MOORE mayor. Martis xmo die Octob. 1682. Annoque Regni Regis Caroli Secundi Angl', &c. xxxiiiita. This Court doth desire Mr. Freeman to Print his Sermon preached at the Guild-Hall Chappelon Sunday last before the Lord Mayor and Aldermen of this City. wagstaff. A SERMON Preached before the Lord Mayor, AND THE Court of ALDERMEN, AT GUILD-HALL chapel, ON The 8th of October, 1682. By SAM. FREEMAN, M. A. And Rector of St. Ann's Aldersgate, London LONDON, Printed by Tho. Moore for Edward Gellibrand at the Golden Ball in St. Paul's Church-Yard. To the Right Honourable Sir John Moor Kt. Lord Mayor of the City of London. And to the Court of Aldermen. My LORD, THE Design of the ensuing Discourse, now made public by your Lordships Order, is to promote Truth and Righteousness and Peace amongst men, and so eminent an Instrument has your Lordship been, both by your Example and Authority, to dash the growing impudence of the contrary vices, that I presume it need not much doubt of your Lordships Shelter and Protection; the seasonableness of it, in this loose and ungovernable Age, will I hope, somewhat atone for its want of dress and elegancy; however, I am contemn, it should be thought without Wit and without Art in the Composure, so it be not without truth in the substance, nor without profit in the consequences of it; may it therefore, by the blessing of God, succeed to the producing in some good measure its designed and desired effects in the minds of men, and may your Lordship and Honourable Brethren live many and many days to serve God, the King and established Government in Church and State, and thereby become restorers of Peace, and Virtue, and Uniformity to this( at present) unhinged, and discompacted City, is the earnest Prayers of, My Lord Your Lordships most humble, Faithful Servant Sam. Freeman. A SERMON Preached October 8. 1682. PSALM XXXIV. 12, 13, 14. Vers. What man is he that desireth life, and loveth many days, that he may see good? Keep thy tongue from evil, and thy lips from speaking guile. Depart from evil, and do good: seek peace and pursue it. NExt to the Salvation of a Man's Soul, and the Eternal Affairs of the future State, 'tis his Duty as well as his Interest to take care of this present Life; A complete and uninterrupted course of happiness is not to be expected, but to become as little miserable as he can, may and ought to be his endeavour; Now how this is to be done, the Royal Prophet in the Text informs us, viz. not by complaining that the times are bad and the days evil, but by endeavouring to make them better, And in order hereunto he lays down these Three Rules and Directions as the most useful and efficacious. The first is, 1. To bridle our Tongues. Keep thy tongue from evil, and thy lips from speaking guile. The second, 2. To live holily. Depart from evil, and do good. And the third, 3. To live peaceably. Seek peace and pursue it. 1. The first is to bridle our Tongue, Keep thy tongue from evil, &c. Innumerable evils grow from this roote of bitterness; I shall stay only to mention two as the most destructive to the commonweal and safety. And I begin with 1. Perjury; A Crime of that pernicious consequence, that wherever it is generally practised, all human Societies must of necessity fly asunder, the public Peace be endangered, Authority misled, Justice perverted, and the Laws that in themselves are the greatest security of our Lives and Fortunes, made the Instruments of Revenge and Cruelty. To this purpose the wise Man very emphatically stiles a false witness against his neighbour, a maul, a sword, Prov. 25.18. and a sharp arrow, that is, does him as much mischief, as if he struck his head with an Hammer, wounded him with a Sword, and pierced his heart with a sharp Arrow: And St. James, no doubt, had a principal regard to this Sin, when he thus elegantly and fully expresses the malign and mischievous effects of an ungoverned Tongue, it is a fire, St. Jam. 3.6, 7. a world of iniquity, it defileth the whole body, and setteth on fire the course of nature, it is an unruly will, full of deadly poison. 'twas this condemned the Prophet Jeremy to a loathsome Dungeon, Susanna to a Stake, and the most Innocent Jesus to be Crucified. 'twas this robbed Naboth of his Life and vineyard together; Jesebel Commanded the Elders of Israel to suborn two men sons of Belial, 1 King. 21.10. ( none else were fit for it) to swear Treason against him, saying, Vers. 13. Naboth did blaspheme God and the King, And then they carried him forth out of the City, and stoned him with stones that he died. And as this accursed Sin naturally tends to the ruin of the Community we live in, so it flies directl● in the face of God himself. He that takes an Oath, appeals to God as a witness of the Truth of what he swears, and as an avenger, if he swears falsely; consequently the perjured wretch lies not unto men but unto God, is either a more Atheist and denies his Being, or an Epicurean in his heart and disowns his Providence; affronts him openly in some of his tenderest Attributes, neither believing his Truth, nor fearing his Justice nor standing in awe of his Power; makes the most Righteous God, as much as in him lies, an accessary to his villainy, he gaining belief and credit, more upon Gods account then his own, to that falsehood, whereby he works the destruction of his Neighbour; most impudently challenges and dares the Almighty, and in effect says, let God own my lies or show his angers, countenance them or discountenance me, which is such a strain of horrible and hellish baseness, as cannot but make the Sin to be of the deepest die, and expose it to the heaviest stroke of Divine Vengeance both here and hereafter. A Sin, which God hath not only barely forbid, but forbid with a severe threatening. The blessed God thought fit to enclose h●s sacred and dreadful name with a strict Precept, as with an hed●e, thou shalt not take the name of the Lord thy God in vain, or, as our Saviour at once renders, and expounds the Command, mat. 5.33. thou shalt not forswear thyself, and least any man should break through, and dare to profane it either by common or false Oaths, God armed that hedge with a threat as with a thorn, for the Lord will not hold him guiltless that taketh his Name in vain. Now what may not this guilty person fear? Shall he not be cursed in his Posterity, moth'd and blasted in his Estate, hated and avoided by all Men as the greatest Plague and Pest of a Nation, and after all, drink of the cup of Gods fury, that hath all the mighty ills in it, that the malice of a Devil can wish, or the power of God can put into it. A Sin, which a God of Infinite Patience cannot long forbear, Mal. 3.9. I will be a swift Witness against the Swearer; against which, God hath denounced that flying role of Curses, which, says he, Zach. 5, 4. shall enter, into the house of him that sweareth falsely by my Name, and it shall remain in the midst of his house, and shall consume it with the Timber thereof, and the Stones thereof; By reason of which, when it becomes National, as it does, by the general practise of it, or the impunity of the guilty, The Prophet tells us, Hos. 4.2.3. God will have a controversy with the Inhabitants of the Land, and for which a Land, and all that dwell therein shall mourn and languish. 2. Another sin and evil of the Tongue is slander and calumny; the inventing evil things of Men, and falsely imputing them to them; this injurious practise to others is apt to provoke the like usage from them again, from whence proceed those many feuds and animosities, mutual revilings, and bitter envyings, that are so fatal to the happiness of Life, and the quiet of Society; and when it happens that they are our Governours that are so rudely and injuriously treated, that are made the scornful objects of mens reproach and calumny, they then prove of a more deadly consequence to the public welfare: So that it is not for nothing that God so strictly commands, thou shalt not revile the gods, Exod. 22.28. nor curse the ruler of thy people, the reason and necessity of the thing, as well as the Authority of the Lawgiver, strongly binds it upon us. Common experience tells us that the great strength and security of a Nation consists in the Unity, and good correspondence betwixt the several parts of it, when those who govern apply themselves zealously for the good of the Community, and when those who are Governed, are hearty and sincere in their Obedience to those that Rule over them; consequently to divide these parts, and to create mutual Distrusts and Jealousies betwixt them,( which is effectually done by misrepresenting Governours, as persons defective, either in their Wisdom or Integrity, as carrying on bad Designs, or unable to undertake any good ones) is to weaken and enfeeble the whole Body, to expose it to Intestine broils or foreign Invasions. To bring an ill Report upon Governours, is to estrange the Governours Affections from the People, and again to abate of the Peoples just Reverence to their Governours, and by this means the management of public affairs in a manner becomes unpracticable, and all public councils and Endeavours to cure and settle a diseased and distracted Nation rendered ineffectual. This weakens the Hands of Authority, and gives factious and malcontented Spirits an opportunity to set up for themselves; he that makes his Prince to be undervalued and despised, raises a Rebellion against him in Mens Breasts, beats him out of his Subjects Hearts, and fights him out of their Affections, and having once dispossessed him of this his strongest Hold, it will be no hard matter to strip him of all his other Garrisons; neither his Person nor Government can hope to be long in Safety, when once they have wounded his Honour, and put his Reputation to Flight. But in the name of God, what do People of this temper propose to themselves? Do they think that their Governours are not men of Passion and Infirmities, as well as others? Do they not know that the Employments they are engaged in, are so infinitely various and difficult, that they are scarce capable to be managed with that evenness and exactness as may exclude all inconveniences? And is it not certain, that how ill soever the administration of public affairs may at any time be under lawful Governours, 'tis yet far more tolerable then even the Reformation of an usurping Populacy. To conclude this particular, did men, instead of provoking God, and undermining their own and the public welfare by falshoods and perjuries, employ their Tongues in celebrating Gods Worship, and speaking truth to and of their Neighbour; did they, instead of talking at random of the designs of their Governours, and putting a malicious gloss and interpretation on things they comprehend not, endeavour therewith to promote Truth and Virtue; and a good Understanding in the Nation, how soon would the condition of things clear up? and that black cloud that hath so long threatened us, be scattered and blown over? did they, instead of reviling, and reproaching, and bespattering one another, aggravating each others miscarriages, and stigmatizing each other with black and odious Names and Characters, chain up this unruly Member the Tongue, and set a watch before the door of their lips, engaging them only in confessing their own faults, and hearty begging pardon of God and Men for all the injuries they have done to both, how far might this go, to alloy their heats, to compose their differences, and to recover that sweet and courteous and obliging Conversation, to re-establish that Love, and Peace, and good Agreement, that has at any time heretofore rendered this renowned Nation, particularly, the principal and most glorious part of it, this famous City, so prosperous and happy. For what man is there that loves life and would see good days, keep thy tongue from evil, and thy lips from speaking guile. 2. The Prophets second direction is, to depart from evil, and do good. That is, to avoid every thing that God hath forbidden, that is contrary to his Nature and his Laws, and to do every thing that God hath commanded and is agreeable thereunto; to live in the sincere practise of Universal Righteouseness. The prescription is plain enough, and the effectual tendency of it to make men happy is no less evident, to them, who consider. 1. That the practise of Virtue and Religion is the natural cause of happiness: This is the fruitful parent of all those sound and wholesome ingredients whereof the pleasure and happiness of this present life is compounded; what can more highly conduce to the health of a mans Body, to the vigour and activity of his mind, to the improving of his Estate, to the flourishing of his Reputation, to the honour and safeguard of his whole Life, than this, his departing from evil and doing good; virtue seldoms fails of its Reward in this world, 'tis an universal remedy and most certain cure for all the maladies of life, and that which is yet a farther recommendation of it, it's within every mans power and reach, that has but an heart disposed to pray for it, and to endeavour after it. View any place where this Rule is in some good measure observed; and there we shall find for the most part, calm and sunshine, peace and prosperity, no tumults to disturb its repose, no plots to undermine and blow up its safety, but every man conversing with freedom, and trading with advantage, in his place and station bringing in what aids and assistances he can, to support the Comunity, and thereby rendering himself& every Member of it, in some tolerable degree, secure and happy. How blessed and delightful must that Country needs be, where every little stream runs in its own Channel, calm and undisturbed by contrary winds, enriching its own banks as it slides, and daily emptying itself a little into the common stock and treasury, as a just and grateful tribute for those perpetual flowings and plentiful recruits, without which it could not long subsist, but must of necessity fail and be dried up. On the other hand 'vice is pregnant with all manner of evils, and with whomsoever it finds a reception, never fails to bring forth innumerable woes and miseries, one sin impairs the strength and shortens the life of man, another has ill designs on his Estate and Fortune, every one leaves a slain upon his name, and, that which is worse, fills his mind with such horrid furies, anxieties and perturbations, that as Juvenal was of an opinion, there was no punishment like them, so Cato believed, that there was none besides them. Cast your eye on any place where this rule is genera●ly neglected, where men thwart and live directly contrary to it, departing from good instead of evil, and doing evil instead of good, and we shall find it to have much both of the appearance and substance of Hell itself, a place that's full of feuds and contentions, every man almost making it his business to defame and circumvent and betray his Neighbour, and striving to render one another miserable. 2. As the practise of Virtue and Religion never fails to obtain the Patronage and Protection of Divine Providence. The eyes of the Lord are upon the Righteous, Psal. 34.15. and his ears are open unto their Prayers. Righteousness is the Image of God, true goodness wheresoever it is, is a beam derived from that Fountain of Light, which God cannot choose, if he loves himself, but cherish and bless with a peculiar favour. And as God in a particular manner takes care of single persons, so he is no less tender and watchful over Cities and kingdoms that faithfully serve and honour him. The whole History of the Jews is little else but an account how God suited the condition of that people to their manners and behaviour; when they rebelled against God and went a whoring after strange Gods, then did he abandon them to themselves and to ruin, but when they repented of their Sins, and hearty returned to him, then did he save them from their Enemies, and bless them with peace and plenty; The kingdom of Judah, whilst Righteousness flourished in it, exceeded all its most flourishing neighbour-Kingdomes, as far as the Cedars of Libanus did the ordinary Trees of the forest, and that this stately Cedar did ever and anon, receive very heavy blows, loose many of its branches, was rifled of its wealth, basly subjected to slavery, and at last utterly hewed down, must be ascribed to the Divine Vengeance, for their Idolatry, Infidelity and barbarous Murder of the Son of God. In like manner has God dealt with all other Nations and kingdoms of the World. The Athenian, when he was melted into softness and effeminacy by pleasures and debaucheries, was beaten by the more sober and severe Spartan, and when the Spartan degenerated, grew rich and easy, was o'ercome by the Warlike Theban; The meed conquered the Assyrian, and the Persian beat the meed, and the Macedonian easily subdued the Persian, when they were once given over to a life of follies and sensualities; And then the Roman he came and swept all away, and whilst the wisdom and Virtue of that Nation remained firm, 'twas as strong as Iron( so its represented in the prophesy of Daniel) and ruled the World; Dan. 2.40. but when they also degenerated from their ancient virtues, and became dissolute, lustful and perfidious, the Iron began to be mixed with day, and the feet, on which that Empire stood, to be broken, it waxed weak at last, and died under the hands of the Barbarian. 'tis true indeed, God sometimes suffers an unrighteous Nation, like a bad three to grow and flourish for a while, from whence he intends to take his rods to scourge others withall, but then, when he hath made use of these rods, he usually throws them into the fire too; so true is that observation of Solomons, Righteousness exalts a Nation, Prov. 14.34. but Sin is the reproach of any People. briefly, if it's the practise of Virtue and Religion that alone can make our days many and good, we may hence infer what it is that makes our days few and evil: Alas! we do not depart from evil and and do good, and that puts a stop to our prosperity, and makes the times so uneasy and so troublesone. Sin, when it abounds amongst a People, besides that it provokes God to become a Nations Enemy, is naturally productive of public woe and misery, Profaneness and Irreligion unties all the bonds of Society, and lets loose men of unbridled lusts and passions to worry and devour one another; Luxury and uncleanness prey upon the very spirits and heart-blood of the body politic, and soon cast it into a feeble and languishing condition, Scism weakens a Nation by dividing it, Arms it against itself, and renders it defenceless against its adversaries; The effects of Virtue and 'vice are as contrary as their natures, and we may as well imagine Health and Sickness, Peace and War to be consistent with each other, as good days with bad practices, as peaceable times with restless lusts; And is it now any wonder that the whole building and frame of our Government shakes and totters, when the very Foundation of all true Peace is so sap't and undermined. Are we in great fears, in immanent danger, that Confusion first, and then that Popery in the smoke of that Confusion will break in upon us? Why, 'tis our profaneness and Impieties, our unnatural Feuds, our unreasonable Animosities, that have set open the door, that have encouraged the restless Emissaries of that Church to make an attempt upon us, and have given them hopes to succeed in it; They very well know, how easy an admittance any Religion, though never so corrupt and unchristian, will find amongst those who are of no Religion at all; and how just is it! that we, who would not be reformed and reclaimed by the best Religion and best Church in the World, should be given over by God to a Spirit of Delusion and Superstition to believe a lie; But if ye sincerely love your Religion, and desire to have that and yourselves see many and good Days, you must walk worthy of it in all Holiness and Righteousness, you must depart form evil and do good. 3. The Psalmists third direction follows, seek Peace and pursue it; In discoursing on which I shall first show you what is to be done by us in order to the preserving and retreiving Peace amongst us, and then secondly, how great a Blessing Peace is, and how much it Conduces to the making our days many and good. 1. What's to be done by us in order to Peace; and this I shall give an account of in these following particulars. The first is, 1. A quiet and peaceable Subjection to that Government we live under, The Object of all laws are either things morally and intrinsically good or evil, or things of an indifferent nature and altogether uncommanded by God, The first of these, both as to their Nature and influences upon the public cannot be altered by any human power, things good in themselves will always be good and prove good to men, and things evil in themselves will always be evil and prove evil to men. These lie not at the mercy and discretion of the supreme Magistrate, but without any danger of impairing his power are lop't off from his Jurisdiction; should he therefore, as that great Cardinal puts the case in Relation to the Pope, err so far as to call evil good, good evil, Bell. de Rom. Pontiff. lib. 4. c. 5. to prohibit virtues or Command vices, we are not bound in Conscience, as he tells us we are in that case, to believe those vices good and those virtues evil, but to esteem them as they are in their own nature and to Obey God rather then Men. But then for things of an indifferent nature, that are left at liberty and undetermined as to their morality by any natural or positive law of God, these must be supposed determinable either way by the Commands of Sovereign Authority; and indeed the proper office of human power being to consult the peace and interest of human Societys, and many of those things that are indifferent, proveing in all the various turns and postures and Circumstances of human affairs, sometimes beneficial and sometimes pernicious to the Common-wealth, it is therefore necessary( the suprem Magistrate being the supreme Judge of the public good) that they fall under the guidance of his Laws and the Conduct of his Government. Would men therefore instead of taking upon them to judge what is expedient to be enjoined, humbly and cheerfully comply with what is lawful to be observed,( the former, belonging only to Governours, the latter to Subjects,) how mightily would this contribute to Peace! how firmly would this set and unite a broken and divided People! 2. That every man keep in that place and station Divine Providence hath set him, and not venture to act out of his own Sphere; one of the best means to preserve Peace, is doubtless for every man to do his own business. There can be no Peace without Order, and no Order whilst men break their Ranks, and neglecting their own private duties, spend the greatest part of their time in meddling with State-matters; public affairs must be left to the management of public persons, Sacred things to the Administration of persons called and separated to that Work, and private men must keep within their own bounds, and follow their own employments which being bread up to, they best understand and may be most useful in, both to themselves and the Community. Do we at any time see abuses and disorders in the State? corruptions and deformities in the Church▪ we are bound to do what we ought and can do in our own proper place to put a stop to them; whatever opposition we can make to them by our Wishes, our Studies, our Prayers to God; whatever disgrace we can put upon them, whatever amendment we can make in those that commit them, by convincing Arguments, by serious entreaties, by seasonable Reproofs, or just complaints to our Superiors, especially by our own Example of a more regular and orderly Demeanour, all this we may and should perform, and was this done as it ought, it would perhaps be a sufficient Task for the most zealous private Christians in the world; But now what else is to be done, is entrusted by God, and therefore ought to be left by Men to the lawful public Authority in Church and State. Did every under-Marriner in a Storm leave the Pump and his own particular Charge to instruct the Pilot? Did every common soldier in time of Battle quit his Post and Ground to direct his Captain? And every inferior Captain desert his own Company to teach his General? What sudden tumults and confusions would this breed? Would not this raise as great a Storm in the Ship as there is in the Sea? Would it not put the Army into as much Danger from its own Disorders, as from the Force of the Enemy? In like manner it can never be well with us, whilst private Men neglecting their Trades and secular Professions, wholly employ themselves in hearing and telling public News, in mending and reforming the State, and making odious representations of every thing and person that does not strike their Fancy, or svit with their Designs; this cannot but ruffle and disorder the course of things, create great disturbances amongst Men, and put the whole Community into Danger and Jeopardy. alas! Sirs, every man is not born to wield a sceptre, to sit at the Helm, and to Steer the State-vessel, this is above the capacity of most Men, I am sure, contrary to the Duty of all private Men; who, had they indeed that Wisdom and judgement they pretend to, would esteem it their Interest as well as their Duty, to keep their own Rank, though it be not that of a Leader, and to enjoy the blessed Fruits of Government without the thorns, the Cares and Vexations of it. There was indeed in the Jewish Church some extraordinary Cases, wherein God as a Political King over them, did Immediately stir up some Persons, such as Phinehas, Jehu, Elias, and others and gave them power without any ordinary process by Law in an extraordinary manner to reform abuses, and to punish offenders; and on pretence of imitating their example, there arose among the Jews a Seckt, which called themselves Zealots, a bloody and cruel Seckt, who whilst they pretended to be empoured by a secret impulse from above to do speedy execution on sinners, committed all manner of abominations, and filled the Nation with blood and violence; and if we will believe the Historian, 'twas not so much the Force and Arms of their Enemies, as the intestine confusions and divisions kindled by that mad and furious Seckt, that wrought their destruction and betrayed their Country into Slavery. But our blessed Saviour, who hath put an end to the Jewish State, hath also put an end to all pretences of this nature, amongst all the miracalous gifts of the Spirit recited in the new Testament, there is no mention made of Heroical Impulse; our Saviour who came not to destroy mens lives but to save them, gave no such Killing gifts unto Men; The Christian Spirit is not so fiery as that of Elias, the Christian Doctrine admits of no other heats of Zeal, but what are consistent with Meekness and Sobriety, with Peace and Obedience to the civil Magistrate whom God hath constituted his sole Minister on Earth to Execute wrath upon them that do evil. But least any Man should say, that whatever is the Doctrine of Christ, his example was otherwise; for do we not find him with a whip in his hand removing the Exchange, and driving the Buyers and Sellers out of the Temple? Was not his Zeal for the Beauty and Purity of Gods Worship so great, his Indignation against them that profaned it so hot, that he could not forbear manefesting in an extraordinary way his displeasure against them? 'tis therefore to be remembered, that our Saviour was a public Person, immediately sent down from Heaven, and commissioned by his Father to reform the World, and consequently his example in this particular cannot give the least warrant to any private Christian, on his own call, or on his own imagination of a call from God, to attempt the like. Noe, St. Pauls precept is very strong and obligatory upon all private Christians, 1 Thes 4.11. that they study to be quiet and to do their own business. 3. A constant and conscientious adhering to that Church that is established amongst us. It's often and generally said, why should not we Protestants, notwithstanding the difference of our Judgments in some things, cordially uni●●, love and embrace each other? And why should we not indeed? But how probable soever this looks in the Theory, sad experience shows, that nothing is more hard and difficult to be put in practise, that nothing more divides mens minds and alienates their affections, then their different sentiments in matters of Religion, especiall●, amongst melancholy Enthusiasts and deluded Zealots, who will have no opinions right but their own. So that, considering the passions of human Nature, so long as differences and competitions in Religion are kept up, it will be next to an impossibility to keep down mutual jealousies and animosities. But, one God, one Faith, one Worship, will make Hearts one, banish discord, cement Society, procure mutual respect and affection between Governours and Subjects, and make Subjects live in a fair correspondence and firm agreement with one another. Blessed be God, we have a Church, so rightly constituted, so soberly modeled, so duly authorized, so warrantably reformed, it's Ceremonies so few and decent, it's Liturgy so devout and spiritual, it's Doctrine so pure, simplo and Apostolical, it's Discipline so primitive prudent and merciful, that it's easy to prove, and has already over and over been done, that they, who refuse Communion with her, must upon the same principles, if they keep to them, refuse Communion with all the settled Churches that either now are or ever were in the Christian World. 4. That laying aside all pride and passion, and self-interest, we pursue after truth with purity and simplicity of intention. In all the disputes about Religion amongst us, we may observe something else besides the love of Truth that makes Men so fierce and obstinate in them. It may be a Man has espoused a Seckt and Party, and therefore thinks himself obliged to be warm and active in promoting the interests of it, It may be, he has heretofore appeared much in the favour of an opinion, and now thinks it inconsistent with his Credit and Reputation to retreat, or it may be, he has received some affront and disappointment in one way, and therefore in pure pet and revenge he goes over to the Enemies Camp: when Diotrephes seeks the pre-eminence, the dictates of an Apostle shall be rejected by him, and the Divinity of our Lord, God blessed for evermore shall he trampled upon, when Arius wants a Footstool to climb up to his affencted greatness: Again, it may be, it is for his interest and advantage, to hold this or that Doctrine, to be for this or that particular mode of administration, and then we must not expect that many Men will prefer Truth before their Interests, the Eagles will be where the carcase is, and that usually has the faith of most that pays best for it: Thus do the secular interests and designs of Men many times take them from themselves, enslave their understandings, tincture their mindes with false colours, and fill them with prejudices and undue apprehensions of things. The fumes of lust and passion cloud the understanding, blind the eye of reason, corrupt the judgement, the judgement corrupted, misguides the will, the will misled, gives birth to errors and heresies, and they again to strifes and contentions. Jam. 4.1. From whence come wars and fightings amongst you? Says St. James, came they not hence, even of your lusts that war in your Members? Col. 3.13. 5. That we bear with one anothers weaknesses and infirmities, forbearing one another, says the Apostle. human nature is indispensably subject to blindness, impatience and levity, mightily prove to mistake and misbehaviour; the nature of a mans Soul is as far from Infallibility, as the constitution of his Body is from Immortality, and we can no more hope in all cases to be free from error and mistake, than we can at all times to be exempted from Sickness and Death. Now how reasonable is it that they should forgive, who so often themselves stand in need of forgiveness? We must not be of vindictive spirits, as not apt to provoke, so not in a rage and madness when we are. We must not think it an Argument of a low and dejected spirit, Prov. 19.11. not to repay evil with evil, when the word of God makes it the wisdom and glory of a Man to pass over a transgression; his Glory, as being the most likely way to get the conquest and victory over him; Tertullian tells us, that by the exercise of this grace the primitive Christians found it a difficult matter at length to obtain Martyrdom for want of an Executioner: His Wisdom, as thereby laying up in store a pardon for himself, and that not only from Men when he offends them, but from God too whom he daily provokes; forgiving one another, if any Man has a quarrel against any: even as Christ forgave you. so also do ye. Our offences against God are infinitely more and greater than any Man's can be against us; ours in the parable, being ten thousand talents and committed against our Sovereign Lord, Mat. 18.25. his, only an hundred pence and committed against his fellow-servant; Now if God be of such immeasurable patience and mercy as to forgive us our trespasses against him, that are so many and so great, we cannot but conclude it just and reasonable to forgive our Brother his trespasses against us, that in comparison are so few and so little; especially considering, that as we do to others so it shall be done to us, Jam. 2.15: even in this matter of pardon and remission; he shall have judgement without mercy that shows no mercy; Mat. 18.35. And so likewise shall my heavenly Father, says our Saviour, do also unto you, if ye from your hearts forgive not every one his Brother their trespasses. 6. That we pray for Peace. The exorbitant Lusts and Passions of men are by the Psalmist compared to the raging waves of the Sea, and the same Almighty Power that sets bounds to the one, must also quiet and restrain the other. Psal. 65.7. Thou stillest the noise of the Sea and the tumult of the People. 'tis God, who restrains popular insolences by an implanted reverence to Authority, who keeps that unruly beast, the multitude, from knowing its own strength, and so from attempting to throw it's rider. This David acknowledged, it's God that subdueth the People under me: Let us pray then that God, Psal. 144.2. Psal. 33.15. who fashioneth the hearts of all men, would be pleased to soften and mollify and turn them towards Peace and Unity, that he would cool the heat of mens Passions and alloy their violences in revenging injuries on each other, that he would call in that Spirit of Schism and Contention that is gone out amongst us, that so we may love like Brethren and live like Christians, obeying those that have the Rule over us, and keeping the Unity of the Spirit in the bond of Peace; So Prayed our Royal Prophet, Do good, Oh God, Psal. 51.18. in thy good pleasure to Sion, build thou the Walls of Jerusalem. Arise, Oh Lord, Psal. 102.13. and have mercy upon Sion, for the time to favour her, yea, the set time is come: So he taught us to pray, Oh, pray for the Peace of Jerusalem, Psal. 122 6, 7, 8. they shall prosper that love thee; Peace be within thy Walls, and Plenteousness within thy Palaces. For my Brethren and Companions sake, I will wish thee Prosperity, yea, because of the house of the Lord our God, I will seek to do thee good. 2. Having thus shown you in what way's peace is to be sought and pursued, I proceed to show, how great a blessing peace is, and how highly it tends to make our days many and good. And it does so, 1. As it whets and excites diligence and industry in Mens several Callings, by giving them hopes of success in them. Now may persons hope to reap the fruits of their Labours, that themselves or their posterity shall enjoy what they have worked for, that all their lawful undertakings shall return crowned with their desired effects; and this makes them easy at home and quiet abroad, cheerful under the sweat and toils of their calling, and useful to public ends. But, on the contrary, in times of trouble and distraction, how oft does one sow and another reap? One build and another take possession? One plant, and another gather the Fruits? Now is the Man in continual fears and disquietude of mind, that he's waring out his mind and body to no purpose, that he's either labouring for a stranger, or providing for an enemy, and not for himself and his dearest Relatives; and this not only takes off his mind and his hands from his Calling and Business, but puts him upon living by his shifts, and by unlawful and violent courses, and when this comes to be generally practised, it cannot but of necessity bring all things to sudden ruin and confusion. 2. As it gives Men security in the enjoyment of their Estates and Possession; in times of popular tumults and insurrections, the fears of losing what a Man has creates him more trouble then the enjoyment gives him content. What advantage then will it be, to be great and honourable, when the higher he stands, the more open and exposd he is to the Storm, the more obvious'a mark does he become for others malice and envy to shoot their venom at? What good will it then do, to have a large Fortune, when the larger it is, the greater temptation it will be to others more powerful then himself to ravish it from him and his life into the bargain? What satisfaction will it then afford, to have an hopeful and numerous issue, when such Times shall endanger the loss both of their Lives and virtue, of their Lives by the violence and treachery, and of their virtue by the looseness and debauchery of them; In sum, Now all boundaryes of Laws are broken down, all fences of right pulled up, the longest Sword is the best Title, and he gets most that has most power: This is the sad and deplorable condition of that place, where Peace and Concord are fled away: Now therefore happy are those days that are quiet and peaceable, wherein Men may live in safety, protected by Laws, and blessed in the mutual aids and assistances of one another, enjoying without fear, and possessing without danger, no stirs appearing, no Plots or Tragedies occurring, nothing from without to sour and embitter the comforts the Divine goodness hath multiplied upon them. 3. As it affords the fittest opportunity for the practise of Religion and Virtue, and so conduces to the happiness of the future State as well as of this,( and indeed without the hopes of future Bliss we can have none at present;) Now Virtue and Religion can never flourish there where Peace& Unity in some degree are not maintained. The great duties of Religion are to Love God with all our Hearts, and to Love our Neighbour as ourselves; But in such times of trouble mens Minds are so taken up and perplexed, in preserving their Lives or securing their fortunes or providing for their Families, in helping their friends or defeating their Enemies that either they serve God not at all, or which is but little better, with distracted and confused thoughts and without those divine Affections that may give their Service acceptance with him; Again, the opposite Interests and different sides that Men have espoused, make them in such times as little love one another as they love God; bitter zeal for their cause& party soon eats up all that love and kindness, nay, all that justice and fair dealing that ought to be amongst Men, and leaves them like so many savage beasts to bite and prey upon one another. Now how blessed are those days of Peace, that cherish Piety towards God, and preserve love and good-will in Men to one another, when every Man may worship God with fixed attention and with pure affections, and exercise acts of Juctice and Charity to Men without any interruption from his own fears or other Mens lusts; upon this account the Apostle so earnestly exhorts, I exhort that first of all, Tim. 1.2.12. Supplications, Prayers, Intercessions and giving of thanks be made for all Men, for Kings and for all that are in Authority, that we may led a qui●t and peaceable life in all godliness and honesty. 'tis Prayer that obtains Gods blessing upon Kings and those in Authority, Gods blessing upon them gives quiet and peace, and peace is the nurse of godliness and honesty. Shall I now need to add any thing more to persuade you to seek Peace and pursue it; There is not any Duty the Gospel lays a greater stress upon, Heb. 12.14. Rom. 14.13.1.4.11. Rom. 16.17.2.3.6. thus it frequently exhorts and inculcates, follow Peace, follow after the things that make for Peace, Study to be quiet, be of one mind and live in Peace, Mark them that cause Divisions and avoid them, withdraw yourselves from every Brother that walketh disorderly; Not any Duty more suitable to the Nature& Spirit of the Gospel; wherever it is Cordially embraced, it makes men Meek and Humble, contented with their Condition, patient towards all men and ready to forgive, begets a most sweet and benevolent disposition of mind, an aweful regard for Governours and a mighty concern for the public safety; These are the precepts, this the true genius and temper of the Gospel, it's pure and peaceable, and he that pretends to be a Christian without these, is a Christian without Christianity. Let me then this day take up St. Pauls pathetical exhortation to you, let me beseech you, let me conjure you, Phil. 2.1. if there be any consolation in Christ, if any comfort of love, if any fellowship of the spirit, if any bowels and mercies, if you have any desire to see good days, any sincere love for your Religion, any care for your own Souls, any concern for your Posterity, any compassion for your native Country, any bowels for the wounds of a bleeding Church and State, let me beseech you by all that's sacred and dear to you, that laying aside all bitterness, and wrath, and anger, and clamour, and evil-sqeaking, with all malice,, you would, if it be possible, Rom. 12.18. and as much as in you lies, live peaceably with all men, you would fear God, Prov. 24.21. honour the King, and not meddle with them that are given to change. Now God grant that the course of this World be so peaceably ordered by his Governance that his Church may Joyfully serve him in all godly quietness through Jesus Christ our Lord. Amen. FINIS.