs. Thus wee haue a reall abridgment of this mystical Citie of Peace ; happy euery way . Vigilancie is her Officer of Peace ; that hath an eye in the darkest angles , and discouers the first conceptions of strife . Discipline is her Clerke of the peace , that keepes the Records , and indicts offenders . Authoritie is her Iustice of peace : that if any will not be ruled , binds them ouer to the peace . Equitie is her Burse , where men exchange kindnes for kindnes : on whose stayres Iniurie and imposture durst neuer set their foule feet . Truth is her Standard , which with the Trumpet of Fame shall resound her happines to all nations . Plenty is her Treasurer , Liberalitie her Almoner , Conscience her Chancelor , Wisdome her Counseller , Prayer her Clerk of the Closet , Faith her Crowne , Iustice her Scepter , Masculine Vertues her Peeres , Graces her Attendants , and Nobilitie her Maid of Honor. All her Garments are greene and orient ; all her paths bee Milke , her words Oracles , and her works Miracles : making the blind to see , and the lame to goe , by a mercifull supply to their defects . Her breath is sweeter then the new blowen Rose ; millions of soules lie sucking their life frō it : and the smell of her garments is like the smel of Lebanon . Her smiles are more reuiuing then the Vertumnall Sunne-shine : and her fauours , like seasonable dewes , spring vp flowers and fruits wheresoeuer shee walks . Holinesse is the Canopie of State ouer her head , and Tranquilitie the Arras where she sets her foot . All her Seruants wait in order ; and can with contentfull knowledge , distinguish and accept their owne places . Her Court is an Image of Paradise ; all her channels slow with milke , and her Conduits runne wine . Enuy and murmuring , as priuy to their owne guilt , flye from her Presence . Her Guard consists not of men , but Angels : and they pitch their Tents about her Palace . Lastly , hauing preserued and blessed all her children on earth , shee goes with them to heauen ; is welcomed into the armes of her Father , inuested Queene with a Diadem of glory , & possessed of those ioyes , vnto which Time shall neuer put An End. Notes, typically marginal, from the original text Notes for div A01085-e320 Ephes. 4. 4 The Picture of Peace . The requisitenesse & revvard of Peace . 2. Cor. 13. 11 The forme of a right Lavv. the equity of Peace Ro. 12. 18 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ● Cor. 6 , 15 Psalme 1 Peccatum dominans , Peccatum delectans , peccatum ●n●●ans . The termes of Peace distinguished . August . Psal. 59. 5. The life of Peace . The neglect . The Method . The Body is a figure of Vnitie . 1 Cor. 12 Mutuall Loue. Prouidence of parts for the vvhole ▪ Discontents remoued . ● Cor. 12. 16. Condolency of the members . Amo. 6. 6. Schisme dangerous . Luk 23. 25 Distraction mortall . 2 Esdr. 4. 1. The first Foundation of Peace . The angry man cannot be Innocent . Gen. 22. 5 The second Foundation of Peace . 2 Tim 2. 18 Gal. 62. 1. Sam. 24. 18. Bern. Psal. 62. 5. Cor. 15. 31. Chrys. Sen. Mat. ● ▪ 24. Aug. Isodo● . Sen. The third foundation of Peace . Gal. 6. 10. Pro. 19. 4. Eccl. 9. 15. Ecclus. 13. 23. Prou. 22. 2 Luk. 14. 14. Heb. 13. 2. Ro. 12. 20. Mat. 5. 44. Eccl. 12. 5. 7. Mat. 5 , 45. Pro. 15. 27. 1. Cor. 12. 31. Non operter Officii , sed potius officiendi . Hieron . Mat. 5. 24. Num. 5. 7. Prou. 6. 3. Num. 5. 7. Mat. 5. 24. Gen. 43. 3. Mat 5. 25. Pelican . Chysost . Humilitie the conseruation of Peace . Aug. Psal. 122. 7. The Enemies of Peace . Aug. The first Troupe . Gen. 9. 5. ● Sam. 3. 27. & 20. 10. Gen. 27. 45. Bern. Aug. Gen. 34. 31 Gen. 49. 6. Basil. The other Troupe . Pro. 18. 17. 1. Cor. 3. 4. Gal. 5. 22. Gen. 16. 12 Pro. 30. 28. Iob. 2. 1. 1 Cor. 6. 5. &c. Mat. 18. 22 ●hysoft . Act. 19. 38. Act 25. 10. Iohn 18. 23 Act. 23. 3. Hos. 4. 1. Psal. 119. 24. 48. Psal. 1. 2. Pro ●5 . 11 Rom. 12. 19. Deu. 32. 35 Col. 3. 12 Psal. 62. 11 Psal. 91. 8. The King of Peace . Rom. 13. 5. Acts 22. 28 1 Cor. 1. 26 Pro. 28. 28 Iudg. 5. 31 Rom. 13. 6 Mat. 17. 27 The Lavv of Peace . Psal. 85. 8 Pro. 22. 22. Gal. 6. 15. Gal. 6. 6 Gal. 6 , 16 Mat. 11. 29 Luk. 16. 22 Acts 5. 8. Mat. 19. 21 The Court or Palace of Peace . 1 Sam. 9. 7 Neh. 4. 3. Psal. 2. 2. 1 Cor. 2. 8 Psal. 13. 6. Acts 4. 27 Psal. 80. 12 Acts 19. 38 2 Sam. 19. 30. The Riuer of this Citie . Pro. 1 , 32 Psal. 16. 6 Esa. 1. 21. The life of Peace . The Estate . 1. Kings 4. 25. 2. Cor. 13. 11. Ioh. 16. 33. Psal. 58. 1● . Exod. 11. 3 Rom. 5. 1. 2 Sam. 14 7 Verse 19. 
A86132	----	A sermon tending to peace. Preached before His Majesty, &c. at Newport in the Isle of Wight, during time of this late treaty. By William Haywood D.D. and chaplain in ordinary to His Majesty. Haywood, William, 1599 or 1600-1663. This text is an enriched version of the TCP digital transcription A86132 of text R204194 in the English Short Title Catalog (Thomason E475_3). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 48 KB of XML-encoded text transcribed from 12 1-bit group-IV TIFF page images. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2017 A86132 Wing H1240 Thomason E475_3 ESTC R204194 99863865 99863865 116081 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. A86132) Transcribed from: (Early English Books Online ; image set 116081) Images scanned from microfilm: (Thomason Tracts ; 76:E475[3]) A sermon tending to peace. Preached before His Majesty, &c. at Newport in the Isle of Wight, during time of this late treaty. By William Haywood D.D. and chaplain in ordinary to His Majesty. Haywood, William, 1599 or 1600-1663. [2], 20 p. Printed by Fr: Neile for Henry Seile, London : 1648. Reproduction of the original in the British Library. eng Sermons, English -- 17th century. Peace -- Sermons -- Early works to 1800. Great Britain -- History -- Civil War, 1642-1649 -- Sermons -- Early works to 1800. A86132 R204194 (Thomason E475_3). civilwar no A sermon tending to peace.: Preached before His Majesty, &c. at Newport in the Isle of Wight, during time of this late treaty. By William H Haywood, William 1648 9269 11 25 0 0 0 0 39 D The rate of 39 defects per 10,000 words puts this text in the D category of texts with between 35 and 100 defects per 10,000 words. 2008-08 TCP Assigned for keying and markup 2008-08 SPi Global Keyed and coded from ProQuest page images 2008-10 John Pas Sampled and proofread 2008-10 John Pas Text and markup reviewed and edited 2009-02 pfs Batch review (QC) and XML conversion A SERMON TENDING TO PEACE . PREACHED BEFORE His MAJESTY , &c. At NEWPORT in the Isle of Wight , During the time of this late TREATY . By WILLIAM HAYWOOD D. D. and Chaplain in Ordinary to His MAJESTY . LONDON : Printed by Fr : Neile for HENRY SEILE . 1648. A SERMON OF PEACE . ROM. 12. ver. 18. If it be possible as much as lyeth in you , live peaceably with all men . MAny Precepts of Moralitie the latter part of this Chapter hath summoned up together . Among which there is not any more important , more difficult then this I have here read you , nor at this time more pertinent . Important it is , for it comprehends the substance of many Precepts before and after it . Such as , Be of the same minde one to another : Recompense to no man evil for evil : Provide things honest in the sight of all men . Not avenging your selves ; but give place unto wrath : I thine Enemie hunger , feed him , &c. And be not overcome of evil , but overcome evil with good . Nor this onely ; but it includes the whole compasse of Charity towards men : so that in this one precept all the Law towards our neighbour appears summoned up . For as love is the fulfilling of the Law : so peace is the fulfilling of our love . Love worketh no evil to his neighbour : And peace multiplieth all good upon our neighbour . Peace is the complement of all blessings upon the bodie politick , as health is of all blessings , on the body naturall . As the safetie of our naturall bodies consists in a kinde of peace among humors , and a union of all parts and members : So the safetie of all Civill bodies , in peace or harmonie among severall affections , and the union of all members politick . So that fulfill this one dutie , and fulfill all duties , to the common society of men belonging . The happinesse of private persons is contained in the publick : The happinesse of the publick ( when all is done ) will be found to consist in peace . Live peaceably then , and ye take the readiest way to happinesse , both for your selves , and others , for your private and for the publick interest . So that a more important dutie then lyeth in this Text , can hardly be imagined . Yet as it is very important , so t is very difficult . That may appear by the two limitations annexed : If it be possible , and , As much as lyeth in you . If it be possible . So that sometimes the work may be neither possible , not yet lying in us . And yet even then , we are not discharged , till we have done all we possible may , and all that lyeth in us , with all the faculties and powers of minde and body to accomplish it . And the latter of these will cost us difficultie enough ; by which we may take an estimate , how hard a businesse we are now toward : and how great need , as of our utmost endeavours , so of our fervent prayers : That what appears beyond our power , the God of power and peace both , would vouchsafe to make up , and remove all difficulties from before us . It is his work we are about . To him that made Heaven and Earth nothing more acceptable , then to make peace among men ; Nor any thing more becoming the honour of Christianity ; for the very end of Christs coming was to make it . It was the last blessing our Saviour bestowed on his Disciples at his going . Peace I leave with you : My peace I give unto you . St. Joh. 14. v. 27. The last and the first , at his coming . For at his birth , it was a main part of the Angels song , Pax in terris , Peace on the earth . When again he rose from the dead it was his first salutation , Pax vobis , Peace be unto you : Joh. 20.19 . And when he began first to teach , it was among his first blessings , Beati pacifici , B'essed be the peace-makers ' Himself therefore ye finde styled by the Prophet , Princeps pacis , The Prince of peace , Isa. 9.6 . By the Apostle , Deus pacis , The God of peace : Heb. 13. Nay , Ipse , pax nostra , our very peace ; who hath broken down the partition wall : Ephes. 2.14 . His Disciples tearmed in Scripture , Angeli pacis , Messengers of peace . How beautifull are the feet of them , that bring the glad tydings of it ! Rom. 10.5 . Sent forth to teach the world with peace in their mouthes , Luk 10.5 . known all the world over by this Charter ; In this shall all mers know that ye are my Disciples , if ye have love one to another . Joh. 13.35 . And what love without peace ? His Gospel therefore we finde intituled , The Gospel of peace ; His righteousnesse , the work of peace ; His glorious kingdom , the Peace that passeth all understanding . T is the generall Preface of St. Pauls Epistles , Grace and Peace be with you . The beginning of the wayes of God the Redeemer , who came to guide our feet into the way of peace ; and the end of our way , the finall sum of heavenly blisse , Lord now lettest thou thy servant depart in peace . So that neither to this life , nor the life to come ; Neither to happiness temporall , nor happiness eternall ; Neither to God nor Man , to Policie nor Religion , can ye conceive any thing more agreeable then Peace , or any Precepts more to be valued , then such as shew the way to it . Not to hold you too long in Prefacing ; but to proceed to a division of the Text . Two parts there appear at first sight in it . First , a duty generally required , Live peaceably with all men : Secondly , a limitation of that duty , implying in some cases a dispensation of it , and that two wayes expressed , if it be possible , and , as much as lieth in you : In the former Generall , that is , the Duty required ; ye may take notice of three Particulars ; first , the thing injoyned , namely , Peaceably living ; secondly , the parties towards whom 't is injoyned , and they are Men ; thirdly , the indifferency or universality of those Parties , with all men . These three Particulars , together with the two limitatations annexed make in all five parts of our Text . First , Live peaceably , secondly , with men , thirdly , with all men , fourthly , If it be possible , fiftly , As much as lieth in you . To proceed orderly , we begin with the thing enjoyned , which is the substance of the Dutie , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , Live peaceably . Two things would here be inquired of . First , what Peace is , and then what it is to live peaceably ; As touching the first , What Peace is , School-writers inform us it is , Vnio virtutum appetitivarum , a union of powers appetitive , so that all creatures capable of appetite , are likewise capable of Peace or discord , according as their particular appetites agree , or disagree . Now as of divers creatures the appetites are divers , and sometimes repugnant one to the other ; so also in one and the same creature are found different appetites , betwixt which ma fall out now and then repugnant and contrariety ; as betwixt the sensuall appetite and the rationall , whereby it comes to pass that one and the same party other-whiles is out of peace with himself : Hence is it that Schoolmen make a double degree of Peace , one ad extra , betwixt the appetites of different parties , which they call concord , or outward peace . Another ad intra , betwixt the severall appetites of one and the same party , which they call mentall or inward peace . To the accomplishment of Peace in its perfection , both these would concur . First , a quiet of our own hearts within , that our affections be not divided among themselves , by running after contrary appetitites . And secondly , quieter concord with our neighbours without , that their affections contrary to ours , divide us not against them . Of these twaine , the latter in our Text seemes principally intended , namely , outward peace , or concord , for it is , Live peaceably with men , and yet the inward may not be excluded , because unless a bosome peace be well cherished , externall peace is quickly broken : Inward tranquility ( saith one ) is the ground of outward , unless our domestick appetites amongst themselves be at unity among our neighbours , we cannot chuse but jarr and breed dissention . Whence it followeth , That no evill man can rightly fulfill this precept of our Text , because such an one is distitute of inward peace , his conscience ever and anon raiseth tumults within him ; his reason and his sense distract him severall wayes , and he obeyeth two Masters , with others therefore he can hold no constant friendship , who is so unstable and at variance with himself , Non est pax impiis , There is no peace saith my God to the wicked , Isay 57.21 . How can there be ? While their bosomes within , are like a troubled sea , whose waves cast up mire and dirt ? And yet an appearance of peace there may be for a time , as betwixt Herod and Pilot there was ( you know upon what occasion ) but as true friendship that cannot be , which is not founded in goodness , no more true peace : for peace and friendship go together : False peace and not to be trusted is the friendship of wicked men , for while they pursue each one the pleasure of his sensuall appetite , to have their fill of these temperall good things ( things which cannot be enjoyed by many ) needs must they fall sometimes upon desire of the same honor , or profit , or pleasure , which diverse cannot share between them , from whence ariseth envie , trouble , and discord , driving all peace out of doores . To give you therefore the right Peace here discribed : It is such a Peace as preserves , first , our own hearts and affections undisturbed within . And secondly , upholds lasting concord and agreement with our neighbours without . Both these would be had , for to keep outward correspondencie and not inward , to make shew of Peace in our behaviour while our hearts are fraught with envie and malice , what can be worse hipocrisie ? And to keep inward peace , without any outward signes , as great an indecorum , if not impossibilitie ; for how can any think his conscience should be at peace with God , whose actions are not peaceable towards men ? He that loveth not his brother whom he hath seene , how can be love God whom he hath not seene ? saith St. Iohn : and he that keeps not peace with his neighbours with whom he hath not alwayes to do ; how can he keep peace in his own affections with which he hath ever to do ? Both kinds therefore must go hand in hand : And so ye see in part what Peace is . Next we demand what it is to live peaceably ? What should it be , but to dedicate our lives and labours to the maintenance and propagation of this Peace ? not only to preserve Peace where it is , but to introduce it where it is not . Nor to restore Peace alone , when it is lost , but to continue it after it is found ; nor to cheerish Peace only , abiding with us , but to hold it fast when it would part from us , and when it is gone , to pursue and seeke after it , never to rest while we have found it . Inquire pacem ( saith the Psalmist ) seek peace , and Pacem persequimini , follow after peace , Heb. 12. Be instant , and seek earnestly as ye would for some precious Jewell being lost , or some dear friend parted away in displeasure ; and when ye have found it , make much of it : nourish it , protect it , strive to prolong and inlarge it ; all this is comprehended in {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , not only to obtain , and purchase , but to maintain and propagate Unity all we may , and to look that our Peace be right and orderly , without deformity , schitme , or partiality , without hipocrisie , oppression , or injury , to live particular , without inconstancie , or giving over : well therefore rendered , Not have peace ( as some Translators reade it ) but live peaceably , that is , continue in Peace . Many and weighty are the labours comprehended in this , word {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , Live peaceably , 't is but a short saying , but very tedious and wearisome offices it requires ; one while we are to study all things that may please and reconcile , another while to take away all that may distaste and give offence . Sometimes all manner of molestations are to be indured , and we must not be weary of our patience ; and sometimes our own right yeelded up to mitigate other mens impatience . Above all the manners and dispositions of those we deale with would be observed , that we offend not unwittingly , many indignities are to be put up , many affronts fo given , many injuries and unkinde speeches buried in oblivion , and all little enough to make up this duty of living peaceably . Nor is it a business thus labourious only for the practise , but generall also , for the obligation , As live peaceably with all men : So all men whosoever ye are think it your duty thus to live . 'T is a precept not for mean men only , who are liable to suffer injuries , but for great and mighty ones specially who have power to do injuries ; nor for inferior people alone , who live under then shelter of Peace , but chiefly for Governors and Magistrates who have the custody of Peace ; nor for learners only , whose dissentions are often out of ignorance , but speciall for Teachers , who can spread dissention by their knowledge : For all men , and of all sorts , it is a needfull duty . That neither their meaness make them dispair of seeking Peace , nor their greatness render them careless how they break Peace . For {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} here stands plurall , that is indiffinite , and generall . All men by all means , to indeavour this peaceable living . Y●s ye will say , with whom we are able we are willing , peaceably with God , peaceably with our own consciences , peaceably with our family within doors , it may be ; but this is not enou●h : the peace here injoyned , is ad extra ; not within doors only , but without . Peace with our selves and our own houses , yea and peace with other men too . That 's the next Point of our division onward , viz. The parties towards whom this duty is injoyned , 't is {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Peaceably with men . And with good reason have we the parties thus plainly expressed , least any should boast ( as some do ) of their inward peace , while we see no outward fruit . At peace with God , and their own consciences , O that they are ! sure of their election , no men more ; and yet so unquiet with their neighbours , so full of carping , censuring , wrangling , and fault-finding , so little peaceable outwardly , as no men less . Are these the sons of peace think ye , or any friends to it , who for an unkind word , can treasure up many years malice ? For crossing them in their fond opinions , raise slanders , spread libils , practise all mischief to undermine their brethren , or make them odious : for discovering some dislike of their faction , fall to hostility , rob , and spoile , and pursue with the sword , men under the same Laws , and Religion with themselves ? And yet many of these love God with all their hearts , that they do , and are so possest with his Spirit , forsooth , the spirit of Peace that they cannot err again ; A likely matter doubtless , that the spirit of Peace should abide in their hearts , whose works tend to nothing but dissention ? Shew me thy faith by thy works ( saith St. Iames ) so may we say , Shew us your inward peace by the outward fruits of it ; witness your love to God by your love to your neighbour , If not , never talk of regeneration and peace made with heaven , while so little tokens of it appear upon earth . Out of the abundance of the heart the mouth speaketh , and by the disposition of the heart man worketh ; if no peace in the works , no peace in our words or speeches , then none in the heart , questionless : Never therefore boast of Peace , other where seated , unless ye have peace with men . With men : And that every way ; with their affections , and with their judgements with their purposes , and with their persecutions , with their conceptions ; yea , and with their opinions , if it be possible . And yet where we speak of opinions ; worth noting it is , what Aquinas tels us , That Peace is properly a union of parts appetitive , not of parts intellective . If we varie in opinion one from another , this ought not to breed variance in our wils by and by , were men , as they should be , peaceable . But because most people are wedded to their affections , making opinions and all , bend after their sensuall appetites ; therefore where they finde others differing in opinion , immediately they make a rent in affection too , all because their own opinions are too much affected . Wheras it becomes Charitie , not to follow the sway of our sensuall appetites and affections , but to be governed by reason . And to interpret the opinions of others with favour , so long as they are not dangerously destructive to the Christian faith , or the common quiet . Nay , a peaceable minde will abate somewhat of the stiffenesse of his own judgement for peace and charities sake , and deny his own wisdom in matters of lesse importance , to salve other mens folly . And this makes the precept of our Text very difficult , for what more various , then the opinions of men ? Tot homines , tot sententiae ; Easier it seems to have peace with wilde beasts , peace with diseases and furies , peace with winds , and Seas , then with men in this sense ; And yet as far as divine truth , and the publick safetie permits , we are to labour after this peace also , so we can in any fort reconcile mens meanings to the truth , or bear their untruths , without perill of the Churches disturbance , we are to endeavour peace ; not with men onely , but with the affections , the judgements and opinions of men . With the judgements and opinions of men ; but yet not with the wrongfulnesse of their judgements , nor the error of their opinions : no , take heed of that . It is live peaceably with men : not with the vices , and corruptions of men ; but with their persons , and with the persons live peaceably as we ought we cannor , unlesse we be at strife with their corruptions . He that rightly loves the nature , hates the depravation of what he loves ; and he that is a true friend to such and such parties , he can be no friend to that which destroys and marrs the parties . Think not your selves therefore tyed to consent to the errors of men . Sooth them not in their vices : nor with those false prophets in Ezekiel , sowe pillows to the elbows of sinners ; or cry peace , peace , to those whose just destruction is threatned from heaven . But setting their vices , and dangerousing agements a side , have all peace with the parties , bear no manner of hatred to the man , however ye abhor the wickednesse of the man , but pitie him in his person as your brother , endeavouring to cure him , and set him right , preferving all charitable friendship in your hearts towards him ; how ever for the soundnesse of his future peace , ye be constrained sometimes , to suppresse all outward tokens of present peace . Nor think it enough that you stand thus charitably affected to some few , whom you can well brook , nay there follows after the parties , the indifferencie or universalitie of the parties , Live peaceably not with men onely , but with all men ; which is the third point of our division . With all men : That is , not with our friends , or Benefactors alone ; why who doth not so ? But with our very Enemies and persecutors . For this is right Christian perfection , to love those that hate us , and return good to these that hurt us . Cum his qui pacem oderunt , pacificus eram , ( saith the Psalmist ) with such men have I laboured agreement , who when I spake unto them thereof , made them ready for battell . Psal. 120.6 . And to do our text right : this comes home to the meaning of the Apostle . For the beleeving Christians in Rome to whom St. Paul wrote , were but a small partie , in comparison of those Infidels , Pagans , and Jewish Proselites , wherewith the world then abounded , from whom because litile quiet could be expected , if they made open profession of their beleef , he wills them to avoid all visible scandalls , and as much as in them lay , to have peace with these of a different faith , giving no offence neither to the Jew , nor to the Gentile , nor to the Church of God , for if you love them that love you only , what reward have ye , and if ye salute your brethren only , what do ye more then others ; Nay , live peaceably with them that would have no peace , overcome their evill with your good , and convert the bitterness of their malice , into sweetness and concord , by the abundance of your kindness and peaceable carriage ; have peace not with your acquaintance only , but with strangers and aliens ; nor with good men alone , but with evill too ; nor with quiet natures and none else , but with froward and perverse ; nor with friendly neighbours that use you well , but with cross and contentious ones , yea with your enemies , oppressors , and persecutors , never so far estranged , in affection , purpose , or Religion , do as much as in you lieth to have peace with all men . And good reason for it , both in generall and particular . In generall ye are commanded to love all , and consequently to your power to agree with all : If no agreement never talke of love ; Peace is the fruit of love , and therefore a mong fruits of the Spirit , set by and by after love , Gal. 5.22 . As far as your love extends , therefore your peace should extend , none to be excluded from the limits of your concord ; because none to be excepted out of your love your neighbour as your self , that is , every man as your self : And if love may not be denied to our enemies , then not Peace neither . Servants be obedient to your Masters , not to the good and gentle only , but even to the froward ( saith St. Peter ) for this is thank-worthy , if for conscience sake ye indure grief , and for the love of peace be content , not only to do well , but to suffer evill too . This in generall . In particular . There is not that condition of men to be produced , for which some reasons and inducements appear not to invite us to peace : Are they our friends , our acquaintance , family , or alliance , why , what a shame is it to fall out with such ? 'T is like the jarring of humors in one and the same body , which usually foreruns sickness and death ; so is it if men of the same linage , and bloud , the same countrey and breeding , the same order , profession , or Religion shall be at emnity ; Are not these bonds sufficient to keep us from hatred ? With whom do we think to have peace , if civill relations , if sacred knots and obligations cannot hold us in . Are they strangers to us ? so much the more to be honored and pleased that they may not speak or think ill of us whom we shall meete but seldome ; Are they our betters ? take heede how we provoke them , they have power on their side , or may have quickly ; Are they our inferious ? pitty to contend with such weaklings , whom be their cause right or wrong , we in respect of our mightiness shall still be thought to oppress ; Are they our enemies , and such as have wronged us ? so much more glorious the victory , to maintain peace with them that hate peace , and to overcome their evill with our good ; Are they foes to our Religion , enemies to the truth of Christ , men of reprobate and wicked manners ? have as little conversation with them as you may , but have peace notwithstanding ; to shun them ye are allowed , ye are not allowed to strive with them : the like may be said of the worst of our Persecutors , Infidells , Schismaticks , Athiests , Incendiaries of Church or State : though you are to beware contagion from them , yet to your power preserve Peace and Charity with them ; pray for them , revile them not , enter not into open contentions and comparisons with them ; let them not in any case fire you into impatience and strife ; but endeavour with all meekness of wisdom to win them home , and draw them to the right . No unreasonable doctrine it is therefore , though it be a difficult one . Live peaceably with all men . Yea , but how if no peace will be had unless I partake of mens wickedness ? No living in Bethel unless we will worship the golden Calves ? No stopping the mouthes of wicked Elders , but by giving up our Chastity , as poor Susanna was put to it ? No appeasing the unruly multitude , unless we will affirm an impious lye ? which was the cause of Calib and Joshua among the ten Spies . No scaping the rage of the people , unless we assist them in setting up a new fangled Religion after their fancie , as Acon was constrained to do , shall we make light of our conscience , and forsake God and his truth for our quiet sake ? No , there is no such necessity laid upon you , ye are not so streight laced , there followeth a difpensation in the Text when such cases falls out , and that not a single one , but a double , If it be possible , and as much as lieth in you . That brings us upon the fourth Generall of our Division . If it be possible . So then 't is apparent sometimes it is not possible . And as much as lieth in you . So that there are seasons when you can do no good upon them . A twofold exception there appears therefore from this generall rule . One rising from the nature of things themselves . If the difference be such as cannot be reconciled with safety to a good conscience , then look to your conscience , let peace go . That ye have in , If it be possible . Another from the measure of the parties abilitie if it exceed not our strength , if it fall within our compass ; and if it do not , why yet we are bound , as far as our ability reacheth howsoever . And that ye have , in quantum in vobis , as much as lieth inyou . If one of these will not take place , the other may ; if the work of peace in it self be not possible , if we can●●● reconcile those who are to be gained with nothing but the 〈…〉 ur souls , yet at least , Quantum in vobis , that is possible ; we may do still as much as lieth in us , though toward us outwardly , such adversaries will have no peace , yet inwardly we may have peace toward , them ; though the compleate perfection of the work they will not permit , yet the indeavour of the work so far as are able , in us they cannot hinder ; And that shall suffice to discharge us . Of these two conditions , therefore briefly in their order . And first of the former , If it be possible . A form of speech this is which implieth often difficulties in the business ; and sometimes impossibility ; difficult where the parties to be reconciled are froward , and self-willed enemies to Peace in Davids language . Impossibility where no agreement will be had , without loss of a good conscience : Where Gods honour , or the administration of Justice , or the discharge of our calling lieth at stake , so that we cannot have peace with men , unless we will be irreligious , unjust , or unfaithfull . In the former case where peace is only difficult ; that should stir up our diligence the rather ; indeavour with so much the more patience , and unwearied industry , to overcome the frowardness of those we have to deale with ; and where so precious a Jewell as Peace is to be compassed , with expence of our labour or our substance , there spare for no cost or pains . But where it is impossible to a servant of God , where nothing will do it but the sale of a good conscience , there rouse up our courage , and prefer not outward peace before inward ; mens contentment , or our own temporall commodity or safety , before Gods honour , our souls quiet , and the publique good . But it will here be demanded , how we may know when Peace is possible , when not : Six cases are mentioned by some Divines , ye may refer them to the three heads aforenamed , of Religion , Justice , and Faithfulness in our calling . Of Religion first . God himself ( in case his publique worship be indangered ) enjoyns us flatly to break the peace . If thy brother the son of thy mother , or thy son , or thy daughter , or the wife of thy b●some , or thy friend , which is as thine own foul , entice thee secretly saying , let us go and serve other gods which thou shalt not know , &c. Thou shall not consent unto him , nor bearken unto him , neither shall thine eye ●itty him : 〈…〉 not spare , nor conceal him , but thou shalt surely kill him , Thy 〈…〉 ●all be first upon him , and afterward the hand of all the people , Deut. 13.6 . Thus ye are to understand it , in case of temptation to manifest Idolatry , Blasphemy , Heresie , or Apostacie , from the true faith and worship of God : we can have no peace , nay , we can have no mercy ; we are not allowed to spare and conceal the party so tempting us , but deliver him up to just punishment , be he never so neer , or dear to us . Secondly , where our selves are persecuted for Religion , or Vertue , or obedience to Gods Law in any kinde , and there is no way of satisfying our persecutors , or delivering our selves from trouble , but by denying our faith , yeelding up our vertue , or violating our obedience to Gods Commandements . In these two cases , the one offensive , the other defensive ; for preservation of our Religion , and our duty to God no peace possible . Two other cases follow , which belong to Justice . One where we are passive , or those who are one with us : and we are violently assaulted contrary to Law and equity . We may then break the peace for our own preservation , in defending our selves , so we do it Cum moderamine inculpate tutelae , go not beyond what is needfull to our honest defence , or theirs who depend on us , as our wives , children or family . The like holds when we are violently handled , because we will not joyn with others in breaking Peace , and trampling down Justice . Cast in thy lot among us : We will finde all precious substance , and fill our houses with spoile , Prov. 1.13 . Thus where in defence of Justice to our selves , and our own private , being innocent , and against wrongfull Authority , our lot is to be passive . Another case may fall out , wherein it becoms us to be active , though ourselves , in our particular interest suffer not : and that is , where we see our innocent neighbours wrongfully abused , and distressed to extremitie by lawless hands ; we may there rise up in rescue of oppressed innocence , and do as much in our neighbours case , as we would wish done in our own . Thus Lot resisted the Sodomites in behalf of the Angels whom they invaded with violence : And Moses succoured the Israelite striving with the Egyptian , Exod. 2.12 . And thus every good man , armed with wealth and power , may , and ought to stand up in defence of the poor widow and fatherless , against their tyrannous oppressors . Nor are they breakers of the peace in so doing : but these cruell grinders of the poor , whom they resist . These two belong to Justice . Two cases more remain which concern faithfulness in our Calling . One where we are Magistrates , with power sufficient in our hands , and have the custody of the publick peace committed to us . There as in defending the innocent we must be stout ; so in chastising the guilty not timerous , nor suffer dangerous offenders to scape unpunished , for fear of disquieting our selves or them . The peace is rather broken by tolerating such monsters , then by our stirring to correct them . The like is to be said for lawfull officers of Justice , Sherifes , Bay liffs , Serjeants , Constables , being lawfully deputed by right and authority from their Prince , and Countrey , they may and must break the peace with those they go to arrest or apprehend according to their Office ; if without breaking the peace it may not be done . To this head ye may assign all the work of the Souldiary in a lawfull war ; Commanders , Captains , or common Men ; for what are souldiers , if duly called , but legall executioners of Justice upon rebellious offenders , whom Supream Authority hath rightly condemned ? This is one case of fidelity in our Callings ; where in protecting the innocent , or punishing the guilty , we are constrained to open war . Another is in reproving and admonishing transgressors , a war more private ; and this in some degree belongs to every man by his generall calling , as a Christian , and a debtor of Charity to all men : for 't is a direct charge of Almighty God , Thou shalt in any wise rebuke thy neighbour , and not suffer sin upon him , Levit. 19.17 . And if thy brother trespass against thee , go and tell him his fault betwixt thee and him . Matth. 18.15 . where we see our neighbour in deadly perill of his soul , we may and must rebuke him , and not fear breaking the peace with him , so the manner of our reproof be charitable and discreet , and the occasion probable , to do good by our reproving . But Ministers of Christ if we be , and so have a speciall calling to reprove , Necessity is then laid upon us , and wo be to us if we be silent : afraid we must not be to speak , where its likely we shall do not hurt , how little hope soever there be of do●ng good . Toward those under our charge , if it be , the bond of our partleular calling lieth heavy upon us then . Son of man , I have made thee a watchman over the house of Israel , Ezek. 33.8 . When I threaten the wicked , if thou speak not to warne him : he shall die in his iniquity , but his bloud will I require at thy band : Then whether it be likely by our reproving to amend , as David mended by Nathans , or likely rather for our unfaithfulness to be inraged against us , as Ahab against Michaiah , and Herod at St. Iohn Baptist , yet upon the Lords errand we poor Ministers must go , come life or come death , come peace or come war , only where its probable we shall indanger others by reprehending , and fire offenders into more mischief , there both charity and discretion alloweth us to be silent . In all other cases to have peace with known sinners , is to have war with God , and our own consciences . Nor fear we to be charged for Peace-breakers , in troubling the dangerous ease of wicked livers ; it is they that break the peace , not we ; who fear not to break the Laws of God , saith Ambrose . Who was it troubled Israel , think you , Ahab or Eliah , or who to be blamed for disquieting the land in Zedekiahs time ? Ieremy or the seditious Princes of Iudah , that would not indure Ieremies message from their Maker ? Nay , he that transgresseth breaks the peace ( saith Chrisostome . ) He that reproves transgressors ( specially Gods Ministers ) doth but his duty . And so ye see the six Cases wherein at all times it may not be possible to have peace with all men . Howbeit in all these cases , and in all others imaginable , one thing remember : Though you be forced to break the peace outwardly , preserve it inwardly ; though in rebus ipsis , ye be compelled to strive , and in word or deed to have contention , yet in heart be at peace : Still be prepared inwardly with hearty love and readiness to agree , when ever the offence outward shall be removed . And this is our Qumtum in vobis , the second limitation : As much as lieth in you . Though it be not ever possible , yet as much as lieth in you , live peaceably with all men . That is the first and last part of our Division . A limitation we have here , not to be spared at any hand , we cannot say , if it be possible , is proviso enough ; nay , even when it is not possible to have peace on both sides , some-what lyeth in us , still to be done , that there may be peace on one side . That long of us it may not be , the knot of unity is broken . If it be possible , had that onely been said ; why then in any of the cases aforementioned , or in any like ; we should have thought our selves , upon a little tryall , clearly at libertie . Being no longer possible to make peace , let go the reins to strife , never seek farther means to agree , but if peace succeed not at first offer , wrangle , and brawl , and break Charitie with all bitternesse , and never have done . Nay : Even there , where ye cannot agree ; do yet what lyeth in you to agree : Seek peace , and ensue it still , even when the Sword of War is in your hand . In this kinde it is ever possible to fulfill the Apostles precept : Have peace with all men . That is , do what lyeth in you towards it . To settle perfect peace on both sides is not ever in our power . Concord , as it is betwixt two parties at the least , so upon the good will of both parties it depends . Unlesse both sides yeeld and meet , no true concord . Wherefore if one partie continue perverse , perfect peace is a thing impossible : yea but Quantum in volis , that is not impossible . There may be peace , on one side , one partie may be willing to agree , and do all that lyeth in him toward it . And then doubtlesse , t is no more long of him , he hath fulfilled this Text , and liveth peaceably with his Neighbour , as far as is possible on his part . But ye will ask , What means are to be used ? Or when may we perswade our selves , we have done what lyeth in us to live peaceably ? Sundrie Rules are here given by sundrie Authors . I shall point you briefly to some of the principall by way of Application , and so commit you to God . First then , where our selves onely are injured , Gods honour , and the publick not indangered : there by our own private wrongs sit we down . Forgive , forget and put up without more ado ; seek no manner of revenge for such . For as the former clause , If it be possible , provides for the glory of God , and the common welfare , that the publick take no wrong . So , as much as lyeth in you , provides for safetie of our own souls , that in prosecution of private injuries we loose not Charitie , and so loose Heaven . If therefore he be a froward Enemie , and difficult to be won , do not you sit down by and by , and say ; Peace is no more possible , I am dispensed within this quarrell ; But assay with all loving offices to win him , and do to the utmost of what lyeth in you . Is he weak ? Bear with him . Captious ? give him no offence . Is he humoursome ? observe times to please him . Is he over-talkative ? say little to him . If hastie to anger , provoke him not . If stiffe upon what he conceives his right , part with some of yours . If with good usage to be won ; cease not heaping all manner of kindnesse upon him . If with yeelding to be wrought on , submit and give place , yea though your cause be the better , so the publick suffer not . If none of all this will do , yet still pray for him , love him , hope the best ; give not over by the mediation of others to gain him , though your personall endeavour be fruitlesse . Thus it becometh us to fulfill all righteousnesse , and being strong in love , to bear the infirmities of the weak , and not to please our selves . Singular to this purpose is that memorable Protestation of St. Bernard . I , my brethren , what ever you do , am determined still to live peaceably , with you , and to love you , how little soever beloved of you : I will cleave to you , though I finde you unwilling ; Nay I will cleave to you , though my self be unwilling . Long since have I chained my heart to yours , in the firm bond of Charitie , that stedfast knot , that falleth not away ; with those that be turbulent , I will be calme ; with those that trouble me , meek and patient , like one no way troubled . At all times will I give place to wrath , that at no time I may give place to the Devill . Those that are intractable , will I wearie out with friendly offices . Them that are unthankfull , will I lade still with more benefits . Those that despise me , will I not cease to honour . In ill language I will go away with the worst . In good language I will strive to have the best ; And even those that revile me , shall for my milde behaviour be forced to admire me , if not commend me . This is the voyce of a Soul , fully bent on the discharge of this Text . And he that is as ready to do all this as to say it ; we may be confident comes very neer the Apostles meaning in this place . That these Lessons appear not too hard for us , take notice of the fountain virtues , from whence they proceed . And those are , Humilitie , Love , and Patience ; Three virtues , which well settled in us , would take away all strife in the world , and make up our Quantum in vobis abundantly . Humility first would teach us to stoop to inferiours , and though our cause be the better , yet to yeeld for Peace sake , and the common benefit , to men in a worse : Bear ye one anothers burthens ( saith the Apostle ) and so fulfill the Law of Christ . Galat. 6.2 . Bear a burthen he cannot well , that will not stoop to take it up 3 Agree with his Adversarie , he will not easily , who is high minded , and despiseth his Adversary , disdaining to incline and bend to men in virtue , or power , beneath him . But Love removes this difficultie ; Love as it covereth a multitude of offence , so it can bear with a multitude of infirmities ; teaching men to look not every one on his own things , but on the things of others . Not to be wise in our own eyes , or stiffe in our own judgements ; that is , to please our selves , but every one to please his neighbour for his good to edification . By love we set our selves in our neighbours stead , accounting our selves one person with him , esteeming our neighbours benefit , ours , his grievance , ours , and so doing in all respects , as we would with done to our selves ; such love crowns our humility : when the Apostle therefore had exhorted the Cal●ssians to humbleness of minde , he adds to make sure work , Above all things put on Christ , which is the bond of perfectness , Col. s . 3.14 . Charity being well put on , will lead us to patience and long-suffering , the hardest burthen of all three . But to love nothing is hard ; How many unkindnesses , and unthankfull carriages doth love teach Parents to bear patiently from their children ? It is no love indeed that is not long suffering . By this we draw neer the semblance of Gods love , who is kinde to the unthankfull and the evill , making his Sun to shine upon the evill and the good , and sending raine upon the just and unjust . By Patience we are inabled for the most needfull work of all to the continuance of Peace , namely , not avenging our selves : for of the two , more guilty is he of strife , that renders evill ( saith one ) then he that offers evill . He that doth wrong seldome thinks it wrong , his insolence or his ignorance perswades him 't is but right ; but he that requires wrong , is perswaded 't is evill he hath suffered and evill he resolves to render , so he confesseth the wrong : Somewhat worse of the two therefore it is , to requite injury , then to offer it , worse for Peace , if not for conscience . The Proverb there holds true , That the second blow breaks the peace , not the first : for were we patient in taking wrong , and rendred not evill for evill , all strife would shortly be at an end , the fire would go out of it self . Now if with all our Patience , and Love , and Humility , we cannot win our adversaries , yet we are not discharged , This Quantum in vobis reacheth further still . To our Patience , we are to add Perseverance , Not to be weary of well doing , that is , of suffering evill with patience , but hold out in our meekness and forbearance , still offering reconcilement , still ready to forgive and agree , if our adversaries never so late will come in , though we are smiten on one cheek , turning the other ; though we have lost our coat , ready to part with cloak and all ; so Peace may be found in the end ; and if no peace come yet never give over praying and indeavouring , and trying all possible means , that so the fault may not lie on our sides , but that it may appear to the world , we have done to the utmost of what lieth in us ; and having done that , refer the event to God , Saying , O Lord , we are ready to do and to suffer for the love of Peace whatsoever thou shalt enable us : But if for the punishment of our sins , and the chastisement of this Nation , it be thy pleasure still to withold so great a blessing , yet give us hearts alwayes detirous of peace , ever more patient and acknowledging our strips lighter then we deserve . But if our tears and supplications after such a length of suffering may finde any acceptance with thee ; be pleased , O Lord , to defer the blessing no longer ; but say to the destroying Sword this day , It is enough . Stop the issues of bloud , and heal the wounds of this fainting Kingdom : Soften the most obdurate hearts that block up the way . Thou that art the God of Peace , command peace , make it thine own work . So bless this Treaty , that it may answer the hopes and desires of thy poor servants ; And that our lives and conversations may answer those vows and promises of amendment and thankfulness , which upon granting our desires we have made to thee ; that so peace with our Brethren may further the peace of a good conscience , and eace of conscience lead us in due time to the peace of thy Kingdome , even that Peace which passeth all understanding . To which we beseech him to bring us , who hath shed his most precious bloud to purchase it for us . To whom with the Father , and the holy Spirit , &c. FINIS . 
A69658	----	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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Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. 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 . 
A59930	----	The great treaty of peace: or, A serious exhortation upon a sad occasion to double diligence about making peace with God Part whereof was preached at the funeral of Mrs. Anne Kyrl, April 6. 1677. To which is added, the character of that worthy gentlewoman. By H. S. minister of the Gospel. H. S. 1677 Approx. 103 KB of XML-encoded text transcribed from 49 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2009-03 (EEBO-TCP Phase 1). A59930 Wing S34 ESTC R219783 99831230 99831230 35693 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. A59930) Transcribed from: (Early English Books Online ; image set 35693) Images scanned from microfilm: (Early English books, 1641-1700 ; 2040:25) The great treaty of peace: or, A serious exhortation upon a sad occasion to double diligence about making peace with God Part whereof was preached at the funeral of Mrs. Anne Kyrl, April 6. 1677. To which is added, the character of that worthy gentlewoman. By H. S. minister of the Gospel. H. S. [4], 91, [1] p. printed for John Hancock, at the sign of the Three Bibles in Popes Head Alley in Cornhil, London : 1677. A2r contains dedication "to the relations of Mrs. Anne Kyrl ..". Caption title on p. 76 reads: In memory of that very religious gentlewoman, Mrs. Anne Kyrl, the relict of Colonel Robert Kyrl of Waford, and daughter of William Sellwin of Matson near Gloucester, Esquire. .. Many pages misnumbered. Reproduction of the original in the British Library. 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Peace -- Early works to 1800. 2007-12 TCP Assigned for keying and markup 2007-12 Apex CoVantage Keyed and coded from ProQuest page images 2008-02 John Latta Sampled and proofread 2008-02 John Latta Text and markup reviewed and edited 2008-09 pfs Batch review (QC) and XML conversion THE GREAT TREATY OF PEACE : OR A Serious Exhortation upon a sad occasion to double Diligence about making Peace with God. Part whereof was preached at the Funeral of Mrs. ANNE KYRL , April 6. 1677. To which is Annexed , The Character of that Worthy Gentlewoman . By H. S. Minister of the Gospel . LONDON , Printed for John Hancock , at the Sign of the Three Bibles in Popes Head Alley in Cornhil . 1677. To the Relations OF Mrs. ANNE KYRL Lately Deceased , H. S. Wisheth the Multiplication of Grace and Peace , through the Knowledge of God , and of Jesus our Lord. THE GREAT TREATY OF PEACE . BY a sad Providence you are brought together into this place , yea by a long series of Providences the Governor of the World hath brought it to pass , That I must be your Orator for a while , and you my Auditors . To bespeak your attention and seriousness , being met upon such a sad occasion , one would think should be needless . I hope you are perswaded that you are all here before God to whom all things are naked , and opened , and to whom you must , another day , give account of your being here this day . I hope also that you are fully perswaded that preaching the Gospel , what ever the World accounts it , is the power of God , Rom. 1. 16. and that whereby it pleaseth him to save them that believe , 1 Cor. 1. 18 , 21. and that Faith comes by hearing it , Rom. 10. 17. and that 't is a means ordained of God to open peoples eyes , and to turn them from darkness to light , &c. Acts 26. 17 , 18. I would hope also , that you are come with an expectation to hear what God , by Man , will say unto you , and with a resolution to do what shall be commanded you of the Lord , as Peters Hearers , Acts 10. 33. when he was sent to them to tell them words whereby they might be saved , Acts 11. 14. My hearts desire and prayer to God is , that I may so speak , and you may so hear , that our Souls may be , when we go hence , where that Blessed Soul is , whose Corps we are met here to inter . It is written , 2 Pet. 3. 14. thus , Wherefore ( Beloved ) seeing that ye look for such things , be diligent that ye may be found of him in peace , without spot and blameless . The day of the Lord will come , v. 10. whatever Mockers ( v. 3 , 4. ) say to the contrary . Therefore the Apostle exhorts to holiness , v. 11. and in this v. 14. repeats his Exhortation . The Exhortation is enforced by Arguments . 1. One v. 12. from their hope and expectation of Christs coming . 2. Another from the new and better estate they expected at his coming according to promise , v. 13. which promise you have , Isa . 65. 17. & 66. 22. Behold , I create new Heavens and a new Earth , that is , a new estate of the Church , which was to have , 1. It s inchoation and beginning . 2. It s consummation and perfecting . 1. It s inchoation at the first coming of Christ in Gospel times , which estate of the Church is called , 1. A new Creation by the Prophet Isaiah . 2. The World to come by S. Paul , Heb. 2. 5. 3. The Kingdom of Heaven by John Baptist , Mat. 3. 2. 2. It s consummation and perfecting at the second coming of Christ at the last day , which is that here spoken of v. 13. and Rev. 21. 5. Now it follows , Wherefore seeing we look for such things , be diligent that ye may be found of him in peace , &c. Beloved , beloved of God , Christ , Angels , and Men ; seeing ye look for , expect , hope for , such things , such a new and happy estate , viz. Eternal blessedness , Eternal life , when this Life shall have an end ; be diligent , industriously diligent , sedulous , studious , sollicitous : that ye may be found of him , that is , of the Lord Jesus Christ , when he shall come to judgment , to the judgment either of all in general , or of each one in particular . 1. In Peace , In peace with God , reconciled to him by Jesus Christ , Col. 1. 20. Rom. 5. 10. 2. In peace with our selves , having peace of Conscience , and no trouble or terror in our spirits at his coming , as they Rev. 6. 15 , 16. who could not endure to see the face of him that sate on the Throne . 3. In peace with others , especially the Saints , holding fellowship and communion with them . Without spot , having the unspoted righteousness of Christ imputed to them as their own . And blameless in their conversation . Three things upon this occasion I intend to speak to . 1. That Christ will come to judgment . 2. At his coming Believers expect a blessed estate . 3. They that do expect this blessed estate must be diligent , that they may be found of Christ in peace at his coming , in a reconciled estate with God. Of the two former briefly , of the last more largely . 1. That Christ will come to judgment , is an Article of our Faith : We say we believe that Jesus Christ the Son of God shall come from his right hand to judge the quick and the dead . 1. Christ himself hath told us so , Joh. 14. 3. 2. Enoch prophecied of it , Jude 14. 15. 3. Paul assures us of it , Acts 17. 31. 1 Thes . 4. 16. 2 Thes . 1. 7 , 8. 2 Tim. 4. 1. 4. Peter likewise , 1 Pet. 4. 5. 5. And John , Rev. 1. 7. 6. Yea Angels , Acts 1. 11. This day is diversly called with respect to good and bad . 1. To the good : so 't is called , 1. The day of refreshing , Acts 3. 19. Repent and be converted , that your sins may be blotted out when the times of refreshing shall come . 2. The day of redemption ; Lift up your heads , for your redemption draweth nigh , Luke 21. 28. 2. To the bad : so 't is called , 1. A day of wrath and revelation of Gods righteous judgment , Rom. 2. 5. 1 Cor. 4. 5. 2. A day of perdition , 2 Pet. 3. 7. Use . Seeing Christ will come to judgment , I have a fourfold request to make unto you . 1. That you would settle this Truth in your hearts by believing it : Do not only say you believe it , viz. That Christ shall come to judge the quick and the dead , but do so indeed , believe it with all your heart . My hearts desire and prayer to God for you is , that you may be established , strengthned , and setled in the belief of this Article of the Christian Faith. 2. That you would be mindful of it , let it be always in your thoughts , Christ will come to Judgment , he will reckon for this another day . Say this often to your selves ; The coming of the Lord draweth nigh , he is even at the door , Jam. 5. 8 , 9. 3. That you would repent : Because for certain God hath appointed a day wherein he will judge the world by Jesus Christ , Acts 17. 31. 4. That you would see to it , that your conversations be holy and godly . Seeing Christ will come to judgment , what manner of persons ought we to be in all holy conversation and godliness ? 2 Pet. 3. 11. Doct. 2. Believers at the coming of Christ expect a blessed estate . When Christ who is their life shall appear , then do they expect to appear with him in glory , Col. 3. 4. Our conversation is in Heaven , from whence we look for the Saviour the Lord Jesus Christ , who shall change our vile bodies , and make them like to his own glorious Body , Phil 3. 20. According to promise we look for new Heavens and new Earth , saith St. Peter 2 Pet. 3. 13. And Paul is confident of rest , when the Lord Jesus should be revealed with his mighty Angels , 2 Thes . 1. 7. Use Approve your selves Believers , by looking for this blessed estate , and hastening unto it . See 2 Pet. 3. 12. Doct. 3. They that do expect this blessed estate must be diligent , that they may be found of Christ in peace , or a reconciled estate with God , at his coming . Here I shall shew you , 1. What this Peace and Reconciliation with God is . 2. How it was effected , how brought to pass , seeing we were in an estate of variance and enmity . 3. That 't is our duty to be diligent to be found in peace in this estate . 4. What this diligence is . 5. To what this diligence in Scripture is applyed , and to what required . 6. Why. 7. The Use . 1. What this Peace and Reconciliation with God is ? Answ . 'T is the restoring that ancient friendship betwixt God and Man which sin had dissolved . Or , The reuniting of God and Man which were at odds . The healing and making up of the breach between God and Man , which sin had made . Rightly to understand this , know , 1. God and Man were once good Friends ; Man in his estate of innocency was in an estate of unity and amity with God , God was well pleased with Man , and Man well pleased with God , Gen. 1. 31. 2. By mans transgression this friendly estate between God and Man was lost , and all mankind plunged into an estate of alienation and aversation from God , and enmity against God. 3. This alienation and difference is mutual , on both sides . 1. On Mans. Col. 1. 21. You that were sometimes alienated , and enemies in your mind by wicked works , yet now hath he reconciled . So Rom. 8. 7. The carnal mind is enmity against God , and is not subject to the Law of God , neither indeed can be . 2. On Gods. God owns him not , will have no fellowship with him , Mat. 7. 23. Luk. 13. 17. . God is so alienated from fallen Man , 1. That he abominates his Person and Services . 1. His Person . Ps . 5. 5. The foolish shall not stand in thy sight , thou hatest all workers of iniquity , saith David . God is angry with the wicked every day , Ps . 7. 11. His Soul hateth the wicked , Ps . 11. 5. 2. His Services . He that turneth away his ear from hearing the Law , even his Prayer shall be abomination , Prov. 28. 9. The Sacrifice of the wicked is an abomination to the Lord , Prov. 15. 8. So Isa . 1. 13. Incense is an abomination to me , your appointed Feasts my Soul hateth . v. 14. They are a trouble to me , I am weary to bear them . 2. God is so alienated from man , that he leaves him under the power of Satan , to whom he had yielded himself , Ephes . 2. 2. 3. And in bondage unto death under which he had brought himself , Heb. 2. 14. 4. God is so alienated from him , that he leaves him under the power of sin which he had embraced , Rom. 6. 16 , 17. 5. Under the guilt of sin which he had contracted , Rom. 3. 19. 6. Under the curse of the Law which he had transgressed , Gal. 3. 10 , 13. 7. Under the wrath of God which he had deserved , Ephes . 2. 3. Rom. 1. 18. and 5. 9. 4. No man can reconcile himself to God , or reingratiate himself with God , nor can any creature do it for him . Acts 4. 12. Neither salvation , nor reconciliation in any other but in Christ ; for there is none other name under Heaven among men , whereby we must be saved or reconciled . 5. Jesus Christ ( a mighty Person ) undertook the Office of a Mediator , and has made peace for many , and will make peace for all the Father hath given him . This may be illustrated by the making up of the breach between David and Absalom , 2 Sam. 14. 1. David and Absalom were good friends at first . 2. Absalom kills Amnon , and thereby offends David . 3. This offence makes a difference between David and Absalom . David is wroth , Absalom slees , and dares not come near his Father . 4. Joab uses means , and seeks to take up the difference . 5. By Joabs means the breach is made up , and David and Absalom become good Friends again . Even so , 1. God and Man were good Friends at first , whiles he retained Gods Image . 2. Man offends by eating forbidden fruit . 3. This offence makes a difference between God and Man. 4. Jesus Christ undertakes to make up the difference . 5. By means of Jesus Christ God and Man become good Friends again . 2. How this peace and reconciliation with God was effected , how 't was brought about . Answ . Much after that manner , and by that means , that David and Absalom were reconciled . 1. Davids heart was towards offending Absalom , 2 Sam. 14. 1. Davids Soul longed to go forth unto Absalom : but for shame he could have gone himself , or sent others to fetch him home . O the Ocean of Love that is in a Fathers heart ! 2 Sam. 13. 39. Even so was Gods heart towards transgressing offending fallen Man. His Soul longed to go forth unto fallen man. His kindness and love towards man appeared Tit. 3. 4. which Eph. 2. 7. is called the exceeding riches of his grace , in his kindness towards us through Christ Jesus . This he shewed . God so loved the world , that he gave his onely begotten Son , that we might live through him . Read Joh. 3. 16. 1 Joh. 4. 9. 2. Joab perceives it , 2 Sam. 14. 1. So Christ knew the Fathers love to Man , being in his bosom , Joh. 1. 18. The onely begotten Son which is in the bosom of the Father , he hath declared him . None knows the Father but the Son , and he to whomsoever the Son will reveal him , Mat. 11. 27. 3. Joab intercedes for Absaloms return and reception into favour , and instructs the Woman of Tekoa to say to David among other things , The iniquity be upon me , 1 Sam. 14. 9. So saith Christ , Man hath sinned , let his iniquity be upon me . As once Abigail said to David when her Husband had offended , Upon me , upon me let this iniquity be , 1 Sam. 25. 24. And as Rebecca said to Jacob , when he feared he should bring a Curse on him , by seeking a blessing in a wrong way , Upon me be thy curse , Gen. 27. 13. So said Christ to his Father , Upon me be the curse of the Law which Man hath transgressed . And as Paul to Philemon concerning Onesimus , Phil. 18. If he hath wronged thee , or oweth thee ought , put that upon my account . So said Christ to his Father , What the sinner oweth thee put that upon my account . Lo , I come ( saith Christ ) to do thy will , Ps . 40. 7. Heb. 10. 7 , 9. 4. David hearkens to Joabs motion , grants his request , 2 Sam. 14. 21. So God accepts of his Sons offer , and lays mans iniquities upon him , Isa . 53. 6. and v. 5. The chastisement of our peace was upon him . 5. Joab goes to Geshur to seek and fetch Absalom back again , 2 Sam. 14. 23. So Christ came into the world to save sinners , 1 Tim. 1. 15. to seek and save lost man , Luke 19. 10. Which that he might do , more was required of him then was of Joab in order to Absaloms return . Two things Joab did not which Christ did , and without the doing of which Man could not have been received into favour again with God. 1. Joab did not die at Geshur or Jerusalem for Absalom , to satisfie for the bloud of Amnon , he onely went to Geshur ; but Christ when he came into the world to save sinners , he died and suffered in the room and stead of sinners , to satisfie the Justice of God offended by sinners . He died for the ungodly , Rom. 5. 6. While we were yet sinners Christ died for us , v. 8. When we were enemies , we were reconciled unto God by the death of his Son , v. 10. The just suffered for the unjust , 1 Pet. 3. 18. See also Col. 1. 20. Eph. 2. 16. Heb. 2. 17. 2. Joab did not undertake for Absaloms good behaviour for the future ; but Jesus Christ did undertake for sinners , that they should be have themselves better for the future , and by his death merited Faith , Repentance , New Obedience , and Good Behaviour , for them for whom he died . Therefore , says he Joh. 6. 37. All that the Father giveth me shall come to me : and tells his Hearers , Joh. 12. 32. If he be lifted up from the earth , he will draw all men unto him , that is , all given to him . This God stood upon with Christ , when he undertook for sinners . He must and will have his justice satisfied , which could not be done without dying for , and suffering in the room and stead of sinners . And sinners must turn from sin , and lead a better course of life , else it would not stand with Gods Holiness to receive them into favour and fellowship with him . To illustrate this by a similitude . Suppose one mediating to a Prince for a Thief , that had greatly wronged another in his Estate : Upon two conditions , says the Prince , I will pardon him ; 1. That the wrong done be satisfied for , and the loss sustained be repaired . 2. That he leave off his thieving and former course of life , else in justice and wisdom , says the Prince , I cannot but refuse your suit . Now Christ does both . 1. The former by dying for Sinners , and thereby satisfying justice for the wrong done to it . 2. The later , by meriting grace for Sinners , viz. Faith and Holiness , and by sending his Spirit to work it in them ; therefore is the Spirit called , The Spirit of Faith , 2 Cor. 4. 13. The Spirit of Holiness , Rom. 1. 4. 6. Joab brings Absalom to Jerusalem , 2 Sam. 14. 23. Christ by his care brings Sinners to the Church , to the means of Grace , or the means of Grace to them , as he did to the Jaylor , Acts 16. 29 , 30 , 31 , 32. Christ , as the good Samaritan , brings them to an Inn , and Host , and gives charge concerning them , Luke 10. 34 , 35. See also Joh. 21. 15 , 16 , 17. 2 Tim. 4. 1 , 2. 7. Absalom at Jerusalem is troubled that he was not admitted to see the Kings Face , 2 Sam. 14. 32. For v. 24. David had said , Let him not see my Face : And this David did , to humble him the more for his sin , and to keep him in awe that he might do no more so wickedly . So Sinners by the means of grace being brought to a sight and sense of sin and misery , as Peters Hearers were , being prick'd at heart , and troubled as the Jaylor was , Acts 16. 29. do long for a sight of the pleased Face of their Heavenly Father , which for their farther humiliation he thinks fit to deny at present . 8. Absalom sends for Joab , but he comes not , 2 Sam. 14. 29. So the Sinner by prayer sends to Christ about Gods hiding his Face , but he comes not . 9. Absalom sends a second time , and sets Joabs Corn on fire , 2 Sam. 14. 29 , 30. and then Joab comes . So the Sinner prays and sends again to Christ , and then Christ comes . Thus Paul prays , and then Annanias was sent to him , Acts 9. 11. So Cornelius prayed , and Peter was sent to him , Acts 10. 2 , — 20. 10. Joab being come Absalom imploys him , and sends him to the King , 2 Sam. 14. 32. So poor penitent sinners imploy Christ by faith , to make peace for them with their offended Father . 11. Joab comes to the King , and represents to him Absaloms trouble , because he could not see his Fathers Face , I Sam. 14. 33. So Jesus comes to God , and represents as an Advocate the troubled sinners case to his Father , 1 Joh. 2. 1. Heb. 9. 24. 12. Now Davià calls for Absolom , 2 Sam. 14. 33. So does God , upon Christs appearing for the penitent sinner , call for him , Mat. 11. 28. Come to me poor , labouring , heavy-laden sinner , and I will give thee rest . So Isa . 55. 1. Ho , every one that is athirst , come . And Joh. 7. 37. If any man thirst , let him come to me and drink . 13. Now Absolom comes and prostrates himself before the King , 2 Sam. 14. 33. So does the penitent sinner prostrate himself before his heavenly father , as the Prodigal did before his Father , judging himself , Luk. 15. 21. saying , I have sinned against Heaven , and in thy sight , and am no more worthy to be called thy son . 14. Now David kisses Absolom , and receives him into favour , 2 Sam. 14. 33. So God as the Father of the Prodigal , falls upon the necks of penitent sinners , and kisses them , receiving them into favour , as if they had never offended , Luk. 15. 20. 3. The Proof of the Doctrine . That they who expect a blessed estate at the coming of Christ , must be diligent to be found of him in peace , or in a reconciled estate with God , at his coming . Eliphaz counsels Job to acquaint himself with God , and to be at peace , and tells him that thereby good shall come unto him , Job 22. 21. both here and hereafter . Gods face and favour is to be sought evermore , Ps . 105. 4. Let him take hold of my strength , saith God , that he may make peace with me , Isa . 27. 5. Nay , God beseeches us to be reconciled to him , 2 Cor. 5. 20. Now then we are Ambassadors for Christ , as though God did beseech you by us , we pray you in Christ his stead be ye reconciled to God. We must be ready for the coming of the Son of Man , Mat. 24. 44. And ready sure we cannot be , until we have made our peace with God. We are beseeched to present our bodies a living Sacrifice , holy and acceptable to God , which sure cannot be whiles we are up in arms against him , Rom. 12. 1. 4. What this diligence is ? Diligence is the continual and earnest applying our selves to a thing . The giving , setting , bending the mind to a thing . 'T is to be instant in season , and out of season about any thing , 2 Tim. 4. 2. 'T is in the morning to sow ones seed , and in the evening not to withhold his hand , Eccles . 11. 6. 'T is to do what one does , with all ones might , Eccles . 9. 10. and power , Gen. 31. 6. 'T is to abide at ones work , as the Levites were required , Lev. 8. 35. 'T is to be at it early and late , night and day , as Paul was , Acts 20. 31. 'T is to take heed to fulfill our work , as Archippus is required , Col. 4. 17. Further , 'T is to arise and be doing , 1 Chron. 22. 16. 'T is to rise up betimes about a thing , 2 Chron. 36. 15. 'T is to enquire early after a thing , Ps . 78. 34. 'T is to take heed that we fail not to do a thing , Ezra 4. 22. 'T is to bestir ones self , 2 Sam. 5. 24. 'T is to be industrious about a thing , 1 Kings 11. 28. 'T is to wait on a business , Pro. 27. 18. 'T is to stand continually at it , Isa . 21. 8. 'T is to give ones self no rest , Lam. 2. 18. 'T is to seek as for Silver , and to search as for hid treasure , Pro. 2. 4. 'T is to offer violence , Mat. 11. 12. 'T is to press into , Luke 16. 16. 'T is to work out with fear and trembling , Phil. 2. 12. So then , to be diligent to be found of Christ in peace , or a reconciled estate with God , it is , To be instant in season and out of season about it . To be at this work of making peace with God in the morning and in the evening , not to withhold our hand . To endeavour it with all our might and power . To be at this work of making peace with God early and late , night and day . To abide at it ; and , To take heed that we fulfill it , and not fail to do it . To wait on it till it be effected . To give our selves no rest till it be done . To seek this peace with God as one would seek for Silver , or as one would search for hid Treasure . To offer violence to all that oppose our doing it , &c. 5. The Fift thing I promised to shew you was , To what this Diligence in Scripture is applied , and to what required . 1. To what applied . 'T is applied , 1. To seeking Good , Heb. 11. 6. He is a rewarder of them that diligently seek him . 2. To seeking God , Prov. 11. 27. He that diligently seeketh God procureth favour . 3. To searching for Salvation , 1 Pet. 1. 10. After which the Prophets searched diligently . 4. To learning the ways of Gods people , Jer. 12. 16. If they will diligently learn the ways of my people , they shall be built . 5. To looking left any fail of the grace of God , Heb. 12. 15. Looking diligently lest any fail of the grace of God. 2. 'T is required , 1. To the keeping of the Soul , Deut. 4. 9. and Heart , Pro. 4. 23. Keep thy Soul diligently . Keep thy heart with all diligence , for out of it are the issues of life . 2. To keeping Gods commands of loving him , walking in his ways , and cleaving to him , Deut. 11. 22. Ye shall diligently keep all these commandments , which I command you to do them ; to love the Lord your God , to walk in all his ways , and to cleave unto him . 3. To the delivering of our selves from an Adversary , Luke 12. 58. When thou goest with thine adversary to the magistrate , as thou art in the way give diligence , that thou mayst be delivered from him , lest , &c. 4. To adding to our stock of grace , 2 Pet. 1. 5. Giving all diligence , adde to your faith vertue , and to vertue knowledge , and to knowledge temperance , and to temperance patience , and to patience , godliness , and to godliness brotherly kindness , and to brotherly kindness charity . 5. To attaining the full assurance of hope , Heb. 6. 11. We desire that every one of you do shew the same diligence to the full assurance of hope to the end . 6. To the making of our calling and election sure , 2 Pet. 1. 10. Give diligence to make your calling and election sure . 7. And here in my Text , To our being found of Christ in peace at his coming . 6. The Reasons why we must give diligence to be at peace , and in a reconled estate with God , that so we may be found of Christ in it at his coming , are these : Reason 1. Because God having done so much in order thereunto , ( viz. in order towards making peace between God and Man ) our negligence in not doing our part in order thereunto , will be a slighting of the love and kindness of God , which is said to be great , Eph. 2. 4. and exceeding rich towards us through Christ Jesus , Eph. 2. 7. It will be horrible ingratitude , which will cause God to cry out and say as Isa . 1. 2. Hear O Heavens , and give ear O Earth , for I have out of my love , and by my wisdom , found out a way for fallen offending Man to be at peace with me , and he will not accept of it , will not be diligent in the use of means to obtain it . Now here it may be inquired , Q. What hath God done towards making peace between Man offending and himself offended ? A. 1. He took counsel about it ; both Father and Son took counsel together about it , Zech. 6. 13. The counsel of Peace-making between God and Man was between them both , not I think between the two Offices of Christ , Kingly and Priestly , but between the two persons spoken of before , viz. the Lord Jehovah , and he who was to be the Branch . God takes this counsel with him , as he was his Eternal Wisdom , with respect to his future Incarnation , for in that respect he was to be the Branch . Hence it may be he is called Counsellor , Isa . 9. 6. The consultation was how to satissie Justice offended , that so the Offender might be received into favour , how Man an enemy to God might be reconciled unto God , and God to him . The way thought upon was , the Incarnation of the second person in the Holy Trinity , in order to his suffering death in the room and stead of the Offender , thereby to satisfie the Justice of God offended . 2. He entred into a Covenant and Agreement with his eternally begotten Son about it . In order to Peace-making between God and Man , 1. God demands , requires of his Son , such and such things to be done and suffered , viz. that he be made under the Law , and that his Soul be made an Offering for sin , Isa . 53. 10. The transgression of the Law of God made the difference between God and Man , and he will not be satisfied and reconciled , unless this Law be fulfilled . Satisfie the Law and I am satisfied , says God. 2. The Son accepts and engages to satisfie his Fathers demands , viz. to fulfill the Law , to perform the duty and pay the penalty of it ; to do what the Law enjoynes , and to suffer what the Law threatens . Therefore when he came into the World , he was made under the Law , Gal. 4. 4. and says , Lo , I come to do thy Will , O God , Heb. 10. 5. and Ps . 40. 8. I delight to do thy Will , O God , yea thy Law is within my heart . It becometh us , saith he to John Baptist , to fulfill all righteousness , Mat. 3. 15. I am not come to destroy the Law , but to fulfill it , Mat. 5. 17. And this he did , that the righteousness of the Law might be fulfilled in us , Rom. 8. 4. How often doth he say his Father had sent him , and that he came to do the Will of him that sent him ? Joh. 6. 38 , 39 , 40. and Joh. 9. 4. I must work the works of him that sent me , and in his prayer , Joh. 17. 4. He tells his Father that he had finished the work he had given him to do . 3. He takes delight in these transactions between him and his Son about this peace making for Man , Prov. 8. 30 , 31. The counsel and contrivance of the work of our redemption and salvation was the mutual delight of the Father and Son. God forseeing how these transactions between him and his Son about mans reconciliation with God would issue in his own eternal glory , is delighted and pleased therewith . The Father and Son foreseeing how by this means the Law would be fulfilled , Gods justice would be satisfied , Gods glory would be repaired , Satan would be trodden under foot , and his works destroyed , and poor captives would be delivered , and sinners reconciled , are greatly delighted . The Father rejoyces in the Sons undertaking this work ; the Son rejoyces in the Fathers undertaking for his protection , and assistance , and success in the work . See how 't is expressed , Isa . 42. 1 , 2 , 3 , 4 , 5 , 6 , 7. Behold my servant whom I uphold , mine Elect in whom my soul delighteth , in whom my soul is well pleased . Mat. 12. 18. My beloved Son in whom I am well pleased . Mat. 17. 5. and Mat. 3. 17. I have put my spirit upon him , he shall bring forth judgment to the Gentiles . He shall not cry nor lift up , nor cause his voice to be heard in the streets : A bruised Reed shall he not break , and the smoking Flax shall he not quench : He shall bring forth judgment unto truth : He shall not fail nor be discouraged , till he have set judgment in the earth , and the Isles shall wait for his Law. Thus saith the Lord , he that created the Heavens , &c. I the Lord have called thee in righteousness , and will hold thine hand , and will keep thee , and give thee for a Covenant of the People , for a light of the Gentiles , to open the blind eyes , and to bring out the Prisoners out of the Prison , and them that sit in darkness , out of the Prisonhouse . The foresight of these things was their delight . 4. He has been at great cost and expence , even the expence of blood , precious blood , 1 Pet. 1. 19. yea God-blood , Acts 20. 28. to have this peace with himself purchased and procured for us . It pleased the Father ( Christ having made peace through the blood of his Cross ) by him to reconcile all things to himself , &c. And youth at were sometimes alienated and enemies in your mind by wicked works , yet now hath he reconciled , in the body of his flesh through death , to present you holy and unblameable , and unreproveable in his sight . See Col. 1. 19 , 20 , 21 , 22. See also Ephes . 2. 13 , 14 , 15 , 16. When we were enemies we were reconciled to God by the death of his Son , Rom. 5. 10. 5. He has provided and taken care , that this purchased peace should be preached and proffered unto us : Christ himself came and preached it , Ephes . 2. 17. and has commissionated others to do so too , Mar. 16. 15. Go preach the Gospel , the Gospel of Peace , Rom. 10. 15. to every Creature . God sent to the Children of Israel , preaching peace by Jesus Christ , Acts 10. 36. He hath given to us the ministry of reconciliation , to wit , That God was in Christ , reconciling the world unto himself , not imputing their trespasses unto them , and hath committed unto us the word of reconciliation , 2 Cor. 5. 18 , 19. This grace is given to Ministers , that they might preach the unsearchable Riches of Christ , Eph. 3. 8. When Christ sent forth the 70 Disciples , he commissioned them to say to every house where they came , Luke 10. 5. Peace be to this house . After Christ was risen he appears to his Disciples , John 20. 21. saying , Peace be unto you , as my Father hath sent me , so send I you to preach the Gospel , even the Gospel of Peace . 6. He hath given us a charge to accept of proffered peace , to believe on his Son for peace and reconciliation . 1 John 3. 23. This is his Commandment that we should believe on the Name of his Son Jesus Christ : and Isa . 27. 5. Let him take hold of my strength that he may make peace with me . 7. He hath expressed and manisested his great desire of our making peace with him 1. By Writing . Christ writes to the Church of Ephesus to repent and make her peace , lest he come against her , Rev. 2. 1. with 5. 2. By sending . Ministers are Messengers sent to us , Job . 33. 23. Embassadors sent to treat with us about peace and reconciliation with God , 2 Cor. 5. 20. The Lord God of their Fathers sent to them by his Messengers , because he had compassion on them , 2 Chron. 36. 15. As my Father sent me , saith Christ , John 20. 21. so send I you : In the same Errand that I was sent , I send you ; my Errand was to make peace , and that 's yours . Luke 10. 5. Say , Peace be to this house . 3. By praying and beseeching . Now then we are Embassadors for Christ , as though God did beseech you by us , we pray you in Christs stead , be ye reconciled to God , 2 Cor. 5. 20. 4. By expostulating and reasoning the case : Turnye , turnye , for why will ye dye ? Ezek. 33. 11. 5. By Wishing . O that thou hadst hearkened unto my Commandments , then had thy peace been as a River , Isa . 48 18. O that my people had hearkened unto me , and Israel had walked in my ways ! I should soon have subdued their Enemies , and turned my hand against their Adversaries . O if thou hadst known in this thy day the things belonging to thy peace ! Luke 19. 42. O that there were such a heart in them ! Deut. 5. 29. 6. By waiting for our coming in and making peace with him . The Lord waits that he may be gracious , Isa . 30. 18. Behold I stand at the door and knock , if any man hear my voice and open the door , I will come in to him , and sup with him , and he with me , Rev. 3. 20. 7. By Swearing . As I live , saith the Lord God , I have no pleasure in the death of the wicked , but that the wicked turn from his way and live , Ezek. 33. 11. So , but that he lay down his weapons and be at peace with me , that so he may live . Reason 2. Why we must give diligence to be at peace , and in a reconciled estate with God , that so we may be found of Christ in it at his coming . Because peace with God is so desirable . All peace is desirable , whether in a Family , or Neighbourhood , or Nation ; but this peace with God is transcendent , an incomparable blessing . 1. It passeth all understanding , all created understanding , Phil. 4. 7. 2. It is safeguarding , Phil. 4. 7. 3. 'T is part of the Kingdom of God , Rom. 14. 17. 4. 'T is everlasting , Isa . 54. 10. Reason 3. Because to be negligent herein , not to be diligent in seeking peace with God , is so dangerous . For are we able to meet God when he shall come against us ? See Luke 14. 31 , 32. Are we stronger than he ? 1 Cor. 10. 22. Can thy heart endure , or can thy hands be strong , in the day when God shall deal with thee ? Ezek. 22. 14. If you rebel , and make not your peace with him , he will be your enemy , and fight against you , Isa . 63. 10. and , Who ever hardned himself against God , and prospered ? Job 9. 4. If you shall not be found of Christ in peace at his coming , he will at his coming take vengeance upon you , 2 Thes . 1. 8. The Use . Must we be diligent in seeking peace with God , that so we may be found of Christ in peace at his coming ? Use 1. Examine . Have we done our duty herein ? have we been diligent in making our peace with God ? and have we made our peace ? what faith Conscience ? is there peace between God and you ? deal truly with your own Souls . 1. They that are at peace with God , are at war with sin . Know ye not the friendship of the world is enmity with God ? Whosoever therefore will be a friend of the world , is the enemy of God , Jam. 4. 4. Now all that is in the world is , the lust of the flesh , the lust of the eyes , and the pride of life , 1 Joh. 2. 16. and whosoever is a friend of these , is an enemy of God. If any man love these , the love of the Father is not in him , 1 Joh. 2. 15. These lusts do war against God and the Soul , 1 Pet. 2. 11. and they that are at peace with God , and in his favour , and have any love to him and their souls , cannot be at peace with these , with an unlawful immoderate desire after the Profits , Pleasures , and Honours of this world . What say you , are you at war with these ? If you be at peace with these , you are not at peace with God. 2. They that are at peace with God , are in mourning for their former enmity against God ; when they look on him whom they have pierced they mourn , Z●ch . 12. 10. Now do you do so ? Do you mourn for your former sinning against God , and offending him , as one mourneth for his onely Son ? what , and are you in bitterness for it , as one that is in bitterness for his first born ? 3. They that are at peace with God , are in care to please God , and in fear to offend him for the future . Care and Fear are the fruits of godly sorrow for offending God , 2 Cor. 7. 11. They that are at peace with God say as Joseph when tempted to sin , Gen. 39. 9. Behold , now I have peace with God , how then can I do this great wickedness , and sin against God , and so break my peace with him ? Is it thus with you ? is there this care and fear in you ? 4. They that are at peace with God are in pain and heaviness till others , especially near Relations , be also at peace with God , as Paul was Rom 9. 1 , 2. He had great heaviness and continual sorrow in his heart for his brethren and kinsmen according to the flesh , because they sought not peace with God by Jesus Christ ; because they being ignorant of Gods righteousness , and going about to establish their own righteousness , had not submitted themselves to the righteousness of God , Rom. 10. 3. You have Children and other Relations , are you in pain and heaviness till they have made their peace with God ? is it a grief of heart to you , that any of yours should be at war with your God , with whom you now are at peace ? 5. They that are at peace with God , are at peace with those that are at peace with God : their delight is in them : Ps . 16. 3. but they are grieved with those that rise up against God. Ps . 139. 21. they count Gods enemies their enemies , v. 22. and Gods friends their friends . Is it thus with you ? 6. They that are at peace with God cannot but wonder , and say to God as once Ruth said to Boaz , Ruth 2. 10. Why have I found grace in thine eys , that thou shouldest take knowledge of me , seeing I am a stranger ? So faith the person that is at peace with God , that has found favour in his eyes , why have I found this favour , who was sometimes alienated , and an enemy in my mind by wicked works ? Is it thus with you ? 7. They that are at peace with God are joyful in God through our Lord Jesus Christ , by whom they have received the attonement , Rom. 5. 11. They rejoyce in Jesus Christ , and have no considence in the flesh . Phil. 3. 3. They say , not unto us , not unto us , but unto God in Christ be all the glory and praise of our being at peace with God : They thank God through Jesus Christ for their being at peace with God. They say as Paul , Gal. 6. 14. God forbid that we should glory in any thing , save in the Cross of our Lord Jesus Christ , through which our peace was made , Col. 1. 20. Now are you thus joyful in God through our Lord Jesus Christ ? 8. They that are at peace with God , do highly esteem those that have been instrumental in making their peace with God : The feet of those that preach the Gospel of peace , and bring glad tidings of good things , are beautiful to them , Rom. 10 15. How are they accounted of by you ? Use 2. Reproof . This reproves those that neglect their duty herein ; that give no diligence to make their peace with God , but go on in their enmity and hostility against God : As did the old World , Pharaoh , Nebuchadnezzar , and Herod , when God spake unto them by Noah , Moses , Daniel , and John Raptist . But what got they by standing out against God ? Had it not been better for the old World to have hearkened unto Noah , and for Pharaoh to have hearkned unto Moses , and for Nebuchadnezzar to have hearkened to Daniel , and for Herod to have hearkned to John , and so to have prevented that destruction and misery which came upon them ? Did they do ill in standing out against God ? and is it not ill in you to do the same ? can you condemn them and not your selves ? Sirs , you have the offers of peace with God made unto you , if you accept not of the offers , if you hearken not to the counsel God gives you , and shall continue not to hearken , 't is a sure sign that God will slay you . See what was said , 1 Sam. 2 , 25. concerning Elie's Sons , They hearkened not to the voice of their Father admonishing and reproving them , because the Lord would slay them . Dreadful was that word of the Prophet to Amaziah , 2 Chron. 25. 16. I know that God hath determined to destroy thee , because thou hast not hearkened to my counsel . Great wrath from the Lord of Hosts may they expect to feel that refuse to hearken to Gods counsel , Zech. 7. 11 , 12 , 13. Pray take your Bible and read this Scripture . Assure your selves if you continue in a state of enmity against God , not minding reconciliation , God will find you out . Ps . 21. 8 , &c. Thine hand shall find out all thine enemies ; thine right hand shall find out those that hate thee ; thou shalt make them as a fiery Oven in the time of thine anger ; the Lord shall swallow them up in his wrath , and the fire shall devour them . And Ps . 68. 21. God shall wound the head of his Enemies , and the hairy scalp of such an one as goeth on still in his trespasses : Yea he will make his Enemies his footstool , Ps 110. 1. and render vengeance to them , Deut. 32. 41. and reward them that hate him . What else can you expect if you continue in a state of enmity against God , seeing he has done so much , and said so much towards peace-making between him and you : What more could be done or said , than he has done and said ? You have heard that he took counsel about it , and contrived a way that there might be Peace between him and you . He entred into a Covenantand Agreement with his Son about it , and that he undertook the work of making peace and bringing sinners into an estate of reconciliation with God , if they would be ruled by him . He took great delight in those transactions between him and his Son about this peace-making for man. He hath been at a great deal of cost & expence of precious blood to obtain it . He has taken care that this purchased peace might be preached and proffered to you , and so it has been again , and again , and again . He has charged and commanded you to accept of it . He has written to you about it , and sent to you about it , and prayed and beseeched you to be at peace with him , and expostulated and reasoned the case with you , and wished your acceptance of proffered peace , and waited for it , and what more could he have done ? and now after all this , what cloke , what excuse can you have ? See Joh. 15. 22. If I had not come and spoken to them , they had not had sin , but now they have no cloke for their sin . If God had not done all this in order to peace-making between him and you , you might have had some plea for your selves ; but now if you shall continue in a state of enmity against God , neglecting the means ordained and appointed to be used for the obtaining of peace with God , if you shall be dealt with as enemies thank your selves . Use 3. Exhortation . Be diligent in making your peace with God , that so you may be found of Christ in peace at his coming . Continually and earnestly apply your selves to this work : give , set , and bend your minds to it . Be instant in season and out of season about it . Be at this work of making peace with God in the morning , and in the evening withhold not your hand . Endeavour it with all the might and power , &c. as before in Answer to the 4th . Quest . Q. What is to be done that we may make peace with God ? Directions . A. 1. Satisfie your selves in what estate you are , whether in an estate of peace and reconciliation with God or not . Examine your selves , say to thine own soul , Am I at peace with God ? Time was when I was at enmity with God , how came I to be in an estate of amity ? May not I be mistaken , and think I am in an estate of peace and friendship with God , when in truth it is no such matter ? May I not think my self to be something when I am nothing ? Gal. 6. 3. and to be rich , when indeed and in truth I am poor , naked , &c. Rev. 3. 17. Call to mind the former characters of a reconciled estate , and say , 1. Am I at war with sin ? with the lust of the eyes , the lust of the flesh , the pride of life , all which do war against my soul ? Am I at war with all these lusts , or one or none ? What is the sin , the lust that I am at war with ? is it Pride , or Worldiness , or Wantonness , or what is it ? How long have I been at war with it ? What success have I had ? What conquests have I gotten ? What aids and assistances have I had ? What weapons have I made use of ? What sword , what word of God , what precept , what promise , what threatning is it , that I have either defended my self with , or offended my sin with ? 2. Say to thy self in secret , and in good earnest , Have I mourned for my former enmity against God ? When ? where ? how long ? how much ? what sin was it that I mourned for ? what was its name ? Have I been in bitterness for it , as one that is in bitterness for his first born ? 3. Say again , Am I in care now to please God , and in fear of offending him ? had I rather offend all the world than offend him ? or can I venture to displease him , rather than to displease others ? 4. Say also , Is it a grief of heart to me that any of mine should be found fighters against God ? 5. Am I best pleased with those that are at peace with God ? 6. Have I at any time wondred at such a wretch , such a rebel as I should be received into the favour of God ? 7. What thanks did I ever render to God for it ? what rejoycing in Christ the Purchaser of it have I ever had ? 8. What are Ministers , and what is their Ministry unto me ? are they , or is their Ministry much set by , by me ? By such questioning with your selves you may satisfie your selves in what estate you are , whether in a reconciled , or unreconciled estate . This is the first Direction . Direction . 2. Satisfie your selves , that getting into a reconciled estate with God , is your greatest concern in the world . 1. The greatest counsel was taken about it that ever was . 2. The greatest persons imployed about the bringing of people into it that ever was . 3. The greatest price was paid that it might be obtained that ever was . 4. The greatest love was manifested about it that ever was , 1 John 49 , 10. 5. The greatest good thereby , by being brought into a reconciled estate with God , will come to us , that heart can wish or desire . 6. The greatest hurt , by remaining in an unreconciled estate with God , will come unto us that can be . And is not then the getting into a reconciled estate with God , our greatest concern in the World ? Review the first Reason , and consider well what God hath done towards making peace between man offending and himself offended , and you will understand the better , of how great concern a reconciled estate with God is to you . Direction . 3. Understand well the way of making peace with God , viz. by Jesus Christ who is our Peace , Eph. 2. 14. and by whom there is peace on Earth , Luke 2. 14. and peace in Heaven , Luke 19. 38. having made peace through the blood of his Cross , Col. 1. 20. When Herod was highly displeased with them of Tyre and Sidon , they came with one accord to him , and having made Blastas the Kings Chamberlain their Friend , desired peace ( it being their great concern ) because their Country was nourished by the Kings Country , Acts 12. 20. In like manner God being highly displeased with sinners , they must make Jesus Christ Gods beloved Son , in whom his Soul is well pleased , Mat. 12. 18. their Friend , to make peace for them : And if Sinners desire this of him , he will not say them nay , John 6. 37. Direction . 4. Know also and labour with thy self to be fully perswaded that peace with God , and a reconciled estate with him , is a real thing , a real blessing and privilege . Sure , that about which Such a Consultation was held , Such a Contract was made between the Father and the Son , And such Articles were performed by both Father and Son , must needs be a real thing . And that for the accomplishment of which so much real work was finished , and so great a price was paid , must needs be a real thing . Direction . 5. Well understand the terms upon which this peace and reconciliation with God , is really tendred in the Gospel and Ministry thereof . The Terms are , 1. Laying down our Arms in a penitent way . Wash ye , make you clean , put away the evil of your doings from before mine eyes : cease to do evil , learn to do well . Come now and let us reason together and be friends , saith the Lord ; though your sins be as scarlet they shall be as white as snow , though they be red like crimson they shall be as wooll . Isa . 1. 16 , 17 , 18. 2. Resigning up our selves to the government of Christ in a believing way . Believe on the Lord Jesus Christ , and thou shalt be saved , said Paul and Silas to the trembling Jaylor , Acts 16. 31. And that it is really tendered in the Gospel and Ministry thereof , who can doubt that well considers that one Scripture ? 2 Cor. 5. 18 , 19 , 20. where the Gospel is called by the Holy Ghost , the word of reconciliation , and the Ministry of it the ministry of reconciliation ; and where we are beseeched and prayed in Christs stead to be reconciled to God. Direction . 6. Make it your business to get into this reconciled estate : Lest you should deceive your selves , and think you make it your business . when you do not . Know that when a man makes any thing his business , 1. He thinks of it seriously , much and often : his first and last and middle thoughts are of it ; he thinks of it when he is eating , drinking , sleeping , working , journying . 2. He talks of it perpetually , and puts questions about it to any one he thinks can better inform him . 3. He does cast and contrive this way and that way how to effect it . 4. He takes all opportunities offered that may further it . 5. He removes all hindrances of it , and is glad when they are removed , and sad while they lie in the way . 6. He allows time for it , yea redeems time for it . 7. He sequesters himself from all company that may disturb him in it . 8. He puts out his strength in the use of all means to effect it . Thus in this way make it your business to get into a reconciled estate with God. 1. Think seriously of it , as the Prodigal did , Luke 15. 17. and Peter , Mark 14. 72. 2. Talk perpetually of it , and put questions about it , as Peters Hearers , Acts 2. 37. and the Jaylor Acts 16. 30. Be talking of it when thou sittest in thine house , and when thou walkest by the way , and when thou liest down , and when thou risest up . 3. Contrive how to effect it . Sit down and consult what is to be done , Luke 14. 31 , 32. 4. Watch and take all opportunities that may further it . For Watching see Luke 21. 34 , 36. 1 Cor. 16. 13. 1 Pet. 5. 8. 5. Remove all hindrances of it . If iniquity be in thy hand put it far away , Job 11. 14. Do as they Ezra 10. 3. covenanted to do , and did v. 11. 6. Allow time for the doing of it . Redeem time from meals and sleep , rather then want it for this work , Eph. 5. 16. 7. Sequester your selves ; go into your Closets , shut the door against all Disturbers , Mat. 6. 6. 8. Put out your strength in the use of of all means to effect it . Set about it with all your might , Eccles . 9. 10. Q. In the use of what means ? A. In the use of all means : Reading , Hearing , Studying , Meditating , Praying , Watching , Fasting , Searching , Trying , Examining your selves , Keeping your hearts , Flying temptations and occasions of sin , neglecting no opportunities of acquainting your selves with God. Among other means use these with diligence , preparation , and prayer , as in the sight and presence of the great God. 1. Attend upon the Word and Ministry of Reconciliation , so called 2 Cor. 5. 18 , 19. because 't is a great means of reconciliation . This blessing of peace comes out of Zion , Ps . 128. 5. 'T is the fruit of the lips that must be instrumental to make peace with God , Isa . 57. 19. If there be a Messenger with him , that is , a Minister of the Gospel and Interpreter , one of a thousand to shew unto Man his uprightness , then he that is God is gracious to him and saith , Deliver him from going down to the pit , I have found a ransom , Job 33. 23 , 24. 2. Joyn with confession of sin , whereby God has been offended , Contrition and Conversion . 1. Confess sin . I acknowledged my sin unto thee , said David , Ps . 32. 5. and mine iniquity have I not hid . I said I will confess my transgressions unto the Lord , and thou forgavest the iniquity of my sin . If we confess our sins , saith S. John , 1 Joh. 1. 9. God is faithful and just to forgive us our sins . See Jer. 3. 13. 2. Mourn for sin and turn from it unto God. Rend your hearts , and turn unto the Lord , Joel 2. 13. for he is gracious . Let the wicked forsake his way , and the unrighteous man his thoughts , and let him return unto the Lord and he will have mercy upon him , and to our God for he will abundantly pardon , Isa . 55. 7. 3. Make your supplication to the God of peace in the name of Christ , who is our Peace , Eph. 2. 14. and the Prince of peace , Isa . 9. 6. Give your selves to prayer , Ps . 109. 4. Pray as David did , Ps . 60. 1. O God , thou hast been displeased , O turn thy self to us again . Cause thy face to shine , Ps . 80. 3. and as Daniel , ch . 9. 17. Cause thy face to shine upon me for the Lords sake , v. 19. O Lord hear , O Lord gorgive , O Lord hearken and do , and defer not for thine own sake . And as Jeremiah , ch . 14. 7. O Lord , though mine iniquities testifie against me , do thou it for thy name sake , for my backslidings are many ; I have sinned against thee . And again , v. 21. Do not abhor me for thy name sake . 4. Get some Abraham , Moses , or Samuel , some Noah , Daniel , or Job , to pray & make intercession for you : The prayers of such are prevailing , Gen. 20. 7. He is a Prophet , and he shall pray for thee , and thou shalt live . Accordingly v. 17. Abraham prayed and God heard . So Job 42. 8. My Servant Job shall pray for you , for him will I accept . Gods wrath was kindled against Eliphaz and his two Friends , Job 42. 7. And Job is to be imployed as Gods special Favourite , to offer up Sacrifice , and to pray for them , and so to make reconciliation between God and them . The prayer of a Man of God may do much . 1 Kings 13. 6. Jeroboam put out his hand against the Prophet , and God dried it up , so that he could not pull it in again to him . And the Man of God besought the Lord , and the Kings hand was restored again . 5. Set Faith awork in the satisfaction and mediation of Christ ; He is our High Priest , whose Office it is to make attonement , Numb . 16. 47. Christ was in all things made like to his Brethren , that he might be a merciful and a faithful Highpriest in things pertaining to God , to make reconciliation for the sins of the People , Heb. 2. 17. 'T is by his death that we are reconciled to God , Rom. 5. 10. and v. 11. We joy in God through our Lord Jesus Christ , by whom we have now received the Attonement . Let him take hold of my strength , saith God , Isa . 27. 5. that he may make peace with me . By strength some understand the mercy of God in Christ ; Let him take hold of this by Faith , and he shall make peace with me . 6. To all this add a day of humiliation and soul-affliction , which is called a day of Attonement , Lev. 23. 27. Christ told his Disciples , that some Devils went not out but by prayer and fasting , Mat. 17. 21. and Mar. 9. 29. He said unto them , this kind can come forth by nothing but by prayer and fasting . Now it may be God may be so greatly displeased , that he will not be at peace with us until we have greatly humbled our selves . Set apart a day therefore and set about this work ; sure Peace and Reconciliation with God is well worth a day , yea days of Humiliation . Thus do , and do it with speed without further delay . 1. The present day is the day of Salvation . 2 Cor. 6. 2. Now is the day of Salvation ; and Heb. 3. 15. 7. The Holy Ghost saith , To day if ye will hear his voice . 2. Good purposes are often lost if not presently put in execution ; as Felix's were , Acts 24. 25. Go thy way , saith he to Paul , for this time , when I have a convenient season I will call for thee ; but that season was long a coming . 'T is just with God to deny thee a future day , that acceptest not the present ? 4. Time is short , and the very next day very uncertain : We are apt to promise our selves a long time to come , whereas we know not what shall be on the morrow , Jam. 4. 14. And therefore do as Moses bade Aaron do , Numb . 16. 46. Go quickly and make an attonement . And as Solomon advised a surety for another to do , Prov. 6. 3 , 4 , 5. Give no sleep to thine eyes , nor slumber to thine eye-lids , till thou hast made thy peace with God. And as our Saviour adviseth to do , when a Brother is offended , Mat. 5. 25. Agree with thine Adversary quickly : So let us do . Speedily , quickly apply your selves to the use of the forementioned means , to obtain peace and reconciliation with God. Think it not enough to read or hear these Directions , or to talk of them , unless you practise them . I am sure , you think it not enough to read or hear directions for the health of your Bodies , unless you practise them . Give me leave therefore to ask you , Will you practise these directions or not ? Motives to follow the Directions given , and to use the means prescribed for the obtaining of Peace and Reconciliation with God. 1. THE Happiness of a Reconciled Estate . 2. The Misery of an Unreconciled Estate . 1. The happiness of a reconciled estate , which will appear to be very great , if you shall well consider ; 1. That God will be a friend to such as are in a reconciled estate ; whoever be enemies to them , God will be their friend ; God will be for them whoever be against them . And if God be on their side and take their part , they need not fear . Ps . 118. 6 , 7. The Lord is on my side , I will not fear , what can man do unto me ? 2. That to whom once he is a Friend , to them he will be a friend for ever . The mountains shall depart , and the hills be removed , but my kindness shall not depart from thee , neither shall the covenant of my peace , or my covenant of peace , as Ezek. 37. 26. be removed , Isa . 54. 10. Although sight , hearing , speech , depart from me , said one , yet Gods loving kindness shall never depart : Somewhat like that of David , Ps 73. 26. My flesh and my heart faileth , but God is the strength of my heart and my portion for ever . God may visit his Friends and such as are at peace with him with the Rod , nevertheless his loving kindness he will not utterly take from them , nor suffer his faithfulness to fail , Ps . 89 33. Whom he loves , he loves to the end , Joh. 13. 1. 3. That he will be a friend with all that he Is , Has , Can do and procure , if for their good . He will be a friend to those that be at peace with him . 1. With all that he is ; and he is all : I am , is his Name . He is a Sun and a Shield , Ps . 84. 11. He is a Rock , a Fortress , a Deliver , a Buckler , a Rock , a High Tower , Ps . 18. 2. 2. With all that he has : Now he has Strength , Prov. 8. 14. Counsel and Understanding , Job . 12. 13. 3. With all that he can do : Now he can do whatsoever pleaseth him , Ps . 135. 6. Eccles . 8. 3. He can furnish a Table in the Wilderness , he can give bread and provide flesh , Ps . 78. 19 , 20. 4. That God takes pleasure and delight in such , rejoyces over them as a Bridegroom rejoyceth over the Bride , Isa . 62. 5. Rejoycing over them with joy , with singing , Zeph. 3 17. See Cant. 4. 7 , 9 , 10. and 7. 6 , 10. O how well-pleased was the Father of the Prodigal with his returning Son ! He falls upon his neck and kisses him , Luke 15. 20. In truth , reconciled persons are the travel of Christs Soul , Isa . 53. 11. And you see how Mothers delight in those Children they have had hardest travel with . 5. That God will not deny them any request that is for their good . They may ask what they will , and it shall be done for them if it be good for them , Joh. 15. 7. And this they may be confident of , 1 Joh. 5. 14. If they call , God will answer , Ps . 91. 15 , 16. and be favourable to them , they shall see his face with joy , Job 33. 26. Yea , sometimes before they call he will answer them , and whilst they are yet speaking he will hear , Isa . 65. 24. 6. That all shall work together for their good , Rom. 8. 28. Their wants shall make them pray the more . Their sins shall humble them the more . Their sorrows and sufferings shall make them slight the world the more . Their temptations shall make them exercise grace the more . Their spiritual desertions shall set them a longing to be with Christ the more . All shall be for their advantage , whether Paul , or Apollo , or Cephas , or the World , or Life , or Death , or things present , or things to come , all shall be theirs , 1 Cor. 3. 22 , 23. See Jer. 24. 5 , 6. 7. That the Creatures shall be at peace with them , Job 5. 23. Yea their enemies too if it shall be for their good , Pro. 16. 7. So that they may sleep securely , Job 11. 19. And not be afraid of evil tidings , Ps . 112. 7. When thou liest down thou shalt not afraid , yea thou shalt lie down , and thy sleep shall be sweet unto thee , for the Lord , with whom thou art now at peace , shall be thy confidence . Read Pro. 3. 23 , 24 , 25 , 26. 8. That they shall have confidence at the appearing of Christ , and shall not be ashamed before him at his coming , 1 Joh. 2. 28. Reader , shall I reason with thee ? 1. Are these things so ? is this the happiness of a reconciled estate ? Will God be a friend to such ? A friend for ever ? With all that he is , has , can do or procure ? Does God take delight and pleasure in such ? do you believe it ? nay , but do you believe it ? Will not God deny them any request that is for their good ? Shall all work together for their good ? And shall even enemies be at peace with them if for their good ? I say , are these things so ? do you indeed believe them to be so ? 2. Say then , is not a reconciled estate a happy estate ? 3. Is not such a happy estate desireable ? 4. Art thou yet in a reconciled estate ? Canst sind in thy self the Characters of a reconciled person ? Look back to the Use of Trial , and put again and again the questions to thy self , that there are put to thee , and allow some time for it : deal truly , can time be better spent ? 5. If thou canst not yet satisfie thy self , that thou art in a reconciled estate , how art thou affected ? art in trouble about it , in care and fear about it ? 6. If so , wouldst thou be in a reconciled estate ? may one believe thee ? Is it a comfort to you to think that God is reconcilable through Christ ? and that he makes the motion to you , and will be at peace with you , if you will be at peace with him . And are they welcom to you , that come in Gods Name to make peace between him and you ? And do you like the terms , and cordially accept of peace with him upon these terms ? 7. Can you be in a reconciled estate without the use of means ? 8. What are your thoughts of the means prescribed , are they good ? 9. Why then will you not use them ? Motive 2. The misery of an unreconciled estate , which will appear to be great if you consider that unreconciled persons are , 1. Enemies to God. 2. And God is an enemy to them . 1. If you be an unreconciled person , thou art an enemy to God ; and , which aggravates thy misery , 1. Thou art a weak enemy , unable to resist or defend thy self . Can thy heart endure , or can thy hands be strong in the day when God shall deal with thee ? Ezek. 22. 14. 2. A poor Enemy , that hast nothing to ransom thy self if taken , though thou have Silver and Gold never so much , for Neither Silver nor Gold shall be able to deliver in the day of the Lords wrath , Zeph. 1. 18. 3. A secure Enemy , that fearest no danger , and therefore thy case the more dangerous . When any man shall hear the words of the Curse , and yet shall bless himself in his heart , and say , I shall have peace , though he walk in the imagination of his heart : the Lord will not spare him ; but then the anger of the Lord and his jealousie shall smoke against that man , and all the curses that are written in this book shall lie upon him , and the Lord shall blot out his name from under heaven , Deut. 29. 19 , 20. 4. A provoking Enemy , that provokest God to his face , Isa . 65. 3. 5. An Enemy that hast refused proffers of peace , Pro. 1. 24. 6. And it may be an Enemy that hast abused those that have been sent to treat with thee about peace with God , such as you read of 2 Chr. 36. 16. And if so , may not God justly refuse now to be reconciled to thee ? Because I have called , says God , and ye have refused , I have stretched out my hand and no man regarded , but have set at naught all ●y counsel , and would none of my reproof , I also will laugh at their calamity , and mock when your fear cometh , Pro. 1. 24 , 25 , 26. Take your Bible and read on to v. 31. And dreadful is that word Ezek. 24. 13 , 14. In thy filthiness is lewdness . Because I have purged thee and thou wast not purged , thou shalt not bepurged from thy filthiness any more , till I have caused my fury to rest upon thee . I the Lord have spoken it ; it shall come to pass : And I will do it , I will not go back , neither will I spare , neither will I repent , according to thy ways and according to thy doings , shall they judge thee , saith the Lord God. Poor Soul , what if this Scripture should be fulfilled in thee ? And what if God should give Satan a commission to fetch away thy unreconciled Soul this night ? 2. If you be an unreconciled person , God is an enemy to thee : And he is , 1. A potent enemy , Nah. 1. 2 , 3 , 6. God is jealous , and the Lord revengeth , the Lord revengeth and is furious ; the Lord will take vengeance of his Adversaries , and he reserveth wrath for his Enemies . The Lord is slow to anger , and great in power , and will not at all acquit the wicked . Who can stand before his indignation , and who can abide in the fierceness of his anger ? his fury is poured out like fire , and the Rocks are thrown down by him . 2. A sworn resolved enemy , Deut. 32. 40 , 41 , 42. For I lift up my hand to Heaven , and say , I live for ever . If I whet my glittering Sword , and my hand take hold on judgment , I will render vengeance to mine enemies , and I will reward them that hate me . 3. An unavoidable enemy , Ps . 139. 7 , &c. Whither shall I flee from thy presence ? 4. An immortal enemy ; not like a Man that shall dye , or the Son of Man that shall be made as grass , Isa . 51. 12. And whilst he is an enemy to thee , 1. All his actings towards thee are in a hostile way , Isa . 63. 10. They rebelled and vexed his Holy Spirit , therefore he was turned to be their enemy , and he fought against them . 2. He will not grant your requests , Isa . 1. 15. When you spread forth your hands I will hide mine eyes from you ; yea , when you make many prayers , I will not hear . 3. His Creatures are in Arms against you , and wait but for a word of command , and then will fall upon you as once they did upon Pharaoh . 4. You may fear therefore continually day and night , and can have no assurance of your life , Deut. 28. 66. And now poor unreconciled Soul , shall I once more reason with thee ? Are these things so ? art thou an enemy to God , and is God an enemy unto thee ? And art thou not only a poor , weak enemy , no way able to prevent falling into the hands of the living God , nor to deliver thy self out of his hands when fallen into it ; but a secure enemy , also a fearless enemy , unapprehensive of danger , yea a provoking enemy , that hast time after time refused proffered peace ? And is God an enemy unto thee ? a potent , sworn , resolved , provoked , unavoidable , immortal enemy to thee ? And are all his Actings against thee in a Hostile way ? And will he grant none of thy requests , nor have any fellowship with thee ? And are the Creatures waiting for a command from their great General to fall upon thee ? And canst thou have no assurance of thy life , no not for an hour , no not for a minute ? Is this thy case poor unreconciled Soul , what thinkest thou ? Is this thy case ? is this thy case ? wilt thou not be at the pains to think a little ? Lord what ails thee , that thou art not startled , affrighted , sinking into a swoun at the thoughts thereof ? What , to be an enemy to God , and to have God to be an enemy unto thee ? Is this nothing ? a thing to be laid to thy heels and not to your heart ? 1. Is it nothing to reject proffered peace and reconciliation with God ? will it not bring upon thee double condemnation ? Reader , I beseech thee take thy Bible , and before thou read a line more in the Book thou hast in thy hand , read Mat. 10. 12 , 13 , 14 , 15. Luke 10. 5 , 6 , 10 , 11 , 12. And now , Reader , what sayest thou , is it nothing to be under this threatning ? It shall be more tollerable for Sodom and Gomorrah in the day of judgment than for thee . 2. Is it nothing by thy standing out & refusing proffered peace with God , to grieve God , Christ , the Holy Spirit , Angels , & near and dear Relations , a Mother it may be that bare thee , brought thee forth into the World , and nurst thee up , who is in travel again till thou be at peace with God , is this nothing ? Once more I beg of thee to take thy Bible and read Mat. 23. 37. Mar. 3. 5. Mar. 8. 12. Luke 19. 41 to the end . Zech. 7. 11 , 12. What more shall I say unto thee poor unreconciled Soul , that refusest proffered peace ? 1. Is it not thy Saviour , thy Saviour for all that thou knowest , that thou standest out against ? 2. Art thou without reason , natural affection , and self love , that thou standest out against a Saviour , that thou runest from peace , and pardon , and life ? 3. What harm will pardon , peace , reconciliation do thee ? 4. Wilt not wish first or last that thou hadst accepted of proffered peace with God ? Reader , take thy Bible , read Luke 13. 24 , 25 , 26 , 27 , 28. Good Reader , say me not nay , ; read what is written for thy good , for thy admonition . 5. Would it not be a day of gladness to God , Christ , Saints , Angels , and thy Relations and Acquaintants that fear God , if thou wouldest be perswaded to come in and be reconciled to God ? for certain it would . Read Luke 15. 6 , 7 , 9. Luke 10. 21. Cant. 3. 11. Ps . 87. 5 , 6 , 7. You will do very little for your souls , if you will not be at the pains to read and consider these few Scriptures , for their good . Come , come , Reader , 6. Is it without a Providence that this Book was put into thy hands , and that thou hast had a heart to read it ? sure not , I would hope that God intends thee good by it . Good Reader , be willing to be saved , To come to Christ , To endeavour thy peace with God , To set about the use of the means before prescribed , To try what thou canst do to be at peace with God. Come , wilt thou try , and use the means in good earnest ? I will promise thee if thou wilt , thou shalt not want help ; God Christ , his Spirit , good Ministers and People will help thee . See Isa . 41. 10 , 13 , 14. Rom. 8. 26. Ps . 89. 19. Ps . 72. 15. Ps . 118. 25 , 26. Come , Reader , do I intreat thee to thy loss or hurt ? Is it not for thy good ? Hear it , I beseech thee , and know it for thy good , Job 5. 27. Is it not great rich grace and favour that god doth offer to be at peace with thee ? And wilt thou receive the Grace of God in vain ? God forbid . In Memory of that very Religious Gentlewoman , Mrs. Anne Kyrl , the Relict of Colonel Robert Kyrl of Waford , and Daughter of William Sellwin of Matson near Gloucester , Esquire . Who having lived about 46 Years , did sweetly fall asleep in Christ March 30 , was decently interred April 6. 1677. and is at blessed rest till Christs second appearing , to awaken , raise , and glorifie her with himself for evermore . Concerning our dear Friend departed , an Exemplar worthy imitation , I think I have warrant enough to say something to her praise . She was a Woman that feared the Lord , and shall she not be praised ? Solomon says she should , Pro. 31. 30. She was a Dorcas , why should not the Coats and Garments she made be shewed ? Acts 9. 39. Christ commended the Faith of the Centurion , Mat. 8. 10. And of the Syrophoenician Woman , Mar. 7. & Mat. 15. 28. And the love and repentance of the Woman that stood at his feet behind him weeping , Luke 7. 44 , &c. And what Mary the Sister of Lazarus ( Joh. 12. 3. ) had done in pouring Oyntment on his head , he said should be spoken of throughout the world for a memorial of her , Mar. 14 9. And for a Memorial of our Friend now sweetly sleeping in Jesus , who had ( as Demetrius ) a good report of all , 3 Joh. 12. I may safely and boldly say , 1. That she according to Gods promise looked for new Heavens and a new Earth . She looked to things not seen , and things that are eternal , 2 Cor. 4. She looked for that blessed hope , and the glorious appearing of the great God , and our Saviour Jesus Christ , Tit. 2. 15. Yea she looked for and hastned unto the coming of the day of God. 2. Her looking for such things made her diligent , industriously diligent , that she might be found of Christ in peace , without spot and blameless ▪ in a reconciled ▪ justified and sanctified estate . She gave her mind , she set her self to be found in this estate . She was instant in season and out of season about this . In the morning she sowed her seed , and in the evening she withheld not her hand , Eccles . 11. 6. She gave all diligence to add to her faith vertue , and to vertue knowledge , &c. She gave diligence to make her calling and election sure , 2 Pet. 1. 5 , 10. She was not slothful , but shewed diligence to the full assurance of hope , Heb. 6. 11 , 12. And whatsoever she apprehended was commanded by the God of Heaven , she would diligently do it , Ezra 7. 23. What more shall I say ? Her eyes were turned away from beholding vanity , Ps . 119. 37. Her ears were swift to hear , Jam. 1. 19. In her tongue was the Law of kindness , Prov. 31. 26. Her hands were stretched out to the poor and needy , Prov. 31. 20. Her feet were shod with the preparation of the Gospel of Peace , Eph. 6. 15. Her knees were bowed unto the Father of our Lord Jesus Christ , Eph. 3. 14. Her face was Zion-ward , Jer. 50. 5. Her clothing was humility , 1 Pet. 5. 5. Her ornaments a meek and a quiet spirit , 1 Pet. 3. 4. Her girdle sincerity , Eph. 6. 14. Her speech was savoury , seasoned Salt , Col. 4. 6. Corrupt communication proceeded not out of her mouth , but such as might minister Grace to the hearers , Eph. 4. 29. Her conversation was upright , Ps . 37. 14. Ordered aright , Ps . 50. 23. As became the Gospel , Phil. 1. 27. Without covetousness , Heb. 13. 5. Chaste coupled with fear , 1 Pet. 3. 2. Honest , 1 Pet. 2. 12. Holy , 1 Pet. 1. 15. Heavenly , Phil. 3. 20. All her springs whence slowed these streams were in God , Ps . 87. 7. Her confidence was not in the slesh . Her rejoycing was in Christ , Phil. 3. 3. Christ was her All , Col. 3. 11. Her wisdom to direct her , righteousness to justifie her , sanctification to cleanse her , redemption to set her at liberty , 1 Cor. 1. 30. When she was hungry his flesh was her meat . When thirsty his blood was her drink , John 6. 55. When she fainted he was her cordial , Luke 2. 25. When she fought with her spiritual adversaries , he was her victory and triumph , 1 John 5. 4 , 5. 1 Cor. 15. 57. Rom. 8. 37. When she failed , Christ was her Advocate with the Father , John 2. 1 , 2. In life he was her hope , 1 Tim. 1. 1. In death he is her gain , Phil. 1. 21. In the grave he will be her life and resurrection John 11. 25. I think I may say of her as Hezekiah of himself , Isa . 38. 3. That she walked before God in truth and with a perfect heart , and did that which was good in his sight . And as Christ of Nathanael , John 1. 47. Behold an Israelite indeed in whom is no guile . Her dying words exprest much of a Christian indeed . To instance : They exprest , 1. Her expectation of a change : I do not hope to live long . 2. Her weannedness from the world and sense of the badness of it : For , said she , being fit to dye , 't is the best time to dye in , and the worst age to live in . 3. Her lamenting after God ; for she complained of unprofitableness under the means she enjoyed , and of the want of former refreshments . 4. Her confidence in God : For , said she , though I am a great sinner , yet I believe I am a pardoned sinner , and so have rest and quiet . One saying to her , There is need of the Lords help : Yea , said she , and God hath laid help upon one that is mighty , and by his stripes I am healed . One repeating that Scripture , Ps . 116. 6. The Lord preserveth the simple , I was brought low , and he helped me . Yea , said she , the Lord will remember me in my low estate . Her thankfulness . Blessed be God , said she , I have refreshing though not rest . At other times she would say : O the consolations of the Lord are not small things . 6. Her prayerfulness . In her last fit she said : Lord ease , Lord help ; Pray , pray , pray . And so whiles we were praying for her , she fell asleep . Thus she has given you an Example , as Christ did his Disciples , John 13. 15. I will not call you to lamentation , but to imitation I must . Not to lamentation , Though some of you have lost a dear Sister . And some of you a tender Aunt . And some a faithful Friend . And some a helper of their faith and joy . And some an encourager in the ways of God. The poor have lost a visitor and liberal benefactor . And this Congregation a worthy member . And she her self has lost something too ; she has lost her Asthma , or difficulty of breathing . Her pains , sighs , and groans . Her cold sweats and fainting fits . Her sorrows and sufferings . Her troubles and temptations . Her sins and corruptions . But what are her gains ? No tongue can express , nor heart can conceive , what they are . She has gained Heaven . What eye hath not seen , nor ear hath heard , nor hath it entred into the heart of man , 1 Cor. 2. 9. A Kingdom Everlasting , Luke 12. 32. 2 Pet. 1. 11. A Crown of righteousness and life , 2 Tim. 4. 8. James 1. 12. An Inheritance rich and glorious , Eph. 1. 18. Incorruptible , undefiled , and that fadeth not away , 1 Pet. 1. 4. She has gained fulness of joy in the presence of God , and pleasures for ever more at his right hand , Ps . 16. 11. An exceeding exceeding eternal weight of glory , 2 Cor. 4. 17. The Beatifical Vision , Mat. 5. 8. The immediate and full fruition of God and Christ . An eternal life with God , and Christ , and Saints , and Angels . And therefore I must not call you to lamentation . But , as I said , to imitation I must . Follow her as she followed Christ , 1 Cor. 11. 1. Let her Vertues live in you , so shall she in some sense still live with you . 1. Look for such things as she did . Look for new Heavens and new Earth . Look to things not seen , and things that are eternal . Look for the blessed hope and glorious appearing of , &c. Look for and hasten unto the coming of the day of God. 2. Let the expectation of such things make you diligent in the use of means to be found of Christ at his coming in peace without spot , &c. in a reconciled , justified , and sanctified estate . Give your minds , set your selves to be found in this estate . Be instant in season and out of season about it . In the morning sow your seed , and in the evening withhold not your hand , Eccles . 11. 6. Give all diligence , adde to your faith vertue , &c. 2 Pet. 1. 5. Give diligence to make your calling and election sure , 2 Pet. 1. 10. Be not slothful , but shew diligence to the full assurance of hope , Heb. 6. 11 , 12. And whatsoever shall be commanded you by the God of Heaven diligently do it , Ezra 7. 23. Turn away your eyes from beholding vanity , Ps . 119. 37. With your ears be swift to hear counsel and receive instruction , James 1. 19. In your tongues let the Law of kindness be , Pro. 31. 26. Let your hands be stretched out to the poor and needy , Pro. 31. 20. Let your seet be shod with , &c. Eph. 6. 15. Let your knees be bowed to your Father , &c. Eph. 3. 14. Let your faces be Zionward , Jer. 50. 5. Cloath your selves with humility , 1 Pet. 5. 5. Adorn your selves with meekness and a quiet spirit , 1 Pet. 3. 4. Gird your selves with sincerity , Eph. 6. 14. Let no corrupt communication proceed out of your mouth , &c. Eph. 4. 29. Order your conversations aright , Ps . 50. 23. Let your conversation be as becomes the Gospel , Phil. 1. 27. Without covetousness , Heb. 13. 5. Chaste , coupled with fear , 1 Pet. 3. 2. Honest , 1 Pet. 2. 12. Holy , 1 Pet. 1. 15. Heavenly , Phil. 3. 20. That it may be such , Let all your springs be in God , Ps . 81. 7. Have no confidence in the flesh , Phil. 3. 3. Rejoyce in Jesus Christ , Phil. 3. 3. Let Christ be your All , Col. 3. 11. Your Wisdom to direct you , your Righteousness to justifie you , your Sanctification to cleanse you , and your Redemption to set you at liberty , 1 Co. 1. 30. When your Souls are hungry , let Christs flesh be your meat . When thirsty , let his blood be your drink , John 6. 55. When you faint in a day of adversity , let Christ be your cordial , Luke 2. 25. When you fight with your spiritual adversaries , look to Jesus for victory and triumph , 1 John 5. 4 , 5. 1 Cor. 15. 57. Rom. 8. 37. When you fail , look to Christ your Advocate with the Father , 1 John 2. 1 , 2. In life let Christ be your hope , 1 Tim. 1. 1. In death be confident he will be your gain , Phil. 1. 21. And in the grave your life and resurrection , John 11. 25. Thus pace after this blessed soul departed , your near and dear Relation , tread in her steps , and then ere long where she is you shall be also . Where 's that ? I doubt not to say in Paradise , Luke 23 43. In Abrahams bosom , Luke 16. 22. In Heaven with Saints and Angels , Heb. 12. 22 , 23. With God in Christ Jesus , which is best of all , Phil. 1. 23. AN APPENDIX TO THE Foregoing Discourse BY WAY OF Caution and Exhortation . 1. BY way of Caution . Take heed lest Christ at his coming find you , 1. With nothing but leaves on you , as that Figtree , Mar. 11. 13. was , lest you be cursed , and it be said unto you as Mat. 25. 41. Depart , &c. 2. Without fruit , as that Tree was , Luke 13. 7. lest you be cut down and cast into the fire . 3. Without Oil in your Vessels , as the foolish Virgins were , Mat. 25. 3. lest the door be shut against you , v. 10. 4. With works not perfect before God , Rev. 3. 2. 5. Smighting your fellow-servants , as he , Mat. 24. 49. lest you be cut asunder , and have your portion appointed you with Hypocrites . 6. Eating and drinking with the drunken , Mat. 24. 49 , 50 , 51. 7. Idle , slothful , and not improving your Talents , Mat. 25. 25 , 26. lest you be cast into utter darkness , where shall be weeping and gnashing of teeth , v. 30. Take heed therefore , lest Christs coming suddenly , as Mar. 13. 36. find you thus , viz. With nothing but leaves , Without fruit , Without Oil , With works not perfect , Smiting your fellows , Eating and drinking with the drunken , Idle , drunken , not improving your Talents . Do not make slight of this Caution I beseech you . 2. By way of Exhortation . Be diligent , that you may be found of Christ at his coming . 1. Watching . For blessed are trhose Sevants whom the Lord when he cometh shall sind watching , whether he come in the second watch , or in the third watch , and sind them so , blessed are those Servants , Luke 12. 37 , 38. 2. In Christ , not having your own righteousness , which was Pauls desire , Phil. 3. 9. That I may be found in Christ , not having mine own righteousness which is of the Law , but that which is through the faith of Christ , the righteousness which is of God by faith . 3. Written in the Lambs Book of Life : For whosoever shall not be found written in the Book of Lise , shall be cast into the Lake of Fire , Rev. 20. 15. 4. Established , unblameable in Holiness before God. This was part of Pauls prayer for the Thessalonians , That their hearts might be established unblameable in holiness before God even our Father , at the coming of our Lord Jesus Christ with all his Saints , 1 Thes . 3. 13. 5. Sanctified wholly in Spirit , Soul , and Body . So also prays the Apostle for the Thessalonians , The very God of Peace sanctifie you wholly , and I pray God your whole Spirit , Soul , and Body , may be preserved blameless unto the coming of our Lord Jesus Christ , 1 Thes . 5. 23. 6. Patient . To this S. James exhorts , Be patient , Brethren , unto the coming of the Lord , which draweth nigh , James 5. 7 , 8. 7. Waiting for his coming , which was the commendation of the Corinthians , They waited for the coming of our Lord Jesus Christ , 1 Cor. 1. 7. 8. Looking for and hasting to it , according to the counsel of S. Peter , 2 Pet. 3. 12. 9. In peace without spot and blameless , as in the Text. Be diligent thus to be found at the coming of Christ , so shall you be blessed , Luke 12. 37 , 38. And so shall you have confidence , and not be ashamed before him at his coming , 1 Joh. 2. 28. FINIS . 
A86190	----	A peace-offering in the Temple; or, A seasonable plea for unity among dissenting brethren: in a sermon at St. Paul's Church, London, before the Right Honouable the Lord Mayor, &c. on the 14th of October, 1660. By Richard Henchman, Rectour of St. James-Garlick-Hyth. Henchman, Richard, d. 1672. This text is an enriched version of the TCP digital transcription A86190 of text R208108 in the English Short Title Catalog (Thomason E1048_3). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 81 KB of XML-encoded text transcribed from 20 1-bit group-IV TIFF page images. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2017 A86190 Wing H1429 Thomason E1048_3 ESTC R208108 99867099 99867099 119389 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. A86190) Transcribed from: (Early English Books Online ; image set 119389) Images scanned from microfilm: (Thomason Tracts ; 155:E1048[3]) A peace-offering in the Temple; or, A seasonable plea for unity among dissenting brethren: in a sermon at St. Paul's Church, London, before the Right Honouable the Lord Mayor, &c. on the 14th of October, 1660. By Richard Henchman, Rectour of St. James-Garlick-Hyth. Henchman, Richard, d. 1672. [8], 31, [1] p. printed by Thomas Roycroft, for William Grantham, at the sign of the Black Bear in St. Paul's Church-yard near the little North-Door, London : MDCLXI. [1661, i.e. 1660] Thomason copy bound with items from 1660. Annotation on Thomason copy: "Nou. 12". Reproduction of the original in the British Library. eng Sermons, English -- 17th century. Peace -- Early works to 1800. Dissenters, Religious -- England -- Early works to 1800. A86190 R208108 (Thomason E1048_3). civilwar no A peace-offering in the Temple; or, A seasonable plea for unity among dissenting brethren:: in a sermon at St. Paul's Church, London, befor Henchman, Richard 1660 12922 6 80 0 0 0 0 67 D The rate of 67 defects per 10,000 words puts this text in the D category of texts with between 35 and 100 defects per 10,000 words. 2008-08 TCP Assigned for keying and markup 2008-10 SPi Global Keyed and coded from ProQuest page images 2008-12 John Pas Sampled and proofread 2008-12 John Pas Text and markup reviewed and edited 2009-02 pfs Batch review (QC) and XML conversion A PEACE-OFFERING IN THE TEMPLE OR , A Seasonable PLEA for UNITY among Dissenting BRETHREN : IN A Sermon at St. Paul's Church , London , before the Right Honourable the Lord Mayor , &c. on the 14th of October , 1660. By RICHARD HENCHMAN , Rectour of St. James-Garlick-Hyth . {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Rom. xii . 18. If it be possible , as much as lyeth in you , live peaceably with all men . Hebr. xii . 14. Follow Peace with all men , and Holiness , &c. Per Discordias Civiles , Externi tollunt animos . Livy . LONDON , Printed by Thomas Roycroft , for William Grantham , at the Sign of the Black Bear in St. Paul's Church-yard near the little North-Door , MDCLXI . Honoratissimo Domino , Dno . HVMPHREDO , EPISCOPO SARISBVRIENSI , Patruo , & Patrono meo Colendissimo . QUamprimum hanc Concionem , Almae Pacis sobolem , ad Sancti Pauli editam , exponendam concesserim ; favoris Vestri clientelae submitten . dam consului , Praesul Venerande qui es & ipse ex Alumnis Pacis Primogenitis , Pacisquefiliorum Pater juxta , ac Pateonus Clementissimus . Si insolens nimis videatur , atque importunum , Chartulâ tam minutâ , Seriae vestra , & graviora interpellare ; eo amplius debetur Excellentiae Vestrae , quo minsugrave ; s tenuitas nostra , & indigentia , promereri possit : Ea siquidem est Virtutis , Nobilitatisque indoles , faciendi , benevolendique argumenta à seipsa expetere : nec in alio quopiam , viri Principes , similiores estis altissimo , qui misellos nos homunciones , non ad merita nostia , sed ad Gratiam suam rependit . Sicolim Doctor ille Gentium ad coe . lum usque laudibus effert divinam {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} quae {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} potiùs , & {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , quam {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} commendat , & pro eo , quod habemus , non pro eo , quod non habemus , nos dignabundus accipie , animus modo promptus adsit , & Liberalis . Sic etiam Magnus ille animarum Episcopus Viduae paupellae Dodrantem in Arcam sui Foederis benevolus recepit . Sic Infantulorum Hosannah non seciùs quam Angelorum Sanctorumque Hallelujah in Libro Vitae commemorat . Sic denique ( ne in infinitis immorer ) poculum frigidae solum , Prophetae suo nomine erogatum , non minùs sibi gratum fore pollicetur , quam poculum Aureum , aut Thesauros̄ ingentiores . Non despondeam itaque , Praesul Honorande , quin ad pedes Vestros devolutus gratus accedam , eoque gratior , & excusatior , quo magis me profiteor Ambirionem hanc captare , non ad favorem Vestrum in me conciliandum , quam ad merita Tua in me collata beneficia gratis memoranda . Pluribus certè nomimbus Dominationi Vestrae me agnosco obaeratum , quam aut voto , aut studio , solvendo siem . Deus Optimus Maximus ut Dominationem Vestram salvam servet , & incolumem , & ad Regnum coeleste , Regnum Pacis , tandem perducat , supplex , & obnixe petit , & est sem. per petiturus , Honorande Praesul , Humillimus Vester , Tuique Observantissimus , Ri. Henchman . TO THE READER . A Word spoken in season ( says Solomon ) is both gratefull , and success full : which is the Blessing , that I beg of God upon these poor , and mean endeavours . It was the fittest Subject , that in this Juncture of Time , I could fix my Thoughts upon , to Preach , and Pray for Unity among dissenting Brethren ; especially seeing some men so strangely averse , and indisposed to an Agreement , and Conformity in Things Indifferent , that they rather endeavor to widen , then close up ; to make new Breaches , then heal the old . What tends this to , think you : but to lay our selves open to the scorn , and Reproach of our Enemies at home , and abroad ; that both Parties being zealously busied , one against another , may spend themselves in endless , and unnecessary Debates , and Controversies , while a third secretly , and insensibly , grow up , and destroy us ? Blessed be God , our Differences are not yet so great , seeing we agree in the Vitals , and Fundamentals of Religion , that we should stand at such a distance , for some Opinions , and Ceremonies ; and hazard the welfare , and Happiness of our Church . Besides , His most Excellent Majesty , our Gracious Sovereign , like a good nursing Father , having sweetly , and prudently indulged some froward , and peevish Children , by his late seasonable Declaration , concerning Ecclesiastical Affairs , that so ( if possible ) he may compose the Spirits , and allay the rigidness of some violent Tempers , till a Learned , and Pious Synod can be convened to Determine Matters : But , if after all these Means men shall continue obstinate , and refractory , and will not submit to the wholesom Orders of Decency in the Church , it will be just with God , and Man , to punish us more severely for our Peevishness . Thus Parents use to do : if Children cannot agree among themselves , they whip them both into better Manners . And every one knows , that no man shall gain by the differences between Brethren , but he , that is an Enemy to both . For my part , I alwaies feared our own Divisions , more then all our Enemies Combinations , or Conspiracies . And what was once said of England , may be as truly said of all , that fear God in it ; It is a mighty Creature , that can never die , unless it kill it self . In Saint Cyprian's Time , they could keep the unity of the Spirit in the Bond of peace , with those , that did not onely think , but teach that , which was contrary to what was received , in things of lesser concernment : and surely we might in our Differences at least so far agree , as to Act together , if Pride , and Party were laid aside , and we acted by the same Spirit of Humility , and Brotherly-Love , that the Antient Saints , and Churches did . God knows my Heart , I should rejoyce exceedingly from my Soul , if I could but see that Primitive Order , and Unity take place again . Oh , that I may ( in that small Sphere I move in ) be any whit instrumental to this great Work , either by preaching , praying , or writing ! For this very End , I first set upon this ensuing Subject : and for the same I was perswaded to set it forth . Correct with thy Pen , what thou findest amiss in the Printing . Pardon my weakness in the composure , amd accept of my willingness in doing good . If thou reapest any Benefit by it , thank not me , but the Lord , who enabled me ; and think of me in thy Prayers , as of the poorest , unworthy Minister of Christ , who shall ever be ready upon all occasions to contribute my Mite to this good Work of Peace , and Unity , among Christian Brethren , and Study to approve my self a true Son of the Church of England , and From my Study , Novemb. 7. 1660. Thy true Friend in all Christian Offices to be Commanded , R. Henchman . ROM. XV . 5 , 6. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , &c. Now the God of Patience , and Consolation , grant you to be like-minded one towards another , according to Christ Jesus , &c THe Searcher of all Hearts knows , I have no other Design in making choice of this Subject , in this Place ; but that I might cast in my Mite , and apply some Sovereign Balsame to cure the Epidemical Distemper of this Age : That so ( if it be possible ) I may be Instrumental to the Healing of the Hurts ; to the closing up of those Wounds , and Rents ; which many Empericks , and Mountebanks in Religion have caused in this our Church . The Romanes , to whom the Apostle , Saint Paul , wrote this Epistle , were at this time , at much Variance , and Discord amongst themselves , censoriously Condemning , and Passionately Contemning too , one another for things indifferent . Now the Apostle , fearing that this Difference in Opinions , would breed an Alienation in Affections , and afterwards increase into more bitter Oppositions , he frames a very prevalent Argument , by way of Caution , to avoid such Offences , in the precedent Chapter , at the 12th Verse . So then ( saith he ) every one of us shall give an account of himself to God : let us not therefore judg one another any more . An admirall Inference that ! They kept such a stir about Days , and Meats , censuring , and controling one another , Nodum in Scirpo , quaerentes , for Toys and Trifles , they did so vex , and offend , one another conilnually : and therefore the Apostle ( in that Chapter ) uses both his Rhetorick , and his Logick too , to allay those storms , and appease those contentions , as you may read at large in the 14th , 17th , and 19th , Verses . And here , in this Chapter , he goes on , and prosecutes his Argument in the first Verse . We then ( saith he ) that are Strong ( that is , strong in Faith , strong in Knowledg , strong in Grace ) ought to bear the infirmities of the Weak . We , that have received a greater measure of Gifts , ought to exercise more charity towards our Christian brethren , then others . If they be hasty , or froward , or peevish , or vexatious ; let us use Indulgence towards them , bear with them , help and relieve them ; their Deportment is inconsiderable ; because they are not so well-grounded , and instructed , as we are . Let us not therefore Judg them , Censure , Disdain , or Scorn them . If such * be overtaken in a fault , we , that are spiritual , should endeavour to restore them with the spirit of Meekness . If they be impatient ; yet in your Christian Patience possess ye your Souls . This is the Sum , and Substance of the Apostle's former Discourse . And having used these weighty Arguments , to evince them ; he closes up with fervent Prayer ( in the words I have read ) for unity , peace , and concord amongst them . Now the God of Patience , and Consolation , grant , &c. An excellent sweet Close indeed ! And it is brought in by a Prolepsis : as if some should Object to the Apostle thus much . True indeed ; You have brought many strong Reasons , and notable Arguments to perswade us to unity , & concord : but there is such a vast Difference amongst us ; our Wounds are so festered , that they seem incurable ; we are so much divided , that it seems impossible . For can you imagine to bring the Weak to yield to the Strong , or the Strong to forbear the Weak , by Reasons , or Arguments ? No ; I fear we are too much heated already , to hearken to Reason . Now to this the Apostle here may be supposed to Reply . True indeed ; I see it so to my great grief . Ye are very much to pieces , strangely disjoynted , and distracted ; yet , though your Passions may seem to impede an harmonious Agreement in things indifferent , my fervent Prayers may obtain it . If I cannot effect it by Reason ; I 'le endeavour to do it for you , by my hearty Supplication to God . And , if any thing in the world will prevail , I am sure this will . Now the God of patience , &c. Thus you see the Cohaerence , and Dependance of these words with the former . Before I proceed to the opening of them , give me but leave to hint this Observation to you by the way . Observ. 1. That 't is the Duty of every faithfull Minister of God in their several places , when they perceive there are Divisions , Strifes , and Contentions amongst the People , if sound and solid Arguments will not prevail with them to unity , and concord , to add hearty and fervent Prayers to God , to move their hearts to it . This ( you see ) here is Praxis Apostolica ; 't was the Apostle Paul's Practice , and it is the Duty of every Minister . Oh , that we could all endeavour to write after this Copy ! The words themselves contain a Prayer , and in this Prayer there are two things most remarkable . First , The thing that is prayed for ; and that is unity , and concord : That they may be alike-minded , one towards another ; that is , mind the same thing among one another ; as Learned Doctour Hammond Glosses . {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . That they may be united in Thoughts , Judgments , and Affections : that , as they are concorporated into one outward Profession , so they may be coanimated into one inward Love in Christ . Paraeus Interprets it Consensum in Fide , a mutual consent in Faith . He prays , ( says he ) that they may be of one Judgment , and Opinion , concerning the use of Indifferent things . But I rather understand , and referr it to Consent in Jugment , and also Concord in Affection : because 't is expressed one towards another ; where he touches all the Causes of this Concord . First , The Authour , and Efficient Cause ; God : Secondly , The Material ; to be Alike-minded , one towards another . Thirdly , The Formal ; According to Christ Jesus . Fourthly , The Final ; That ye may with one voice glorifie God . That 's the first here considerable ; The thing prayed for : viz. Vnity , and Concord . Secondly , Here 's the Amplification , or Enlargment of this Prayer : and that is ( briefly ) in these three Particulars . First , From the Authour , God ; who is here described by two admirable Properties ; Patience , and Consolation . Now the God of Patience , and Consolation . Origen says , that he stiles the Lord , The God of Patience , and Consolation ; Quia Deus cum his est , &c. Because God especially is most with such , who inherit such Virtues . But I rather adhere to Haymo's Opinion , who says , he is therefore called a God of Patience , and Consolation ; Quia ipse tribuit Patientiam , & ab illo solatia veniunt , & in illorum cordibus habitat : that is , Because it is he , that gives us Patience in our Tribulations , and comforts us in all our Afflictions : according to that of the Apostle , 2 Cor. i. 4. The God of Patience , and Comfort ; because the Authour , Approver , and Rewarder of Patience , and Hope , and Comfort . And therefore incomparable Grotius hath this excellent Note upon this Place : Genitivus , ( says he ) in his libris , modò Objectum , modò Causam Effectricem denotat . Though these Graces come from us Instrumentally , yet Effectually they are from God ; as the Giver of all good Gifts . Object . But why here stiled the God of Patience , before the God of Consolation ? Answ. I Answer , by giving you this to observe : Because the way to true , solid , and serious Comfort is patiently to endure the Cross . The way to Mount Tabor , is by Mount Calvary . The way to a Canaan of Joy , and Consolation , is through a Wilderness of Sorrow , and Lamentation . Per Saxa , per Ignes , Tendimus ad Superos , &c. But you may Object again ; and say , Why is God termed here a God of Patience , and Consolation , and not a God of Faith , or Hope , or Love , or Peace , as elsewhere ? To this I also Answer ; That in Prayer it is most comely to suit the thing we pray for with Attributes to God accordingly . Now here the Apostle prays for unity , and concord amongst them , that were at difference . The strong were not patient towards the weak , nor the weak towards the strong . They were furious , hot spirits , of fiery , cholerick Tempers , very peevish , and impatient , one towards another : and therefore the Apostle applies suitable Epithetes in his Prayers to cure their Distempers . He prays to the God of all Graces to grant them those Graces of all other . No unity without patience ; no comfort without concord . Now the God of Patience ( says he ) and Consolation , grant you , &c. Secondly , This Prayer is amplified by another Note of unity . It must be according to Christ , that is , according to Christ's Rule , example , and commandment : that they may be united in Truth , and holiness ; not in Sin , and wickedness ; in order , decency , and godliness ; not in faction , disorder , and prophaneness . Never think of Unity any other way , or terms , unless it be according to Christ . There can be no true Christian unity ; but in Christ , the Redeemer , and Head of the Church . For how can the Members be united , but in the Head ? or the Scholars , but in the Teacher ? or the Subjects , but in their Sovereign ? Can the Dead be united to the Living ? What concord between Light , and Darkness ? Christ , and Belial ? Whilest some are for Earth , and others for Heaven ; it is not possible they should go one way . If an Angel from Heaven should preach another Gospel , he must be accursed . Gal. i. 8. Christ must be the glue , the cement , and band of our unity . The agreement of Sinners in mischievous practices , is against Christ , not according to Christ ; Psal. ii . 2. The Rulers take counsel together against the Lord , and against his Anointed . All Agreements , which are not founded upon Christ , are rather conspiracies , then agreements ; like the agreement of Simeon and Levi , Brethen in Iniquity : Or Absalom , and Achitophel , banding against David : Or Herod , and Pilate , shaking hands against Christ . All such are cursed agreements . Let us therefore hold fast together for the defence of Christ , his Truth , his Laws , his Gospel . This is that , which the Apostle prays for here , to be alike-minded according to Christ . That 's a Second thing here considerable . Thirdly , and Lastly , his Prayer is amplified , and enlarged , in regard of the end of unity , and concord . It must be to glorifie God . And this also is here amplified , and illustrated , two manner of ways : 1. Inwardly , That ye may with one mind — 2. Outwardly , With one mouth , perform all to his glory . In a word ; God is not glorified , where there is no unity . Where men agree not in Affection ; God takes no delight to be amongst them . By Strifes , and Contentions , God is not glorified ; but blasphemed . He cannot endure them , which call him Father , and will not live quietly , and peaceably with their Christian Brethren . And therefore , seeing there is so near a Relation , having one Lord , one Faith , one Baptism , let it be a stronger Tye , and Obligation , to Unity , and Concord : and let us endeavour to keep the unity of the Spirit in the bond of Peace . Ephes. iv . 3 , and 5. We are all of one Nation , of the same Church , Baptized into one Body ; we have one God , and Father of all ; who is above all , and through all , and in you all . Let this move us all to be One ( as it were ) because the God , and Father of us all , is One . And thus our blessed Saviour prays Pathetically in that last Prayer of his : John xvii . 11 , and 21. Father , I pray , that they may be One , as we are One . And , if none of my Arguments will prevail to unite you together , this day , in a firm and lasting bond of Amity , unity , and concord ; I will not onely now , but all the days of my Life , continue my Prayers , and Supplications for you , in the words of my Text , and according to the Practice of this blessed Apostle , St. Paul ; saying , The God of Patience , and Consolation , grant you to be alike-minded , one towards another . Thus I have ( as briefly as I well could ) given you both the Logical Division , and Theological Explication of the Words . I should be too tedious , if I should insist on every Particular , and from thence raise several Observations ; I shall therefore , as God shall enable me , and the Time permit me , extract one suitable , and seasonable Doctrine , as the Marrow , and Quintessence of the whose Text , which is this : I pray , observe it . Obs. 2. Vnity , or Vnanimity , amongst Believers , is very necessary ; that thereby God may be glorified . Or thus ; Christians ought to be firmly lincked in a bond of amity , concord , and affection all their days , that God may be glorified . See this first proved by Scripture . 1 Cor. 1.10 . There the same Apostle prays , that the Corinthians may all speak the same thing , that there be no divisions amongst them : but that they may be perfectly * joyned together in the same Mind , and in the same Judgment . First , he prays , that they may speak the same thing ; that there may be a unity in their Language . The Anatomists tell us of an Artery , which goes from the Heart to the Tongue : if our Tongues jarr , our Hearts cannot make Harmony . Vt sitis aptè compacti ; so Theophylact. Now the more sure course to bring this to pass , is for all of us to be of one mind , and of one meaning , to speak as we mean , and to mean as we speak ; else we cannot be perfectly joyned together , but shall remain a tottered , a dismembered , and mishapen Body . Secondly , He prays there , that they may be perfectly joyned together in one Mind , and one Judgment ; that so they may praise God , Non tantùm eodem verborum sono , sed animo pleno mutuae charitatis ; as one Glosses . God will not have onely of us a little lip-service ; an outward agreement : but an hearty , and unfeined affection , one towards another . We must be joyned together in one Mind , and Judgment . Again , see some more Places of Scripture to confirm this Truth . Phil. iii . 16. Let us walk by the same rule , and let us mind the same thing . And , Ephes. iv . 3. Let us endeavour to keep the unity of the Spirit in the bond of peace . We must labour to our utmost , to preserve that unity in the Church , which is kept in the Body , by being animated by the same Spirit ; loving , and living peaceably together . We must use our utmost endeavour after this Unity ; so the word imports . {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . Satagite servantes ; so the Syriack Translatour . It notes not a slight , overly , and Perfunctory Endeavour ; but it signifies an earnest , diligent , and industrious Endeavour for the preservation of this Unity . Solicitè servantes ; so St. Ambrose : Tanquam pro Aris , & Focis . Satan will endeavour by making division to get dominion ; therefore let us endeavour after unity . Again , in another place , he presses home this Point ; witness that Rhetorical , and Pathetical Observation of his , which we meet with , in Phil. ii . 1. If therefore there be any consolation in Christ , if any comfort of love , if any fellowship of the Spirit , if any bowels , and mercies . Did you ever hear more importunity , or earnestness , in any Cause ? Well , what 's the matter ? I pray observe , in the second Verse , Fullfill ye my joy ; that ye be like-minded , having the same love , being of one accord , and of one mind . And again , in the fifteenth Verse of the third Chapter ; As many , as be perfect , be like-minded ; and if in any thing ye be otherwise minded , yet be patient , and God shall reveal even this unto you . I might multiply places for the proof of this Point ; but I must hasten . Beloved Brethren , let me tell you ; that there is nothing in the world , that Satan ( that envious wretch ) labours more for , then to sow his Tares of dissension amongst Christian Brethren ; he seeks nothing more , then to impede unity , and concord amongst them ; he strives nothing more , then to disband the Church . If he can but once accomplish this design , to cut the Sinows of our affections , one towards another , into pieces ; he has enough . And this we finde ( by sad experience ) he endeavours daily to effect : witness the lamentable divisions amongst us of this Nation , at this day . He made us first to differ in Opinion , and then afterwards in Affection , till at last it came to a most bitter Opposition ; and Separation . As light Vapours , and Exhalations , being drawn from the Earth , come down many times with great Showres , and Tempests : so from light differences at first to proceed oftentimes great storms of Wrath , Envy , and Malice . A Spark many times breaks out into an open Flame . If he can but divide us in Opinion , he will quickly disjoint us in Affection . And God knows we are to prone to Division , and Separation ; go walk as men : because they are the Fruits of the Flesh . See 1 Cor. iii . 3 , 4 , 5 , 6. Whereas there is amongst you Envyings , and Strifes , and Divisions , are ye not Carnal , and walk as men ? See , Strifes , and quarrelling Contentions amongst Christians , argue them to be so far Carnal . It 's not from God , nor his Spirit ; It 's not from Christ , and his Word : that men are given to such froward , malicious , and turbulent Dispositions . James iv . I. Whence come ( those {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} ) Wars , and Fightings ? Do they not come from the lusts , that war in you Members ? Man by Nature is a Spider , a Toad ; he spits nothing but Venome , he is a Bramble , that tears every one , that comes near him . So that ( you see ) Strifes , and Cotentions are made manifest the Works of the Flesh ; and these quickly creep into the best , and purest Churches . The Church of Corinth was a Garden , planted by Saint Paul yet , notwithstanding all his Care , and Constant Inspection , these Weeds grew up in it . Experience teaches us , how prone those Worms are to breed in the sweetest Roses . Whereas one saies , I am of Paul , and another , I am of Apollo : are ye not carnal ? Observe there , they we of several Parties , and Sides : some for this Minister , and some for that . Are ye not carnal ? saies the Apostle . Who then is Paul , or Apollo , or Peter ; but Ministers , by whom ye believed ? And at the ninth Verse , We are Labourers together with God ; ye are God's Building . We do but fit you , and Dispose you : t is God , that Builds you up in the most holy Faith ; 't is he , that compleats you , and makes you a Spiritual Building . Now ( you know ) a Building is compact , and united , one Room another , and all under one Roof : so should we be , that are members of the same Body , of one Mind , compacted , and cemented by Love ; that God , who is our Creatour , and Master-Builder , may thereby be Glorified . Come we now to lay down the Grounds , and Reasons of this Point ; that so I may hasten to the Application . That Vnity amongst Christians is very necessary ; that God thereby might be glorified : it appears by that vehement , and affectionate Prayer of Christ for it , John xvii . 11 , 21. Certainly that thing , which our Blessed Saviour does so much press , and urge , must needs be of very great moment , and concernment : and by this ( sayes our Saviour ) shall all men know , ye are my Disciples ; if ye love one another : not , if ye work miracles , or cast out Devils ; but if ye cast out discord , and variance . And therefore there is not a greater scandal to Religion , and Holiness ; then when those , that do believe , are as the Levite's Concubine , that was Cut into many pieces . Pasalm cxxvii . 1. Behold how good , and pleasant a thing it is for Brethren to live together in Vnity ! 'T is a Credit to Religion , and a very great Scandal if not . 'T was that , which the Heathens objected to the Christians , and t is that , which the Papists , at this Day , lay in our Dish , our Differences , and Dissentions : Quare non consentitis inter vos ? hoc est opprobrium Gentium . Shall we be contentious , and fall out by the way , are we not Brethren ? We should rather imitate those Primitive-Christians , that we read of in Acts iv . 32. And the multitude of them , that believed , were of one heart , and of one soul . And it is one of the Apostle , Saint Paul's Qualifications , which he requires in a Deacon ; 1 Tim. iii . 8. he must not be {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , double-tongued . So I am sure it is that , which God requires of Christians , that they should not have divided hearts : but that they should be {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , having one , and the same soul , dwelling in several bodies . Hence is that excellent Saying of Saint Ambrose ; Quibus erat una Fides , esset & una Substantia ; & quibus erat communis Christus , communis esset & sumptus , &c. And it is very Observable , and worthy our Notice , the placing of the Eyes in the Head ; that look which way you will with one Eye , the other will be fixed upon the same Object . There are many Reasons given : but , me thinks , Anselm hits upon the most proper , and genuine . Omnes ( saith he ) justi concordiae tantae erunt ; quantae sunt in praesenti oculi nostri . This should teach us unity in all our actions . And it's Saint Bernard's Observation upon John xxi . 17. where Christ commited his whole Flock onely to St. Peter ; saying there , Feed my Sheep : Committens ( saith he ) uni , unitatem omnibus commendavit ; that is , In committing his flock to one ; he commended unity to all . And therefore it was , that he prayed so earnestly for his Disciples , before he left them ; That they may be on . That 's the first . Secondly , Vnity amongst Christians is very necessary ; that God thereby may be glorified : because it is a special Means to bring the world to believe the Truth , and receive Christ . See , this is twice affirmed to be the consequent of unity , Joh. xvii , 21 , 23. That the world may believe thou hast sent me . It is a special way to convince all the enemies of the Truth . What confirms the Papists , and Hereticks , and Prophane persons in Errours , and Wickedness ? nothing more , then the differences , and strange Opinions , that are amongst us ? Do they not by Books , and otherwise , in derision , say ; One Sect says , That ha's the Spirit of God ; Another saith , That hath : and yet both are contrary one to another . Can the Spirit of God be contrary to it self ? Can it be a Spirit of Truth in one , and a Spirit of Falshood in others ? This is a great stumbling-block in their way , and confirms them in their evil ways . So that , if nothing else should make us tender about causing any breaches in the Church of God , this should . Wo be unto us , if we hinder others , from embracing the Faith , by our divisions ! Oh then ! in these Times of differences , and breaches amongst us ; what should we run unto ? what should we plead for in Prayer ; but this O Lord , it is a sad Judgement to be thus miserably divided , as we are ; to have Altar against Altar , Church against Church , Minister against Minister : what is preached one day , is decryed the next . Is this to have one heart , and one way ? is this to be alike-minded one towards another according to Christ ? Lord , what will become of us , if we continue thus ? Oh , that all those , that do confess thy Holy Name , may agree in the Truth of thy holy Word , and live in unity , and godly Love : because this is a special Means to bring the world to believe the Truth , and receive Christ ! That 's a Second . Thirdly , Vnity amongst Christians is very necessary ; that God thereby may be glorified : because hereby a serviceable , and beneficial helping one another in spiritual things is preserved . There is strength in unity . Vis unita fortior . A Kingdom , divided against it self , cannot stand ; says our Saviour . When one piece of the wall divides from the other , it foretells ruin . As that Heathen to his Sons , giving them a Quiver of Arrows ; intimating thereby , as long as they agreed , they were invincible . All the united power of the Church is little enough against their common enemies , and shall they weaken themselves ? The People of God are compared to living Stones , built up together : now whilest the stones keep in the Building , they bear up one another ; but , if once removed , it falls down . They are compared to Members in the Body : while they are joyned togather ; there is a mutual Ministration to each other ; but when divided from the Body , no part can receive any nourishment . Thus it is with us , while we are in union . Oh , the wonderfull help we shall be one to another ! We provoke one another to love , and to good works ; but take these Coals from one another , and the Fire goes out . Fourthly , Vnity amongst Christians is necessary ; that thereby God may be glorified : because God many times suffers sad , and heavie Persecutions to befall them ; that thereby their discords , and divisions may be removed , and they be more endeared to one another . Times of Prosperity in the Church made the greatest Heresies , and Schisms ; but the times of bloody Persecution made the godly more united . Thus the Martyrs , some of them in Queen Mary's days , did bewail their differences , and contests , they had formerly , one with another : but the Prison , and Persecution , made them highly prize one another . Joseph's Brethren , in their Plenty , envied , and fell out with one another ; but in their distress they were glad to cleave together : and truly so it may one day come to pass with many of us ; who are now so shie , and strange to one another . God may in time work so ; that we may be glad to enjoy one another's company , to have society , and communion , one with another . The Sheep , that are scattered one from another , when a sudden Storm arises , it makes them company together . And therefore , if love , and godliness do not unite us ; take heed God does not make some outward Trouble , and Affliction to put us together . If we will not embrace one another willingly ; he may bind us in chains together ; and then we 'le be glad to hug one another . That 's a Fourth . Lastly , There ought to be unity , and concord , amongst Christian Brethren , that God may be glorified thereby : because they are but a Few in comparison to those , that bandy themselves against the Church ; therefore they had need united . * Fear not ( says Christ ) little Flock . Christ's Flock is but a little Flock : the Divel 's is a great Herd . And one says excellently upon that Place : Justorum tanta paucitas , ut unitas videatur . And the Apostle tells us , 1 Cor. ix . 24. All run in a Race ; but one receives the Prize : to teach us unity in all our undertakings . And Luke xvii . 15. when ten Lepers were cleansed , there was but One returned to give Thanks : intimating to us , that we should join unanimously in blessing , and praising God for his Mercies . Deo grata Vnitas , ingrata Divisio . It 's worth our Notice ; that , when Christ's Body was rent , and crucified , they did not suffer them to break his legs : john xix . 33. Now Expositours give an excellent reason for this . They understand the Church Christ to be as his Bones : Signifying , that he suffered his real Body to be rent , and torn , and wounded ; but his Mystical Body ( which is his Church ) he would not have any Discord , or Rent amongst them . His Coat was without Seam , they said therefore amongst themselves , Let us not rent it , John xix . 24. Intimating to us , that we should not onely be united , but as One ; as many Members in one Body . Though a Multitude of Spiritual Gifts ; yet joyned in the unity of the Spirit . And therefore , when the Apostle heard there were Divisions amongst the Corinthians , he tells them ; Ex parte credit , non ex toto : that He partly believed it ; He could not altogether . It seemed almost an incredible thing , that Members of one , and the same Church should be so much to pieces . You see the wicked Multitude unites in Sin , and Prophaness . Oh , that we were once united in Truth , and Holiness ! Now the God of Patience , and Consolation , grant you to be alike-minded , one towards another . So much shall serve for the Proof of the Point . Come we now to make some Practical Improvement of it to our selves . Vse 1. Is it so , that Christian Unity is to be preserved ; That thereby God may be glorified , then there are a great many People amongst us liable to a sharp Reproof , who delight to sow the Tares of Strife , and Contention , amongst their Christian Brethren . Who , because all things go not according to their minds , presently fly out into open Railings against Authority . Because some differ a little from their Humours , Fancies , and Opinions , they quickly make a Separation , and disagreement , in Society , and Conversation . And that , which at first ( perhaps . ) begun in a friendly , and Neighbourly dispute , by Degrees takes flame , and grows up to a mortal Feud , and Hatred . This is not according to Christ . Such are Incendiaries , and Firebrands of Christian Society . Such , as boggle at a few Ceremonies and make no Conscience of Committing Sacrilege . Such , as cry down an Organ in a Church , but are pleased with it in a private House . Such , as are afraid of a Gown , or a Surplice , or a Canonical Habit : but make nothing of being cloathed with Malice , Envy , and Vncharitableness . Such , as cry down all Forms , but a Form of Godliness ( which they onely have ) and deny the Power of it . This is not to be Alike-minded according to Christ . It 's a sad thing , that people of the next door should be no longer Neighbours one of another , but ready to devour , and pull out one another's Throats for a few shadows , or Husks of Religion ; a few Senceless , Aery , Sapless , Empty Notions ; and Opinions : whereas the Life , Substance , Kernel , Pith , and Marrow of Christianity , the Power of Holiness in our Lives , a Conformity of our Wills to God's Will , is not so Zealously Contended for , but ( God knows ) is too much neglected by us . This is not to be alike-minded according to Christ . There is nothing can prevail , to bring us to an happy agreement , or union , untill we unite in the Spirit of holiness , and righteousness . If we once could prevail to bring men to this ; we should be the more easily able to bear with one another under all our lesser differences , untill the time of full agreement come . We should hold our differences with love and compassion ; and not with hatred , and division . We should lovingly consult together upon Rules , or-Terms , on which we might manage our unavoidable differences to the least disadvantage to the Cause of Christ , or those common Fundamental Truths , which we all maintain . Oh , that we would but observe that Apostolical Canon ; Let all things be done decently , and in order ! Let not the foot , or the hand , take upon them to govern the Head ; but let us submit to our civil , and Ecclesiastical Superiours ; and not disturb the Peace of the Church , by crying Popery is coming in ; when they , that say so , are the greatest . Idolaters , and Worshippers of their own imaginations . And , seeing we agree in things of the greatest Moment , and Weight , let us bear , one with another , in smaller matters , and manage our differences with more meekness , and peace , and Christian charity . This is to be alike-minded according to Christ . If we were once united ( I say ) thus in the Spirit of Holiness , we should not differ so much , as we do . The very Fore-thought of an everlasting union in heaven would have a continual influence upon our hearts for the healing of our breaches . We should be thinking with our selves ; Shall we not shortly be of one mind , and one heart ? and all be perfected with the blessed vision , and reconciling light of the face of God ? There will then be no dissension , or division , or unbrotherly censures , or separations . And shall we now live so unlike our future life ? Shall we now be so unlike to what we must be for ever ? Shall we now cherish those Heart-burnings , and Dissensions ; that must not enter with us into Heaven ; but be cast off among the Rest of our Miseries , and shut out with the rest of our Enemies . Must we there be Cloathed in perfect Love , and Vnity , and be all imployed in the same Holy Praise of God , and our Redeemer : And does it beseem us now , to be Censuring , Contending , and Separating from each other . Oh ( Beloved Brethren ) Let me tell you , it had been better , you had never been Born , then to make any Sinfull Divisions in the Church . As Joshuah once faid to Achan ; Joshua , vii . 25. Why hast thou Troubled Vs ? The Lord shall Trouble thee this Day . So I may say to some Troublers of our Churche's Peace ; Why trouble ye the Church , and hinder Unity ? You shall one day have trouble your selves for this . Mark them ( saith the Apostle ) that cause dissensions , and avoid them : who they are , that make our breaches , and keep them Open ; and shun them . VVe are willing to agree to any thing , that is reasonable , or possible ; and yet they make us the Authours of our present divisions . As Nero set Rome on Fire : and then persecuted the poor Christians for it ; as if it had been done by them : they pluck up the Hedg ; and yet complain , that others let in wilde beasts into the Vineyard . If they heartily desired Vnity , and Peace with us , they durst not make so great a breach in charity , nor so arrogantly condemn , or sleight their Brethren ; whose Piety , and Soberness , they cannot deny . Beloved , If any man desire to be contentious , we have no such Custom , neither the Churches of God , 1 Cor. xi . 16. That 's the first Vse . Secondly , Give me leave to lay down some few Rules , by way of Direction to Peace , and Vnity , and then I will close up in a word of Exhortation . First , So far , as there is an Agreement in Judgment ; let us close heartily , and embrace one another in that . It 's a Mercy , that the difference is not in the very Fundamentals , and Vitals of Religion , Seeing therefore there are common Opinions , wherein the Godly do agree ; let that Unity be nourished , and this will be a Means to produce further Vnion amongst us . It 's a great Frowardness in the Rigid Lutherans , that they will not own the Calvinists , as Brethren ? So far as men do retain Christ , and Fundamental Truths , with an humble , godly Disposition ; desiring to be further informed : Let not the want of what they should have , make us despise the good things they have . So far , as there is an Agreement in Judgment , let us close heartily , and embrace one another in that . That 's the first . Secondly , Let Private Christians highly esteem , and submit to the Ministry God hath set over them . For commonly there begins the Breach . When they begin to be offended at them ; when men will not own that Publick Office , which God hath appointed : then they wander into By-paths . See Eph. iv . 12 , 13. There you may see a twofold End of the Ministers of Christ . The One is to keep them from being carried about with every Wind of Doctrine . The other for a Spiritual Edification , till we come in the Vnity of the Faith . So that a due , and fit Obedience , and Ackowledgment of them would in a special manner prevent Divisions . Thirdly , Get a Pitifull , and Compassionate Spirit to those that go astray . We are indeed ( I confess ) to have Zeal , and an Holy impatience in the things of God . Yet this is to be accompanied with Pity , and Compassion . Of some have compassion , ( saith the Apostle ) making a difference . Certainly , when we shall seriously consider , how prone it is for men to receive Errour for Truth ; how naturally Blind , and Opposite the Mind of a man is to the Revealed Truths of God ; and how that it 's the Spirit of God , that leads thee into Truth , that keeps thee from the Errours , and Heresies , that others are carried aside with : These things ( if any thing ) will greatly move thee to Tender Bowels . Fourthly , Candidly , and truly Report , or lay down the Opinions of others , that do dissent from us . There is nothing ( I am confident ) hath made the Gap wider , and more raked into the Sores of the Church ; then such a malevolent , and ill-Disposition , to pervert the Opinions of others , and to make them hold such monstrous things , as they do with all their Hearts , Detest : and thefore I desire you candidly , and truly , to report or lay down , the Opinions of others that do dissent from you . That 's a fourth . Fifthly , Question , and examine your own Hearts : Do not presently believe your own Hearts in every Opinion ; but have modest Doubtings . See how modestly the Apostle determines the Case about Marriage ; 1 Cor. vii . at the last verse , I think , I have the Spirit of God . He was not so confident , as many ignorant Zealots . The same Spirit , that leads into all Truth , leads likewise into all humility . Consult with those , that are Able , Orthodox , and Learned . Conferr with the Chief Pillars of the Church ; and they will resolve thy Doubts . The Spirit of the Prophets is Subject to the Prophets . Sixthly , Highly labour to Prize , and delight in the known & plain Truths of Christ . Hold fast your Christian Profession The Verb there translated hold fast ( {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} ) signifies to hold a thing so fast , as not to let it go again ; with Might and Main , Totis viribus . , with our utmost endeavours . Shall others hold errours fast , and shall not we the Truth ? Shall we strive to hold Money fast , and let loose our Religion ? Shall others hold a few empty notions fast ; and shall we let go the Substantial Truths of the Gospel ? Shall others affect a few Nisities , and quirks in Religion , and shall we be weary of the plain and Practical Truths of God's Word ? Saint Paul , that was snatch'd up into the third heavens , yet desired to know nothing but Christ , and him crucified . Saint Peter thought it not in convenient to write the same things they knew already . Certainly , there is nothing hath more rent , and torn the Church of God , then Affectation of Singular high things ; to bring in some unheard , and unknown notions . Oh! this is the Pride of some mens Hearts ; to have it said , Such a man was the first , that brought this Notion into the World : as the Jesuit of his Scientia media said , Ego primus inveni : or like that Arch-heretick Herrtick Arius ; who , as Hilary reports of him , had menstruam fidem , for every moneth a new Faith . It 's a sad thing to see how many men in these days , forsaking old Truths , have wandered from Brownism to Anabaptism , from that to Socinianism , from that to Quakerism , and God knows whether they will go at last . So wild a thing is Errour . To be weary of the known Truth , is in effect to be weary of the same God , the same Christ . VVhy do not we desire a new Sun , a new Earth , a new World ; as well as new Truths . That 's a sixth . Lastly ( to name no more ) If such should be the Corruptions of the Church , that thou canst not keep Fellowship with her ; but by partaking of her sins : then , before thou leavest her , be assured , that it is not for Small Matters ; but that , which does Eat up the very Vitals of Religion . Do not You dare to leave it ; till God leave it . Do not thou nchurch it , till God does . But let thy Endeavours be , in thy place , to Inform , and Heal ; before thou presume to Depart , or Separate . Plead , and Strive , with thy Mother ; because She ha's Committed Whoredom : Hos : ii . 2. Oh , let thy Secession be very unwillingly ! Till thou art compell'd to depart ; do not . And though the Papists charges us with Schism ; Because we have with-drawn our selves from the Obedience of the Pope , as Head of the Church . I , but we say ours was not a Schism , but a Secession . They were Schismaticks in falling from the Primitive Order , and Institutions in the Church : Insomuch , that the Pope is the Grandest Schismatick , that ever was in the Church . And further , we departed not from Rome , because of petty Corruptions : no , she was a Babylon , e're we left her , and then we left her unwillingly . They drave us out from them , persecuting us with Fire , & Faggot . Take heed therefore of Leaving the Church for some petty Differences . But suppose there be many Corruptions in Government , and Administrations : Yet thou art not to make sinfull Breaches , and Rents ; for these do plus perturbare infirmos Bonos ; quàm Corrigere Animosos Malos ; at St. Angustine well . Take heed therefore of Pride , Ambition , and seeking Great Things in the Church . It 's Reported , that most of those , who made the greatest Rents in the Church , did it upon Discontent ; missing that Preferment they looked for . The Spirit of Diotrephes , who loved preheminences , made great Divisions . Yea , even the Disciples themselves began to Quarrel with one Another De Primatu , who should be the Chiefest : Therefore does our Saviour so often press Humility , and Submission . And I pray God I may learn that Lesson . Let others hunt , and gape after the preferments of this World : I bless God , I neither seek , nor sue for any ; but shall say , as once Mephibosheth said , ( with a little Addition ) 2 Sam. xix . 30. For as much as my Lord , the King , is come again in peace unto his own house : and the poor Church , which ha's been for many years ragged , and torn with divisions , and contentions , is like to put on a better dress , in hopes of a future settlement , Let them take all ; I shall be contented . That 's a Second Use . The Third and last Vse shall be by way of Exhortation . Let me beseech you ( Brethren ) in the Name of our Lord Jesus Christ ; that there be no Divisions among you ; but that ye be perfectly joyned together in the same Mind , and in the same Judgment . Live as Christians in that holy unity , as your Principles , and Profession engages you unto . Do you not pity , those places , where Divisions have made Religion to be a Scorn , and the tender love , and unity of God●s People is turned into uncharitable censures , and separations ? Take warning therefore , , that you come not to the like . Suspect those Doctrines , that tend to Divisions in the Church . If it be not for unity , it is not for God . Christ came to heal , and to reconcile : and therefore sends not his Servants on a contrary Errand . Let us all agree in the great , certain , and necessary Points of Religion , and let us compassionately tolerate the differences , that are tolerable ; as his Majesty does in his late seasonable Declaration enjoyn . We have but one God ; and therefore we must worship by one Rule . We have but one Sepherd ; and therefore must be commanded by one Voice . We have one Head ; and therefore must follow one direction . He , that rends himself from the Church of God in God's Worship ; and Service here , will one day be rent from Christ , and the Church for ever hereafter . Cain was the first Separatist we read of ; and what became of him ? When he went out of God's presence ( the Text says , Gen , iv . 12 , 15 , 16. ) he was a Fugitive , and a Vagabond , and a Mark of Infamy was set upon him all his days . Corah , and his rebellious company , they were the second sort : And they made a cleft in the Congregation ; and God made the earth to cleave , and open upon them , and swallowed them up ; Numb. xvi . Oh , let us take heed of their Sins ; lest we also partake of their Punishments ! The * good Mother ( you know ) had rather lose her childe , then divide it : so a good Son of the Church will rather suffer any thing , then cause divisions . Oh , therefore let us be alike-minded , one towards another , according to Christ Jesus , and let us endeavour to keep this unity of the Spirit in the bond of Peace ! This is the crown , honour , ornament , and glory of a Christian ; a salt seasoning all our actions . We read , that there was a kind of concord between the Stones in Solomon's Temple , they were so fitted , and disposed ; that there was no Noise heard in the Building thereof : such a sweet conjunction of affections should there be betwixt God's People ; that no noise , no clamour , no brawlings should be heard amongst us . Oh , that the Lord would cement us thus once again ! This would sweeten all our Possessions , and all our Afflictions ; as the Tree sweetened the Waters of Marah . Indeed , my Brethren , without this love , unity , peace , and concord , the Fulness of the world will be uncomforatable to us : And with this , the greatest afflictions will seem but light , and inconsiderable . A Wilderness , with peace , and unity , is better then a Paradise with discord , and dissension . I beseech you remember , that your God is a God of peace ; your Jesus is the Prince of peace ; your Gospel is the Gospel of peace ; your Calling , the Calling of peace ; and your Way to heaven , the Way of peace . I beseech you therefore seek , and pursue it . Acquaint your selves with God ; and be at peace one with another . Follow the example of the Apostolical Primitive Church ; Acts ii . 1. They were all with one accord in one place . Oh , what sweet , and heavenly harmony must there needs be , when all the strings were so in tune ! I would to God it were so with us of this miserable , divided Kingdom . Oh ( my Brethren ) we must never expect the Spirit of Vnityto enter into our Hearts ; but where there is Vinity of Spirits : There cannot ( I am sure ) be a more fatal , and forceable Opposition to the Holy Spirit's Entry ; then discord , & disunited Hearts . I remember what Homer observes of Agamemnon , that , whilst he was in Love , and Amity with all , and bare no Malice , he was like Jupiter in Feature , Mars in Valour , &c. but when once he became Passionate , Envirous , Malicious , he was as a Lion , Tigre , or Savage Beast So it is with us : So long as we are unanimous , ruled by reason , Correcting our Inordinate Appetites , and conforming our selves to the rule of God's Word ; we are as so many Living Saints , nothing can prejudice us : but when once we let loose the reins óf our affections to lust , anger , ambition , pride , envy , malice , or uncharitableness , then we overthrow all , and bring in a Chaos of confusion amongst us , provoke God's anger against us , and are like so many divels , roaring , and ranging about , seeking whom we may devour . It is recorded of a city in Spain , that there was not known any quarrellings , Law-suits , or contentions , for twenty years together : but all quiet and Peaceable , having excellent Trading , and Commerce . Oh , that this , and all our Cities were thus disposed ! How contentedly might we live , and enjoy God's blessings sweetly , and have a more free , and blessed intercourse amongst us ! It was the praise of the Primitive Church , that they sang their confessions joyntly , and aloud : and their Amens , ( as Saint Hierome reports ) were like a clap of thunder ; and their Hallelujahs were as the roaring of the sea . Oh that we would imitate those Primitive Christians ; that we may praise God , with one heart , and one mouth ! This was their practice ( Oh , that it was ours ! ) when they prayed , they prayed all together ; when they brake Bread , they communicated together ; when they heard , t was all together . * They were all , with one accord , in one place , met together to perform God's Worship , and Service . Now the God of patience , and consolation , grant you to be alike-minded , one towards another , according to Christ Jesus . The same Spirit , that loves unity , loves uniformity . Thus the Church was began , and thus it should be continued . That we may be ( as St. Paul speaks , Ephes. iv . 4 , 5 , 6. ) One body , and one spirit : having one Lord , one Faith , one Baptism , one God and Father of all . That yet it may be said of us Protestants in England ; which now are the scorn , the hissing , and by-word of other Nations , because of our divisions : that it may yet be said of us , as of the children of Israel in Judges xx . 1. A Congregation gathered together as one man . Now the God of patience , and consolation , grant you to be alike-minded , one towards another , according to Christ Jesus . If after all this , that I have said , there be any so proud , and selfish , and uncharitable ; that they will set up their own conceits , and wills , against the plain commands of Christ , and hinder Christian unity , impede the peace of their Brethren , and the unity of the Church , and will have no agreement ; unless all others will be conformed to their Wills : I shall say no more to such ; but that these are not the Sons of peace , nor the living , compassionate Members of the Church : but self-Idolaters , that God is engaged to pull down . and let me tell you , that 't is not by such , as these , that the Church must be headed , and repaired ; but it is by them , that are sensible of their own infirmities , and compassionate to others ; by them , that are of a meek , humble , Christian spirit , Principles , and affections : whom I pray God bless , that they may endeavour to settle this poor , distracted Church . Now the God of patience , and consolation , grant us all to be thus minded . Let all bitterness , and wrath , anger , and clamour , and evil-speaking , be put away from you , with all malice . And be ye kinde , one towards another , tender-hearted , forgiving one another ; even as God , for Christ's sake , hath forgiven you . Let there be no divisions amongst you , that hear me this day . Let us be alike-minded , one towards another , according to Christ Jesus . There are jars , discords , and divisions too many ( God knows ) amongst others : the Lord stand in the gap , and save us , that we be not utterly destroyed by ours . For our divisions , we have great reason ( if we have any grace ) to have sad thoughts of heart ; to see so glorious a Church , and People , as once we were , so miserably shattered , and divided , as now we are ; to see our dear Mother thus set upon the Rack , and her bones ( as it were ) put out of joynt : surely this , if any thing , must needs make a good Christian's heart to bleed , and to wish his eyes were a Fountain of tears , &c. And to pray and weep , and weep and pray , for the peace of this our Jerusalem ; that all they , that confess thy Holy Name in this city , and Nation , may yet agree , &c. Now the God of patientce , and consolation , grant you to be alike-minded , one towards another , according to Christ Jesus . I 'le conclude with that Excellent conclusion of St. Paul , in the second Epistle to the Corinthians , Chap. xiii . II. Farewell Brethren , be prefect , be of good comfort , be of one mind , live in peace , and the God of Love , and Peace , shall be with you . And let all of us jointly to this say , Amen , Amen , So be it . FINIS . Notes, typically marginal, from the original text Notes for div A86190e-650 Prov. xxv , II Vide Cyprian ad Jubajan . Epist. 73. Notes for div A86190e-1980 The Occasion . * Gal. vi . 1. He seals up his former Exhortation with a word of Benediction : so should we pray for the People , as well as Instruct them ; so would our Labours bring more comfort to our selves , and more profit to our hearers . It is either meant of God's Patience , or ours : that is , either of that Patience , which God uses towards us ; or of that Patience , which God , by his Grace , and Holy Spirit , works in us . Now he is the God of both . And the God of Consolation , because sound Comfort is from God alone : and therefore the Holy Ghost is called by his proper Name , when he is called {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . Vide Psal. xxiii . 4. Patience is an help to Vnity : for what is it but Pride , and Heat of mens spirits , that both sets Contentions afoot at first , and afterwards keeps them so ? See Prov. xiii . 10. and Prov. xv . 1. Patience is the true Peace-Maker . And as Patience is an help to Unity ; so is Comfort a special fruit , and effect of it . See Hebr. x. 36. Pax cum bonis custodienda est , non cum sceleratis , & iniquis : qui pacem inter se habent in peccatis suis . Pax cum bonis : Bellum cum vitiis semper habendum est . Aug. Tom. 10. De Temp. Ser. 166. Maneat potius nobis adversus Manichaeos pro veritate certamen ; quam cum illis in falsitate concordia . Aug. Tom. 6. contra Faustum Manich. lib. 29. cap. 2. Charitas laudat Deum : discordia blasphemat Aug. in Psal. 149. * {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Coagmentati , sive coadunati , at compacti : as Learned Beza reads it . Satanae Triumphus est Christianorum dissentio . Aug. Tom. 10. Serm , à L●van . edit. Serm. 74. It is a Shame for Christians to be like other men , as Sampson was , after he had lost his Hair . It ill becomes them to Contend , and quarrel , as those Terrigenae fratres use to do . These Overflowings of the Gall , and Spleen , dom● from a Fullness of bad Humours . Christians should be , as S●ul was , Higher then the people by Head , and Shoulders . Something singular is expected from them . If ye wrangle , and quarrel ; the World will think you mad . Vide locum . Ecce quám bonum , & ●●●cundum ! Gen. xiii . 8. Gen. xlv . 24. Scilurus that Scythian King in Plutarch , De Garr . * Luke xii . 32. See Dr. Sanderson , Bishop of Lincoln , in his Sermon ad C●erum on Rom. xiv 3. and pag. 21 , 22 , 23. Men must grant ( though they be unwilling ) that every particular Church hath Power for Decency ; and Order's sake , to Ordain , and Constitute Ceremonies . See Salv. Lib. 4. Instit. 〈◊〉 . 10 , 27. Alass , whereto serves all this Ado about Gestures , and Vestures , and other outward Rites , and Formalities , that for such things men should make such Clamours against the Times ? I say whereto serves all this ; but to give scandal to the Enemies of our Church , and Religion ? Believe it ; we shall never grow to Christian unanimity in any tolerable measure ; so long as every man seeks but to please himself onely ; following his own liking ; and is not desirous withall to please his Neighbor . Dr. Sanderson pag. 168. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , I Cor. XV . ult. . V. See Arch-Bishop Laud's Speech at his Death ; Ne veniant Romani , &c. Jude 22. Heb. iv . 14. 1 Cor. 12.2 . How have the Divisions among the Christians made may for , and given advantage , not a little , to the Turk , for the making of and Inrode into Christendom ? Vlysses demonstrates it to Achilles , that the discord between him , and Agamemnon , would in probability prove the ruin of the Greeks , Hom , Iliad . {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . Frangimur , si collidi . mur . Simul colligamus ; neè dividendo perdamus . Aug. De 5. Haeres . cap. 6. We should be insupe rabiles ; if we were once inseparabiles . Quisquis ab Ecclesia Catholica fuerit separatus . &c. ab unitate Christi disjunctus ext , &c. Aug. Epist. 152. ad Pop. fact . Don. * 1 Kings iii . 26. 1 Kings vi . 7. Exod. xv . 25. Ubi Pax , ibi Christus ; quia Christus Pax : saith St. Ambrose , Tom. 3. Epist. 82. If ye bite , and devour , one another , take heed , that ye he not consumed one of another . Gal. v. 15. I remember Saint Augustine thus argues against the Schism of the Donatists ; Tom 8. in Psal. LV . Fratres sumus ( saith the there , ) Vnum Deum incocamus , in unum Christum credimus , unum Evangelium audimus , unum Psalmum cantamus , &c. Quid in foris , ego intus sum , & c ? And elswhere , Qui Adoramus unum Patrem ; cur non agnoscimus unam Matrem ? Tom 6. De 5. Haeres . cap. 6. * Acts ii . 1. Ephes. iv . 32. Jer. ix . 1. 
A34703	----	An answer made by command of Prince Henry to certain propositions of warre and peace delivered to His Highnesse by some of his military servants whereunto is adjoyned The French charity, or, An essay written in French by an English gentleman, upon occasion of Prince Harcourt's coming into England, and translated into English by F.S.J.E. Cotton, Robert, Sir, 1571-1631. This text is an enriched version of the TCP digital transcription A34703 of text R32525 in the English Short Title Catalog (Wing C6477). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 215 KB of XML-encoded text transcribed from 56 1-bit group-IV TIFF page images. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2017 A34703 Wing C6477 ESTC R32525 12711468 ocm 12711468 66106 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. A34703) Transcribed from: (Early English Books Online ; image set 66106) Images scanned from microfilm: (Early English books, 1641-1700 ; 1524:22) An answer made by command of Prince Henry to certain propositions of warre and peace delivered to His Highnesse by some of his military servants whereunto is adjoyned The French charity, or, An essay written in French by an English gentleman, upon occasion of Prince Harcourt's coming into England, and translated into English by F.S.J.E. Cotton, Robert, Sir, 1571-1631. Evelyn, John, 1620-1706. French charity. [2], 96, [2], 10 p. Printed by Roger Daniel ..., London : MDCLV [1655] "The French charity" has special t.p. and separate paging. Translation of "The French charity" sometimes ascribed to John Evelyn -- NUC pre-1956 imprints. Reproduction of original in the British Library. eng Henry -- III, -- King of England, 1207-1272. Peace. Great Britain -- History -- Henry III, 1216-1272. A34703 R32525 (Wing C6477). civilwar no An answer made by command of Prince Henry, to certain propositions of warre and peace, delivered to His Highnesse by some of his military se Cotton, Robert, Sir 1655 36599 42 0 0 0 0 0 11 C The rate of 11 defects per 10,000 words puts this text in the C category of texts with between 10 and 35 defects per 10,000 words. 2004-08 TCP Assigned for keying and markup 2004-08 Aptara Keyed and coded from ProQuest page images 2004-09 Judith Siefring Sampled and proofread 2004-09 Judith Siefring Text and markup reviewed and edited 2004-10 pfs Batch review (QC) and XML conversion AN ANSWER made by Command of PRINCE HENRY , to Certain Propositions of WARRE and PEACE , Delivered to his HIGHNESSE by some of his Military Servants . Whereunto is adjoyned THE FRENCH CHARITY ; OR An Essay written in French by an English Gentleman , upon occasion of Prince Harcourt's coming into ENGLAND ; And translated into English by F. S. J. E. LONDON , Printed by Roger Daniel , Anno MDCLV . PROPOSITIONS OF WARRE and PEACE Delivered to his Highness PRINCE HENRY by some of his Military servants . Arguments for Warre . FRames of Policy , as well as works of Nature , a are best preserved from the same grounds they were first founded on . By Armes was layd the foundation of this State , whether we respect the Saxon or the Norman . It was Warre that of seven Crowns in the Heptarchy made one fit for that Monarchy , that since by many glorious exploits hath made good in forreign parts the renown of her own greatnesse , and crowned thereby this State with an eternall peace . Times nor our owne vertues are not changed : Necessity , Benefit , and Facility of Warre being the same that they were before ●o our forefathers . Reasons of forraign War drawn from 1 , Necessity , for 1 Preservation of our own peace . 2 Venting of factious spirits . We never were so near peril by shipwrack in any tempest abroad , as at home by the calm government of Henry the sixth . For France by the awfull hand of his father reduced , it fared with us as with the mistress of the world , a Remoto Carthaginis metu , et Imperii aemula , when the fear of Carthage her competitour for the Empire was removed , that fell not by degrees , but Praecipiti cursu ab Armis ad voluptates , à negotio ad otiū , rushed headlong from arms to pleasures , from employment to idleness . And from hence as greatest Nations , cū ab externis causis tutae videntur , ipsae suis viribus onerantur , when there is no longer fear of forreign enemies , their own strength becomes a burthen to them : so after many conquests abroad , we were at home prest down wth the unnatural weight of civil armes : For cum foris non habent hostem , domi inveniunt , when people have no enemies abroad , they find some at home ; as all warlike & fruitful Nations will , no otherwise delivered either of their humours or people . To add to this necessity , the sending away o● our factious spirits , it wil remov● the seat of bloud from our own doors , and prove the cheapest school to train up in armes the better dispositions , whose military skil may after serve to defend the State ; and by the late accession of another Nation wil be now more needful , a Ne novus populus otio●t nimia pecunia lasciviret , lest that other people should grow wanton through too much wealth and idlenesse , and we in the end be enforced with the Satyrist b to confesse Nune patimur longae pacis mala , savior armis Luxaria incubuit . — We suffer now the harm of a long peace , Whilst Riot , worse then war , doth thus increase , 3 Instructing in arms our people . 2 Benefits . 1 Wealth , by 1 Spoil of the Enemy . 2 Addition of Revenue by subjectedterritories . 2 Honour , by addition of 1 Title . 2 Dominion . The benefis arise from Profit and Honour . The Spoils we have brought away in our French & Spanish attempts exceeding ever the charge in getting ; and the Revenues of the subjected Signiories , as Normandy , Aquitain , &c. supporting with much advantage the expence in keeping : Our Honour , as the Stile of our Kings , by confluence of so many Titles increased ; and by accession of so many territories as we held in France , our dominions and liberties so far inlarged . 3 A more facility to effect then heretofore , by 1 Addition of new strength . 2 Substraction of diversions . The facility to effect this being now more then ever by the addition of strength , and substraction of diversions , in this happy union of the Britain Empire . AN ANSWER TO THE FORMER Arguments made by the command OF HIS HIGHNESSE . AS he can give best Rules to preserve the health of a body naturall , that by observing the divers humours , accidents and dispositions thereof , findeth at length the cause from whence it is or well or ill-affected , and so by mixture of Art and Observation sets to his Patient rules of exercise and dyet : so is it in a Kingdome or Commonwealth . If then out of the Registers of Record and Story , the true Remembrancers of Art and Errour in passages of State , it shall appear that those times which have been Answers to the former Arguments . 1 Affections of our wisest Princes ever to peace . 2 Forraign expeditions 1 Rebellions at home . 2 Cause of 1 Endless taxations 2 Vassalage . 3 Danger to the State . 3 Confederacy & alliance the means of former victories , no waies to be restored as heretofore . glorified with the mightiest Princes and wisest Councells , would ever acknowledge that a Pax una triumphis Innumeris potior ; one Peace outgoes for worth Innumerable triumphs ; That Combustions at home were like Meteors , ever kindled in another Region , but spent themselves there ; That our men instead of Lawrell and Olive garlands to adorn with victory & peace our gates and Temples , have ever brought home fire-balls to burn our Cities ; That forreign spoyls have been summed up with Taxes and Penury ; That this addition of Revenue hath tyed us to a perpetuall issue of our own Treasure ; That by these titles of Honour we have bought Slavery , and by extenture of Territories , Danger ; And that difficulty either to undertake or pursue any forreign enterprise now is much more then in any age before ; I think that no Englishman will either love his own errour so much , or his Country so little , as to advise a course so far estranged either from judgement or security . IT is manifest by warrant of our own examples , that the kings of England , ( except in some heat of Youth , which is not the best directour of Counsell ) preferred unjust Peace before the justest War : none inthralling their minds with ambitious desires of extending Territories , or imaginary humours of licentious Soveraignty ; every one willing to passe his time with content of his private fortunes . Upon this ground Henry the second gave 20000 , marks a Expensarum nomine , under the notion of expences , to the French king , ut firmior Pax haberetur , that he might have a firm and setled Peace . His succeeding sonne pro quieta clamatione de sorore sua ducenda , for a peaceable claim to the marriage of his sister , which was like to make a fraction , gave to the French King b decem millia librarum , ten thousand pounds . Three hundred thousand marks Iohn gave to the French king , to match his calme entrance to a secure peace . Until the confederacy with c Scotland , and invading of the land by Charls de Valoys the French king provoked Edward the first , he never disquieted France with noyse of war , as after he did by the d Earls of Richmond and Lancaster , although Boniface the Pope incited him thereunto . His Sonne , the second Edward , anno 20. requireth the Bishops and Clergy to pray and offer alms for him , and the people of this State ; the words are , e ut Deus nos regat et dirigat in mundi hujus turbinibus , that God would rule and direct us in the troubles of this world ; for that having sought all means with France he could for Peace , ut Guerrarum discrimina vitaret , that he might avoid the dangers of war , he reaped nothing but bitternesse , and detention of his Messengers , Son , and part of his Dutchy of Gascoigne , his Rebels injoying all Protection , and his Merchants all Inhospitality , whose ships his enemy hostiliter cepit , et Mercatores interfecit , took in a hostile sort , and slew the Merchants . The Parliament quinto of Edward 3. a was especially called to a consult how Peace might be procured . In his 17. year b the Peers and Commons petition him to labour a peace with France , and to sollicite the Pope for mediation . The truce from hence effected he would by no meanes violate , but in the 20th . year moveth peace by all the offers he c can , as Contracts , Intermarriage , and to take up the Crosse with France , in succursum Terrae Sanctae , for succour of the Holy Land . But all he could do could abate no whit of the French fury , d who invaded by themselves Aquitain , England by the Scots , surprizing in breach of Truce his Nobility of Britain , whom at Paris ignominiosae morti tradidit , he put to shamefull deaths ; there and in Gascoign murdering the rest of his Subjects , and rasing his Castles , nor would upon a second mediation admit any way of peace . War then was left his last refuge ; e Et pia Arma quibus nulla nisi in Armis spes est , War is to that man just and lawfull , who hath no hope of help but by war . And this his Clergy was in joyned to open in sermons , that he might eschew the infamy of Christian bloud-shed . In his two and twentieth year finding war to have brought to his people f gravia onera et multa mala , heavy burthens and many mischiefs , as the Record saith , and that the fortune of war cum splendet frangitur , when it shineth clearest is then nearest breaking ; he passed over into France to seek peace divers times ; and to strengthen his affections with the best hopes , he injoyneth all the Bishops of England to offer a devotas preces suppliciter ad Deum , humble and devout prayers to God , to direct his actions to Gods glory and the peace of his Country , nec non ad totius Christianitatis commodum , and the advantage of the whole Christian world ; which he believed could not follow but by a firm amity with his neighbours . This is the dislike of war he openeth himself in the five & twentieth year b in Parliament , declaring the great means he had wrought by the Pope , but could not effect it : And in the third year after c calleth again the body of the State , to devise with him the means to obtain it ; for that he saw his Subjects by war so greatly wasted . But d when anno 29. to redeem himself and subjects from the hard tasks they had undertaken , and to avoyd effusionem sanguinis Christiani , quantum potuit , vel decuit , pacem quaesivit , the shedding of Christian bloud , he sought peace as much as in him lay , and as far as was fitting , sending the Duke of Lancaster to Avignon in intercession , but all in vain ; he stood upon his own strength . By which his confident adversary ( the year following captive ) that was afore obdurate , justly found , that one houre can overthrow simul parta et sperata decora , at once both the honours we enjoy and those we hope for . And we may truly conclude of this Kings successe , as Livy e of the Romane fortune , Propterea bella felicia gessisse , quia justa , that therefore his wars were prosperous , because they were just . To obtain his desire and Subjects quiet , he was contented to disclaim f the interest that Right and Fortune had cast upon him . And after , though often again incited , yet never would be drawn to the hazard of war ; for improbe Neptunum accusat qui iterum naufragium facit , he blames Neptune very unjustly who suffers shipwrack the second time : untill the French King a contra juramentum & formam pacis , contrary to his oath and the form of peace , had vexillis explicatis with banners displayed , invaded his dominions in France , and with a Fleet intended to attempt England , ad ipsum Regem viribus subvertendum , utterly to undo the King by force of Arms . Richard the second , whom as well he left Successour to his troubles as to his kingdome , entred in the decline of his Grandsires fortune , and after many years of war and much losse , had in the end an expectation of peace ; which opened to his Commons and Councel in Parliament , b their longing affection was so much inclined thereto , that they advised the King , though it were in doing homage for Guien , Callis and the rest , he should not let slip that opportunity . Untill Charles of France had received c that dangerous Rebell Owen Glendowr , by the name of Metu●ndissimi Principis Walliae , the most dread Prince of Wales , into a strict confederacy against his Master ( whom he vouchsafed no other title then Henricus de Lancastria ) by contract , and had harrowed the Isle of Wight by the Duke of Orleans and Earl of Saint Paul , entred into Gascoign himself , and prepared a Fleet and an Army to invade this land , Henry the fourth did never disquiet his peace ; and after many prorogued Truces , would not break out again , untill Burgundy d ( that had wrested into his hand the Government of France ) meant with all his force to besiege Callis , and annoy this Realm . The uncle and Chancellour to Henry the fifth declared in a Parliament the desire his Master had to procure Peace , and how the French King had refused all reason , denying to render his prisoners , or ransome those taken at Agin-Court battell : so that the King was driven to his last hope , which was by dint of sword to seek his peace , concluding thus his speech ; Bella faciamus ut Pacem habeamus , quia finis Belli Pax est : Let us fight , that we may obtain peace ; for the end of war is peace . Henry the sixth , to save the expence of his people and treasure , offered b many large and liberall conditions , but received in exchange nothing but scosses : he was contented to part with the Dutchy of Mayne , to make up a peace with his uncle of France . Against the Duke of Somerset it was objected c by the Duke of York , that he ( contrary to the Oath and Councell , by breaking the Amity between the two Princes ) was the only ground of the losse of Normandy . There is extant in the Treasury d a petition of 9. of Hen. 7. from the Captains and military men , pro pace habenda , that they might have peace . Neither interest of right , nor jealousie of increasing power , could draw Henry the 8. unto the quarrell of France ; until the Church complained against Lewis the 12. ( e who neither esteeming of God , good fame , nor conscience , deteined the revenues of the Clergy , supported the Cardinall William to aspire to the Papacy , aided in the siege of Boucy Alfonso of Ferrara , and the Bentivogli , both Traytours to the Papall Sea , where he intended to lay the foundation of his Empire to usurp all Italy , ) & besought him for the pitty of our Saviour , and by the virtue of his famous Ancestours ( for I use the words of the Popes Briefe ) a that never forsook the Church of God in distresse , and by his filiall obedience , ( the strongest bond ) to enter into that holy League , they having elected him against Lewis , Caput foeder is Italici , Head of the Italian League . Edward the sixth , b until urged with the touch of his honour , being by his neighbours neglected in the marriage of their Mistresse , never attempted any war against them . The quarrells of France in the time of his succeeding sister , after the marriage with Spain● , were neither properly ours , nor begun by us , although in the end we onely went away with the losse . Her Sister of holy memory , to effect the peace with France , forbore c the demand of Callis for 8. years , & neglected to urge a just debt of four millions from that Crown . d And the labours she spent to confirm amity with Spaine , by many friendly offices of mediation , are apparent to the whole world ; though in the end of her desires she failed : whether happily in prevention of the Spanish Monarchy eternizing her memory , or that this work of peace was by divine providence reserved for him that could and hath best effected it , I know not . Onely I conclude , that as the first Monarch in Rome , so the first in Britain might justly write , Pace Populo Britanno terra marique parta , Ianum clausi , having setled Britain in peace by land and sea , I have shut up the doors of Ianus Temple . Forreign armes the ground of trouble at home , by the Enemy , who to divert will attempt . Subjects wearied with Toyl . Taxation . Feared with the effect of tyranny . Inured to wars can never sure after to a quiet life . It is evident by our own examples , that for the most part , the Civil or Forreign Armies that have oppressed this State , have been either bred out of our first attempting of others , or out of the grievance of the Nobility & people , either wearied with the toil and charge , or feared with the effect of Tyranny , which might corrupt the good fortune of their King , or else ( a plague no lesse of war ) that the better sort inured to command abroad , have forgotten to obey at home , and the inferiour by living there upon rapine and purchase , unwilling here to tye themselves again to order and industry . There is in the Register of State no time that so well expresseth either the danger or damage we underwent in waking an adversary , as that of Edward the third . Out of many examples I will select some few , beginning with the tenth of his reign ; at what time his intention was to attempt somewhat in France , but diverted by Philip , who , mustring in partibus Britanniae ad invadendum Regnum Angliae , in the parts of Britany to invade the Kingdome of England , a puissant Army , enforced Edward the third to fall from his first purpose , and insist upon his own guard : for which cause , to the infinite charge of himself and people , he levied 80000. men out of the Shires of this Kingdome . To withdraw his forces from France , in the thirteenth of his reigne , they invaded the Realm , and burned the Towns of Plymouth and Southampton , places that suffered from the same motive the like calamity . In the first of Richard the second , after the Battell of Cressy , when they feared our too much footing , and we too much believed our own fortune , for she cito reposcit quod dedit , quickly calls for back what she gave us ; the a Duke of Normandy , to draw home our forces , levieth an Army of forty thousand men at armes , and forty thousand foot , sharing by idle contracts before-hand with his confederates not the spoils only , but the Kingdome it self : the Honour and some other portion of benefits he reserved as his own meed ; the possessions of many English Subjects in pure alms he voweth to the Church of Normandy , and to the French King an yearly tributary Fee of twenty thousand pound . In these termes this Realm stood almost all the time of Edward the third . The Coast-dwellers were so frighted from their habitation , as in the thirteenth year the king commanded the Earle of Richmond b and other Peers to reside at their border houses ; and was inforced in the two and twentieth to injoyn by Ordinance , that none should remove that dwelt within sex leucas à mari , six leagues of the sea . It was no whit altered under his successour Richard the second ; for in his entrance the French burnt the Town of Rye , and in the third year after Gravesend . And in the tenth year of his reigne , to change his intended journey for France in person , the French King prepareth an Army to invade this land . This quarrel led us almost into an eternal charge at sea , and in the Northern limits , they and our neighbours there being tyed of old in strict assurance of mutual aid : by whose desperate and perpetual incursion ( for nescit Plebs jejuna timere , an half-starved rabble fears nothing , ) the fattest parts of our borders were left wast , the men and cattel of England ( as 16. of Edw. 2. ) impetus Scotorum fugientes , being fled for safety to the Forrests and desert places . The like I find in the first of Edward the third : they ever thus interrupting us in our expeditions into France ; as in 20. Ed. 3. in the first and second of Richard the second , in the fifth of Henry the fifth , and in the fourth of Henry the eighth , when he undertook his holy voyage against Lewis the twelfth . And either being no lesse ready to nourish the least spark of rebellion in this State , as that of the French King to counterpoize King Iohn ; or work out Henry the third from his Dutchy of Normandy , as France did ; or moving underhand by the Duke of Britain , the Earl of Hartford to reach the Crowne of Richard the second , and when he had got the garland , suborning Owen Glendowr ( with whom he contracted as Prince of Wales ) to busie the same King at home , that he might divert his intended purpose from France or Scotland . WHen Henry the third had devoured in his mind the kingdome of Sicily , the Nobility finding the expence of Treasure , and fearing the exposing of their own persons , grew so unwilling , that by the bent and course of the record it ap a appeareth not the least ground of that rebellion which after drew the King and his Son to so foul conditions . A judgment there must be between powers and undertakings , that though affections may carry a man to great things , they make him not attempt impossible : for where great minds are not accompanied with great judgements , they overthrow themselves . As in this Prince , who by the Popes incitement simplicitatem Regis circumveniens , circumventing the King in his honest meaning , ( they are the words of the Authour b ) intending to ri●●e the fortunes of others , was in the end inforced to play at dice for his own stake . The Earls of Hartford , Bohun and Bigot , made the grounds of their commotions the distast they took at Edward the first for exacting their Service in the quarrel of Gascoign , a forrein Country . And they might seem to have some colour to refuse , but in a more mannerly fashion , either attendance or charge in recovery or defence of Provinces in France , since so many consents in Parliament , as c 20. of Rich. 2. 6. and 9. of Henry the fourth , the first and seventh of Henry the fifth affirm the Commons not to be bound pour supporter ses Guerres en laterre de France ou Normandie , to support his wars either in France or Normandy ; declaring no less by publick protestation , then they did by undutifull denial . For the burden of Charge , it was no lesse distast full then the former of Service , this kingdome being ( as it is sayd d of the Roman Provinces occasioned by war ) made desert , and the people desperate by Exact●ons . In the Conquerours time the Bishop of Durham was killed by the tumultuous people , opposing an imposition levyed by him . There was a murmuratio et imprecatio Praelatorum in Regem Ioannem , mutterings and curses from the Prelates against King Iohn , for demanding in the eighth of his reigne a relief of them and the Layety for his wars . In the 16th . year Cives Londinenses Ioannem odio habuerunt pro injustis Exactionibus quibus Regnum fatigaverat , the Londoners detested King Iohn for his tiring out the Kingdome with unjust taxations . b The sink of his expence in war was so bottomlesse , that ( as the story saith ) he was constrained desaevire quotidie cum incremento , to grow every day more unreasonable in his carriage towards the Church and Commonwealth , eas bonis suis variis modis spoliando , by despoiling them severall wayes of their goods . c Hinc secutum est Bellum inter Regem et Barones quod cum morte Ioannis solum finem habuit : This was it which kindled that war betwixt the King and his Barons , which nothing could quench but the death of Iohn himself . In the 26th . of Henry the third , ob exactionum frequentiam est Regi cum Baronibus contentio , by reason of the continuall exactions there arose a contention betwixt the King and his Barons d At the Parlee of peace with them being demanded a reason of that their action , they answer that since he came to the Crown , being not twelve yeares , multoties ei auxilium dederunt , they had many times supplyed him ; and expressing the particulars besides in the same place , he had received tot Escaetas , so many Escheats , by the vacancy of rich Bishopricks , death of so many Barons and others that held of him , that those alone would have made him rich if they had been well imployed . That the Itinerant Justices had by amercing the defaults gleaned them so near , that per illa Amerciamenta et alia Auxilia prius data omnes de Regno ita gravarentur & depauper arentur , ut parum aut nihil habeant in Bonis , by those Amercements & the Subsidies they had formerly given him , all the Kingdom was so crushed & impoverished , that they had little or nothing left them . And that was the ground of their resistance . a Archiepiscopus Cantuariensis et alii Praelati resistunt Regi , the Archbishop of Canterbury and other Prelates resist the King , when in his fifteenth yeare he demanded Scutage . And although he laid open to the Parliament his great debt causa bellicae expeditionis in partibus transmarinis , occasioned by his forriegn expeditions , was answered by Ranulph Earle of Chester , the mouth of the Layety , That in the former Aides Pecuniam suam effuderunt , quod inde pauperes omnes recesserunt , unde Regi de jure auxilium non debebant , they had powred out their mony so liberally , as that being all impoverished by it , they were not obliged to assist him any farther . And thus b dissolved the Parliament . The Clergy of the Realm in the 24. of Edward the first denyed the demand of Contribution c in expeditionem Regis contra Gallos et ad reprimendos Scotos , towards the Kings expedition against the French , and the repressing of the Scots . And ob has crebras exactiones magnus fit tumultus inter Regem et Barones , by reason of these frequent extorsions , there arose a great difference betwixt the King and the Barons . One of the Articles of treason objected against Mortimer a in Parliament 4. of Edward 3. was the offence he bred in the Commonwealth , by causing a Subsidie to be exacted . This humour of the people did somewhat suit with that of the Inhabitants of Trevers , b who stoned to death Proclerus for perswading Theodoret the Goth to crave a Subsidy . The Clergie in the 12. of Edw. 3. c deny such a grant of their Wools as the Laiety had yielded to , for supplying the King in his affairs of France . The like answer they make 44. of the same King , when he d demanded in Parliament a Subsidy of them & the Commons of 100000l . And the same King grown doubtfull of his people prest down with Impositions , requireth the Archbishop , e Quod cum Populus Regni sui variis Oneribus , Tallagiis & Impositionibus praegravetur , ut idem Archiepi sc. Indulgentiarum muneribus , piis Exhortationibus , & aliis modis , eundem Populum placare studeat , & ipsum Regem excuset , that since the Subjects of his Kingdom were over-charged with many Burthens , Tallages , and other Impositions , the said Archbishop would by grant of Indulgences , seasonable Exhortations , & otherwaies endeavour to pacify the people , and excuse the King . By reason of the Census per Capita , Polmony imposed by Parliament 3. of Richard the second to defray the warres in France , there were f dirae imprecationes in Regem , & magna post perturbationes in Regno ex Plebis insurrectione , heavy and bitter imprecations against the King , which were followed with great troubles in the nation by the insurrection of the Commons . And as well in the reign of this King , as some other of his Predecessours and Successours , the Parliament was so tender in grant of Subsidy & other Taxes , that they added into their Act , a quod non trahatur in consequentiā , that it should be no example for the future , appointing peculiar Treasurers of their own to give account upon Oath the next Parliament : and such Grants , which they professed to proceed b ex libera & spontanea voluntate Dominorum & Comitatuum , from the free & voluntary grant of the Lords and respective Counties , to be void if Conditions on the Kings part were not performed . And this unfortunate King had cast upon him as an argument of his unworthiness to govern , the exacting of so great Subsidies , and extorting so much money from the Shires that submitted their Fortunes unto his mercy . And when Henry the 6. in anno 20. would have had a Relief from his Subjects c de aliqua summa notabili , of some considerable summe ; he had in answer , Propter inopiam , &c. populi illud non posse obtineri , that in regard of the poverty , &c. of the people it could not be granted . The like 24. of the same King . Great men have been disposed sometimes to humour the waste of Treasure in their Princes , either to subject Power by Need to their devotion and awe , ( for Princes dare most offend them whom they have least cause to use ; ) or to force Necessity to extend Praerogative so far , untill by putting all into Combustion , some may attain unto the end of their Ambition , others the redresse of supposed Injuries . d Thus did the Faction of Hen. the fourth in the one , and the Nobility under Hen. the third in the other ; who hereby quitted the State oppressed ( as they thought ) with the Kings Half-brothers , the Poictovins and other Strangers . Subjects feare to have the enemies of their Soveraigns too much weakned , least themselves become Tyrants . And it is in the farthest respect in the a Baronage under John , Henry his son , and b Edward the second , to feare asmuch the absolute Greatness of their Soveraign , as they did the Diminution of their own estates . And therefore when they found their King to grow too fast upon any neighbour Adversary , then would they lend their best aid to diminish his power or fortune ; least by inlarging himself upon the other that poized his greatness , he might forget and become a Tyrant ; as one saith of Henry the first , c Assumpserat cornua audacia tam contra Ecclesiam quam Regni universalitatem , Roberto fratre & aliis inimicis edomitis , having once overcome his brother Robert and other enemies , with audacious and presumptuous horns he goared as well the Church , as the rest of the Kingdome , breaking his Seal , his Charter , and his Oath . The memory of this caused the Nobility d to call in the French Kings Son , when John their Soveraign began to know his own authority ( as they thought ) too much . And the French Subjects aided on the other side Henry the third against their Mr. when he was almost cooped up in his Britain journey . This ( as the Stories report ) being a practice usuall in those dayes . THe last mischief is the disposition that Military education leaveth in the mindes of many ; For it is not born with them that they so much distate peace , but proceeds from that custome that hath made in them another nature . It is rarely found that ever Civil troubles of this State were dangerously undertaken , but where the plot and pursuit was made by a spirit so infused . King Iohn had been after a sine Regno without a Kingdome , as he was at first sans terre without land , if his rebenediction had not wrought more upon the disloyall designs of Fitzwalter and Marshall , ( whom his own elective love had made great in opinion by the Norman Services ) then either his rebated Sword or blasted Sceptre could . b If Simon Montfort had not been too much improved in Experience and his own Opinion by the many services he underwent in the government of Gascoign , he had never so much dared against Duty , as to come over at the first call to make head against his Master , and pursue him with that fury of Ambition , untill he had forced him to redeem the liberty of his person by the blasting of so many flowers of his Imperiall Crown : and to set himself so far below the seat of Majesty , as to capitulate with them upon even conditions , which not performed ( I use his own words ) c Liceat omnibus de Regno nostro contra nos insurgere , it shall be lawfull for all persons in our Kingdome to rise up against us , and to do omnia quae gravamen nostrum respiciant , ac si Nobis in nullo tenerentur , so to act all things in reference to the grievances from us upon them , as if they were by no ty obliged to us . If Richard Duke of York had never learned to be so great a Souldier at the cost of his Master Henry the sixth in another State , he had never disquieted the calm of his Times , or given just occasion to his Opposite Somerset to say , That if he had never learned to play the King by his Regencie in France , he had never forgot to obey as a Subject when he returned into England . Our own times can afford some , whose spirit improved by Military imployment , and made wanton with popular applause , might have given instance of these dangers , if good successe had been a relative to bad intentions . And every age breeds some exorbitant spirits , who turn the edge of their own sufficiency upon whatsoever they can devour in their ambitious apprehensions , seeking rather a great then a good Fame ; and holding it the chiefest Honour to be thought the Wonder of their times : which if they attain to , it is but the condition of Monsters , that are generally much admired , but more abhorred . But warre some may say mouldeth not all men thus : for vertuous men will use their weapons for ornament amongst their Friends , against Enemies for defence . And to those men their own goodness is not safe , nam Regibus boni quam mali suspectiores sunt , for Kings suspect good men sooner then bad . Kings must have their Ministers pares negotiis fit for their businesse , and not supra above it , or too able for it . For another mans too-much sufficiency ( as they take it ) is a diminution of their respectiveness , and therefore dangerous . THe meaner sort having forgot the toile of their first life by inuring themselves to the liberty of Warre , which leaveth for the most part the lives of men to their own looseness , and the means of getting to their own justice , can never again endure either order or labour ; and so return but to corrupt the Common-wealth with their lawlesse manners . For living more riotously then the rapine of forrein victory could warrant , ( as for the most they doe ) in contempt of their own private Want and Fortune , they desire a change of the publick Quiet . In Tumults and Uproars they take least care for their livings , howere the world goes they can be no loosers : for like Silla's Army , making no difference between sacred and profane Robberies , ( for the victors Sword seldome teacheth either mean or modesty ) they will be ready upon every advantage to pillage their Country-men at home . For who can expect men dissolutely disciplined can ever use their armes with moderation ? Against the fury of such seditious Outrages many Parliaments , as a in the 22. of Hen. the 6. have been sollicited for redresse . And that example in b Champaign after the Peace at Callis 1360 , where this licentious Rout at the close of those warres slue the Duke of Bourbon , and besieged the Pope at Avignon , may suffice to expresse this mischief . It hath no lesse weakened the bond of mutual Trade ; since our Marchants , whom the necessity of late times left to recover by force the losses they pretended , do now teach , as a Maxime of their Mysterie and our State , That the directest way either to wealth or security is by Rapine and Spoile : and to cloake their own ends pretend the common good ; as if the State stood by their affections , when in truth they themselves cannot fish but in aqua turbida in troubled waters ; & therefore would have Incendium Patriae a bonefire of their Country , if it be but to keep warm & awake their own humours . THe last motive from Necessity is , the ease Warre bringeth to a surcharged State . Intending it seemeth Warre but as the Sinck , and Souldiers but as the Corruptions of Commonweals ; whereas besides the inevitable use of the one , and the noble condition of the other , ( an Errour in the argument ) Nature doth never oppresse further by increase , then she again dischargeth . The brest of the Mother she enableth to nourish up as many as the Womb shall uno partu at one birth ever bring forth ; proportioning to the number of the children the condition of their Strength and Appetites . It is then accession of our own that may surcharge ; for Parents by such indulgent admission may soon famish whom in Motherly affection they intend to cherish . But admitting the former ground , whether by this way of waste we be ever able and at pleasure to gage the Issue ( when such elective power is left to him onely qui suis stat viribus , non alieno pendet arbitrio , who stands by his own strength , and not at the pleasure of another ) is considerable ; since to begin cuivis licet , deponere cum victores volunt , is easy for any man , but the laying down will be at the conquerous pleasure . For the wasting of our people in ambitious Enterprizes ( as that for an Empire by Constantine in France ) left this land as a prey to the barbarous Frontiers , a omni milite & floridae Inventutsi alacritatespoliata , being left naked of Souldiery , and robbed of the choicest flower of youth . And when we were tied to make good our undertaking in France , the waste of our people was so great , that to supply extremity we took purgamenta urbium , the dreggs of townes , ( as Curtius saith of Alexander ; ) a Need hiring the Bankrupts by protection , as in 22. of Edward the first ; and enforcing , against the rule of justice , the Judges to put Placita eorum in respectu qui in obsequium Regis profecturi sunt , Pleas in the behalf of such as were to go in the Kings service . And as Tacitus of a declined Majesty saith , emunt militem , non legunt , they buy their Souldiers rather then make choice of them ; we made purchase of generall Pardons of all that were Utlegati , Banniti , aut de Feloniis indictati , si cum Rege transitare voluerint , our , excommunicated , or indicted of Fellony , in case they would go over with the King . As in the same year of the former King and in the year after were discharged out of all Prisons in the Realm to the number of 97 notorious Malefactours . b And in the 18. of Edward the second , and 8. of Edw. the third , and 12. of Edw. fourth we did the like . An army better apted by Necessity then Election to live upon the Enemy , Quibus ob Egestatem & Flagitia maxima peccandi necessitudo est , whose indigency and former ill way of life must needs make them ready for any mischief . In the end of this King last remembred , and entrance of his Heir Richard the second , the State began to be sensible of consuming Issue ; which not lying in the Kings power ( now as the strength of France , set on Revenge , stood ) to stay at pleasure , ( for — arma tenenti Omnia dat qui justa negat — Deny the Souldiers due , You give him all you have ) it was urged to him in Parliament a 7. of his reign , as an errour in his Government : whereto he answered , that they ought not to lay the cause upon him , for that together with the Crown the Warres descended unto him . And the Chauncellor 4. of Henry the 4. declared publickly in the Higher House , that by the mischance of Warre and want of reasonable Peace , ( for I use the words of the Roll ) occasioned by dissension and private desire , the flower of Chivalry and Rock of Nobless within the Realm was in a manner consumed . Nobilitas cum Plebe perit , lateque vagatur Ensis , & à multo revocatū est pectore ferrum . The Peer and Peasant falls , and hating rest Bloudy the Sword returns from many a breast . And the whole State by warre had been thus subverted , had not God as a mean raised that King . But since the end of mans creation is not for the Slaughter , nor education of Armes to make men Castawayes ; the course most answerable either to Charity , or Example , ( for Rome did by Colonies inlarge and confirm her Empire ) is to transplant that we may best spare . In Ireland we may increase the King many Subjects , and in the Indies God many servants : a world from our Forefathers lockt up by divine Providence , as onely best to glorify and purify these Times . And as in warre conquirendus potius miles quam dimittendus , Souldiers are rather to be listed then disbanded ; so post bellum vires refovendae magis quam spargendae , after warre forces are rather to be cherished then wasted . And thus much in answer of Necessity . Answer to the Arguments of Profit . THe profits gained by Forrain Expeditions cannot be any wayes so truly esteemed , as by setting down the expence of Mony , Men , and Munition , by which we have made purchase of them . I will therefore deliver as they fall in sequence all the Impositions , Taxes and Lones , whether by generall Grant , or Praerogative power levied of the People ; summing after up , as I go along the times of our Princes , the number of Men , Ships , and vast provisions of Victualls raised to supply the necessity & expence of War . VVIlliam the Conquerour in the entrance of his government took of every Hideland 12d . a due of the Subjects to the Soveraign both before and since the Conquest , to defray such charge as either the defence of the Land from spoile , or the Sea from Piracy , should expose the Prince to . It is called Dane-geld , Gelda Regis , or Hidage , and was sessed by the Hide or Plough-land , like to that Jugatio per jugera taxation by the acre in Rome , yet by no rate definite with this as with another Exaction , taken , as the Monk of S. Albans a saith , sive per fas sive per nefas , by fair means or by foule . He passed over into France , into the list of charge he ranked the Bishops and Abbots , sessing upon them and at their charge a proportion of Souldiers for his service , exiling many worthy men that opposed this thraldome . William Rufus anno 7. set upon the heads of so many as he mustered up for the French wars 10. shil. a man , and so discharged them . In an. 9. he to the same end spoiled the Churches of their Ornaments and Holy vessels , and levied 4 Hidages of every Plough-land , a Tributis Angliam non modo abradens , sed excorians , not only shaving , but even flaying England with his impositions : so that wearied with warre and expence , ne respirare potuit Anglia sub ipso suffocata , England was quite stifled by him , and could not so much as breath . — b Quid jam non Regibus ausum ? Aut quid jam Regno restat Scelus ? — What durst not Kings then do ? What mischief could the Nation suffer more ? in this Kings time . c Henry the first anno 5. magnam à Regno exegit Pecuniam , exacted a great summe of his Kingdome , with which he passed into France : and by this means d gravabatur terra Angliae oppressionibus multis , England was born down with many oppressions . e He took in the 10. year 6. shillings Danegeld . f And in the 17. Quod inter eum & Regem Francorū magnū fuit dissidium , Anglia fuit variis depressa Exactionibus , & Bonis sine peccato spoliata , by means of the great difference betwixt him and the King of France , England was oppressed with divers exactions , & men spoild of their goods for no offence at all . Of King Stephen there need no more then the words of the Monk of Gisborn , g Post annum sextum Pax nulla , omnes partes terrebat violenta Praedatio , after the 6. year of his reign there was no quiet , but all parts of the land became a prey and spoil to violent men . Henry the second , alluding not unlike to the Feoda given the Eremitae in the decline of the Empire , as Salaries by which they stood bound to defend the Frontiers against the Incursions of the Barbarous Nations , continued the Policy of his Progenitours , who allotted the land into such and so many equall portions , as might seem competent for supportation of a Knight or man at Armes ; from whom ( as occasion required ) they received either service or contribution . This Tenure , now esteemed a Thraldome , began upon a voluntary and desired submission ; for who from his gift would not of the Prince accept land upon the like conditions , so it toucheth not the Soveraign as a wrong to the Subject , but as in right his own ? And therefore respecting their first immediate dependency upon the Crown , which is a great part of the Kings Honour , their duties and Escheats a great benefit , and their attendance by Tenure in warre at their own charge to the number of 60216 at the least , ( for the Knights Fees in England are no lesse ) a great ease , strength , and security to his State ; for they are totidem Hostagia , so many Hostages , as Bracton saith ; it were a thing perillous now to alter , after such a current of time & custome . This King to understand the better his own strength , publico praecepit edicto quod quilibet Praelatus & Baro , quot Milites de eo tenerent in Capite publicis suis instrumentis significarent , he caused it to be proclaimed that every Prelate and Baron should notify by publick deed how many Knightships they held of him in capite . By this rule of Scutage , constant in the number , he levied alwayes his Subsidies and relief , though divers in the rate . Of the first , which was neare the beginning of his Reign , there is no record . The second Scutage , a which was anno 5. amounted to 124 millia librarum argenti , thousand pounds of silver ; which reduced to the standard of our mony 5 shil. the ounce , whereas that was not five groats , will amount to near 400000l . An. 7. a Scutagiū fuit assessum ad duas Marcas pro Exercitu Tholosae , a Scutage was assessed 2 Marks for the army at Tholouse ; wch if summed up by the received number of Knights Fees , being 60216 in the hands of the Layety onely , of our moneys cannot be lesse then 250000l . The like in the next year . In an. 11. b there was an Aid pro servientibus inveniendis in exercitu , to find men to serve in the wars , of 2d . de unaquaque libra in every pound . And 4. sequentibus annis de singulis libris singulis denariis , in the four following yeares a penny in the pound was taken of all men , the estates of mens Fortunes being delivered upon their Oaths . In the 14. yeare a Scutage was assessed c ad Marcam unam de singulis Feodis , one Mark on every Fee . And anno 18. d Scutagium pro quo libet Feodo , a Scutage for every Fee . A Tenth of all moveables was granted in the 35. of his Reign . In which year dying , 900 e millia librarum in auro & argento , praeter utensilia & jocalia , reliquit , he left in mony 900000 pounds , besides Plate and Jewels . f Richard the first in the beginning besides Scutagium Walliae assessum , a Scutage assessed upon Wales at 10. shil. levied as in the succour of the Holy Land a Subsidie out of all the Moveables in the Realm to his own use ; g Et eleemosynae titulo vitium Rapacitatis inclusit , cloaking his ravenous extortion under the fair name of a pious almes . A contribution there was in the 6. yeare of 150 h millia marcarum argenti ad pondus Columnien sium , 150000 marks of silver to pay his ransome : as also a Scutage assessed at 20 shil. In the i 7. he imposed for his warrs a contribution called Tenementale . Extremity ( for by his waste and imprisonment he had almost exhausted the wealth of the State ) invented nova & varia praedandi vocabula , new and sundry words to expresse his exactions , as Tacitus a saith , of Centesima & Quinguage sima , an hundredth part and a fiftieth part , ( names that since have found reception and use with us . ) This was 2. shillings of every Plough-land from the Husbandman , and from the Gentry and Nobility the third part of their Military service . He inforced the Cistertian Monks b to redeem the same yeare their woolls fine Pecuniaria , at a Fine . For his Army into Normandy c he took a Scutage assessed at 20 shillings . d And 4. years after of every Plough-land 5. shillings , and of every Borough and e City duos palfridos & totidem summarios , 2. horses and as many summaryes ; and of every Abbot half asmuch . Then loosing of purpose his great Seale , proclaimed that f Omnes Chartae & Confirmationes novi Sigilli impressione roborarentur , all Charters and Assurances should be confirmed by the new Seal . Whereby anew he drew from all men a composition for their Liberties . This fashion was afterwards taken up by some of his Successours ; as g of Henry the 3. when all again were enjoyned qui suis volebant libertatibus gaudere , as many as would enjoy their Liberties , ut innovarent Chartas suas de novo Regis Sigillo , to renew their Charters from the Kings new Seal . Some reason h Richard had in the end to become a gatherer , that had not long before by accompt of Chancellour Hubert then Archbishop , spent infra biennium undecies centena millia Marcarum argenti de Regno Angliae , within less then 2 yeares eleven hundred thousand Marks of silver current English money . His brother Iohn succeeding a took in the first of his Reign a Scutage assessed at two Marks . b For the two next years 3 shil. of every Plough : c and the year following , besides a Scutage as before , the 40. part of the Revenues of the Clergie and Layety . d In the 4. year hee took the like Scutage , and the e seventh part of the moveable goods of the Baronage & Clergie . A Scutage assessed at Marks f in an. 5. g The like in the 6. and 7. years 20 shil. Scutage ; and the 13 part of Moveables aswell of the Church as Layety in the year following . In h an. 9. he exacted by redemption of the Concubines of the Clergie a great summe . In the 11. i extor sit tributum grave , scil. 140 millia librarum à viris Ecclesiasticis , he extorted a great tribute , viz. 140000 pounds of the Church-men . And to furnish his Army , k Clericorum Horrea invadit , he came upon the Barns of the Clergy . In l the 12. a Scutage assessed at two marks , besides an exaction m of 22000l . from the Cistertians . He took n in the 13. year a Scutage assessed at 20 sh . pro exercitu Walliae , for his Welsh Army ; exacting o from the Ministers of the Church in the year following 40000 marks . p And in the 16. year Scutagium assessum fuit pro exercitu Pictaviae ad 3 Marcas , a Scutage was assessed at 3 Marks for the Army in Poictou . Thus in the space of 17 years the State was delivered but thrice from Impositions . In the time of Henry the third , q upon the Clergie , Nobility and Gentry there was assessed 15 Scutages ; one at 10 shillings , two at 20 , eight at two Marks , and 4. at 40 shillings the Knights Fee . a The land of the inferiour sort twice taxed ; first at 2 shillings , after at half a Mark the Plough . b And two Tallages upon the land of the Crown . c From out of the Lay Subjects moveable goods hath been taken 5 times : as the 40. the 30. 20. and 15. parts , d and once the 16. of the Clergie for this King . e A Tenth he 9. times imposed upon the Church : six times for a yeare onely , and by it self ; once accompanied with the First-Fruits ; once for 3. yeares ; and once for 5. f Besides 2. Aides , the one moderate , the other called g gravis exactio , a heavy exaction , and worthily , if to the 800. Marks imposed upon h S. Edmunds Bury all the other Abbeyes were rated accordingly . i And by the accompt of Willihelmus de Midleton k he received in the time of his government de exitu Iudaismi 4020000l . And as in all the 56. yeares of his reign ( excepting five ) either the Church or Common-wealth were charged with contribution-money to relieve the expence of war ; so were they grieved with other Exactures , either for Cariages , or Victualls , or personall attendance . In the 16. yeare the inhabitants of Winchelsey were enjoyned l ut providerent decem bonas naves & magnas ad transfertandum in Pictaviam in servitium Regis , to provide ten good and stout ships for the Kings service in Poictou . m And at another time 20. Dunwich and Ipswich 5. a piece , and the Ports proportionable , all at their own charge . In the same yeare n and for the same service there was transported 10000 quart . of wheat , 5000 of oates , and many Bacons . The Church not forborn in those charges : For from Winchester a a 2000 quarters of Wheat and Oates , and 1000 of Bacons was taken . b The other Bishops and Clergie bearing their parts of victualls in the like Exactions , coming — ut unda supervenit undae : ac si esset Anglia puteus inexhaustus , as wave follows wave , as if England were a pit never to be drawn dry . c In the 12. and 14. the King levieth Souldiers for his wars beyond Sea , collecting pro Exercitu suo de singulis du●bus Hidis our . upon every two Hides so much for his Army , and to bring secum victualia victualls with them : and those for whose service the King dispenced , et quos Rex vult remanere in partibus suis , and such as he pleased should continue at home , to contribute victualls to those that went for 40. dayes : commanding the Sheriffs d to sweare all ad Arma qui post eum remanebant in Anglia , in forma qua jurati fuerant tempore Ioannis Patris sui , to Armes , who stayed behind him in England , after the manner they were sworn in the time of King Iohn his father ; by which Ordinance of King Iohn all able Subjects from Youth to decrepite Age were bound to arme themselves , and be in continuall readiness , e à sero usque ad mane from night to morning , ( for so the Record is ) to attend the Kings pleasure . And therefore Henry the third in anno 14. f mandavit Vicecomitibus quod venire faciant ad excercitum Regis homines juratos ad ferrum , commanded the Sheriffs to send all those to his Army who had been so sworn , bringing with them Loricas , Habergiones , &c. Coa●s of Maile , Habergeons , &c. And to such as neglected this service he sent his Writs , reprehending them at first , a jurgatorie e quòd . &c. tartly for that , &c. and after fining them according to their abilities and Tenures . Taking b an. 26. of Willihelm . de Umfrevile pro quietatione passagii , for the securing of his passage into Gascoign 100 Marks ; and so in proportion of many others . Edward the first exacted from the land of his Subjects 4. times Scutage , assessed every time at 40. shillings the Knights Fee . And once an Aide called Auxilium novum , a new Aide , which he farmed out for ready money . Of the Rents of the Ciergie he took a Tenth part twice for one yeare , and once for six● and the 20. part twice from both the Provinces , and once for two yeares from Canterbury only . The possessions of the Priors Aliens he seized once into his own hands , putting the Monks to a bare Pension of 18. pence a week . Of the goods of the Clergie he took the 30. the 15. and the 5. part once , the Moietie three times , and the Tenth seven times ; whereof the Grant was first for two yeares , and then for three yeares , and once for six yeares . c Of the goods of the Commons the 8. the 9. and the 12. part he took once , twice severally the 10. and 11. the Sessors being sworn to levy and rate truly . Three times he had the 15. part , and once the moiety of a 15. From the Clergie and Laietie together the King had granted of their Moveables a 10. a 15. and a 30. part . Of the Cities and Boroughs , besides a great Loan , once the 7. and 8. and twice the 6. part . From the Merchants a 20. and a 7. portion once of their Commodities ; imposing a new Custome of a Noble upon every Sack of Wooll which he let out to Farm . And under pretence of some breach of Amity with those parts whether his Merchants traded , he seized anno 22. a all the Woolls into his hands , and made of them instant Sale to the best value , leaving them upon security to a short price and a long day of payment . He took b the same yeare , to the distaste of the Pope and murmure of the Clergie , all the money gathered in subsidium Terrae Sanctae , for the succour of the Holy Land , to furnish his Journeyes . Upon the persons of his Subjects he imposed one Tallage , c sessed either in communi in generall , or per capita by the Poll. And twice the like upon the Iews : whereof the one amounted to 50000 Marks . Neither were his people by continuall payment ( for there was but one yeare of intermission all his Reign ) freed from attendance in their Persons . For in record there appeareth plentifully his writs to the Sheriffes : as d an. 31. de peditibus el gendis de tota Anglia , for the chusing of foot-Souldiers throughout all England ; and to be found and furnished by their severall Countryes : calling e his Earls , Barons and Knights to personall service according to their Tenures . His Son the second Edward assessed upon the lands of his Subjects twice Scutage ; once at two Marks , & once at 40. sh . the Knights Fee . From the Revenues of the Clergie rated by the book of Tenths , he at distinct times took 4d . 5d . and 12d . in the Mark ; and once the ●5 . part of the whole . From the goods of the Clergie a Tenth for three yeares . And twice f a Loan from the Abbots and Bishops . From the Layetie ( besides a Tallage of their Moveables ) in Cities and Boroughs once a Tenth , twice a 15. and twice a 20. part of their goods . Besides a Loan from the Commons , and 10. shillings borrowed upon every Sack of Wooll from Merchant Strangers , and a Noble from others . a From the Clergy and Layetie together of their goods a Tenth , a 15. and twice an 18. part , besides a Loane . He augmented his fathers new Custome with an Imposition of a Noble more upon every Sack of Wool . And anno 10. b quia exitus Regni sui & terrarum , because the profits of his Realm and dominions elsewhere , together with all the money granted by the Church and Layetie , ad sumptus Belli sufficere noluit , was not enough to defray the charges of his wars , and that he must infinitam pecuniam effundere , spend a vast deal of mony ; he sesseth and increaseth an Imposition upon all Commodities inward and outward to an extreme Rate ; and caused the Commons in every Shire to lay down money in deposito to pay his Souldiers ; and took from the Nobility and Gentry a large contribution towards his wars ; and seized c omnes Lanas & Coria Mercatorum , data securitate Possessoribus derationabili pretio postea solvendo , All the Woolls and Hides of the Merchants , giving security to the Owners that a reasonable price should be paid for them afterwards . He charged the Ports and Sea-Townes 12. severall yeares ad costos suos & sumptibus villarum , at their own costs , and the charge of the Villages about them , ( as the Record saith ) to set to Sea in his service Ships furnished Armis & victualibus , with Armes and Victualls ; sometimes for one month , as anno 11. d sometimes for 4. as e 12. and sometimes for 7. as anno f 4. the number of Ships more or lesse as occasion required . In an. 17. a Southampton was charged with six , and 118. Sea-Towns more with rateable proportions for the Kings service . Sometimes , as anno 18. b embarguing all the Ships in any Port that were of forty Tunnes or upwards , or of 50. Tunnes and upward , as an. 20. c contra hostiles aggressus Gallorum , against the hostile attempts of the French . Causing the town of Southampton anno 6. d to build a Galley for himself of 120. Oares , Commanding all the Sheriffes for provision of Victuall , as anno e 1 , 2 , 3 , 4 , 9. to provide de Exitibus Comitatuum certum pretium , at the charge of the County a certain Rate , to the proportion sometimes of 30500 Quarters of Corn and many Bacons , as anno 16. f and to send them to the Kings Army . As also g Carrecta & Carra cum Equis & Bobus , Carts and Waggons with Oxen and Horses out of the Countyes severally for the use of war . Sometimes he made the Ports to send provision themselves , as anno 7. h and not to suffer any Ships with victualls i ibidem d scariari , to be there unladed , but to order them by security for those parts where the Kings Army was lodged . And not sparing the Church , exacted k his three first yeares Frumenta & alia victualia pro exercitu suo , Corn and other Victualls for his Army from them . Besides the former Charges , the Persons of Men , aswell of the Nobility as meaner rank , were at their own Charge often enjoyned to serve by reason of the wars . l As in 6 , 7 , 8 , 9 , 10. and 16. m of this King , when they were called singulatim man by man , as well Widowes as Knights n and Noblemen , and such as held 40. l. land according to their Tenures , a sub forisfactura terrarum & Catallorum Equis & Armis , sumptibus propriis , to appear with Horse and Armes , at their own charge , under penalty of forfeiting their Lands and Chattels ; & to provide de hominibus ad Arma ultra famulos suos consuetos , men for the service besides their ordinary Servants : according to Augustus b rule , Viri Foeminaeque ex Censu coactae dare Militem , both men and women were forced to find their Souldiers . And of this the Clergie was not exempted c anno 16. of this King . And out of every town one sumptibus propriis , at their own charges , for 40. dayes , a●anno 15. 1. or for 60. as anno 9. 1. or pro 7. Septimanis for 7. weeks , as anno 4. d Sometimes 1000. in one Countrey , as anno 3. e Sometimes an entire Army of 18300. an. 11. and f 48800 at the charge of all the Countyes anno 15. g London sumptibus civitatis at the Cities charge , found 500. men for 40. dayes anno 12. and the like anno 18. contra insultus Regis Franciae , against the invasions of the King of France . i The King commanded anno the 16. that all of 40. shil. land & upwards should rateably send to his service men ; k And annis 9. 10 , 15 , and 16. that all jurati adarma , sworn to Armes , or from 16. to 60. secundum Statutum Wincestriae , according to the Statute of Winchester , should attend their Services . l And anno 13. injoined all from 20. to 60. to be armed and victualled at their own charge . m And commanded the Sheriffs annis 6. 7. 8. 12. 16. and 18. to see all the able men of England so furnished , that Parati sint & muniti ad veniendum ad Regem quando vocati fuerint , they should be provided and in a readiness to march to the King when he should call them , their weapons to be provided ad sumptus Incolarum , at the charge of their neighbour dwellers ; and themselves enjoyned to muster and train every six weeks . If any neglected his appointed service , there was sent to the Sheriff a a writ de habendo illos coram concilio , qui praemoniti non venerunt in expeditione Regis , to bring them before the Councel , who knowing of it before , refused the expedition , as anno 15. 1. the parties imprisoned , and their goods seized into the Kings hands , as b anno 9. et 16. or else redemption by fine , as the c Sheriffes of Buckingham and Bedford did their men for 600. Marks anno 15. The owner of 40. shillings land to redeem his first default d cum tertia parte Bonorum , with the 3. part of his Goods ; the second , cum tota residua , with the remaining parts ; at the third , sint Corpora eorum ad voluntatem Regis , their Bodies to be at the Kings disposall ; and of Knights , qui non fuerunt in exercitu Regis , 20. l. de qualibet Hida , which were not in the Kings Army , 20. l. for every Hide , as e anno 13. I have the longer insisted upon this King , that tanquam in speculo , as in a glass we may behold the intolerable miseries of the Nobility and Commons inseparably accompanying the times of war . Edward the third charged f the lands of his Subjects twice 40. shillings of every Knights Fee ; and 5. l. 16. shillings of every Parish in the 48. yeare of his Reign . Out of the Goods of the Commons he took once the 9. part , and 15th . of Forest and Wast ; twice the tenth , thirteen times a fifteenth for one yeare , and twice for three yeares : and once the 20. part of all moveables , and 30000. Sacks of Wooll upon conditions . Of the Boroughs and Cities , 4. Tenths , and one for three yeares . From the Lords the tenth Sheaf , Lambe , and Fliece : who with the Bishops and Knights grant 20000. Sacks of Wooll for payment of the Kings debts , giving in the interim security themselves by Bond to the Earle of Brittain , to whom their Soveraign stood ingaged . Of the Clergy alone one Tenth for 4. yeares , three for three yeares , and one for one yeare . Besides a Contribution in the 12. of his Reign , seizing in the same yeare all the Goods of the Cluny and Cistertian Monks . Of the church and Laiety together he received 6. times the 10. of all their Moveables . From the Marchants and State a Subsidy of Wool for 3. yeares . Imposing anno 33. 26. shil. 8d . upon every Sack transported : which doubled the Impositions of his Father and Grandfather . Advancing it after for 6. yeares to 40. shillings ; and in an. 38. ( being the yeare he resumed his Stile of France , ) to 46. shillings 4d . the Sack of Wooll . Taking Poundage 6d . of all Commodities inward and outward , and enjoyning the Marchants for every Sampler of Wooll transported to return in 40. shillings Bullion to his Minte . a Himself becoming Merchant of all the Tinne in Devonshire and Cornwall anno 12. in auxilium supportationis onerum Belli , to help him bear the burthen of his wars : assessing upon the heads of his Subjects a fine of 4d . severally anno 51. Besides in b anno 20. he took a Loane of the Bishops , Abbots , Justices , et aliis potentioribus Regni , de diversis pecuniarum Summis inter Summas de 1000. l. & 40. l. and other wealthy men of his Realm , in several summes of mony , betwixt the summes of 1000. l. and 40. l. In the first of his Reign a he commandeth all the Sea-towns to attend with Ships his service , sumptibus propriis & duplici Eskippamento , at their own proper charge , and with double Skippage , and to provide as many as they can of 60. Tun and upwards . And the yeare following b layeth the like charge upon 76. Port-Townes for all Ships of 40. Tunne and more . And anno 10. c the like at their own charge , besides a contribution of mony , d for payment whereof the Officers are commanded , ut eas per districtiones & alias punitiones prout expedire viderint compellent , to force it by distraining , and what other punishments they shall find expedient . Injoyning such Merchants of London , qui ex transmarinis passagiis lucra adquirunt , who had traffic in forreign parts , to furnish Ships for war at their own Charge . e And anno the thirteenth the Cinque-Ports set out to sea 30. Ships , and maintain them during the service , half at their own , half at the Councells charge . Fourscore Ships being furnished & defrayed by the Out-Ports , the Admirall directed to embargue all other Ships for the Kings service . f And although the Subject found this an infinite grievance , yet could he ( upon humble complaint in Parliament ) receive no further relief , then that the King would not have it otherwise then before . g For Provision of his Armes , the King took at one time , and at a rate of losse to the Subject , 19000. quarters of Grain , 2200. Oxen salted , & 3000. Becons ; besides of other Provisions an infinite quantity . a The like very frequent all his Reign , pro guerris necessariis , ubi id magis commode fieri poterat , for the necessities of his wars , where it could be done with more conveniency . The Persons of all his meaner Subjects from 16. to 60. he causeth b to be armed in readiness ad praemonitionem 5. dierum , at 5. dayes warning ; the Decrepite to contribute ad expensa praemissorum , towards the expenses of the rest : and to arrest the Bodies of the disobedient , that de ipsis tanquam de inimicis sumat vindictam , they might be dealt withall as enemies . c The Gentry and Nobility supplying the King in his wars , and at their own Charge , d sometimes with 7. or 800. men at Armes , and 2. or 3000 Archers , as anno 13. with other proportions at divers yeares following . And the Bishops ordered e to furnish Armis & Equis competentibus , serviceable Armes and Horses , so many as occasion required : and their Persons ( together with the Laye Nobility ) commanded f quod sint parati Equis & Armis & toto servitio debito , with Horse and Armes and all necessary accoutrements to attend the King in his wars . These wars ( which as Edward the third professeth himself in Parliament , g could not without his great danger and losse of Honour be maintained , unlesse by perpetuall Aide from the Subjects ) were so grievous to them , that in anno 22. they complain in Parliament of the miseries they underwent thereby : As of their Aides advanced to 40. shillings Fine , that by law should be but 20. shil. Their setting forth of men , and the Kings taking of their Victualls without payment ; The Sea left to the charge of their keeping , and from their woolls by way of Subsidy 60000. l. yearly exacted without Law ; besides the lending of 2000. Sacks , and themselves restrained from transporting any . But such was the Necessity of these times , that neither they had redresse of their Complaint , nor the State one yeare discharged of Contribution all his Reign . Richard succeeding his Grandfather declareth both a anno 2. and 14. that the great Wars he was left in , and the Territories he inherited beyond Sea could not be maintained , except the Subject of this Realm gave supply of means thereto . He therefore of the Clergie and Laiety took once the tenth of all their lands , and thrice of the goods of the Commons the like entirely , and six times the half , twelve times a fifteenth , and six times the Moiety : And had anno 21. granted one Tenth to him , and a 15. and a half of either of them yearly for term of life . From out the Boroughs and Cities thrice a full Tenth , and once a Moiety . Out of all Merchandises he received three years 6d . in the pound , and once twelve pence . And for every Tunne of Wine , and such Commodities , for 2. yeares 6d . doubling it for as many , and trebling it for three yeares after . The Custome of Woolls , &c. by Edward the first rated at a Noble the Sack , and under his son increased as much more , was to this King advanced to 22. shil. 8d . which singly for 8 yeares he had granted unto him , besides once for 3. yeares , and once for 4. having it after improved to 34. shil. 4d . and again to 43. shil. 4d . the Sack . The summe of one of these Subsidies in anno 14. amounted to 160000. l. From out of the goods of the Clergie he had 8. Tenths and a half ; and one out of those and the Laiety together ; besides a Loan anno 5. of 60000. l. By the poll or heads of all his people from above 15. yeares , he collected twice a Contribution , assessed proportionall from the Begger to the Duke : Besides in strength of Praerogative only , of every Ship and Fisherman 6d . the Tun : the like of Newcastle Coals , and of every Last of Corn inwards or outwards the like Summe . To furnish his journey for Ireland he took their Horses , Armour , Cattell . a Hinc factus est suis Subditis invisus , Hereupon he came to be hated by his People , saith the Bishop of London . And so it seemed : For at his deposing , it was one of the objected Articles against him . He the first yeare of his Reign imposed upon his Subjects , as formerly his Ancestours had done , a personall service ab anno primo , That all the Clergy should array Armis & Equis competentibus , with serviceable Horses and Armes , from the age of 16. to 60. et eos in Millenis & Centenis poni faciant , and cause them to be entred into Regiments and Companyes . And two yeares after commanded all according to their Tenures by service to fit themselves Equis & Armis , with Horse and Armes to attend the wars . But these the courses of elder times were about this time much altered , and the King for the most part ever supplied in his wars by contract with the Nobility and Gentry , to serve him with so many men , and so long , and at such a rate as he and they by Indenture accorded ; of which there are in the Pell plenty yet remaining . Thus under grievous burdens did the State labour continually all his time ; for his Treasury being wastfully emptied , was , as Tacitus saith of Tiberius , a Scelere replendum , to be filled some ill way ; by which he meant intolerable racking of the people . Hence was it that often in this Kings time b the Subjects humbly beg some ease of the insupportable Tallages . But he little regarding the tears or groans of his heartlesse People , answered them as an. 4. That their Petition and his Honour could not consist together . c They again plead extreme poverty , in barre of further relief ; complaining that good mony was transported , and the State enforced to use base ; and that the price of Wooll by warrs ( to their utter impoverishing ) was fallen , and that the Kings want was onely the ill government of his Revenues ; and therefore crave to have his present Officers removed : and very hardly would be drawn any more to taxe themselves , but conditionally , and with this Limitation , That their mony should be received , expended , and accompted for to themselves , and by Treasures of their own election ; and are content to lend in the end ; loading this poor Kings dejected Fortune with the reproachfull weight of these their many Burthens . Henry the fourth in 13. yeares out of the land of his people received twice relief ; once auxilia de medietate Feodorum , an Aide of the Moiety of the Fees , and again a Noble out of every 20. l. throughout all the Realm . Out of the Goods of the Commons 4 times a Tenth , besides one for 3. yeares , and the like one and a half for 2. By severall grants and yeares five Fifteens , besides one for 2. and one for 3. yeares . Out of Staple Commodities of Wooll , Fells , &c. one Subsidy for one yeare , foure for two apiece , and one for 3. yeares . A Poundage at 8d . once , four times 12d . whereof the last was for 2. yeares . The like number and yeares of the Tunnage , the first onely rated at 2. shil. the rest at 3. shil. the Tun . Out of the Moveables of the Clergie thrice a Tenth , and twice a Moiety ; as also of every stipendary Minister , Frier , and such manner persons 6. shil. 8d . apiece . Besides all these of all he took an. 8. a a Contribution it a gravis , so heavy , that it was granted ea conditione , ne trahatur in Exemplum , & ut Evidentiae post datum Computum cremarentur , upon this condition , that it should not be made an Example to following times , and that after the Account the Evidences should be burnt . Next him succeeded his Son the 5. Henry ; in whose 9. yeares Reign I find no charge imposed upon the Land of the Subjects . Out of the Goods of the Commons he received 6. times the 10. and the 15. entirely , and once two thirds onely of Staple wares ; a Subsidy once for 4. yeares , and after for life : three shillings Tunnage , and 12d . Poundage for the like terms as the former Subsidies . Thrice he had the Tenth of his Clergie . And in the eighth of his Reign , when the Chancellour bewailed to him in Parliament the Feeblenesse and Poverty of the People by reason of wars and scarcity of mony , he ( who of as many attempts as he undertook , totidem fecit Monumenta victoriae , raised himself so many Monuments of Victory , ) yet for redresse and ease of those miseries ( as Livy saith of an excellent Souldier ) Pacem voluit etiam quia vincere potuit , he preferred Peace because he knew he could overcome . And left in the 9. yeare of his Reign a peaceable succession and Heire , nimium felix malo suo , too happy to his own undoing , as the event proved . For retaining nothing ex paterna Majestate praeter speciem nominis , of his Father's Greatness more then the specious Name of a Great King , by Fear and Facility he laid the way open to his Factious Ambitious kindred , to work themselves into popular Favour , and himself into Contempt : which was soon done by leading the easy King by Expence into Extremity . For besides the Resumptions he took of his own and Fathers Grants , ( which was of purpose plotted to make a consumption of Duty and Affection towards him ) he out of the old inheritance of his Subjects exacted 6d . in the pound anno 14. and doubled twice that valuation , not onely on all lands purchased from the entrance of Edward the first , but of all Free-hold and Coppy-hold under 200. l. and two in twenty of all above . He further imposed first 6 ▪ shil. 8d . and then 20. shil. upon every Knights Fee . Out of the goods of the Commons he had 6. Tenths , whereof one for 3. yeares , besides 3. Moieties , and one third ; of fifteens 3. halfs , one third , and eight entire , of which there was of two a 3 yeares grant . Besides these former , out of the woolls he had 37107l . raised by a Moiety of a 10th . and 15th . and again of all goods 6. shil. 8d . in the pound . Of the Merchant of Subsidies rated as in former times , he had then by grant once but for a yeare ; trebled for three and a half . This Subsidy advanced to 33. shil. 4d . of Denisons , and 53. shil. 4d . of Aliens . The Sack of Wooll was twice granted for 4. years at a time , and an. 31. for term of the Kings life . Besides a Subsidy alone of Aliens goods , Tonnage and Poundage improved to six shillings 8d . he took in his 18. yeares . And after the Rates of his Fathers time he had it first thrice by his severall grants and yeares , then as often for two yeares , and again by a new grant for 5. yeares , and in the end for term of his life . Of the Clergy he had besides one half of Dismes , 4. entire Tenths . And by the State in generall anno 31. 2000. Archers maintained for half a yeare at the common Charge . By the Poll he exacted anno 18. of every Merchant Stranger if a householder 16. shillings a piece , if none 6d . And anno 27. 6. shillings 8d . every such stranger , and 20d . of their Clerks . An. 13. he had granted for term of life ten pounds a year of all Inhabitants mere Aliens , and a third lesse of Denizons , and 20. shil. of every Stranger Merchant that came into the land . The first Monopolies I find were grounded upon the extremities of these times ; for in anno 29. the Spinellos , Merchants of Genua , had by grant for 8000. l. the sole Trade of many Staple-Commodities . As the Merchants of Southampton had all Allome for the like summe . Yet for all the Contributions , Taxes and Shifts , ( whereby the impoverished People were enforced to petition redresse ; for which a Parliament was anno 10. summoned onely , ) the Kings Coffers were so empty , and the yearly Revenues so short , as the Lord Treasurer was constrained a an. 11. to complain in Parliament of the one , and declared there the other to want 35000. l. of the needfull expence , as the best motive to work a Relief from the Common-wealth : which was by the people in part effected . a But by an. 18. the debts were swoln again so great , that the Parliament was reinforced not onely to see them , but to support and victuall his houshold . Thus was this unhappy Princes Reign all war and waste : and in the end , as one saith of b Lepidus , à Militibus & à fortuna deserebatur , being forsaken both of Souldiers and Fortune , he was left a while to a disgraced life , spoliata quam tueri non poterat dignitate , and despoiled of that Dignity which he was not able to maintain . Edward the fourth , c besides two resumptions not only of the Grants of such Kings as he accounted de facto , and not de jure to Reign , but also of those made by d himself , and that Sea of profit that by infinite Attaintures flowed daily into his Treasury , took notwithstanding of the Lords Spirituall and Temporall onely a Tenth of their yearly possessions , and of the Commons six Tenths , three quarters ; and the like proportion of Fifteens : A Benevolence in an. 14. which e Fabian calleth a new Contribution : And charged them f anno 12. with wages of his Archers to a Summe of 51117. l. Of the Merchant he had Tonnage and Poundage for term of life . Besides of Strangers , as well Denizons as others , a Subsidie the g 22. yeare of his Reign . Leaving his Kingdome in the next to the few dayes of his son Edward the fifth . For Ostendunt terris hunc tantum Fata , nec ultra Esse sinunt . — The Fates only shewed him to the world , and took him away again . Richard his Uncle succeeded , homo ingeniosissime nequam , & facundus malo publico , a man most ingeniously mischievous , and full of Art to beguile the people . He to make a just semblance of his unjust entry , besides his Act of Parliament full of dangerous Untruths , dissembled the part of an excellent Prince , making the Commons believe by a Statute , to which he gave first form , as life , discharging them for ever from all exactions called Benevolences , that his opinion was , Ditare majus esse Regium quam ditescere , that it was more King like to enrich his Subjects then to grow rich himself . Whereas he did but lively imitate Nero , that took away the law Manlia de vectigalibus , only ut gratiosior esset populis , to ingratiate himself the more with the people . And so all his short Reign I find recorded but once any Tax upon the people , and that was Tenths granted by the Clergy of both Provinces . Henry the seventh succeeding , resumed in the 3. of this Reign most of the grants of Office made by the Usurper his brother , & assessed upon the land onely of his Subjects but one Aide in an. 19. out of their Goods and Lands a tenth peny , and of their Goods onely 3. times the tenth , five Fifteens , besides a Tenth and Fifteenth arising to 120000. l. He took three Subsidies , whereof the last was not above 36000. l. a and one Benevolence , the proportion of every Alderman being 300. l. and the entire Summe of the City of London 9688. l. 17. shillings 4d . Of the Clergie he had twice the Tenth , & 25000. l. by way of Subsidie . b And of them and the Commons 2. Loans ; the City of London rated at 6000. l. the other not definite in proportion , but so assessed as Commissioners and the Lenders could agree . And aswell to ease the expence of wars , as issue of the good money going over to Bullen , a he stamped an allayed Coyn then usually termed Dandeprats : A course that necessity after enforced his Son and Successors to practice , and is an apparent Symptome of a consumed State . But that whereby he heaped up his masse of Treasure , ( b for he left in Bullion 4. millions and a half , besides his Plate , Jewells , and rich attire of house ) was by sale of Offices , redemption of Penalties , dispencing with Laws , and such like , to a yearly value of 120000. pounds . His Successour , reaping the fruit of his Fathers labour , gave ease of burthen to the Subjects his first two years ; taking within the compasse of his other 34. three Tenths of the Commons , four Fifteens , 6. Subsidies , whereof that an. 4. amounted to 16000. l. and that an. 7. 110000. l. Tonnage he had and Poundage once for a year , and after for term of Life . Of the Clergy 4. Tenths by one grant , and 3. by severall , every of them not lesse then 25084. l. Of Subsidies he had one of the Province of Canterbury , another of both ; the Stipendary Ministers there to be taxed according to the rate of their wages . In an. 22. they granted a Moiety of all their Goods and Lands , payable by equal portion in 5. years , every part arising to 95000. l. to the yearly Revenues of his Crown , by an inhumane spoil of sacred Monuments , and impious ruine of holy Churches , if Gods blessing could have accompanyed so foul an Act. And as these former Collections he grounded upon Law , so did he many upon Praerogative : As Benevolences and Loans from the Clergy and Commons . Of the first there were two remarkable , that in an. 17. acted by Commissioners , who as themselves were sworn to Secrecy , so were they to swear all those with whom they conferre or contract . The Rates directed by instructions , as the thirds of all Goods , Offices , Land above 20. l. and the 4th . under . And although the Recusants ( whether from Disobedience or Inability ) are threatned with Convention before the Councell , Imprisonment , and Confiscation of Goods ; yet in the a Designe Originall under the Kings hand , it hath so fair a name as an Amicable Grant . The other about b an. 36. exacteth out of all Goods , Offices , land from 40. shillings to 20. l. 8d . in the pound , and of all above , 12d . And amongst the many Loans , there is none more notorious then that of an. 14. c which was 10. l. in the hundred of all Goods , Jewels , Utensils , and land from 20. l. to 300. l. and twenty marks of all above , as far as the Subjects Fortune , revealed by the extremity of his own Oath , would extend . And to stop as well intentions if any had been , as expectations of repayment of such Loans , d the Parliament in an. 21. acquitteth the King of every Privy Seal or Letter Missive . Edward the sixth his Son , besides Tonnage and Poundage for life , an. 1. received of his Lay-Subjects six Fifteens , and of both three Subsidies , leaving one of the Temporalty ungathered : which his Sister Mary remitted in an. 1. of her reign ; yet after ( incited by the French King succouring her Rebells , and suffering her money adulterated in his Dominions , purposely to be hither transported , as also to side the quarrell of Philip her husband against him ) being drawn into wars , she was inforced to presse upon her people , and ( besides the Loan in an. 1. for term of life granted unto her by Parliament ) took five Fifteens of the Commons , and of them and the Clergie three years Subsidies . Her Sister of happy memory succeeding , besides divers Loans of her people and others in forraign parts , ( as anno 5. when William Herle was dispatched into Germany to take up at Interest for 6. years great Summes of money , the like an. 18. from the Merchants of Colen and Hamburgh upon Bond of the City of London , and again of Spinello and Pallavicini upon the former security , strengthened with the assurance also of many of her chiefest Councellors , ) had by grant of her Subjects 38. Fifteens , 20. Subsidies of the Commons , and 18. of the Clergy . All which together rose to a summe of two Millions and 800000. l. HAving thus far ( with as light a hand as I could ) drawn down the many and mighty burdens of the Common-wealth , if but with a touch of the Princes Extremities beyond the ease of these former helps I heighten up this draught , it will with much more life and lustre expresse the Figure of wars Misery . a The Credit of Kings it hath brought to so low an ebbe , that when by force of necessity they borrowed money , they could not take it up but by collaterall security , and extreme Interest . As Edward the 3. in the Patent to b William de la Poole confesseth that propter defectum pecuniae negotia sua fuerunt periculo sissime retardata , for want of money his affaires were dangerously delayed , ( they are the words of the record ) and the honour of him and his Royall Army magnae fuit depressioni patenter expositus , & progressus non sine dedecore suo perpetuo impeditus , he was brought to a manifest low condition , and his proceedings to his great dishonour had been constantly hindered ; if De la Poole had not as well supplied him with the credit of his Security , as with the best ability of his own Purse . For which service he honoured him and his posterity with the degree of Baronets , and 500. l. land of inheritance . The interest of Henry 3. ad plus quam centum quotidie libras adscenderat , ita ut immineret tam Clero quam Populo Angliae Desolatio & Ruina , came to more then a hundred pound a day , so that present ruine & desolation hung over the heads as well of the Clergy as the People . Q. Mary a borrowed in Flanders at 14. in the hundred , besides Brocage upon collaterall security . The late Queene was inforced b to the like thrice with Strangers upon the City of Londons assurance , as before , and with her c own Subjects after upon Mortgage of Land . A course more moderate then either that of the first William , that took out of Churches such money as severall men had committed thither for more security : d or that of Charles the fifth , that to repaire the waste of his Italian wars , went in person to Barcilona , to seize into his hands a Masse of money called Deposuum Tabulae , which as well Strangers as Subjects had there laid up in Sanctuary . But these are not the conditions of Princes of our times onely : for in the lives of Caligula , Nero , and Vespasian , Suetonius of them severally writeth , Exhaustus & egenus calumniis rapinisque intendit animum , being drawn dry and grown poor , they bent their minds to Calumnies and Rapines . For Perniciosa res est in Imperante tenuitas , Want in a Prince is a dangerous thing ; and as Theodoricus said , Periculosissimum animal est Rex pauper , a Poor King is the most dangerous creature living . It hath abated the Regalties of Houses ; an. 16. of Richard the second , and 18. a of Henry 6. when as well from want of means , as the Subjects Petitions in Parliament , ( for Expeditissima est ratio augendi Census detrahere Sumptibus , the readiest way to raise the Revenue is to take down Expenses , ) they have much lessened their Hospitality ; their Tables being either defrayed by their Subjects , as of Henry the 6. or as Henry the 3. when by necessity b ita consueta Regalis Mensae hospitalitas abbreviata fuit , ut ( pos posita solita verecundia ) cum Abbatibus , Clericis , & viris satis humilibus hospitia quaesivit & prandia ; the wonted hospitality of the Kings Table was sunk so low , that ( without farther shame ) he many times lodged and dieted with Abbots , Clerks , and very mean Persons . It hath caused our Kings to sell and alienate the possessions of the Crown : as Henry the c 3. who gave to Edward his son Licentiam impignorandi terram Vasconiae , leave to pawn the Dutchie of Gascoign ; And caused himself not long after by the like occasions , to sell for 300000. l. ( except some pittances reserved ) the d entire Signiorie of Normandie . What our late Mistris and her Father did , is yet fresh in memory . But this mischief hath trenched deep into the Fortunes and Affections of the Subjects , when Princes to repair the breach of their own Revenues , have often resumed the possessions of their people ; as a Edward the second anno 5 , 8 , & 10. Omnes donationes per Regem factas ad damnum & diminutionem Regis & Coronae suae , all the Grants made by the King to the lessening and prejudicing of the King and his Crown . b Richard the second an. 1. did the like of all Grants made to unworthy persons by his Grandfather , and recalled all Patents dated since 40. of Edward 3. Thus did Henry c the 5. an. 1. and d Henry the 6. in the 28. of his Reign , Edward the 4. in an. 3. with all Offices of his Crown granted either by the Usurper or his Brother . Neither is this in it self unjust , since as well by reason of State as Rules of best Government , the Revenues and Profits e quae ad sacrum Patrimonium Principis pertinent , which belong to the sacred Patrimony of the Prince , should remain firme and unbroken . But when neither Credit , Frugality , or Sale of Lands would stop the gulf of want , our Princes have been so neer beset , as with Nerva and Antonius the Emperors to sell and pawn their Jewells . The Archbishop of York had power from Henry 3. an. 26. f ( in wars beyond Sea ) impignorandi Iocalia Regis ubicunque in Anglia pro pecunia perquirenda , to pawn the Kings Jewells anywhere in England to raise money . g Edward the first sendeth Egidius Andevar ad Iocalia sua impignoranda , to pawn his Jewells . h Edward the 3. pawneth his Jewells to pay the L. Beaumont and the Strangers their wages in war . The Black i Prince was constrained to break his Plate into Money to pay his Souldiers . a Richard the second pawned Vasa aurea & diversa Iocalia , vessels of Gold and divers Jewells to Sir Robert Knowles . b Henry the 4. an. 3. to a Merchant for money invadiavit Tabellam & Trisellas suas Argenteas de Hispania , ingaged his Tablet and stools of Silver which he had from Spain . c Henry the 6. gageth and selleth to the Cardinal of Winchester and others an. 10th . 12th . and 29. d many parcells of his rich Jewells . And the late Queen in the end of her dayes ( to ease her Subjects ) did the like with many in the Tower . And Extremity hath yet stretched some of our Kings to so high a stain of Shift , that Edward the third e invadiavit magnam Coronam Angliae , pawned his Imperiall Crown 3. severall times ; an. 17. in partibus transmarinis in forreign parts , and twice to Sir Iohn Wesenham his Merchant , first in the f 24. and after g an. 30. in whose custody it remained 8. yeares . To Henry Bishop of Winchester Henry the 5. invadiavit magnam Coronam auream , gaged his imperiall Crown of Gold in the 5. of his Reign . And when Henry the third had laid to gage h omnia Insignia Regalia , all his Robes and Kingly Ornaments , and upon assurance of re-delivery or satisfaction had pawned Aurum & Iocalia Feretri S. Edwardi Confessoris , the Gold and Jewells belonging to the Shrine of S. Edward the Confessour , ( A course more moderate then by force to have taken , as William the Conquerour did the Chalices and Shrines of other Churches , or as i Clement the 7. who to pay the Souldiers of Charles the fifth melted the Consecrated Vessels ) was in the end , when he had neither means of his own left nor reputation with others , constrained to beg relief of his Subjects in this low strain , a Pauper sum , omni destitutus Thesauro ; necesse habeo ut me juvetis : nec aliquid exigo nisi per gratiam ; I am poor , and have no Treasure left ; ye must needs relieve me : neither do I demand any thing but of your mere love and courtesy : And turning to the Abbot of Ramsey , to say , Amice , obnixe supplico quatenus me juvas mihi centum libras conferendo , My friend , I beseech thee for Gods sake to help me with 100. pound : adding withall majorem Eleemosynam fore sibi juvamen conferre pecuniamve , quam alicui ostiatim mendicanti , that it would be a greater deed of Charity to contribute to his Wants , then to give to one that begged from door to door . So that of the waste of these times and want of those Princes I may truly with the Satyrist say , Ossa vides Regum vacuis exuta medullis . Thou seest the Bones of Kings spoi'ld of their Marrow . IT now resteth by some few particulars to observe with what Wealth we have returned home , loaden with the Spoils of our Enemies ; since no motives are so powerfull to the Common greedy People as the hopes of gain , which will easily enforce them ▪ b Ire super gladios , superque Cadavera patrum , Et caesos calcare Duces , — Tread upon Swords , and on their Fathers Graves , And spurn their slaughter'd Captains . — In the Expeditions of Henry 3. their purchases were so great , that the a Londoners were more grieved at the intolerable Beggeries that the King and his Army brought back , then for the expence of their own monyes ; For Cum labor in damno est crescit mortalis egestas , When Toil brings Loss , Begg'ry must needs increase . The same King , although called in by the Nobility of France b in Faction against their Master , returned no better rewarded then Consumpta pecunia infinita , & Nobilibus & Militibus innumeralibus vel Morti datis vel infirmitati , vel fame attenuatis , vel ad extremam redactis paupertatem , with the having spent an infinite deal of money , his Nobles and Souldiers without number being either slain , or sickly , or maimed , or half-starved , or else reduced to extreme poverty . Innocentius the Pope repayed the expence of Henry the 3. and his people in his Sicilian Service with no better wages then this Scoffe , That England was c Puteus inexhaustus quem nullus poterat exsiccare , a Well not to be emptied which no man could draw dry . What the succeeding times afforded may be well gathered out of the many Petitions in Parliament , 22. Edward 3. 4 , and 7. of Richard 2. 8. of Henry 5. and 10. of Henry 6. ever complaining of the extreme Beggery the people brought home , and desiring some speedy Relief . The Treasure d Henry the 8. spent in aide of Maximilian about recovery of Verona nullum aliud factum nisi damnum & dedecus peperit , brought him nothing else but Loss and Dishonour . For the Emperour having his turn served , delivered , contrary to Contract , that City to the French , threatning to confederate with them , ni Rex ei continuo per solveret , unless the King would forth with pay him down a great summe of money ; believing ( as the words are ) Minis & terrore ab hoc Rege pecuniam posse haberi , that this King would part with his money upon threatnings and great words . For the great Army of this King sent over into France , and the Million almost of Crowns he supplied the Emperour and Duke of Burbon with in their wars of Millan , his People enduring new and unheard of Taxes at home , and his Souldiers great Extremity abroad , he was himself at the last of all , ( their ends effected ) having spent the Treasure of his Father , and the Bounty of his Subjects , forsaken and left as the Pasquill painted him , inter Moysem , Christum & Mahumetem , betwixt Moses , Christ and Mahomet , with this word , Quo me vertam nescio , Which way to turn me I know not . For 2. Millions of a Crowns bestowed in purchase of Tournay , not without suite of his own , he delivered it with little or no recompence : & rated his potentiall Interest of France at no greater Summe then an Annuity b of 100000. Crowns . What from the 30. of this King untill the last of his son Edward the sixth for c 3173478. l. 15s . 4d . spent at Sea and Land in Forraign wars , this State received of inrichment , it seemeth so mean , as not worthy any place either in Story or Accompts . Untill the late Queen was drawn into wars , she had in Treasure 700000. l. but after she was once intangled , it cost her before the 30. of her Reign 1517351. l. at which time she was but entering into the vastness of her future Charge : For the annuall expence of 126000. l. in the Low-Countries , from 1587. untill 1593. the yearly disbursment for a Flushing and the Brill 28482. l. the debts of the States 800000. l. and the Aides of the French King since he attained to that Crown to above 401734. l. was after that time . Thus by reason of warre , besides Taxes upon her People to the Summe of two Millions , and 800000. l. by Subsidies , Tenths & Fifteens , she hath spent of her Lands , Jewells and Revenues an infinite proportion . As for the imaginary Profit grown by the many rich Spoils at Sea and Attempts in Spain , it may be well cast up by two examples of our best Fortunes . The Journey of Cales b defrayed not the Charge to her Majesty by 64000. l. And our times of most advantage by Prizes between c anno 30. and 34. of the Queen , wherein we received but 64044. l. defrayed not the Charge of her Navy , arising in the same yeares to 275761. l. As to the greatest Losse , expence of Christian Blood , it may well suffice to be moan with * Horace , Parumne Campis atque Neptuno superfusum est Latini sanguinis ? Neque hic Lupis mos nec fuit Leonibus Unquam , nisi in dispar feris . Is there as yet so little Latine Bloud Spilt on the Fields and Flouds ? Nor Wolves nor Lions do we ever find So cruel to their kind . THe last motive from Utility is , increase of Revenues to the publick Treasury by addition of Forreign Dominions . Which can receive no answer so full of satisfaction , as to instance the particular Summes , exhausted in every Age to retain them . Beginning first with the Dutchie of Normandy : For retention whereof William the Conquerour from hence , ( as the a Author saith ) laden Thesauris innumeris , with uncountable Treasure , exacted sive per fas sive per nefas , in Normanniam transfretavit , gathethered together by hook or by crook , wafted over into Normandy . His Son b ad retinendam Normanniam , Angliam excoriavit , to retain Normandy flayed off Englands skin . The same end by c Henry the first , Anglia fuit bonis spoliata , England was despoiled of its Goods . His d Grand-child took Scutagium pro Exercitu Normanniae , a Scutage for his army in Normandy 3. times at a high rate ; and was inforced then against incursions of the French to build and man e 13 Castles de novo & integro , intirely new . Richard the first f exacted heavily upon his people , ut potentes homines Regis Franciae sibi conciliaret , ut terram propriam Normanniae tutaretur , therewith to make himself friends amongst the most powerfull Courtiers of France , so to keep quietly his possessions in Normandy . King Iohn g as wearied with the Charge neglected it : And his Son h feeling a burden more then benefit , resigned his interest there for a little Money . When it was again reduced by Henry the fifth , i the judgement in Councel was , That the keeping of it would be no lesse of expence then to war forth for all France . In the quiet possession of his Son Henry a ( Iohn Duke of Bedford then Regent ) this Dutchie cost the Crown of England 10942. l. yearly . In an. 10. it appeareth by the Accompts of the Lord Cromwell Treasurer of England , b that out of the Kings Exchequer at Westminster the entertainment of the Garrison and Governour was defrayed , the Rents of the Dutchy not supporting the charge ordinary . c When Richard Duke of York was in the 15. year of Henry the 6. Regent , the certain Expence overballanced the Receipt 34008. l. And an. 27. d the Lord Hastings Chancellour of France declareth in Parliament , that Normandy was not able to maintain it self . But thus it continued not much longer ; for this Crown was both eased of the Dutchy and Charge shortly . Of the Principality of Aquitain , the Duchie of Gascoign , Guien and the Members , I find the state thus in record . In the 26. of Henry 3. e there was issued from the Treasurer & Chamberlains at Westminster 10000. l. for paiments in Gascoign ; besides an infinite proportion of Victualls and Munition thither sent . To retain this Dutchie in Duty and possession , f this king was inforced to pawn his Jewells , being aere alieno graviter obligatus , The sauris , Donativis , Tallagiis , & extersionibus in Anglia consumptis ; very much indebted , and having spent all his Treasures , Grants , Tallages , and other Sweepings in England . Besides the people there at his departure extorserunt ab eo confessionem quadraginta millia Marcarum , forced an acknowledgement from him of 40000. Marks . And a Story of that time saith of ann. 38. g Ille per multos labores & expensas inutiliter recuperavit Castra sua propria Vasconiae , with a great deal of toyle and expense , he unprofitably recovered his own Castles in Gascoign : of which the Labour was more then ever the Benefit could be . And thus it appeareth to have continued ; for an. 17. a of Edward the second , the money disbursed out of England to defray the surcharge there came to 46595. l. 9. shillings 7d . besides 29660. Quarters of Grain , and of Beeves and Bacons an infinite proportion . In the first of Edward the 3. b the issues of Gascoign were 10000. l. above the Revenues . The Signiories in Aquitain c cost in 8. years ending 36. of this King , 192599. l. 4. shill. 5d . de receptis forinsecis onely . It was delivered in Parliament , an. 1. Rich. 2. d that Gascoign , and some few other places that were then held in France , cost yearly this Crown 42000. l. And in the 17th . of this King e a Parliament was summoned for no other cause especiall , then to provide money to clear the annuall expences of those parts . The charge of Bordeaux f but one Town , surmounting in half a year all Rents and perquisites there 2232. l. As Fronsack in Aquitain 5787. l. for double that time ; when the intire Dutchie exceeded not 820. l. in yearly Revenues . The Charge of Guien all the Reign of Henry 4. g was 2200 l. annually out of the Exchequer of England . By accompt Aquitain ( besides Guien 6606. l. ) was the h first of Henry the fifth in surplussage of charge 11200. l. & the Town of i Bordeaux the 5. first years of the same King 6815. l. In the 11. of k Henry the 6. Sir Iohn Radcliffe Steward of Aquitain received from the Treasury of England pro vadiis suis , &c. 2729. l. and for expense in custody of Fronsack Castle onely he payed 666. l. 13. shill. the profits of the Dutchie no wayes able to cleare the Accompts . The Benefit we reaped by any footing in Britanny , may in a few Examples appeare . a Henry the third confesseth that ad defensionem Britanniae non sufficiebant Angliae Thesauri , quod jam per triennium comprobavit , that the Treasure of England would not suffice to maintain Britanny , which he had found to be true upon 3 years tryall : and left in the end tam laboriosis expensis amplius fatigari , to tire himself farther with such toilsome expenses . The Town of Brest b cost Richard the second 12000. Marks a year , and it stood him in an. 9. in 13118. l. 18. shillings . For Callis , I will deliver with as much shortness as may be , from the first acquisition untill the losse , in every age the Expense ( for the most part either out of the Treasury or Customes of England , ) disbursed . c From the 18. of Edward the 3. untill the 21. in which space it was taken , the Charge amounted to 337400. l. 9. shil. 4d . Anno 28. of the same King for little more then a yeare 17847. l. 5. shillings . In an. 29. 30581. l. 18d . for 2. years compleat . d In 30. received by Richard de Eccleshal Treasurer of Callis from the Bishop of Winchester Treasurer of England , 17847. l. e And in the yeare following 26355. l. 15. shillings . f In the second of Richard 2. de receptis forinsecis , which was money from the Exchequer at Westminster , 20000. l. for 3 yeares compleat . g Anno 5. 19783. l. For three yeares ending a anno 10. 77375. l. For the like term untill ann. 13. 48609. l. 8. shillings . And b for the 4. succeeding yeares 90297. l. 19. shil. And for the last 3 yeares of his Reign , 85643. l. From the end of c Richard 2. untill the 4. of Henry 4. for 3. yeares d 62655. l. 17. shillings . And for one succeeding , 19783. l. The Charge in Victuall and Provision for 2. yeares 5. moneths in this Kings Reign e 46519. l. 15. shillings . In the first 4. and peaceable yeares of his Son there was issued from the Treasury of England f 86938. l. 10. shil. for this place . And from anno 8. untill the 9. 65363. l. It cost Henry the g 6. above all Revenue 9054. l. 5. shillings in an. 11. The Subsidies in England were an. 27. h levied in Parliament to defray the wages and reparation of Callis . And the i 31. of this King there was a Fifteen and 2. shil. of every Sack of Wooll imposed upon the Subjects here to the same end . k And the Parliament of 33. was assembled of purpose to order a course for discharge of wages and expence at Callis : and the like authority directed 4. of Edward the fourth , l that the Souldiers there should receive Victualls and salary from out of the Subsidies of England . The disbursement thereof one yeare being 12771. l. m And in the 16. of the same King for like term there was de Portu London , Hull , Sancti Botolphi , Poole , & Sandwico , by the Ports of London , Hull , Boston , Pool , & Sandwich , 12488. l. paid to the Treasury of Callis . n And in an. 20. from out of the Customes of the same Ports to the same end 12290. l. 18. shillings . o And in 22. 11102. l. And the year following 10788. l. The setled ordinary wages of the Garrison in this Town yearly was 24. a Henry 8. 8834. l. And about 30th . when the Viscount Lisle was Deputy , 8117. l. And from the 30th . of this King to the end of his Son Edw. 6. this place did cost the Crown 371428. l. 18. shil. From the first purchase of it by Edward the 3. untill the losse thereof by Queen Mary , it was ever a perpetuall issue of the Treasure of this Land , which might in continuance have rather grown to be a burthen of Danger to us , then any Fort of Security . For from the waste of money , which is Nervus Reipublicae , the Sinew of a Common-wealth , as Ulpian saith , we may conclude with Tacitus , Dissolutionem Imperii docet , si fructus quibus Respub. sustinetur diminuantur , it foreshews the ruine of an Empire , if that be impaired which should be the sustenance of the Common-wealth . And therefore it was not the worst opinion ( at such time as the Captivity of Francis the French King incited b Henry the 8. to put off that Kingdome , although in the close major pars vicit meliorem , the greater party out-voted the better , ) that to gain any thing in France would be more chargeable then profitable , and the keeping more then the enjoying . The issue was in Tournay , Bullen , and this Town manifest . Besides the jealousy that Nation ever held over our designes and their own liberty . For as Graecia libera esse non potuit dum Philippus Graeciae Compedes tenuit , Greece could never be free so long as Philip had the Fetters of Greece in his custody ; so as long as by retention of Callis we had an easy descent into , and convenient place to trouble the Country , a Fetter to intangle them , they neither had assurance of their own quiet , nor we of their Amity . And it was not the least Argument from Conveniencie in the detention of Callis ( after the 8 yeares expired of Re-delivery ) used by the Chancellour of France , a That we should gain much more in assured peace , which we could never have so long as we were Lords of that Town , then by any benefit it did or could yield us . It was never but a Pike and Quarrell between the two Realms : For upon every light displeasure , either Princes would take by and by to Callis , and make war there . God hath made a separation naturall betwixt both Nations , a sure wall and defence , Et penitus toto divisos Orbe Britannos ; That is , the English were divided from all the world . But a little more to inform the weight of these Charges , it is not amisse to touch ( by way of comfort ) that from which we are so happily by the infinite blessings of God and benignity of a Gracious King delivered ; and also that other of burthen still , ( though much lightened ) untill conformity of Affections and designs of Councells shall further effect a Remedie . The Charge of Barwick and the Frontiers in 20. b Edward 3. was 3129. l. for three yeares . In the end of Richard 2. & entrance of Henry the 4. c 10153. l. And d 11. of Henry 6. the Custodie of the Marches 4766. l. In the 2. Mariae the annuall Charge of Barwick was 9413. l. e And in an. 2. Elizabeth 13430. l. And an. 26. 12391. l. The Kingdome of Ireland , beyond the Revenues , was 29. E. 3. f 2285. l. An. 30. g 2880. l. and h an. 50. 1808. l. All the time of Richard 2. i it never defrayed the charges ; And came short in 11. Henry 6. 4000. Marks a of annuall issues . The Revenue there in omnibus exitibus & proficuis , in all the rents and profits yearly , by Accompt of Cromwell Lord Treasurer , not above 3040. l. But passing over these elder times ; in the Reign of the late Queen , when the yearly Revenue was not 15000. l. the expence for 2. yeares b ending 1571. amounted to 116874. l. In anno 1584. for lesse then 2 yeares came it to 86983. l. c The charge there in two years of S. Iohn Parrots government ending 1586. was 116368. l. In anno 1597. the Receipt not above 25000. l. the issue was 91072. l. And when in 35. Elizabeth the Rents and Profits of that Kingdome exceeded not 27118. l. the Disbursments in 7 moneths were 171883. l. The Charge 1601. d for 9 moneths 167987. l. And for the two yeares following accounted by the allayed money 670403. l. And in the first of the King , 84179. l. Whose government although it hath blessed both us and that Kingdome with the benefit of Peace , yet hath it not delivered himself from a large and yearly expence here for supportation of that State out of his own Treasure . And thus far in answer of the Argument from increase of Revenue by forreign Dominions . As to the Arguments of Honour by addition of Titles and forreign Territories ; it may suffice in answer , That so long as this Crown was actually possessed of any such Signiorie , the Tenure and Service did ever bring with it a note and badge of Vassallage ; then which nothing to so free a Monarch as the King of England ( who is e Monarcha in Regno , & tot & tanta habet Privilegia quot Imperator in Imperio , a Monarch in his Kingdome , and hath as many and as large Priviledges therein as an Emperour in his Empire , ) could be more in blemish or opposition . To write Domino Regi nostro Franciae , To our Lord the King of France , as during the time we held the Provinces in France we usually did in all our Letters and publick Contracts with that Crown , can be called no addition of Honour . And whether upon every command to act in person those base services of Homage and Fidelity , as first in putting off the Imperiall Crown , the kneeling low at the foot of that King , and taking an oath to become Homme liege du Roys de France , a liege subject to the Kings of France , &c. we in performing so the duties of a Subject , do not much more disparage the dignity of a Soveraign , is no question of doubt . From these considerations of Reputation and Honour , ( the greatest stayes that support Majestie , and retain Obedience ) our Kings of England have as far as to the forfeit of those Signiories , either avoided or refused the services . As King Iohn did Normandy ; and Edward the 2. resigned to his Son the Dutchie of Aquitain , to put off the act of homage from himself , to whom it could not in respect of his Regaltie but be a dishonour . As appeareth in Henry the 2. who having made his Son Consortem Imperii , a King of England with him , Homagium à Filio noluit ( saith the Record ) quia Rex fuit , sed securitatem accepit ; would not receive Homage of him , because he was a King , but took his Security . In the 17. of Richard 2. the Lords and Justices would not consent to a Peace with France , unlesse the King might not do Homage , they held it so base , supposing thereby the liberty of the Kings Person and Subject wronged . And thus much of the little Reputation that either in Title or Territorie those subordinate Dutchies in France added to this Crown . As for the Kingdome of France , the people of England were so little in love with that Title , as any Honour to them , that by Acts of Parliament 14. Edward 3. and 8. Edward 5. they provided that the Subjects of England should owe no Obedience to the King as King of France , not the Kingdome of England be in any wise subjected by such Union to that Crown . And so much we have ever been in fear of that place , left it might leave this State to the misery of a Provinciall Government : as in 17. of Henry 6. the Commons urged to contribute for the recovery of that Crown , answered , that the gaining of any footing in France would induce the Kings aboad there , and by such absence cause great decay and desolation in this State ; besides the transport of our Money in the mean time , which would inrich that Countrey , and impoverish the Realm at home , whereby we should justly again say , a Britannia servitutem suam quotidie emit , quotidie poscit , The Britans are every day begging to be slaves , every day giving money for it . THe last motive is , the advantage we now have of greater Facilitie and assurance of Successe in any forreign enterprise , by this happy Union of both Kingdoms , then ever any of our Ancestours had . To which in answer nothing can be more full , then laying down the motives and means that led on the Kings of this Realm to attempt and prosperously effect their undertakings in other parts , weigh how they suite these times , and whether that any or all the advantages we now have may be to them of equall worth and valuation . The first consideration is in Place , the next in Person . In the wars of France ( whether those for the defence of particular Signiories , or competition of the intire Kingdome ) we had ever Ports to land at , & Forts to retire to , which now we have not . The coast of Normandy was our own , by which we might enter the midst of France . And Edward 3. when he intended to annoy the East part , sided with Montfort against Charles de Bloys , whom he invested with the Dutchie of Britain , that so he might have there an easy footing . Thus by leave of his Confederats in Flanders he had safe entrance for all his Army to invade the other side , and a sure retreat , when upon any occasion he would come back , as he did to Antwerp . And wheresoever any army may have a quiet descent , the greatest difficultie is overcome ; for the rest consisteth in Chance , wherein Fortune is rather wont to prevaile then Vertue . But a ibi grave est Bellum gerere , ubi nullus est Classi Portus apertus , non ager pacatus , non Civitas Socia , non consistendi aut procedendi locus , quocunque circumspexeris hostilia sunt omnia ; There 't is a hard task to wage war , where there is no Port open for our Navy , the Countrey our enemy , no City our Confederate , no place to make a stand or to march out from , but whithersoever a man looks , he can see nothing but hostile intentions against us . And this must be now our case , which was never our Ancestours . Advantage personall was either A Party found made . For the Persons considerable , they are the Subjects to our enemies , or our own Confederats . Of the first , our Kings heretofore did either work upon the opportunity of any dissension ministred , or by Pension & Reward either make a fraction in Obedience , or Neutrality in Assistance with the Subjects of their Adversary . The Duke of Burgundy , Earls of Britain , Dreux and others in France , offended with their Sovereign , a Confoederati erant Comiti Britanniae Henrico & Regi Angliae , became Confederates with Henry Earle of Britain and King of England ; and thereupon drew him over into Britain . b The same King by yearly Pensions of 7000. l. kept divers in Poictou in fraction against their Lord and their own Loyaltie . Edward 3. had never undertaken the conquest of France , if c Robert de Artoys ( displeased with the Sentence of Philip his Master for that Earldome ) had not incited and complotted for him , as Godfrey of Harecourt did after . Nor Henry d 5. if the unsound memory of the French King , the jealousy of those Princes & Orleantial Faction had not made his way and Fortune . Confederates . THe Confederates our Kings held formerly for mutuall Aide were of such consequence in all their affairs , that those so best strengthened atchieved ever the greatest and most glorious victories . As the first and 3d. Edwards , the 5th . and 8th . Henries . Whereas Henry the sixth , that was of all the rest left most naked to himself , although the greatest otherwise in opportunity , lost all the purchase of his Ancestours in the end . It is not amisse in such a foundation of Greatness as Confederacy , to lay down successively , first , with whom we tied that knot of love ; then , what were the motives or assurances ; and lastly , whether the same in both is left to our occasions and will now or no . Henry the first , but to assure his own possessions beyond Sea , a adscivit in praesidium Comitem Britanniae , & Theobaldum Comitem Blesensem , called to his aide the Earle of Britain , and Theobald Earle of Bloys . Henry the second did the like with b Robert Earle of Flanders . And again c cum Theodorico Comite Flandriae , Baronibus , Castellanis , & caeteris hominibus Comitis , with Theodoric Earle of Flanders , the Barons , Governours of Castles , and other the Subjects of the said Earle ; who stood bound to serve him in summonitione sua , sicut Domino , pro feodis quae de ipso teneant , upon a summons , as well as their own Lord , for the Fees which they held of him . Baldwin Earle of Flanders contracteth under Bond d mutui subsidii , quod sine Rege Richardo Angliae non componeret cum Rege Francorum , of mutuall aide , that he would not come to agreement with the French King without Richard King of England . And the e Britains relicto Rege Franciae Regi Richardo adhaeserunt , forsaking the King of France , did joyn with King Richard . Between King Iohn a and the Earle of Flanders there was a Combination mutui auxilii contra Regem Francorum , of mutuall assistance against the French King . b The like with the City of Doway and Earle of Holland . Henry 3. an. 11. drew c Peter Duke of Britany into Confederacy against the French ; and Fernand Earle of Flanders with a Pension annuall of 500. Marks . d And anno 38. Alfonsus King of Castile combineth with him and his heirs contra omnes homines in mundo , against all the men in the World . To whom he remained so constant , that an. 8. and 10. Edw. 1. he would not grant a Truce to the French King , but ad preces & instantiam at the instant suit of the King of England . Edward 1. an. 13. e by a pretence of intermarriage drew Florence Earle of Holland from the French to his party : f and the yeare following , by mediation of the Lord of Black-mont , the Earle of Flanders , who in g an. 20. assisted him in the wars of Gascoign . h In the 22. he combined with Adolph King of the Romans , and the Earle of Gueldres ; tying the Nobility of Burgundie with a yearly donative of 30000. l. Turonensium to aid him contra Regem Franciae , against the French King . i He had Guido Earle of Flanders and Philip his son for 100000. l. Turonensium in pay against the French King , an. 24 , 25 , and 31. of his Reign ; k retaining the Earle of Gueldres by pay of 1000000. l. the Duke of Lorrain by 1600000. l. l the Nobility of Burgundy by a Pension of 30000. l. and Waller and Lord of Montay by 300. l. Turonensium in his service the same yeare . a And in an. 34. Reginaldum Comitem Montis Beliardi & alios de Burgundia contra Regem Franciae , Reginald Earle of Mont-Belliard and other Burgundians against the King of France . Edward 2. had b auxilium tam maritimum quam terrestre à Genoensibus , assistance as well by Sea as by Land from the Genoeses . c And in an. 18. besides his Alliance with Flanders , Iohn Protectour of Castile aideth him contra Gallos cum 1000. cquitibus & peditibus , & Scutiferis 10000. against the French with 1000. horse and foot , and 10000 other armed men . Edward the 3. d had by the Marriage of Philip , the Earle of Henault & Holland her Father assured to him ; and retained Iohn of Henault and his Followers , e qui venerunt in auxilium adrogatum Regis , who came to assist the King at his call , with a Salary of 14000. l. yearly . Before he adventured to avow and maintain his Challenge to the Kingdome of France , f he made up to his partie Lodowick the Emperour , ( who the better to countenance his enterprise , elected him Vicarium Imperii , Vicar of the Empire . ) g Reginald Earle of Geldres , Lewis Marquesse of Brandenburg , Conrade Lord of Hard , who served him with 50. men at Armes , the Cardinall of Genoa and his Nephew , who aided him with Galleys , the Magistrates of Colen , Bruxells , Lorrain and Mechlin , and h Iaques de Artevile head of the Gantois Faction ; who having quitted all duty to the banished Earle , submitted themselves and most of Flanders to the service and protection of Edward 3. who to free them of two Millions of Crowns , wherein , as a Caution of obedience to the Crown of France , a they stood bound as well by Oath as Obligation , took upon him the Title of King of France , and imployed Iohn Duke of Brabant and Lorrain , William Marquesse of Iuliers , and the Earle of Henault and Holland , his assured Friends , Procuratores suos ad vendicandum Regnum Franciae , his Procurators to claim the Crown of France . b These his Allyes not long after meeting him at Tournay with 100000. men , as Robert de Artoys did with 50000. at S. Omers against the French King . And thus he attired and furnished his first enterprise , weaving into his Faction and support more and more , as often as either pretence or just occasions would give him leave . By c colour of Marriage he drew in the King of Sicilie in the 18th . year , the Duke of Millain , and the King of Castile for mutuall aide ; and d Simon Butangre Duke of Genoa , and his Subjects for hire and reward . In the 19. yeare e the questionable Title of the Dutchie of Britain assured him of Iohn de Montford ; against whom the f French King maintained Charles de Bloys for that Dutchie . In an. 24. g he renewed the Contract with the Genoeses ; and in 30. made a convention of Peace , & mutui auxilii cum Rege Navarrae , and of mutuall aide , with the King of Navarre . In h the 37. with Peter King of Castile : and in that and 41. i an alliance of Aide and Amity he entred with the Duke of Britain : and an. 45. k again with the Genoeses and Lewis Earle of Flanders and Duke of Brabant : l and an. 46. with Ferdinand King of Portugall . Richard the second reneweth m in an. 1. the confederation that his Grandfather had with the Duke of Britain ; and with whom anno 3. he contracted anew , as he had done anno 2. with Lewis a Earle of Flanders . In the 6. b yeare he combineth with the Flemings c contra immicos communes , against the enemies of them both ; with d the Kings of Naples , Sicilie , Navarre and Arragon , de mutuis auxiliis , for mutual aide ; e & with Wenceslaus the Emperour contra Carolum Regem Franciae & Robertum Regem Scotiae , against Charles King of France , and Robert King of Scotland . In an. 8. f with the Kings of Ierusalem , Sicilie , & Portugall . In the 10. with Portugall , who at his own charges aided this King with 10. Galleys . And with William Duke of Gueldres de mutuis auxiliis , for mutuall aide . And an. 12. g 18. and 19. with Albert Duke of Bavaria . h And an. 20. with the Earle of Ostrenant de retinentiis contra Regem Franciae , against the King of France . And Rupertus Count Palatine of the Rhene an. 20. became a Homager for term of life to this King . Henry 4. entred alliance i of mutuall aid in 2. yeares with William Duke of Gueldres and Mons. k In the 12th . with Sigismond King of Hungaria . l And in the 13. by siding with the Factions of the Dukes of Berry and Orleans , layed the basis upon which his Son that succeeded reared the Trophies of his Renown . For Henry the fifth going forward upon the Advantage left and daily offered , strengthened himself anno 4. m by a League perpetuall with Sigismond the Emperour ; renewing that of Richard the 2. n with Iohn King of Portugall , as his Father had done . He entred a contract with the Duke of Britain , and with the Queen of Ierusalem and Lewis her Son for the Dutchie of Aniou and Mayn ; and with the King of Portugall and Duke of Bavaria for supplie of men & Munition by them performed . a And the yeare before the battel of Agincourt sendeth the Lord Henry Scrope to contract with the Duke of Burgundie b & his Retinue for Wages in servitio suo in Regno Franciae vel Ducatu Aquitaniae , in his service in the Kingdome of France , or the Dutchy of Aquitain ; esteeming the alliance of that house the readiest means to attaine his end . Henry 6. c so long as he held the Amity of Britain ( for which he contracted ) and the confederacy of Burgundy , his friend of eldest assurance and best advantage , which he did to the 16th . yeare of his government , there was no great decline of his Fortune in France . But when Burgundy d brake the bond of our assurance , & betook him to the Amity of France , and dealt with this Crown but as a Merchant by way of intercourse , first at the Treaty of e Bruges 1442. then at f Callis 1446. the reputation and interest we held in France declined faster in the setting of this Son , then ever it increased in the rising of the Father . And Edward the fourth who succeeded , sensible of this losse , woed by all the means either of Intercourse or Marriage to winne again the house of Burgundy , g which in an. 7. he did , to joyn for the recovery of his right in France . h And drew in the yeare following the Duke of Britain to that Confederacy . In the i 11. yeare he renewed with Charles of Burgundie the bond of mutuall Aide ; and contracted the next k yeare the like with the King of Portugal . And in an. 14. pro recuperatione Regni Franciae contra Ludovicum Usurpantem , for the recovery of the Kingdome of France out of the hands of Lewis the Usurper , ( a as the Record is ) entered a new Confederacy with the Dukes of Burgundy and Britain ; b And in the end wrought from them a round Pension of money , though he could not any portion of land Henry the 7. c an. 5. & 6. entertaineth an Alliance with Spain against the French King . The like in the 8. with the King of Portugall : and in the 10. d with the house of Burgundy for Intercourse and mutuall Aide . Henry the 8. in an. 4. e reneweth the Amity of Portugal ; and the next yeare combineth with the Emperour Maximilian against Lewis the French King , who aideth him out of Artoys and Henault with 4000. horse and 6000. foot ; whereupon he winneth Tournay , f Consilio , Auxilio , & favoribus Maximiliani Imperatoris , with the advice , assistance , and countenance of the Emperour Maximilian . In anno 7. g to weaken the French King , he entreth league with the Helvetian Cantons by his Commissioners Wingfield and Pace ; and with h Charles of Spain for Amity and mutuall Aide : into which Maximilian the Emperour and Ioane of Spain i were received the yeare following . k In an. 12. with the Emperour Charles and l Margaret Regentesse of Burgundy he maketh a Confederation against Francis the French King , as the common enemy : & quia Rex Angliae non possit ex propriis Subditis tantum equitum numerum congerere , the King of England could not furnish such a quantity of Horse of his own Subjects , as was mentioned in the contract , the Emperour giveth leave that he levy them in any his Dominions in Germany . And the Pope in furtherance of this intendment interdicteth the French territories , calleth in aide Brachii Secularis , of the Secular power , a those two Princes ; appointeth the Emperour Protectorem & advocatum Ecclesiae , the Churches Advocate and Protectour ; & stileth their Attempt sancta expeditio , an holy expedition . b And this is by the Treaty at Windsor the next yeare confirmed and explained . Renewing in the years c 21. 35 , and 38. the association , and bond of mutuall aide with the same Princes , and against the French King , if he brake not off his Amity with the Turk . And although d Edward the 6. in the first year of his Reign made the Contract between the Crown of England and the house of Burgundy perpetuall ; e yet forbore he to aide the Emperour in the wars of France , disabled ( as he pretended ) by reason of the Poverty the troubles of Scotland had drawn upon him ; f And therefore offered the Town of Bullen to the Imperiall protection . During the Reign of Queen Mary , there was no other but that g of Marriage , Aide and Entercourse with the Emperor , Spain and Burgundy ; h and besides that tripartite bond at Cambray of Amity and Neutrality . Our late Renowned Mistris entertained with the Prince of Conde i about New-haven , and k with Charles the 9. 1564. & at l Bloys 1572. with the King of Navarre before the accession of the Crown of France to him , and after Britain , and lastly by the Duke of Bullen a in 96. And with the States of the Netherlands in the yeares 85. b and 98. divers Treaties of Amity , Confederation and Assistance . By all these passages , ( being all that well either our Story or Records can discover ) it appeareth manifest the Kings of England never to have undertaken , or fortunately entertained any Forreign Enterprize without a party and confederate . Amongst which by situation , those of best advantage to us have been the Dukes of Britain , Lords of the Netherlands , the City of Genoa , the kings of Portugall and Spain , & the Empire , since knit into the house of Burgundy . As for the remote and in-land Princes of Germany , the Kings of Denmark , Poland and Sweden , ( so farre removed ) I have seldome observed that this Crown hath with them contracted any League of Assistance or Confederacy , but of Amity and Entercourse onely . IT remaineth to observe a little , what were the reasons that first induced , and then preserved the Affection and Alliances of these severall Nations respectively to this Crown . The assurance we had of the State of Genoa was their Pensions and Traffique here . All which time by equality of Neighbourhood they stood of themselves without any jealousy of Surprize . But as soon as Vicinum Incendium , the fire began in Millain , they put themselves into the protection of Spain , foreseeing how dangerous it would be set a weak State to stand Neutrall , according to Aristhenus counsell to the Aetolians , c Quid aliud quam nusquam gratia stabili praeda victoris erimus ? What else will become of us , being in firm friendship with neither side , then to be made a prey to the Conquerour ? Since which time Spain by estating Doria , Grimaldi , and the Spinellos , chief Families of that City , with great Patrimonies in Naples , retaining their Gallies in his perpetuall service and salary , the Inhabitants of all sorts in beneficiall Trade , and ( no lesse in Policy to ingage that City , then to supply his own Wants ) continually owing the wealthiest Citizens such vast summes of money , as the Interest of late exceeded a 25. Millions ; hee hath tyed it more sure to the Spanish party , then if it were commanded by a Cittadell ; so that it must ever now follow the faction and fortune of that Crown . Navarre and Britain ( while State of themselves ) were so long firm to our Confederacy , as they were tyed with the bond of their own Calamity , occasioned by that power , which incorporating lately the one by Descent , the other by Contract , is by that Union and return of all the Appennagii , more potent now then ever it hath been under the House of Capet . Burgundie was so long our friend , as either they were enriched by Staple of our Commodities , or had protection of our Swords against France , who not only claimed Soveraignty over most , but a proprietary interest in part ; and therefore had reason to give aide and Armes to such a Confederate as did by a diversive war secure , and by particular Immunities inrich that State . But now growing into Spain , they need no such assurance in the one ; and we almost undone by their draping of our wooll , ( which is happily called home , ) not able to return them the benefit of the other , cannot presume upon any such assurance of their aide as heretofore . Spain may seem to give us the best hope of a fast Confederate for 2. respects . First , for that he is absolute , and that we be equally devoid of demand , neither having against the other any Titles . Next , for that the entercourse of Trade is more reciprocall between us then France , and our Amity founded upon long love and old blood . To this may be made a two-fold answer , from the change of their Dispositions : First , for that they never assist any now , but to make themselves Master of their State . Thus ended they the strife between the Competitors of Portugall . And when they were called into Naples by the Queen against the French , they combined with her Adversary , and divided the Kingdome . And after upon the River of Garillon , under their Leader Gonsalves , taking an advantage , they defeated the whole Army of the French , holding ever since that entire Kingdome themselves . For Spain will admit neither Equallity nor Felowship , since upon Union of so many Kingdomes , and famous Discoveries , they begun to affect a fifth Monarchie . The other ; that the late hostilitie between them and us hath drawn so much blood , as all formes of ancient Amity are quite washt away : and as Paterculus a saith of Carthage to Rome , so may we of Spain to England , Adeo odium Certaminibus ortum ultra metam durat , ut ne in victis quidem deponitur , neque ante invisum esse desinet quam esse desiit : The hatred begot by former quarrels doth endure so lastingly , that the very conquered party cannot forget it ; & in such a case the very places must cease to be , before the hatred and envy towards it can cease . BEsides these locall considerations , there will 2. other Dangers now fall out from any Contract of mutuall aide : The one from diversity of Intention , and the other of Religion . In the one , when either the Confederate hath safely attained his own secret End , ( whatsoever he pretendeth in the entrance , ) he leaveth the other to work out his own designes . Thus was Hen. 3. served , called over by the Earls of Tholouse and March ; they in the mean time having made their Peace with France : a Et expertus ●am infidem ●mo perfidiam Picta vensium , turpiter recessit , & festinans non pepercit Calcaribus , insomuch that having found the treachery and perfidiousness of the Poictovins , he was forced dishonourably to retreat , and for haste to spurre away ; the perill the poore King was left in being so great . He was handled like to this by Pope Alexander the fourth , who having drawn him into the warres of Apulia against Manfred , in the end , depauperato Regno Angliae , & undique bonis suis spoliato , his Kingdome of England being impoverished , and wholly despoiled of its Goods , left him to his own shift . The King of Navarre calling in the aide of Edward 3. b against France , and appointing the Isle of Gersey the Rendezvous of their forces , revolteth to the French , after he had by countenance of that preparation wrought his Peace . Maximilian the Emperour to induce Henry 8. not onely contracteth to aid him in person to recover the Crown of France , & pro tyrannico Rege repellendo , and to remove the tyrannicall King , ( they are the words of the League ; ) but conferreth upon him in the same Coronam Imperialem & Imperium Romanum , the Imperiall Crown and the Roman Empire in reversion ; and estateth the Dutchie of Millain after recovery upon his person , & suorum naturalium masculini sexus haeredum , modo feodorum Imperialium , and his heires male lawfully begotten , to hold in Fee of the Empire : yet in the close left the King to his own fortune , his turn for Millain and Verona served . Charles the fifth when by the incuision of the French he saw his portion in Italy distressed , in safety whereof consisted the whole Pulse of the Spanish , ( as he used himself to say , ) for it supplied his Army with great Levies , and was fitly seated for a fifth Monarchy ; he then ingaged Hen. 8. in the wars of France , and bound himself ( as Bourbon his Confederate ) that he would assist him to the full Conquest of that Kingdome , and the other should become Homager to Hen. 8. as to his Soveraign . But after that Bourbon had advanced his Army and distressed the French King , he in his answer to Master Pace the Kings Ambassador refused that assurance of duty , and gave a just suspition , that he by help of his Party intended to usurp upon that State himself , which the Emperour never meant to the King of England ; least by such footing in France , he might grow so great as to give law to his neighbours . And to fall off upon such grounds hath ever been excusable , howsoever the bonds of Alliance were . Thus did Hen. 8. as often change his hand of help , as either Princes of Spain & France got ground of the other . And the Spaniard now , to keep the States in Italie disunited , compoundeth differences at his pleasure , or taketh part with the weaker , not suffering any , though his own dependant , to grow too strong : which was lately seen in patronizing the D. of Mantua against Savoy , according to the Rule of Quinctius in Livy , Non tantum interest Aetolorū opes minui , it doth not stand us so much in hand to break the strength of the Aetolians , ( yet they were enemies , ) quantum , non supra modum Philippum crescere , as it doth to see that Philip grow not too potent , who was their friend . The difference in Religion may bring likewise a twofold danger . The one with our Confederates , the other with the Subjects of this Crown . For whensoever we shall attempt upon a Catholick Prince , as France , where we have the fairest pretences , for with any other we are like to have no question ; then is all Contract of mutuall aide left to the election of our Danger by difference in Religion , in respect of the Confedrates , who May break by dispensation , though both Catholicks . Confederate , who may with all easiness procure from the See of Rome a discharge of all Contracts , although they were by Oath . For if in Leagues where either party have been Catholicks , as that between Edward 3. and Iohn King of France , & that between Iohn of Gaunt and the King of Castile ; they ever out of such suspect inserted this Clause , That neither side should procure dispensationem , &c. either per Ecclesiam Ramanam , vel per aliquam aliam , a Dispensation ought to break out of the Rom. doctrine , one accounted heretick . either by the Church of Rome , or any other way , to do contra formam Tractatus , contrary to the form of Agreement : how much more must their jealousie be to us ? And therefore in a Consultation in Henry the 8s . time , a whether with best security we should confederate with France or Spain , it was resolved that either of them may slip off their advantage by colour of our Separation from the Church of Rome , if there be no better hold in their Honesties then in their Bonds . For it will be held not onely worthy dispensation , but merit to break all Leagues with the enemies of that Church , by the Doctrine of that See ; which teacheth all Contracts with any Catholick Prince to be instanti dissolved , because we are by them ranked in the list of Hereticks : which holds proportion with the Rule and Direction that Urban the sixth sent by b Bull to Wenceslaus King of Bohemia , and Charles then Emperor , ( before the Councill of Constance , ) declaring all Confederations , Leagues and Conventions to be Lege Divina temerariae , illicitae , & ipso jure nullae , etiamsi forent fide data firmatae , aut Confirmatione Apostolica roboratae , to be by the Law of God invalid , void , and in law null , although confirmed by the plighting of faith , nay though strengthened by confirmation Apostolicall , if the parties were separatae ab Unitate sanctae Ecclesiae , separate from the Unity of Holy Church , when the league was made ; or , si postea sint effecti , if they become so after . What assurance can there then be , either with France , who is received , by his Rebenediction , into the Bosome of the Church , and his sonne made Adoptivus Filius Ecclesiae , an adopted Son of the Church ; or against him with Spain , who being Protector and Champion of that See Apostolick , submitteth himself ( as he hath ever done ) to the Popes pleasure and designe , and must not onely forsake , but aide against us in any warre we should there undertake ? Danger by difference in Religion , in respect of the Subjects . Besides it is considerable , howsoever all sides of our own will joyn in point of defence to a mutuall aide ; whether they will so in a forrain Invasion ; ( especially when the party assailed shall be of their own Religion . ) For when the Interdiction of the Pope could draw against Iohn King of England & a Lewis the 12. a side of their own Subjects , ( as it did after in the same Kingdome against Hen. 3. though all 3. conformable in points of Religion to that See ; ) how much more will it work with the people devoted to their opinions in a State divided from their obedience ? For amongst us the Catholick Church hath many Iesuites to raise Faction , and divert people from duty ; the Recusants many , and Malecontents not few ; all which with warre will discover themselves , but now by this happy calm unassured of assistance , lock up their riches in security , & their hearts in silence . And therefore by any enterprize , it is not with the rule of Seneca safe , concutere felicem statum . For provoking of some adversary in respect of Papall protection , they pick advantage to ground a quarrel of Religion : & then the sancta Expeditio , the holy expedition against Lewis , will be made Bellū Sacrum , a holy Warre against us . But admitting no lesse then in former times an easiness to attempt ; it is not a meditation unnecessary to think in generall of the dangers and impossibilities to retain . For first we must more then transgresse Limites quos posuerunt Patres , the Bounds which our Fathers owned ; Et penitus toto divisos orbe Britannos , And Britans from the world wholy divided ; and relinquish that defence of Nature , wherewith she hath incirculed , divided , and secured us from the whole world ; ( a Te natura potens Pelago divisit ab omni Parte orbis , tuta ut semper ab hoste fores . From all the Earth Nature hath parted thee With Seas , and set thee safe from Enemy . ) and commit our Frontiers ( had we never so much upon the next Continent ) to the protection of an Army , which besides the continuall Charge , if we give Ambitious and able Commanders , ( as unable for our Interest we will not , ) how ready shall it be in such a Leader , and backt , if he please , to give Law to his own countrey ? For Trifles will be quarrels good enough for such as can make them good by Power ; And whensoever means and Ambition leads any to trouble the State , he will be sure to colour his pretext with honest Titles . b Alii , sicuti Iura populi defenderent ; Pars , quo Senatus authoritas maxima foret , bonum publicum simulantes : some declaring to maintain the rights of the People , others to uphold the authority of the Senate , all pretending to act for the publick good . Hence was it that Augustus c refused to add any more of the Barbarous Nations to the body of his Empire , which with great facility he might have done ; d and to restrain that infinite and unsafe desire of enlarging , left in Charge to his Successors that especiall point of advice , a coercendi intra Terminos Imperii , to keep the Empire within due & fitting bounds . The like moderation from the same ground was in the late Queen , who refused the soveraignty of the Netherlands , b so often and earnestly offered to her , fore-seeing well , that as her State should grow more respective by addition of People , and augmentation of Territory ; so Factions and Discontents ( a common accident in worldly affaires ) would arise from superfluity . Besides , the State that may best admit increase is that , unto which addition may be on every part indifferently . Such was the advantage of Rome , by being situate in the middest of Europe : whereas we are thrust out of the world ; to which we have no other contiguity , then an unsure element of fluxible foundation , the Sea , subject to tempest , contrariety of wind , and more commodious for a potent enemy to intercept , then our selves to secure . For how large soever any Kingdome is , all great directions move from one place , commonly from one man , as the Heart in the Body . It is therefore necessary that the seat be so placed , that as well Intelligence as Dispatch may safely passe with indifferency and assured Speed : And those Forms are most quick and easy in motion , whose extremes are all equally distant from the Centre ; for the more different from the Circle , the more slow and hard . Rome may sufficiently example this : For so long as the Orbe of that Empire so moved about her , all things kept on their course with order , and ease ; but after the Seate was by c Constantine removed to an extremity of the Circle , it stood a while still , and in the end dissolved . For either through the masse of Business , the limitedness of any mans sufficiency , or impossibility to consider all due Circumstances but in re praesenti , there must fall out infinite defects in the directions . Or if none , either by reason of Distance they come too late , or if not , by reason of Remoteness , he who is to execute will be bolder with his Instructions then is fit for a Minister to be . How dangerous is it then by addition of Territories for our Master , a Alterum pene Imperio nostro & suo quaerenti Orbem , whilest he is seekng to joyn another world , in a manner , to his and our Empire , to alter either the setled order of directions , or walls of our securitie . Besides , as in the Frames of Nature Anima rationalis , the rationall soul cannot informare , give life , sense , or disourse to the matter of an Elephant or a Fly ; ( or any other body disproportionable to a Form so qualified : ) so is there as well a bound of amplitude and strictness wherein the soul of Government is comprised ; b Between which extremes there are many degrees of Latitude , some approaching to the greatest ( that nature seldome or never produceth ) some to the least , and some to the mean ; beyond which proportions respectively though some may have a will to effect , they never can have a power to attaine . And this we may see in the former accession of so much to us in France , which we could never either with Profit or Assurance retain , being gotten by Conquest , and but tacked to by Garrison , contrary to the nature of Hereditary Monarchies . For some Kingdomes ( in which number this may be accounted ) are of the same condition that Demosthenes c maketh the Athenians . Non ea vestra ingenia sunt , ut ipsi aliis vi oppressis Imperiateneatis ; sed in eo magnae sunt vires vestrae , ut alium potiri principatu prohibeatis , aut potitum exturbetis ; It is not your way , violently to oppresse other States and seize the Government ; but in this is your strength manifest , that you can hinder another from possessing the Government , or when he is possessed of it , throw him out again . Since then by Situation and Power we are the fittest , either to combine or keep severall the most potent and warlike Nations of the West , it is the best for Safety , and the most for Honour , to remain as we were , Arbiters of Europe , and so by Neutralitie sway still the Ballance of our mightiest Neighbours : which by holding of our hands , and onely looking on , we shall easily do , since Spain and France hang so indifferently , that a little weight will cast the Beam ; imploying ours , as Claudius did his Forces in a Germanie , ut subsidio victis , Victoribus terrori essent , ne forte elati Pacem turbarent , to assist the Conquered party , and to over-awe the Victor , lest he should be puffed up with pride , and disturb our peace . Thus did Hen. 8. with the French and Spanish Princes , using as his Motto of Honour and Power this , Cui adhaereo praeest , He rules whom I stick to . And the late Queen studied rather how to guard her Allies , then to inlarge her Dominions , multiplying her Leagues more by giving then receiving gratuities ; winking at her own wrongs , rather then willing to revenge . And ( as the great Mistris of the world once ) did what rather became her Greatness , then what severity of Armes required . Hence were her Seas for the most part freed from Pirates , and her Land here cleared of Enemies . For according to Micipsae's counsell to Jugurth , Non exercitus , neque Thesauri praesidia Regni sunt ; Neither Armyes nor Treasure are the safety of a Kingdome : but such Allies as neither Armes constrain , nor monyes purchase , sed officio & fide pariuntur . And since by fortune of the times succeeding , this State hath grown more upon Opinion then Deed , and that we know Magis fama quam vi stare res nostras , that our affairs stand rather by Fame then Force ; it is most safe , neither to discover weakness , nor hazzard losse by any attempt . Besides , standing as we do no waies obnoxious by Site to any of our neighbours , they will alwaies be ready to referre the judgement & order of their differences to us . As the a Brabanters and Henowayes to the Arbitrement of Edward the third : and b Charles the fifth and Francis the French King the decision of their quarrel to Henry the eighth . Thus every part shall woe us , all Princes by their Oratours shall resort unto us , as to the Common Consistorie of judgement in their debates , and thereby add more to our Reputation then any power of our own . For as well in States as in Persons , Suitours are an infallible token of Greatness ; which Demosthenes c told the Athenians they had lost , since none resorted to their Curia or Praetorium . By this way shall we gain the Seat of Honour , Riches , and Safety ; and in all other but endlesse Expence , Trouble and Danger . Robert Cotton Bruceus . FINIS . THE FRENCH CHARITY : WRITTEN In French by an English Gentleman , upon occasion of Prince Harcourt's coming into ENGLAND ; And translated into English by F. S. J. E. LONDON , Printed by Roger Daniel , Anno MDCLV . THE FRENCH CHARITY . ALthough we see that naturall causes produce sometimes contrary effects , that the Sun which draws up the Clouds can also scatter them , that the same Wind both lights and blow's out the taper , that Vipers serve for wholesome medicaments , and Scorpions carry about them an Antidote to their own poison : it is not so neverthelesse in morall and politick affairs , wherein that which is once ill , is alwayes accounted such ; from whence is begot in us that quality which we call Experience , whereby wise men are accustomed to judge of present and future actions by those that are past . Which is the foundation whereupon all Monarchies and Republicks have established the Maxims of their subsistence , and found out both what they ought to follow and what to avoid . The Charity which France hath testified to pacify our differences is so great that it is become incredible , so unseasonable that it is suspected , and so contrary to their former proceedings that it is quite otherwayes understood . Philosophers say , we cannot passe from one extremity to another without some mean ; I cannot see by what steps they are come to this perfect goodness , nor what good Genius can have made them in an instant so good friends of such dangerous neighbours to us . I will passe my censure upon nothing , yet let me have the liberty to judge of all . I find so great a wonder in this change , that I find a conflict in my self to believe it . It is no common marvell , that those who have for so long a time beheld all Europe in a flame , and could not be moved by the bloud and destruction of so many people to cast thereon one drop of water , should now have their bowells so tender as to compassionate the dissensions arising in a corner of the world which hath alwayes bin fatall to them ; That those who have made it their chiefest interest to divide us , should now make it their glory to reunite us ; That those who place their rest in our troubles , should now apply their cares for our repose ; and that after they have cast us down headlong , they should reach us a plank for to come ashore . Let the wise Reader here ( whilst I determine nothing ) allow me at least a little distrust ; it is the Mother of Safety . The Trojans , who could not be overcome by Armes , perish't by a pledge of peace . All the French civilityes are faire and good ; but in the bottome . Quicquid id est , timeo Gallos , & dona ferentes . Let us see what reasons can oblige them to interest themselves so passionately in our agreement . Is it Religion ? surely no ; for that which they professe is contrary to that of this Kingdome ; and the little Charity they have for their own , ought not to perswade us that they have much for ours . Is it for the inclination they have to peace ? surely no ; for if they esteemed it a benefit , they would seek it first for themselves . It is perhaps for an acknowledgement of their obligations to us in the late warres , and for the assistance we gave to those of Rochel . I , this would be truely Christian indeed , to render us good for evill . They will say that they are the bands of blood and parentage , which bind them to the Queen ; and yet they have let the Mother beg her subsistence and retreat among strangers , which she could not find with them , and having beheld her without pitty and succour in her greatest extremities , they advise to offer her a remedy upon the declining of her ill . But if this be the reason of their admittance , I conceive them no lawfull nor indifferent Mediators , since they are so much concern'd in one of the parties . They will whisper us in the eare , that the designe is to pacify us , and to ingage us in a league with them against the Spaniard ; although at the same time they designe Ambassadours for Munster to endeavour a peace with him . O , we should wrong them very much to believe it , though they might seem in an humour to desire it of us ; They are too gallant spirited to pretend it , they know that we are better advised then to serve them to pull their Chesnut out of the fire ; that a body recovering health from a long sicknesse ought not to expose it self to a violent agitation ; that the State will find it self loaden with debts , and the Subject exhausted by Contributions ; that we ought to preferre the evident profit of traffick before the uncertain vanity of a conquest ; that Iealousies being not yet removed , nor aemulations supprest , all kind of arming would be suspected by the State , fearing least some under pretense of a forrain warre might study private revenge , or the oppression of the publick liberty ; & that in the end it will be our gain to see them deal with Spain , and to make our advantage of their troubles , or not to meddle at all with them , unlesse by adding secretly ( according to the revolution of affairs ) a little weight to them that shall be found the lighter . If then it be none of these motives , it remains that it must be either Generosity , or deceit . O Generosity ( that hast so long since withdrawn thy self to heaven , there to keep company with the faire Astraea , or rather , who wer 't buried in France in the Sepulchre of Monsieur Gonin ) is it possible that thou shouldst be risen again , or that France should have recall'd thee with her exiles since the death of her King ; and that the first labour she should put thee to should be in favour of England , against whom but few dayes since she shewed such violent resentments , for an offence received by a pretended violation of the treaties which had past between us ? Truely if it be she , we must reverence her with extraordinary respects ; but before we give her the Honours due unto her , we must know her , for feare of Idolatry in adoring her masque for her self , or embracing a cloud in stead of a Goddesse . Let us give a thrust with our launce into the Trojan horse , to see if there be no ambush within . In walking lately with some French Gentlemen ( as this nation is free enough of their discourse ) a word escaped from one of the company without making reflexion ( as I think ) of what Countrey I was , That amongst their Prophets there was one which said , That the Conquest of England was promised to their young King . This thought cast into the aire though inconsideratly , seemed to me very considerable ; and having given me an occasion to reflect upon all things both past and present , it served me as a light to guide me in the obscurity of this Labyrinth , upon which before I had reasoned but superficially . From thence being returned to my lodging , I opened accidentally a book of Monsieur de Rohan , intitled The interest of the Princes of Christendome , and I fell presently upon a passage where he said , That one of the surest wayes to make ones self Master of a State , is to interpose and make himself arbiter of its differences . I had no need of any other Oedipus to expound to me the riddle of the Prophesy , these first motives of suspicion having cast me into more profound thoughts , I revolved in my mind how France had managed the whole business , both before & since the beginning of our troubles , and weighed all the circumstances of this Ambassage . Why such a solemne Ambassage in a time when all things seem most exasperated and furthest from accommodation ? Why then not sooner , while differences were not yet irreconcileable between the two parties ? Why such a warlike Prince , who is not experienced in the affaires of this Kingdome , to manage a negotiation of a peace the most nice and intricate that the world at this time affords ? Why at the same time levying of Souldiers in Normandy , when all the other troops are in their quarters ? Why therefore should they supply one of the parties with mony , when they come to act the persons of mediatours ; if not to cast wood and oyle into the flame ? Why at the same time an Agent in Scotland , who propounds to them openly a League with France ? Why begin they onely to turn their cares upon England , when they are upon the point of concluding a peace with Spain ? May not we well judge that it is to prepare themselves for a new employment ? since they themselves confesse that their boiling and unquiet temper hath need of continuall exercise , and that the onely means to prevent troubles at home , is continually to furnish them with matter whereupon to evacuate their choler abroad . Why doth onely France afford us this so suddain and unexpected Charity , after all the fresh wounds which bleed yet among them because of the expulsion of the Capuchins , after the continuall cares she hath taken for so many years to lay the foundation of our troubles by the secret negotiations of the Marquis of Blainville , by the intriques of the cardinal of Richelieu with Buckingham , by the long plots in Scotland , and by the open sollicitations of the Marquis de la Fert ? by all which they sometimes incited the Kings ministers to make him independent and absolute , offering to that purpose their assistance , and anone they sollicited the States to shake off the yoak of servitude , finally they transformed themselves into a thousand different shapes , till having plunged us deep enough in the gulf , they then call back their Ambassage , to give in appearance some satisfaction to the King , but in truth because his commission was expired . May not we well conclude from all this , that they will now reape the fruits they have so carefully sown and cultivated amongst us ? From these considerations falling insensibly on those of England , what need ( said I in my self ) have we of the intermeddling of strangers ? are they more versed in our interests then our selves ? can they afford more expedients ? are they more sensible of our miseries then those that suffer them ? Is it to exhort us , or to constrain us ? the first is superfluous ; the second dangerous . It must needs be that either in the one case they think to go beyond us in wit , or in the other to master us by force . If peace be profitable for us , have we any need either of a Master to make us know our advantage , or of an Oratour to perswade us to it ? If it be hurtfull to us , we ought to give them thanks for their advice , but follow that which is better . If the peace be feasible , why should we leave the glory of it to others ? if impossible , why loose time in making vain propositions ? why should we acquaint strong and ambitious neighbours , and trust the Philistins with the secret of our force ? Must England , that hath in times past compelled France to purchase peace , be now constrained to beg it of her ? that one of the most considerable and flourishing Monarchies of the world should serve for matter of sport to the vanity of the French , and be the first upon whom they exercise the Title they give themselves of being Arbiters of Christendome ? What Counsel then shall we follow in this encounter ? That of good and wise Nature , who having separated us from all other Nations by a vast and deep trench , silently teacheth us , that the principle of our subsistence is in our selves , and that we ought not to submit our government to the arbitrement of others . FINIS . Notes, typically marginal, from the original text Notes for div A34703e-120 a Pansae et Hirtii consilium Caesari . a Velleius Paterculus . a Tacit An. 10. b Iuvenal . Notes for div A34703e-730 a Sil. Ital. lib. 11. Examples of the affection of our Kings successively to Peace . a Benedictus Monachus in vita H. 2. b Ex Matth : Paris pag. 214 c Rog. Hoveden . d Ex additam . Prosperi Aquitaniae Episc. e Rot. Claus. anno secundo ● . 3 m. 11. a ●x Rot. Par. anno 5. E. 3. n. r. b Ex Rotul . Parl. anno 17. E. 3. c Ex Rotul . Franciae an. 19. an. 10. d Ex Rot. Claus. in dorso 20. E. 3. m. 16. part . i a● e Liv. lib. 9. f Rot. Claus. ann. 2. Ed 3. a Dors. Claus. an. 22. E. 3. m. 11. Similiter 8. R. 2. Claus. m. 34. b Rot. Parl. anno 25. E. 3. c Rot. Parl. anno 28. E. 3. d Rot. Parl. anno 29. E. 3. e Liv. l. 5. Dec. 5. f Ex Chart . origin . de renunciat . in Thesaur. a Claus. anno 45. E. 3. b Rot. Parl. anno 7. R. 2. n. 1● . c Ex contra●̄ . origin . inter Owinum Glendowr et Regem ●ranci● . d Rot. Parl. anno 11. Hen. 4. ●● . a Rot. Parl. an. ● Hen. 5. b Rot. Parl. anno 14. H. 6. n. 2. c Ex Artic. in Confilio contra D. Somerset . d Int. Record . Thes. Westm. e Ex Bulla Pap. H. 8. a Ex tractatu origin . in l. B. 266. b Ex procla : E. 6. de expeditione contra Scotos . c Ex tract. Cambrensi 1569. d Ex proclam . anno . 3. Eliz. Examples of Invasion drawn from the attempts of others . Ex Rot. Scotiae anno 10. E. 3. m. 14. a Rot. Parl. b Rot. Franc. in dorso . 22. E. 3. m. 6 , Nobilitie in dislike of forreign expeditions have rebelled . a Ex Rot. pat . & claus. de annis 40 , 41 , 42. Hen. 3. b Comines censura de com . char. cap. 8. Burthen of personall service grievous . c Ex Rot. Parl. de annis 20. R. 2. 6. et 9. He. 4. 1. et 7. H. 5. Burthen of charge grievous , ground of much trouble and oppression . d Cicero Epist. ad Att. lib. 5. a Ex Radulpho Gog●shal . de anno 8. Ioannis . b Ex Matth. Westm. c Ex Matth. Paris hist. minori . d Ex Matth. Paris hist. ma. pag. 780. a Ex Joanne Eversden . b Ex hist. Matth. Paris pag. 32. c Ex Matth. Westm. Walt. Gishorn . a Rot. Claus. anno 5. E. 3. b Cassiodori Var. c Rot. Alm. m. 22. d Tho. VValsingham . Rot. Parl. anno 44. E. 3. e Rot. Alm. 12. E. 3. m. 22 f Ex Rot. Far . de an. 2. 3. 5. 7. 8. & 9. R. 2. & Claus. anno 8. E. 2. a Ex chron. S. Albani . b Rot. Parl. anno 1. H. 4. c In Bundel Inquisitionum , anno 20. & anno 24 , Hen. 6. d Ex lib. Abbat . de Ramsey . a Mat. Paris Hist. min. b Ex Adam Merimouth in vita Ed. 2. c Mat. Paris Hist. min. d Mat. Paris Hist. majori . Military Education cause of trouble in the state . Heads of dangerous Rebellions have been onely such as by Command in Warre have forgot to obey in Peace . a Mat. Paris anno 5. Joan. b Willielm. de Rishanger in Historia c Ex Charta concess . Baronibus anno 42. Hen. 3. Verba Ducis Somerset . contra Ducem Eborac . coram Rege . Many disorders in the State by return of the common Souldier . a Parl. anno 22. Hen. 6. b Froisard . Exhausting of the people no Necessity but Danger . a Beda Hist. Eccl. lib. 1. a Ex Rot. Franciae an. 22. E. 1. b Ex Rot. Original . in Arch. Thesaur. a Ex Rot. Par. anno 7. R. 2. Lucan . Better to disburden the state by Colony then War . Profit of war . Expence of money , Munition and men . A summary of all the exactions upon this State from the Conquest to the end of the late Queen . a Ex Matth. Paris pag. 8. & 15. William Rufus . a Ex antiq. legibus Angliae . b Silius Italicus . c Ex Hist. Gualt. Gisborn . d Ex Hist. Mat. Paris . e Ex Hist. Mat. Westm. f Ex Hist. Hen. Hunting . Stephen . g Ex Hist. mon. Gisborn . Henry 2. a Ex Gervas . Dorobernen . anno 1159. a Ex lib. Rub. in Sccrio . b Ex Gervas . Dorobernens . c Rub. lib. in Sccrio . d Ex hist. Rossens . e Ex hist. Mat Paris . f Rub. liber in Sccrio . Richard 1. g Ex hist. min. Math. Paris . Rub. libr. h Ex hist. Walt. Coventr. i Ex Rog. hove. . & Walt. Covent . a Tacit. annal . 4. b Ex Joan. Eversden . c Rub. lib. in Sccrio . d Ex Walt. Coventr. e Ex Math. Paris . f Ex charta origin . g Ex hist. Mat. Paris pa. 209. h Ex hist. Rog. Hoveden . King John . a Rad. Cogshall & Rub. lib. in Sccrio . b Ex Rog. Hoveden . c Ex Math. Paris . d Lib. Rub. in Sccrio . e Ex Math. Paris . f Ex Lib. Rub. Sccrii . g Ex Rad. Cogshall . h Ex Math. Paris . i Walt. Coventr. & Rad. Cogshall . k Ex Math. Paris . l Ex Rad. Cogshall . m Rub. lib. in Sccrio . n Ex Rad. Cogshall & Rub. lib. in Sccrio . o Math. Paris hist. min. p Rub. lib. in Sccrio . Henry 3. q Ex Rub. lib. in Sccrio & Joan. Eversden . a Mat. Paris , & ex Rot. Claus. & finium an. 12 , 13 , 15 , & 19. Hen. 3. & ex lib. Chart. Cantuar. Episc. b Rot. Pat. anno 8. ●● . 3. c Ex Tho. Walsingham , & Mat. Paris . Claus. anno 19. H. 3. d Ex Mat. Westmonast , e Ex statuto anno 4. c. 17. Dors. claus. anno 16. H. 3 & Eversden . f Ex lib. Cantur . Episc. g Ex Eversden & Paris . h Ex Mat. Paris & Eversden & Dors. claus. anno 16. H. 3. i Ex Walt Gisborn . k Rad. Cistrensis , ex Eversden , Paris & lib. Chart. Cant. Archiep. anno . 8. H. 6. l Ex Joan. Eversden , Pat. ● . ● . 3. E. 1. m. 26. m Rot. claus. an. 26. Henr. 3. n Ex H. Mat. Par. p. 517. a Ex Rot. lib. anno 26. H. 3. b Ex Hist. Mat. Paris . c Durs . claus. anno 14. H. 3. n. 8. & claus. 12. He. 3. m. 2. d Claus. an. 14 H. 3. n. 7. e Claus. an. 16 H. 3. m. 11. f Claus. an. 14. H. 3. m. 9. a Claus. in Dorso , an. 15. Hen. 3. b Rot. finium 26. H. 3. m. 4. Edward 1. c Rot. Pat. anno 25. E. 1. m. 3. sced . a Rot. Vascon. anno 22. E. 1. m. 8. b Ex Rot. Vasco . an. 22. E. 1. m. 17. c Ex Rot. Vas. an. 22. E. 1. d Rot. Pat. anno 31. E. 1. e Ex Hist. Joan. Eversden . Edward 2. f Claus. an. 8. E. 2. m. 9. a Claus 16. E. 2. Claus. anno 12. E. 2. b Ex memor . Sccii . an. 〈◊〉 . E. 2. ex parte Rem . Thesaur. c Rot. Vascon. anno 22. E. 2. m. 13. insced . d Rot. Scot. anno 11. m. 17 e Rot. Scot. anno 12. m. 8. f Rot. Pat. anno 4. ● . 2. a Dors. Claus. anno 17. E. 2. m. 11. b Claus. anno 18. m. 34. c Ex Rot. Vascon. m. 29. d Claus. an. 6. E. 2. e Rot Scot . anno 1 , 2 , 3. m. 10. & an. 4 m. 5. & an. 9. & Rot. pat . anno 10. m. 12 f Rot. Pat. an. 16. m. 3. g Rot. ●cotiae anno 8. m. 9. h Rot. Scot. Dorso , anno 7. m. 8. i Dorso claus. anno 16. m. 3. k Rot. Scotiae anno 1 , 2 , 3. m. 8. l Rot. Scotiae anno 8. E. 2. Dors. claus. anno 9. m Claus. an. 16 ▪ E. 2. n Ex Dors. claus. 7. E. 2. m. 7. a Claus. an. 16. m. 20. b Ex Paterculo de Aug. c Claus. an. 16. m. 11. & cla . an. 15. m. 19. d Rot. Scotiae anno 3. E. 2. m. 8. Dorso . e Rot. Scotiae an. 11. m. 16. f Rot. 〈◊〉 . an. 15. m. 19. g Rot. Scotiae anno 〈◊〉 . m. 13 〈◊〉 laus . an. 18. m. 13 i Rot. Pat. an. 16. m. ●7 . k Rot. 〈◊〉 . anno 9. m. 22. Dors Cla. 10. m. 26. claus. anno 15. m. 13. Rot. Pat. anno 16. m. 27 ▪ l Rot. Scotiae anno 13. m. 2. m Dors. claus. anno 6. m. 28. Rot Scotiae anno 7. m. 2. claus. anno 8. m. 30. claus. an. 16. m. 12. Rot. Scotiae anno 12. m. 6. Rot. Pat. anno 18. m. 21. a Rot. claus. anno 15. E. 2. m. 14. Rot. finium : anno 15. m. 16. b Rot. claus. anno 9. Rot. Pat. anno 16. m. 12 ▪ c Rot. claus. anno 15. m. 19 ▪ d Rot. Scotiae anno 13. E. 2. m. 1. e Claus. an. 13 ▪ m. 20. Edward 3. f Pat. an. 48. E. 3. m. 10. a Ex Rot. Alman . an. 12. m. 17. b Claus. an. 20 E. 3. m. 22. in dorso . a Claus. an. 1. E. 3. Rot. Sco. anno 1. E. 3. b Claus. an. 2. E. 3. c Claus. an. 10 d Rot. Scotiae anno 10. m. 9. & Rot. Alman . an. 12. m. 12. e Rot. Scotiae anno 13. E. 3. m. 15. f Rot. Scotiae anno 10. E. 3. g Rot. Alman . anno 1. E. 3. m. 2. a Rot. Scotiae anno 10. m. 17 b Rot. Scotiae anno 1. m. 2. c Rot. Scotiae anno 1. d Parla. an. 13 ▪ E. 3. Parla. anno 14. E. 3. e Rot. Franc. anno 46. f Claus. an. 1. E. 3. m. 1. g Parl. an. 22. E. 3. n. 9. Richard 2. a Parl. an. 2. & 14. Rot , 2. n. 8. a Rot. Pat. anno 2. R. 2. m. 3. a Tacit. lib. 2. b Rot. Parl. annis 3 , 4 , & 5. R. 2. c Rot. Parl. anno . 1. H. 4. n. 32. Henry 4. a Hist. Tho. VValsingham ▪ Henry 5. Henry 6. Nota First monopolies . a Rot. Parl. an. 11. H. 6. a Rot. Parl. an. 18. Hen. 6. n. 38. b Ex Paterculo . Edward 4. c Rot. Parl. an. 2 , & 8. E. 4. d Placita Coronae . e Chron. Fabiani . f Rot. Parl. anno 12. E. 4. n. 8. g Rot. Parl. Edward 5. Richard 3. Henry 7. a Fabian . b Ex litera missa Abbatiss . Barking manu Regis H. 7. a Ex litera Ducis Norfolciae . b Ex lib. Acquit . int. Regem & Dudly R. C. Henry 8. a Ex originali signat . manu Regis . b Ex originali Instructione . c Ex instruct . originali anno 14. H. 8. d Rot. Parl. an. 21. H. 8. Edward 6. Q. Mary . Q. Elizabeth Princes extremities beyond the ease of their people by reason of wars . Credit of Ks. so much impaired , that they could not borrow but upon surety and extreme interest . a Math. Paris . b Rot. Pat. anno 13. E. 3. m. 13. Nota. a Ex Instruct. Thomae Gresham , anno 1557. b Ex Instruct. Willielm. Herle 16. August . an. 5. Eliz. Similiter c Thomae Gresham . 1563. & 76. d Ex litera Edw. Lee orat . Regis H. 8 in Hisp. anno 28. Kings enforced to abate their hospitalitie . a Ex Rot. Par. 18. H. 6. b Ex hist. majori Math. Paris . Kings enforced to pawn and sell their Dominions . c Rot. Pat. anno 51. H. 3. m. 17. d Ex contract . orig. & Hist. Norman . a Rot. Vasc. 5. E. 2. Rot. finium an. 8. Rot. cui titulus , ex tract. de donacionib. . a. 9. & 10. E. 2. Kings enforced to make Resumption of their Lands . b Rot. Parl. anno 1. R. 2. c Rot. Parl. anno 1. Hen. 5 n. 12. d Rot. Parl. anno 28. H. 6. & E. 4. e Ex legibus Theodos. & Valentinian . in Codice . Ks. enforced to pawn and sell their Jewells . f Rot. Pat. anno 26. H. 3. m. 1. Similiter an. 56. H. 3. in 21. m. g Rot. Pat. Claus. an. 2. E. 1. m. 7. h Claus. an. 1. E. 3. i Tho. Walsingham . a Ex originali de anno 6. R. 2. Rot. 17. b Pat. anno 3. H. 4. m. 3. c Pat. an. 10. Hen. 6. Pat. anno 12. H. 6. m. 13. d Pat. an. 29. H. 6. m. 20. Kings enforced to pawn their Regall Crown . e Pat. Pars 1. an. 17. E. 3. f Pat. an. 24. m. 21. g Claus. an. 30 E. 3. Com. de Ter. Hill. 38. E. 3. ex parte Rem . Regis . h Pat. anno 5. H. 3. m. 23. & similiter an. 9. Rot. Pat. an. 51. H. 3. m. 17. & . 18. i Ex historia Guicciardini . a Ex hist. S. Albani . In place of spoile the Souldiers return oppressed with extreme Beggery . b Lucan . de Bello Civili lib. 7. a Math. Paris pag. 580. b Hist. Mat. Paris p. 1358 c Math. Paris pag. 909. d Ex lit. Cardin . Wolsei ad Card. Sodrin . a Ex Instruct. Rich. Wingfield . b Ex lit. Tho. Wolsey Episc. Lincoln . c Ex compute in Archivis Rob. Com. salisb. . a Ex tractat . anno 1598. b Ex computo deliberat . Domino Thesaur. Burleigh . c Ex computo Joannis Hawkins Thesaur. Naviae . * Hor. Epo . 7. Forreign Dominions alwaies charge , no benefit . Example in Normandy . a Math. Par. b Ex Legibus antiquis . c Ex Walt. Gisborn . d Ex lib. Rubro . e Ex lib. Pipnell . f Rad. Coggeshall . g Math. Par. h Ex Archiv . de redit . Norman . tempore H. 3. i Ex origin . Instr. Domini Scrope . a Ex libro Domini Carew de anno 1. & 2. H. 6. b Ex Rot. Par. de an. 11. H. 6 c Ex lib. originali Roberti Cotton . d Rot. Parl. an. 27. H. 6. n. 27. Aquitain , Gascoign , Guien . e Rot. liber . anno 26. H. 3. f Rot. an. 22. H. 6. g Math. Paris Pag. 578. a Ex Comput . Willielm. de Otterhampton , anno 17. E. 2. b Pat. an. 1. E. 3. c Ex Comput . Richardi Longley an. 36. E. 3. in Thesaur. Regis Westmon . in Rot. Aquitaniae . d Rot. Parl. anno 1. R. 2. m. 24. e Rot. Parl. anno 17. R. 2. f Ex Comput . Walt. de Weston . g Ex Comput . Tho. Swinburn anno 10. H. 4. h Ex Comput . Ioannis Tiptoft an. 1. H. 5. i Ex Comput . Will. Clifford & Robert . Holme an. 5. H. 5. k Ex Rot. Par. an. 〈◊〉 . H. 6. Britanny . a Ex Math. Paris . Brest . b Rot. Parl. anno 2. R. 2. Ex Comput . Tho. Parry . Cust. Castri de Brest , a. 9. R. 2 Callis . c Ex Comput . Williel . Horwell in Thesaur. Regis . d Ex comput . Richardi Eccleshall de annis 28 , 29 , & 30. E. 3. e Ex Rot. Par. anno 2. R. 2. f Ex Comput . Rob. Thorley . g Ex Comput . Simonis de Burg. a Ex Comput . Rog. de Wald. anno 13. R. 2. & 15. b Ex Comput . Joannis Bernam , anno 23. R. 2. c Ex Comput . Ro. Thorley . d Ex Comput . Nich. Vske . e Ex Comput . Rob. Thorley . f Ex Comput . Rob. Salvin , de annis ▪ 5. H. 5. g Rot. Parl. an. 11. H. 6. h Rot. Parl. anno 27. i Rot. Parl. anno 31. k Rot. Parl. anno 33. l Rot. Parl. 4. E. 4. m Ex comput . Majoris Stapulae anno 1. R. 3. n Ex comput . origin . inter Chartas Roberti Cotton . o Ex comput . Domini Lisle . a Ex lib. de expens . Bellor . H. 8. & E. 6. in Musaeo Com. Salisbur . b Ex litera Archiep. Cant. Card. Wolsey . a Ex litera Thomae Smith Secret : anno 1567. 3. Maii. b Ex compu● Joannis Tiptoft . c Ex comput . Hen. Percy , anno 1. H. 4. d Parl. an. 11. H. 6. e Ex musaeo Com. Salisbury . f Ex comput . Williel . de Brumleigh . Barwick . g Ex comput . Nicol. Episc. Meth , an. 30. Ed. 8. h Ex comput . Tho. Scurlay anno 50. E. 3. Ireland . i Ex comput . Joan. Spencer , de annis R. 2. a Ex Rot. Par. anno 11. H. 6. b Ex annotat . Dom. Burleigh ex Musaeo Com. Salisbury . c Ex comput . Rad. Lane . d Ex comput . in Musaeo Com. Salisbury Thesaur. Angliae . Addition of any forreign Title no Honour . e Baldus . Stile of Normandy and Aquitain , accounted by our Kings a vassalage . Stile of France restrained by petition in Parliament . France possessed would leave us to the misery of a province a Tacit. in vita Agricolae . To enterprise any war , not so easy . Meanes of successe formerly . Advantage of Place and Party . Advantage of Place . a Livy lib. 28. a Math. Paris in vita H. 3. b Math. Par. vita Hen. 3. c Froisard . d Walsingham . T. Livius Foroliviensis in vita He. 5. Confederates were the onely ground of all the good successe . A list of all the Confederates from Hen. the firsts Reign to the end of the last Queen . Henry 2. a Ex Contract . orig. in Arch. Thes. West . b Ex Radulp. de Diceto . c Ex orig. signat . à Comite & Castellanis , in Thes. West . Richard 2. d Ex Radulph . de Diceto . e Math. Paris . 184. a Indorso Cla. an. 1. Joannis . King John . b Ex orig. in Thes. Westm. Henry 3. c Dors. pat . 11. H. 3. m. 11. d Rot. lib. an. 14. H. 3. m. 7. ex originali . Edward 1. e Claus. an. 13. Edw. 1. f Ex origin . in Thesaur. g Rot. Vascon. an. 20. m. 19. h Rot. Alman . de annis 22. & 31. m. 13. i Ex origin . sub sigillo in Thes. Westm. k Rot. Alman . an. 31. m. 14. l Dors. Rot. Alman . 18. a Rot. Pat. an. 34. m. 24. b Rot. Vasco . an. 9. & 11. Edward 2. c Dors. Claus. an. 18. m. 7. Edward 3. d Froisard . e Rot. libera 2. m. 6. f Rot. Alman . anno 11. g Rot. antwer. . anno 12. h Froisard . a Ex Rot. Antwerp . an. 12. b Rot. Parl. anno 14. n. 8. c claus. an. 18. m. 25. d Dors. claus. an. 18. m. 20. e Dors. claus. an. 19. m. 14. f Froisard . g Rot. Pat. an. 24. n. 8. h Ex originali de anno 37. in lib. Ro. Cotton . i Ex orig. in Thes. West . de annis 37. & 41. k Ex orig. sub sigillo . l Ex Contract . origin . in Archiv . Thes. Westm. m Claus. an. 1. R. 2. Richard 2. a Rot. Franc. anno 2. b Ex orig. in Thes. c Rot. Parl. anno 6. n. 11. d Ex Contract . in lib. Italico Rob. Cotton . e Rot. Franciae anno 6. m. 28. f Rot. Franc. anno 12. m. 16 & anno 18. & . 19. g Rot. Franc. an. 12. m. 16. & anno 18. & 19. h Rot. Franc. anno 20. m. 2. Henry 4. i Rot. claus. an. 2. Hen. 4. & Rot. Fran. anno 2. & 3. H. 4. m. 6. k Rot. Franc. anno 12. H. 4. m. 21. l Tho. Walsingham . Henry . 5. m Ex Rot. Parl. anno 4. n Ex orig. in Thes. Westm. a Ex chron. Rogeri Wall . in vita H. 5. anno 5. & 8. b Ex Instruct. orig. 31. Aug. 5. H. 5. Henry . 6. c Ex Contract . originali . d Ex Tractat. Alrabatensi . e Ex tractat . Brugens . 1442 f Ex tractat . Callisiae 1445. Ex tractat . Bruxellensi 1446. Edward 4. g Parl. an. 7. E. 4. n. 28. h Rot. Franc. anno 8. m. 22. & ex contract . originali . i Rot. Franc. an. 11. E. 4. m. 7. k Rot. Franc. an. 12. m. 22. & ex orig. in . Thes. Westm. a Rot. Fran. anno 14. m. 18 & 19. b Ex Contr. de anno 1487. pro solutione 50000 scutorum ad 100. annos . Henry 7. c Rot. Fran. anno 5. & 6. Hen. 7. & Contract . origin . an. 8. H. 7. d Ex magno Intercusu de an. 1495. Henry 8. e Ex tract. original . de dat. 1513. f Ex litera Max. Imp. Card. Ebor. dat. 15. g Rot. Fran. anno 7. H. 8. h Ex tract. Bruxellensi 1515. i Ex originali subscript . card . Sedunensi de dat. 1516. k Ex tract. Callis . anno 1521. l Ex tract. orig. subscript . manu Card. Ebor. & Margar . Regent . 24. August . 1521. a Ex tract. Winsor . 1522. b Ex tract. Cambrens . 1529. c Ex tract. ultrajectensi . d Ex tract. de anno 1543. Ex originali dat. ultimo Janu. 1547. Edward 6. e Ex instruct . Rich. Morison f Ex litera Ducis Somers. Magist. Pag. 1549. Queen Mary , g Ex contract . Matrimoniali 1554. h Ex tract. Matr. 1559. i Ex artic . subscript . à Vidame de Chartres 1562. Elizabeth . k Ex foeder . Trecensi . 1564 l Ex tract. Plesensi . a Ex tract. Londini . 1596. b Ex tract. cum ordin. Belgiae de annis 1585. & 1598. Confederats of most benefit to England . Princes whose Confederation are of least benefit . Bonds of Confederation cannot be the same they were before . As with the State of Genoa . c Livy Dec. 4. l. 2. a In Relatione de Statu Genoae an. 1595. Navarro . Britain . Burgundie . Spain . a Paterculus . Dangers in Confederacy by diversity of Ends . Examples , that ends served , Confederates quit all bonds of Combination a Matth Paris 1242. b Rot. Parl. anno 29. E. 3. n. 6. Suspecting that an Allie may grow too great , dissolveth alliance Liv. lib. 34. a Ex original . in manu Domini Cromwell . Doctrine of the See of Rome touching leagues with Hereticks . b Ex Bulla origin . sub sigillo Vrbani 6. an. pont . 4. Subjects obedient to the Popes Censure a dangerous Party . a Ex Eulogio Hist. a Festus Amoenus . Danger of large Frontiers . b Salust . in Bello Catil . c Suetonius in vita Augusti . d Dion Cassius a Tacitus . b Ex proposit. . Statuum de anno 1585. What State may best admit addition . c Zozimus 〈◊〉 vita Constantini , a Velleius Paterc. de Expeditione Caesaris . b Bodin . de Repub. lib. 6. c Ex orat . Demosth. ad Athenienses . Safetie in Neutralitie . a Tacitus & Dion Cassius . Honour attained by Neutrality , in being the Arbiter of all differences between the mightiest Neighbours . a Froisard . b Ex Regist. & libris Tractatuum . c Ex Demost. ● Philip .