THE LOVE OF truth AND PEACE. A SERMON PREACHED BEFORE THE honourable house OF COMMONS Assembled in PARLIAMENT. Novemb. 29. 1640. By John GAUDEN, Bachelor in Divinity. Published by order of that House. LONDON Printed by G. M. for Andrew Crook in Paul's churchyard at the green Dragon. 1641. TO THE honourable HOUSE OF COMMONS, Assembled in PARLIAMENT. such is the powerful, and universal 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 justify my obedience, in presenting this Sermon to your, and the public view: which not any self-forwardness, or overvaluing hath obtruded. It was enough, in the author's 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 God's blessing) some approbation, (by doing some good, I hope) they were further, by the vote of your honourable House, required to be Printed: Which they now are; and with all humility presented to your Acceptance. That at once I may, both cast in a mite to God's glory in the public good (which should be the end of all our actions) and also testify a mind vehemently sensible of, and thankful for those free and Noble expressions of favour generally from the whole House, and particularly from some members of it, my special 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 useless to candid, pious, and unprejudiced minds, since your censure hath allowed them as fit and necessary for our times. This I am sure, your wisdom and piety are (above all others) by the publication of this Sermon, more straightly obliged in conscience, to justify 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 splendour of so many clear minds, concentred in Truth, cannot but kindle to a public love of it. And from the sacred light, and heat of so many wise and warm hearts, the life sweetness and abundance of our Peace cannot but grow and flourish. That this may be the happy success, wherewith with God will be pleased to crown your public endeavours; as also these, which from my private Pen are now adopted unto your so great and honourable 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 month, shall be to the house of Judah, joy and gladness, and cheerful feasts; therefore love the Truth and Peace. THough the weight of this Service and employment 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 Saul's Armour on David's back: Yet that I may not be wanting, to God's glory, my own conscience, or your desires and expectation; I have adventured to appear this day, in this place, before this honourable, Grave, and Judicious assembly. Nothing did more encourage me, against the greatness of the Work, the shortness of the Time, and the insufficiency of my own Abilities, than the auspicious fitness and readiness of this Text, so every way suitable, 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 country, to be Counsellors, and Vindicators of Truth and Peace. 2. To the Genius of our Times▪ nothing is more needful to be preached than the love of Truth and Peace. The winter's 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: rumours 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 refrains the spirits of men that delight in war) had not been gracious unto us, and inclined the heart of our King to counsels of Peace, you had not this day been Auditors, nor I a Speaker of this theme, 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 cheerful feast: your Water changed to Wine; the best viands, the best wine; the soul's provision for eternity, the body and blood of Christ. A soul's feast, a feast of exceeding joy, of eternal gladness. A feast of love; God's love to us; Christ's 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 souls. And a feast of Peace too; the most glorious peace between God and our souls, between Christ and his Church; between one another. So that nothing can come more seasonably after your Fast, and with this Feast of spiritual joy, the holy Sacrament, than this divine exhortation, most worthy of God to teach, and of us to learn, as men, and as Christians: both which names import a special 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}, rational and social 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 excellency to our souls; Truth, as the light of the sun; Peace as the heat, which enlivens, fosters, quickens, makes fruitful all. Love makes us enjoy them both. Truth and Peace are, Bona publica & universalia. Truth for the soul, Peace for the body and state; every one hath a share and interest in them, Prince, peers, 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 beneficial 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 show a pure impartial, 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 duty 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 shows to us, the stricter obligations to love and obedience he hath upon us. When our fasting and mourning are happily turned to cheerful feasts, our fears and jealousies cleared up to joy and gladness, to hopes of better estate and times, what doth God require of us, but this? Therefore to love the Truth and Peace. When God's 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 war, ruin, and confusion, which threatened our Peace. From the spreading, and prevailings of errors, heresies, schisms, and superstition, which strive to oppress or eclipse our Church and Truth: That there is a breathing space, a lengthening of our tranquillity, put into our hands, What doth God require of us by way of gratitude to him, of loyalty to our sovereign, of fidelity to our country, 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 settling 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 loveliness 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, agreeableness, or answerableness of our minds or things to their Ideas, patterns, rules or measures; As that Copy is true, which agrees with the original; That weight or measure true, which fits the Standard, That impression true in wax or paper, which exactly fits the types and engravings, That notion or perception true in the mind or sense, which agrees with the nature of the thing or object, whereto they are applied. 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 knows them to be, such as they are most certainly. This sun of Truth is in God: never clouded, spotted, or eclipsed; never setting or changing. Eternal light, day, noon, 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 oral 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, powerful, 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 hypocrisy and simulation in our actions; lying in our words; error, falsity and unbelief in our minds, when our actions contradict our words, our words our minds, our minds 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 several Conduits, for the benefit of rational creatures. First, There is Truth, natural or physical in the Works of God, which by sense and discourse, by art and science we learn. Secondly, There is Truth moral, political, or civil; which is in the enacting, interpreting, and executing of Laws according to the rules of Justice. Thirdly, there is a truth theological, supernatural 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 jointly in a state or commonwealth. The third as Christians, in a Church and nearer call or relation to God. The first requires our love to it, as we love ourselves in a natural way: the second, as we love our country, relations and liberties: the third as we love our souls. 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 virtues, power, and use of creatures; able to apply fit means to our ends. By the second, the health of the state, or body politic is preserved; while laws, which are the nerves and ligaments of civil societies, are grounded upon innate, infallible and eternal 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 soul's health and happiness are maintained; while we see, know, believe, and rest upon those excellent and saving truths, which God hath in his word revealed to us, in the plainness and simplicity of the sense, not denying or doubting any thing, but humbly and willingly embracing every truth revealed, as it agrees to the general rule and Analogy of Faith, contained in the holy Scriptures, this is Veritas fidei & religionis. The first truth we gain by senses and discourse. The second by common notions, or inbred principles of reason. The third by divine revelation; depending upon the veracity, infa●libility and authority of God. No truth is to be neglected, because it is a beam or lineament of God; but those are most to be loved and esteemed, which discover God most clearly to us; bring us nearest, and make us likest to him! This, as the most excellent and useful truth, I chiefly here understand; which exceeds all others, as much as the soul doth the body; or eternity a moment. And in this, men's hearts are most prone to be negligent, and coldly affected. 2. Peace. Peace in any kind, 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 calmness 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 kind of sweet, divine, and heavenly consent, 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 symbolical qualities so contempered, that all agree to make up one entire body, the World. 2. In the lesser worlds of mixed 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 rational World; Peace is that composedness, and tranquillity of the soul, whereby all the inferior faculties, and the populacy of affections or passions are regular, and subject to the rule, and sovereignty of reason. 4. In the spiritual world, the regenerate soul; Peace is the humble and willing subjection, and suitableness of the conscience in all things to the Will and Spirit of God. 5. In the political or civil world, the State, or Church; Peace is the settling and due ordering of things by just laws 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 main end, the glory of God, and the public good, which is the supreme Law: when all are settled on one ground, move by one rule, and tend to one end. Truth, Order, and justice, are the only foundation and pillars of Peace, in both Church, and commonwealth. 2. The second consideration is the union of the two, Truth and Peace; In God they are united: and so in every good soul, & well ordered Church or State, they may, and do best agree together: no firm, or durable peace, which is not fastened and cemented with truth: so false and pernicious a principle is that of some; that the less men know of truth, the more easily they will be 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 heroic patience, as to the burdens, 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 far 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 rob them of their heaven, God, and all happiness, if you injure them in their estates, honours, or liberties. Those subjects are most shy, and prone to start from obedience, and fall from peace, who live by moonlight of human reason, and senses only, which amazeth their minds with the shadows of good in riches, pleasures, honours, and liberties temporal, and walk not by the sunshine of divine truth, which discovers the only necessary, excellent, and satisfactory objects, worthy of the soul's love and acceptance; for nothing is truly lovely, which is not spiritual and eternal. No such bonds of peace and unity, then, as the spirit of truth, which ties the conscience to obedience and patience; The wisdom from above is first pure, then peaceable, James 3. 17. So that they best may march together; but first truth, than peace. Truth must have the precedence: rather truth, than peace. Truth we owe to God, and our souls immediately; peace only to our bodies and states, &c. If one must be dispensed withal, it is peace, not truth: better truth without public peace, than peace without saving truth. Truth alone will bring us peace, the best peace, Christ's peace, which the world can neither give nor take away. Pax est omni bello tristior, quae veritatis & justitiae ruinâ constat. That peace is far to dear, which costs us the loss of truth, I mean great, saving, necessary, and fundamental truth. 2 Where these truths are asserted, study to add peace to them; that truth may root, spread, fasten, and fructify the more. Nor is the public peace to be violated for every truth, such as neither tends to faith, Acontius. straying. Sat. nor much to good manners. Dissidiis magnis, & controversis non sunt redimendae minores istae veritates. We must not by contention of tongues, or pens, or hands, so far vindicate truths of lesser size, and consequence, as to break the peace of our affections, words and conversations. Let truth and peace then go 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 certainly in the Church, those tenets and propositions are likeliest to be true, which tend to the peace of the Church, ●ing. 3. 25. as it was the true mother, which pleaded against the dividing of the child. And that peace in the civil 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 custom 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 vehemency, heat, and contention, as to make shipwreck of either's peace. The windows and lights of truth must not be so enlarged as to weaken the firmness, solidity, and entireness of the building: Nor may the Walls be so thick, close and compacted, as to exclude or obscure the light: which the Turks do, who so far secure their peace, as they forbid the searching of Truth: neither darkness may make the house of God useless; nor breaches, under pretence of letting in more light, may be made so wide, as to render the edifice unsafe and tottering. As divine Truth of Religion, so civil truth of Judicature and Peace must kiss each other. Here the veracity and conscience of judges, and Magistrates is chiefly required; that they be Men of truth, Exod. 18. 21. For, false, corrupt, and unjust judges, like Comets, portend wars and commotions in a state; scattering so malignant an influence into men's minds, that every one had rather adventure the injuries of war than suffer the injustice of peace. 4 The loveliness of them, which will best appear by the benefits from them, why truth and peace are to be loved. 1 civil or political truth is the mind of the Law, the rule of justice, 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. innocency relieved, industry maintained and encouraged; due rewards to virtue and merit, as well as punishments to sin and vice are dispensed: In a word, the safety of your persons, wives, children, houses, lands, goods, honours, liberties, lives, and all that is dear to you in this world, depends upon this truth in judicature, without which no Society of men can subsist, at least not flourish; but degenerate to a poor and slavish vassalage, and such a lazy despondency of minds, which sink them next degree to beasts; seeking no more but to live, having no thoughts or designs generous, noble, or extending beyond the present supply of back and belly. See then how much they deserve public hatred, who through fear or flattery, or base and sinister ends, falsify the mind of the Law; at once cutting asunder that great Cable which holds the state from shipwreck: turning the sword of justice put into their unworthy hands, to cut the throat of laws and liberties. 2 The loveliness and benefit of Divine truth revealed, whereon our Faith, our Religion, our souls, our Church depends, is so great that no time or words serve to let it forth. By this light of sacred truth, we know ourselves in our worst, lost, sinful, 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 eternal, Ioh. 17.3. By this we discover his grace and love to us: for our free justification by the righteousness of Christ, and sanctification by his Spirit. By this truth the burdens of our sins, our fears, our miseries, the horror of death, hell, and eternity, are disarmed and relieved: by this blessed light of truth, we have many sweet and precious promises to support us in all states, and all trials and temptions. But this as Moses from Mount Nebo, we discover the pleasant and happy prospect of heaven and eternity: the joys, peace, pleasure, happiness, and security of that afterstate we expect in the other world: we see a full, though future, victory over sin, fatan, flesh, world, men, death, hell, and all; a full triumph and crowning of the soul and body in eternal 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 amiableness of peace, public and national in Church or State; it is like the smiling of a beautiful 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 God's right and left hand together! To eat every man with joy and cheerfulness of heart the fruit of his own vine and plantings▪ Mich. 4. 4. to reap the harvest he hath sowed: to dwell in the house he hath builded: to enjoy the wife he hath espoused, and the children he hath begotten. Your own long and happy experience may best teach you, what is the beauty and sweetness of the breasts of peace: whence plenty flows; Learning, Arts, industry, trading, thrive and prosper; your private and in them the public strength, honour, and treasure increaseth. God grant you be not taught to prize and be thankful for it, by the want of it yourselves: look over Sea on the sad and black Characters, which fire, famine, and sword, have wrote, nay engraven, 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 read this lesson; O the sweet and lovely blessings of Truth and Peace! O the horrid, hideous deformity of errors and wars! — En quo discordia gentes Perduxit miseras. 3 we come now to the third general head: having seen what truth and peace are; how well they agree, how much they merit our love; now we go on to the last part, which is our duty. Therefore love them. Here we will inquire two particulars. 1. What need there is that men should be thus exhorted to love these, which have so attractive a loveliness in them. 2. Wherein most effectually we must express our love to them. I Although nothing more deserve our love: yet such is the ignorance, dulness, or depravedness of men's minds, affections, and manners, that few there are, which truly love them. First, some love neither Truth nor Peace; of which temper the Jesuitick spirit seems to be, which deceives the Nations with the Cup of error, and scatters coals of fire and dissension among men. Secondly, some love truth, but not peace: zealously affected to truth, but for want of sound and steady knowledge, or meek and humble hearts, they are full of violence and bitterness; so prone to strife and contention, that from words and disputes they easily kindle to blows: 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 burdens of Superstition and Oppression, rather than trouble their Peace, in a land of plenty. Out of a lazy, gross, and sensual humour, so addicted to the enjoyments of peace, that they care not what encroachments are made on Truth. Fourthly, many seem to love them, but not simply, per se and propter se; but corruptly and partially, for by-ends and advantages to be 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; extremely biased with self love and pride; that they pertinaciously retain, what ever opinion they have once undertaken, though they cannot maintain it; only on this ground, Ne videantur errâsse; so hardly drawn by overcoming themselves to triumph over their errors. Ita perit judicium, ubi res transit in affectum, & nostram qualemcunque praevalere volumus sententiam, quia nostra est: so much do our affections blind, bri●●, corrupt, and warp our judgements. 6. Many say they love truth; but not universally; not such truths as cross their credits, opinions, ends, pleasures, sins 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 beam of it. 7. Veritas animae sponsa; Truth is a pure Virgin, which every soul should woo and seek to wed to itself; 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 public favour and authority; ready enough to discountenance and forsake it, if the stream of things should change: Venales animae, vile and mercenary souls, that buy and sell the truth, prostituting it, not entirely 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 men's opinions and errors, either discovered, which is very wicked, or unsearched, which is very weak, Degenerate minds which so easily enslave that {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, the noblest and sovereign faculty of the soul, which is the understanding, to other men's errors never so great, if their power be so too. 9 Veritas animae pabulum, there is as great an aptitude and proportion between the mind of man, and truth, as is between the eye and the object, meat and the stomach: now we know, it must be a pure and unblemished eye, that sees with certainty and constancy; a clear, sound, and undiseased stomach, that desires, likes, and digests wholesome meats. Such must that mind be which loves. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}. 1 Tim. 4 3. Wholesome Truths, sound Doctrines. 1. Many are so vitiated and distempered by sin, the World, their Lusts and Vanities, that they wholly refuse to take down any truth; what the ear may receive sometime, their heart casts up again 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 do them most good, 1 Kings 22. for it seems to them as Michaiahs' words to Ahab, odious and offensive, although it gave him warning of his danger, and showed him the only way for his safety. 2. Many like choice and wanton stomachs, 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 maintain. For error is so feeble and unbottomed, that it must have some buttresses and seeming basis of truth to support it. By this means detaining the truth of God in unrighteousness, Rom. 1. 18. 3. Many are of so hot, unquiet and choleric stomachs, that they love not truth sweetened with peace; not calm and sober truths. Afraid to be thought coldly, if peaceably religious, even in matters of lesser moment. Interpreting that zeal, which is but natural passion and choler, an human feverish and praedatorious, not that holy, gentle, and propitious heat of love, which only well digesteth sacred truths. So that most men we see had need to be called upon to love truth and peace. In some, hopes of preferment will do much to pervert, leaven, and suppress truth, warping which way the sun of favour shines warmest. In others, despair of preferment, and popular inclinations may do as much to disturb 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 coldness, let the heat of your love grow more intensive. 2 Which is the last particular: The way most effectually to express 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 soul, the Spring that sets all the wheels on work. It is a vehement, active, industrious, unwearied, invincible affection; if rightly placed on worthy objects, it works 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 kind of rapture and extatick power, which transports the mind beyond itself, and dispossesseth it of itself, to bestow itself 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 itself to carry it to the extremity of its power. If our love then to truth be real, it will show itself. 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 deal of false and loose earth, rubbish of Opinions, probabilities, and falsities to be cast away, before we come to the clear stream of truth, which by secret derivations flows from the eternal fountain, God. There are not only grosser clouds of errors and falsities, which darken truth; but parelii too, verisimilia, seeming suns of truth, which are but apparences and probabilities, of no long continuance. He then that will seek and find certain, and saving truth, must apply himself to God, his Word, and Spirit, not take it upon trust and credit of human fancy, or reason: Multi taedio investigandae veritatis ad proximos divertunt errores: Many out of an easiness, laziness, or presumption, take up truths from custom, education, prepossessed conceits, show of Antiquity, excellency of men's parts, &c. prone to count that truth, which themselves or others have a long time believed 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 vein and Mine of truth, hath many windings, and intricate turnings, requiring a sagacious and industrious mind to follow it. 2 show your love to truth, by propagating, and imparting it to others, when yourselves have discovered it. Veritas nihil erubescit, praeterquam abscondi; T●rtul. Truth is only ashamed to be hidden; as the sun to be clouded, or eclipsed. Truth, as light, wastes not by communicating itself to others. Quò communius bonum eò divinitus. show your love to it and to men, by teaching it to others, but in a calm and unpassionate way; truth is best seen in clear and untroubled waters, {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, Ephes. 4. 15. Speaking the truth in love. pitying not triumphing in others' ignorance, or reproaching their errors and weakness of judgement. Farther, show your love, by using all means to plant and nourish truth, by setting up the lights of good and painful Preachers, in the dark, and obscure corners of our Land, where, God knows, many poor souls perish for want of knowledge (such I mean) as can and will rightly divide the Word of truth, 1 Tim. 2. 15. There is no engine you can invent so effectual, to batter down and demolish the adverse party, or to secure the prosperity 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 liberal maintenance; for it is most certain, as Bishop jewel sometime told Queen Elizabeth, in a Sermon, Tenuitatem beneficiorum necessario sequitur ignorantia sacerdotum. Never flatter yourselves, that the lamps of the Temple will burn at all, or but very dimly, and poorly, if you supply them not with oil sufficient to enliven themselves and enlighten others. 3. Show your love of truth, by a zealous, active, and constant maintaining of it: zeal, is flamma amoris: Love raised to a flame: by all justifiable ways asserting the honour of it, and the professors of it, against the profaneness, idleness, envy, calumnies, and oppositions of the enemies thereof, either Atheists, sensual, ignorant, or superstitious, 2 Cor. 13. 8. We can do nothing against the truth, but for the truth, do all you lawfully may: by severe, and wholesome Edicts, fencing in, and fortifying truth against the Seminary incursions of those, that seek to encroach upon its ancient bounds: also against the bold, and impudent Preaching, Printing, and Disputing for the contrary errors, which have been long ago exploded and confuted; which by misused power, or tacit connivance, seek to creep in, and undermine our truth. Leaks may sink us, as well as rocks split us. Jude 3. Contend then earnestly for the truth; but with the power of Gods, not man's arm 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 own power, that it needs not the assistance of the Sword or Canon, which reach not the minds of men; nor can divide them from their errors, nor batter down 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 only able to subdue the understanding? Yet must not the Magistrate▪ so far be wanting to God's glory, and the Churches good, as to fail to defend truth against those that by cunning or force seek to subvert it, setting up the just t 〈…〉 or of those laws, which may chase away those owls, and Bats, and feral Birds, that love darkness, and portend a night, where ever they appear; that cannot endure the light, because their works are evil, as well as their doctrines false. 4. Show 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 solecism in your lives, that the truth of your doctrine be not confuted, by the corruptness of your manners: not only 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 belief of it. There is a labour of love, which loves its labour; ready to deny ourselves, in any thing near or dear to us, rather than deny any saving truth: cheerfully suffering for it, rather than it should suffer; a good mind, that loves the truth, suffers more in truth's suppression, than its own; yea, by dying for it, if need be; and God choose us out for his champions to crown and improve the necessity of death, with the glory of martyrdom, 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 than that, for which only life is worth the having; better we die, 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, seek to supply by our frequent and fervent prayers to God, that he 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 sun, is best known and distinguished from all other, by the beauty and excellency of its effects, of life, heat, and fertility; that is infallibly the saving and necessary truth of God, most deserving our love and study, which hath, and always had the greatest and best influence on men's hearts and lives: that is, God's truth which makes men more godly, more holy, pure, just, good, humble, peaceable, charitable, self-denying, and conscientious in all their ways: What brings us nearest, and makes us likest to God, which conforms us most to that highest and divinest pattern of Christ's mind and conversation. It hath been always the seal of honour set upon Christian Religion: and that truth, whereon it is founded, that it most magnifies God and goodness. Those truths which have the greatest operation on men's minds, consciences, and lives, so as to amend them, are set beyond all question and disputes: These let us chiefly study, love, and live by. 2. If our love be thus rightly set to God's truth, he will take care to settle our peace: to which we owe a love too, and must show it in the second place. First, by praying heartily and constantly for it, Psal. 122. 6. Every one should think himself called upon in those words. O pray for the peace of Jerusalem. Prayer engages God on our side, and calls in an omnipotent arm 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 counsels, and faithful advise grounded on Truth and justice. 2. By arming counsels with power and subsidies of purses and persons; to suppress all unjust and rebellious practices, which seek to violate our peace. Peace is not safe, except there be power for war; which is the guard of peace; as power without counsel is brutish, and self confounding; so counsel without power is feeble, and subject to be despised. 3. By living orderly in a way of meekness, humility, and subjection in the fear of God, and obedience to the wholesome laws established; which is that we are taught by the truth of God, Rom. 13. ●. Let every soul be subject, &c. This I am sure will bring a man peace at the last. If not external, yet internal, which will be eternal. 4. By searching out, and exemplary punishing those that are the perturbers of our peace; justly troubling those that have troubled Israel, as Joshua to Achan. Psal. 34. 14, Thus seek peace and pursue it; by pursuing those that would rob us of it. And certainly you will find, none are more enemies to, and perturbers of our peace, than those that are the perverters and opposers of our Truth: either in judicature, or Religion, for these scatter and blow the coals of discontent in every corner, that the whose house must needs 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 myself, 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) been so happy in the love of truth and peace, as we have been in the long glorious enjoying, and the miraculous preservation of them among us, certainly, neither truth had this day been 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, coldness, and ingratitude of many; for the profaneness, atheism, and malice of some: for the superstition, formality, and backsliding of others. How many are there, that deny, or despise, spise, or suppress, or oppose, or contemn, scorn, and deride, and corrupt and belie the Truth? That the prophet's complaint may come near our times, Esay 59 15. Truth faileth, and he that departeth from iniquiry maketh himself a prey: Nos patim●r longae pacis mala saevior armis, Luxuria incumbit— Long peace, like fair weather, hath raised up the vapours of sins to cloud our sun, and trouble our Heaven withal; 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 shows, we have either no love at all, or a small love, a tepid, and Laodicean love, a shamefaced, which is a shameful love, or a false and base love of truth, not for itself, but for ourselves: as our Diana; the mystery, by which our gain or greatness are sustained. If we have not loved truth in peace, were it not just with God to make us want truth in war? And because men received not the love of the truth, he should give them over to strong delusions, to believe a lie, 2 Thes. 2. 10. Certainly 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 we so long been a Vine planted, and watered, and fenced, both to necessity, and omament, by an excessive indulgence of God, and do we bring forth sour grapes; that neither please God, nor profit men? May we not justly fear (what we 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 lamp of the gospel, in whose light we have not rejoiced, because we have not loved it? Love is an affection of union and fruition. Do 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 men's appetites to it, by a more scanty allowance of it, is this to love the truth? The tampering and essays of someto clip, or wash, or new coin, or allay, and abase, with some Romish mixture, the gold and purity of our Doctrine; is this to love the truth? That pure and refined Truth, which hath passed the fiery trial, hath been baptised in the blood of many Martyrs, sown in a field, made fruitful with their ashes; who loved not their lives so much as the Truth. To set up lying vanities, Pictures, and Images, and to cry down Praying and Preaching, whereby those toils may be useful 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 practices. Is this to love the truth? Quae quo nudior, eô venustior; which the less it hath of painting, the more it hath of true loveliness and native beauty. Are not the lengthen and increase of Ceremonious shadows, a presage and sign of the shortening of our Day and setting of our sun, or diminishing of our Light. To quarrel at those Truths, which have been long ago determined by the Scripture, in the public confession of our Church, and in the Writings, or Preachings of our gravest & learnedst Divines, Prelates, and others; as in the points of justification 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 books (where the correctors themselves deserve to be corrected) your piety and wisdom may best find out. Nay, such hath been the shameless impudence and effrontery of some ridiculous heads, that plain and honest minds shall be scorned, derided, and in judgling fashion, cheated out of truth, and the power of Religion (which is a holy life) if you do not harden your faces, and confirm your resolutions against, supercilious vanity of such men: Whether they have any intent to re-edify Babel's ruins or no, I cannot tell (some vehemently suspect it) sure I am, there is such a confusion and novelty of Language affectated by some men of Altars, Sacrifice, Priests, Corporiety of presence, penance; auricular Confession. Absolute, that is, blind obedience; the holy of holies; and Adoration, which must be 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 mean, what they would have, or what they intend to call for next. Not that I am ignorant how far 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 me tell you: 1. Such swerving from the form of sound words used in the Primitive and purest times, occasioned and strengthened after errors. 2. They were not then engaged to maintain 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 seek to abuse antiquity, and patronize their own errors, by using those names and words to other intents, and things, than ever was dreamed of by the Ancient Church. 3. By such dangerous symbolising with them in words, and some outward formalities, we do but prepare our minds, and sweeten them with less distaste to relish their Doctrines and Tenets; and as it were in a civil way we compliment ourselves out of our Truth; giving the adversaries strong hopes and presumptions, as they have discovered, that we are inclining towards them: To be ashamed of frequent, serious and conscientious preaching, which was the work of Christ and the holy Apostles; the honour and chief employment of the Primitive and best Bishops and Ministers, in all ages, as that deservedly famous Bishop jewel in his apology proves out of the Fathers sufficiently against the Popes, and other idle bellies; which count preaching as a work below their greatness, as indeed it is above their goodness. Is this to love the truth? To preach ridiculous, impertinent, flattering or corrupt matter, which is the shame of the Pulpit and foolishness of preaching, in good earnest; so as to bring an infinite contempt, odium and envy upon the Sacred function of the Ministry, that men abhor the Services of God, and daily separate by swarms from our Church; are these the fruits of our love of the Truth?— Pudet haec opprobria nobis, &c. Sure there is something extremely amiss and displeasing to God as well as men, either in our Doctrine, or manners, or hearts, or all. Else whence should that burden of dishonour, those loads 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 special reverence and double honour to their holy men, such as are in a more immediate nearness and relation to their deity 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 professors to the Preachers of it; if they seriously affect the one, they cannot scornfully neglect the other. God himself hath long ago taught all men, especially churchmen in Ely's heavy doom, this lesson as an infallible maxim 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 shows the true way for Ministers, to be Masters of men's love and affections, is to be a holy rule and example to men's life and actions. To Timothy, But be thou an example in word in conversation, in love, in spirit, in faith and in pureness, 1 Tim 4. 12. To Titus, showing thyself a pattern, Tit. 2. 7. Certainly had Divines both great and small, been more busied in preaching and practising those great weighty and necessary Truths, that are able to save their own and others souls, they would not have had such leisure, to have been so inventive and operative in poor beggarly toys and trifles, which neither bring honour nor profit to God, themselves or others. Nothing (I say) nothing, will restore the Church and churchmen to their Pristine honour, love and authority in men's 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 frauds, and stratagems by which anciently they won people's hearts to love God, his truth and of themselves the witness of it. To such a height of honour and ecstasy of love, that they received them as Angels of God, ambassadors from Heaven; counting them dear as their right eyes. Humility, Piety and industry, laid the foundation of all those magnificent structures, dignities, titles, places, revenues, privileges wherewith churchmen were anciently endowed: what hath or is likely to wast and demolish them is easy to conjecture. jisdem artibus retinenda quibus olim parabantur. O consider then (I beseech you) how precious a jewel, how sweet and necessary a blessing we are like to lose by our want of love to it. Solem e mundo tollunt; what the Sun is to the world, that is God's Truth to our soul, the light, life, joy, day and soul of our souls. As the darkness, barrenness, coldness and deformity of the earth would be, if the sun were always absent from it, or clouded to it, such will the state of our poor souls and our Church be, if the healing wings of the Sun of righteousness, Truth, Mal. 4. be quite removed; or only a winter's Truth, clouded, deadened and obscured by many superstitious Doctrines and practifes. If (I say) such a truth content us; where will be the cheerful light of the promises, which now we enjoy? where that only rock of the soul's comfort, which no temptation can shake or undermine, the free justification of our souls by faith in the merits of Christ only? where the sound and well grounded peace of our consciences? where the warmth of our zeal, love and affections to God, from the fiduciary apprehensions of his love to our souls? 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 fail us, if truth doth? and is not truth like to fail if our love doth? Are not all those flowers and beauties of our souls and Church heliotropia, such as have their life and motion from the sun? following and depending upon that glorious truth; which so much offends weaker eyes, is so little seen or desired by blind, darkened and sensual minds? If this go, Ickabob; 1 Sam. 4. 21. The glory is departed from our land. Our Goshen will soon turn to an Egypt: Our fruitful field and Garden of God, where so many famous Preachers, and zealous professors of Christianity have flourished, will be changed to a barren howling, and desolate wilderness. If the love of ourselves move us not; nor the love of truth and Peace, which have happily dwelled together a long time with us, yet let us not be so barbarously cruel to posterity, as to put out their soul's eyes before they can see, and deprive them of the light of the gospel, before they enjoy the light of the sun. What can you transmit to posterity more desirable than Truth and Peace? Paix & peu. Peace and a little, but Truth and less, will do very well, and make you and them live and die happily: what will your honours, lands, offices, estates, houses, names do them good, if they be betrayed to ignorance, superstition and slavery of conscience, which are in the bottom and dregs of error and confusion. O then let the first care be to clear, and settle Truth among us; and then Peace; sweet and most desirable Peace, which we have had to the envy, wonder and astonishment of all our Neighbours, enemies and friends. Alas! have we so long drunk of Peace, as to become intoxicate with so sweet wine, and now do we fall to quarrel with tongues, pens and swords! That we in this island are divided from all Nations is our safety under God, and by the providence of our gracious sovereign: but to be divided among ourselves will be infallibly our ruin. Si collidimur, frangimur: as two strong arms united to one body and under one head fighting against each other; That censure of a great captain and Statesman is remarkable which he gives of our State. That it is a great and strong body which will never die, D. de Rohan. Interest des estates. Angle terre est ungrand animal, qui ne mourira ja mais si lue se tue luymesme. unless it kill itself. Civili in bello trist is victoria, civil wars can neither merit nor expect laurels, triumphs nor trophies: the memory and monuments of them are best, when buried in oblivion; victory itself is sad, and ashamed of itself; weeping, dejected and blushing with its own blood unnaturally and barbarously spilled; as having fought not so much against enemies as humanity; not so much conquering others, as wasting and destroying itself. — Pax una triumphis Innumeris potior.— One fair and spotless lily of peace is a greater ornament to a Prince's Diadem, than to have it beset round with many red Roses of bloody triumphs; especially in civil, 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 heal up the breaches, or extinquish the flames of a state or Church. The miserable spectacles of other countries and Churches, do they not, as foils, sufficiently set forth the beauty and loveliness of this jewel of Peace? O then let us all take up thoughts, words, counsels, resolutions, prayers for Peace: away with all bitterness, strife, malice, jealousies, and all those devilish maxims 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 firm; severed, both inevitably ruin. Divide & regnare desine: divide them and you destroy them. Love and union are the mutual safety of Prince and people. counsels of Truth and Peace, like light and fruitful showers, descend from above from Heaven, from God: but falsity and dissension, like tempestuous vapours and fiery exhalations, come from the earth, from the devilish hearts, designs and practices of men. O consider then (as I know you do) 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 show your love of God, his truth, worship and religion; your loyalty to your King, his Throne, dignity and succession; your fidelity and zeal to your Country, its peace, liberty and prosperity. How great a disservice you must do them all (besides yourselves in particular) if you fail or slacken by any means in your love to these two, Truth and Peace. Imagine with yourselves you hear daily, your Noble and famous progenitors (who being dead yet speak, 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 yourselves by being wretchedly negligent of what we esteemed the most precious jewels, the honour and happiness 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. think you here the joint prayers and importunities of all estates in the kingdom, 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 yourselves, to the darkness of errors, to the miseries of war. Be you as suns and shields to us, and the commonwealth: Your populous Cities and towns, your stately houses, your fruitful fields, your pleasant gardens, your costly clothes, your plentiful tables, your ancient liberties and Noble immunities, wherewith above all subjects in the world you are invested and honoured, all join in this voice, 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, relieve and satisfy all. O have a care then, that truth as the pillar of fire may go before us to enlighten and direct our way to the heavenly Canaan; and Peace as the pillar of the cloud may overshadow, and refresh us in our travails; through the tedious wilderness of this life. The way to peace is by the paths of truth, Never hope to recover and settle your former peace, unless you return to your first love of the truth. Truth is but one, as the centre, and draws all minds to an unity, which tend to it. errors and falsities are various and full of crossings enterfirings, and contentions both with truth and themselves: as several Cards in a Map, whose lines drawn out infinitely cross, cut, and thwart each other. Here give me leave by way of short digression, in so great and public an Assembly, to recommend to your favour, the noble endeavours of two great and public Spirits, who have laboured much for Truth and Peace, I mean, Commenius, and Duraeus: both famous for their learning, piety and integrity, and not unknown, I am sure by the fame of their Works, to many of this Honourable, learned and pious Assembly. The one hath laid a fair design and foundation for the raising up a Structure of Truth, Dur 〈…〉 s. human and Divine, of excellent use to all mankind, for the easiness and exquisiteness of attaining the true knowledge of things. The other hath long studied, Cousmenius. and with great pains, endeavoured and well advanced the peace and unity of the reformed Churches (a blessing that cannot be purchased at too dearea a rate) whereunto he hath the suffrages and assistance of many learned Divines, and some of our own, 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 loss and detriment of the future) a 〈…〉 like to wither to a barrenness for want of public encouragement and aid to go on in so noble, great and useful undertakings; I leave it to your wisdoms, at your leisure 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 designs; to give them all public aid and encouragement to go on and perfect so happy works, which tend so much to the advancing of Truth, and Peace. * Whereunto if it shall please God to incline any of your thoughts for the effectual 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 fair, easy, and safe way of addresses to them both, opened by the industry and fidel●ty of Mr. Hartli●e, whose house is in Duke's place in London, a Gentleman who hath been 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 public good, are so well known to the learned world, and many of yourselves as well as to me, that he needs not the farther testimony of my Pen. But to return to your particular and nearer concernments; If you love yourselves, your relations, wives, children, houses, lands, liberti●s, lives and honours; if you love your King, your Country, your Church, your consciences, your souls, your Saviour, your God; Love the truth and Peace; but heartily, sincerely, courageously, constantly. Let your faith in the truth, work and show itself 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 shadows, lies, paintings and adulteries of Truth and Religion; and shall we be cold, remiss and timorous? Shall they as assassinate's, be prodigal of their own and our bloods, and shall we be sparing of our words, estates or persons? Hoc agite. Do then God's business, and the Kings, and the Countries, and in them all your own. Do them worthy of yourselves, worthy of the honour of this Church and State, worthy the memory and renown of your Ancestors, worthy the expectation of the world, both at home and abroad; the eyes of all Christendom being upon you especially the Reformed Churches, whose hopes and prayers meet in you. Do 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 show yourselves good Subjects, good Patriots, good Counsellors, good Men, good Christians. You have long enjoyed Truth and Peace, therefore love them; No Nation under Heaven, hath more cause, and will be less 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 solemnly to renew your Covenant with God in the holy Sacrament, the seal of God's love to you, and yours to him, therefore love the truth and peace, for they are God's. And upon the heat and sacred flames, which by this days' duties possess your affections, take up (I beseech you) serious resolutions, and make tacit vows in yourselves to God, that you will love the truth and peace, and by all lawful ways (for other they neitherneed, nor will allow) seek 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 soul of that great Apostle Saint Paul, to such an invincible patience and unwearied activeness for God's glory and the Churches good, 2 Cor. ●. 14. O let the love of Christ constrain 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 souls more than his own life: Greater love can no man express, 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 he had been to redeem himself, than he hath both done and suffered to ransom thee and me. Content to make himself the object of his father's wrath (whom he infinitely loved) that he might procure our peace. O what shall we render to him again for this excessive love; but an unfeigned love of him and his Church, his Truth and Glory, an undaunted zeal for his Honour and Worship, for the purity and peace of his Church? Zach. 8. 16. These are the things you shall do, speak ye 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 prays, Esay. 26. 2. The gates of mercy and peace here, of glory and happiness hereafter may be opened, so that the righteous nation which keepeth the truth may enter therein. FINIS.