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