A FAST SERMON PREACHED On Innocents day BY THOMAS Fuller, B. D. Minister of the Savoy.  
2 SAM. 2. 26. Then Abner called to Joab, and said, Shall the sword devour for ever? knowest thou not that it will be bitterness in the latter end? How long shall it be then, year thou bid the people return from following their brethren?  
LONDON, Printed by L. N. and R. C. for JOHN WILLIAMS at the sign of the crown in Saint Paul's churchyard, 1642.   

A FAST SERMON preached ON Innocents day.  MATTH. 5. 9 Blessed are the peacemakers. 
ON this day a Fast and Feast do both justle together; 
1.  and the question is, which should take place in our affections. I pray let Solomon, the wisest of Kings and Men, be made Doctor of the chair to decide this controversy, Eccles. 7. 2. It is better to go to the house of mourning, then to go to the house of feasting: for it is the end of all men, and the living will lay it to his heart. Let us therefore dispense with all mirth for this time, and apply ourselves to lamentation.  
2. We read Ezra 3. 12. that when the foundation of the second Temple was laid by Zerubbabel, the young men shouted for joy: But many of the Priests and Levites, and chief of the fathers, who were ancient men, that had seen the first house, when the foundation of this house was laid before their eyes, wept with a loud voice, and many shouted aloud for joy. Thus what if young men be so addicted to their toys and Christmas sports, that they will not be weaned from them, O let not old men, who are or should be wiser, and therefore more sensible of the sins and sorrows of the State; let us who are Priests, whose very profession doth date us ancient, be transported with their follies, but mourn whilst they are in their mirth. The French Proverb saith, They that laugh on Friday, shall cry on Sunday. And it may please God of his goodness so to bring it to pass, that if we keep a sad Christmas, we may have a merry Lent.  
3. This day is called Innocents or Childermas day; a day which superstitious Papists count unlucky and unfortunate, and therefore thereupon they will begin no matter of moment, as fearing ill success should befall them. Indeed I could willingly have sent their follies in silence to Hell, lest by being a Confuter, I become a Remembrancer of their vanities: but that this fond conceit must be rooted out of the minds of the ignorant people. Why should not that day be most happy, which in the judgement of charity (charity which though not stark blind with Bartimeus, with Leah is always tender eyed) sent so many Saints by Herod's cruelty to Heaven, before they had committed any actual sin. Well, out of sacred opposition and pious crossing of Popish vanities, let us this day begin, and this day give good handsel of true repentance. To the cloane all things are clean. To the good all days are good: We may say of this day as David of Goliah's sword, 1 Sam. 21. 9 There is none like that, give it me. No day like this day for us to begin our sanctified sorrow, and to harken to God's word, Blessed are the peacemakers.  
4. In this and the two next Chapters Christ having a Mountain for his Pulpit, and the whole Law for his text, seeks to clear it from those false glosses (corrupting the Text) which the Priests and Pharisees had fastened upon it; and shows, that God's Law was not to be narrowed and confined to the outward act alone, but according to the will of the lawgiver (the Surveyour that best knew the latitude thereof) is to be extended to the very thoughts of the heart, and takes hold of men's wicked inclinations, as breaches thereof, and offences against it. We use to end our Sermons with a Blessing, Christ begins his with the Beatitudes, and of the eight, my Text is neither the last nor the least, Blessed are the peacemakers.  
5. Observe in the words the best work and the best wages; the best work, peacemakers: the best wages, They are blessed. I begin with the work, which shall employ my pains and your attention this day. Now the goodness of peace will the better appear, if we consider the misery of war. It is said, Gen. 12. 11. And it came to pass when Abraham was come near to enter into Egypt, that he said unto Sarai his wife, Behold, now I know that thou art a fair woman to look upon. Why Now I know thou art a beautiful woman? Did Abraham live thus long in ignorance of his wife's beauty? Did he now first begin to know her handsomeness? Learned Tremelius on the place starts and answers the objection Now, that is, when Abraham came into Egypt, as if he had said, When I see the tawny faces and swarthy complexions of the sunburnt egyptians, thy face seemeth the fairer, and thy beauty the brighter in mine eyes. I must confess, I ever prized peace for a pearl; but we never did or could set the true estimate and value upon it till this interruption and suspension of it. Now we know, being taught by dear experience, that peace is a beautiful blessing: And therefore we will consider war first in the wickedness, then in the woefulness thereof.  
6. First, war makes a Nation more wicked. Surely, swearing and Sabbath breaking do not advance the keeping of the first Table. And as for the second Table, how hard is it in these distracted times to be practised? Yea, it is difficult to say the Lord's Prayer, the Creed, or ten commandments: The Lord's Prayer for that Petition, And forgive us our trespasses, as we forgive them that trespass against us. The Creed for that Article, The Communion of Saints, which doth tie and oblige us to the performance of all Christian offices & charitable duties to those who by the same Christ seeks salvation, and profess the same true Christian Catholic faith with us: The ten commandments for that precept, Thou shalt not kill: and though men in speculation and school distinctions may say, that all these may be easily performed in the time of war; yet our corrupt nature, which is stark nought in time of peace, is likely to be far worse in war, and if these times continue, I am afraid we shall neither say the Lord's Prayer, nor believe the Creed, nor practise the commandments. And as hard it will be preparedly and profitably to receive the Sacraments, when we shall drink Christ's blood as on to day, and go about to shed our brother's blood as on to morrow.  
7. Secondly, let us consider the woefulness of war, and that both in its self, and in its attendance: See a Map of war drawn by a holy hand, Psal. 87. 63. The fire consumed their young men, and their maidens were not given to marriage, their Priests fell by the sword, and their widows made no lamentations. The fire consumed the young men. we behold with contentment ripe fruit to drop down to the ground, but who will not pity green apples when they are cudgeled down from the tree. And the maidens were not given in marriage. So that the fairest flowers of virginity were fain to wither on the stalk, whereon they did grow, for want of hands to gather them. The Priests were slain with the sword; Sed quid cum Marte Prophetis? Well then, there they were, though they were none of the best of the Priests, being lewd Hophnee and Phyneus, and there they were killed, for aught I know, if these times hold, God's best Samuel's must go the same way. And their widows made no lamentation. You will say, the more unnatural women they: O no, they made no lamentation, either because their grief was above lamenting, such as only could be managed with silence and amazement, or else because they were so taken up with deploring the public calamity, they could spare no time for private persons to bemoan their particular losses.  
8. But war is not so terrible in itself, as in its attendants; first the Plague which brings up the rear of war: the Plague, I say, which formerly used to be an extraordinary ambassador in this city of London, to denounce God's anger against it, but is of late grown a constant legier, and for these many late years hath never been clearly removed from us: surely some great unrepented sin lies on this City, that this constant punishment doth visit us, which will be more terrible when it shall be extended over the whole realm.  
9 Secondly, Famine, a waiter in Ordinary on war. Truly it may seem a riddle, and yet it is most true, that war makes both less meat, and fewer mouths: First, because in time of war none dare attend husbandry, wherewith Solomon saith, The King himself is maintained. Secondly, because soldiers spoil more out of prodigality, than they spend out of necessity: When our Saviour multiplied loaves and fishes, there were those appointed who took up the twelve baskets of fragments; but, alas, no such care is taken in soldiers festivals. Hitherto indeed we have had plenty enough, and as yet in this City are not sensible of any want. But you know next Pharaoh's full ears came Pharaoh's blasted ears, next Pharaoh's fat kine came Pharaoh's lean kine; & I pray God poor people for this years store be not next year starved.  
10. Thirdly, wild beasts, see God's four Cardinal punishments reckoned up, Ezech. 14. 21. For thus saith the Lord God, for much more when I send my four sore judgements upon Jerusalem: the sword, and the famine, and the noisome beast, and the pestilence to cut from it man and beast. Some perchance will say, that there is more danger of wild beasts in our island, which is environed with water. Truly there need no other wild beasts than ourselves, who are Lions, bears, boars, Wolves, and tigers one to another. And though as yet we were never plagued with wild beasts, yet we know not how soon God may hiss for them over, and for our new and strange sins, cause new and strange punishments. Now conceive a City as big as your thoughts can imagine, and fancy the Sword marching in at the East-gate, and the Plague coming in at the West-gate, and Famine entering in at the North-gate, and wild beasts passing in at the South-gate, and all meeting together in the marketplace, and then tell me how quickly will your voluminous city be abridged to a poor pittance.  
11. But hitherto we have only spoken of the miseries of War in general, but the worst is still behind, for we are afflicted with civil war, many wars have done woefully, but this surmounteth them all. In civil war nothing can be expected but a ruin and desolaion. What said Mordecai to Hesther, Hesther 4. 13. Think not with thyself that thou shalt escape in the King's house more than all the Jews. So let none in what house soever, in the King's House, or House of Lords, or House of Commons, or strongest Castles, or walled Towns, or fenced Cities, flatter themselves with a fond conceit of their safety, for if civil wars continue long, they must expect as well as others to be devoured, yea, none can promise great Persons so much happiness as to be last undone: For, for aught any knows, it may come their turns to be the first, as being the fairest marks to invite envy and malice against them. Mean time poor Ireland, which as the man in the vision cried to Saint Paul, Come over into Macedonia and help us, which hath so long, so often, so earnestly entreated, implored, importuned our assistants, must be lost of course. The Protestants there which have long swom against the tide till their arms are weary, must at last of necessity even give themselves over to be drowned: That harp, which when it was well tuned, made so good music, must now and hereafter for ever be hung upon the willows, a sad and sorrowful tree, and our distraction will hasten their final destruction. We read, Deut. 28. 56. That in a great Famine the eye of the mother shall be evil towards her son and towards her daughter, she shall grudge every morsel of meat which goes besides her own mouth, preferring nature before natural affection. If these times do continue, London will grudge London-derry her daughter, and England Mother generally of Ireland (as a Colony deduced from it) will grieve to part with the least meat, money and munition to it.  
12 But all these mischiefs are nothing in respect of the last, namely the scandal and dishonour which hereby will redound to the Protestant religion, whereof a true Christian ought to be more tender and sensible, then of any worldly loss whatsoever: Tell it not in Gath, nor publish it in Ascalon, lest the daughters of the Philistines rejoice, lest the daughters of the uncircumcised triumph. O what music doth our discord make to the Romish adversaries. We read, Genes. 13. 7. And there was a strife between the herdsmen of Abraham's cattle, and the herdsmen of Lot's cattle, and the Cananite, and the Perizite dwelled then in the Land. And Abraham said unto Lot, Let there be no strife, I pray thee, between my &c. Wherein observe, that the Canaanites and Perizites being there in the Land, is mentioned as a motive with Abraham to make him make the speedier accommodation with Lot, lest the true religion and service of God should suffer in the censure of Pagans by their discords, being Uncle and Nephew, engaged in a brawl by their servant's dissension. How many Canaanites and Perezites behold our bloody differences, and clap their hands to see us wring ours, yea, insult and rejoice to see us sheathe our swords in one another's bowels; we used formerly to task the Papists of cruelty to Protestants; but hereafter, as Abner said to Asahel, 2 Sam. 2. 22. How then shall I hold up my face to Joab thy brother: So how shall we look in the face, from this day forwards, of our Romish adversaries. Tell them no more of their cruelty to the Protestants at Hedlebergh, of their cruelty to Protestants of Magdenberge, of their cruelty to the Protestants at Rochel; for if these wars continue, we are likely not only to equal, but to outdo these cruelties one to another; so that discharging this accusation of bloodiness against them, it will rebound and recoil in our own faces. Put all these together, that war makes a Land more wicked, makes a Land more woeful, is bad in itself, is worse in its train, destroys Christian people, and disgraces Christian profession, and then will all have just cause to say as it is in my Text, Blessed are the peacemakers.  
13. If any object that peace also hath her mischiefs which attend thereupon; for it brings plenty, and plenty brings pride, and pride brings plagues upon it: peace makes men pampered, and with Jessurun to kick against God. War indeed brings cleanness of teeth, whilst peace brings fullness of bread, which is as bad and worse, making men presumptuously to rebel against God. The answer is easy, woes may come from peace, but they must come from war; miseries arise from the very use of war, which come but from the abuse of peace, being essential to war, but accidental to peace, inherent always in the one, adherent too often to the other: in a word, in war calamities proceed from the thing itself, in peace from men, abusing it.  
14. Object. But peace without truth is rather poison then a cordial: O let us not be like the thirsty traveller, who so long longs for water, that at last he drinks mud and water together, not only without distinction or distaste, but even with delight: O let us not with Samson so dote on the Dalilah of peace, as to get her love to betray truth, wherein our strength lies. Some perchance would propound peace unto us, but on such servile conditions as Naash the Ammonite offered a truce to the men of Jabesh-Gilead, 1 Sam. 11. 2. On this condition will I make a covenant with you, that I may thrust out all your right eyes, and lay it for a reproacb upon all Israel. And so if we will give in truth to boot, and put out our own eyes into the bargain; forfeit the true faith and knowledge of God, with the purity of his service, than perchance a peace may be proffered us; but as Peter said to Simon Magus, Act. 8. 20. Thy money perish with thee, so let such a hellish peace perish with those that seek to promote it.  
15. In the answering of this objection, give me leave as Peter said, Act. 2. 29. Men and brethren, let me freely speak unto you of the Patriarch David; so let me boldly and fully speak in answer to the objection: If leave be denied me: I know whence my commission is derived, I am an ambassador for the God of Heaven if I speak what is false, I must answer for it; if truth, it will answer for me. And what I have to say, I will divide into four Propositions.  
16. Prop. 1. Cursed be he that seeks to divide Peace from Truth. I must confess I was never bred upon Mount Ebal, neither did ever my tongue take delight in cursing. The rather, because we may observe Deut. 27. 12. that the most eminent Tribes from which the Princely & Priestly men descended, Levi, Judah, Ephraim, & Benjamin, took their station in Mount Gerasin, to show, that Magistrates & Ministers are principally to enure their mouths to blessing. And yet for those that seek to sever peace from truth, I cannot refrain myself, but must say, Cursed be they in the city, and cursed be they in the field, cursed be they in their basket and in their store, cursed be they in the fruit of their body, and in the fruit of their land, in the increase of their kine, and in the stock of their sheep, cursed shall they be when they come in, and cursed shall they be when they go out.  
17. Pro. 2. Before this war began, we had in England truth in all essential to salvation. we had all necessary and important truths truly compiled in our 39 Articles. We had the word of God truly preached (I could wish it had been more frequently and generally) the Sacraments duly administered, which two put together doth constitute a true Church. S. Paul, 1 Cor. 15. 18. being to prove the resurrection of the dead, presseth the Corinthians with this among other Arguments, Then they also which are fallen asleep in Christ are perished. Putting them a most uncharitable absurdity, that in case the dead arise not again, they must be bound to confess, that all the Saints formerly deceased were perished. And surely, such as deny that England before this war began had all essential truth to salvation, must of necessity split themselves on the same uncharitable rock, and pass a sentence of condemnation on all those which died in our Church before these two years' last past.  
18 3. Pro. Many errors in Doctrine and innovation in discipline, did creep fast into our Church. Arminian positions, tenants, reason to God's grace, invaded the truth of the Word in many places. One Ceremony begat another, there being no bounds in will-worship, wherewith one may sooner be wearied then satisfied. The inventors of new Ceremonies endeavouring to supply in number what their conceits wanted in solidity; and God knows before this time where they had been if they had not been stopped.  
19 4. Pro. The best and only way to purge these errors out, is in a fair and peaceable way; for the sword cannot discern betwixt error and falsehood, it may have two edges, but hath never an eye. Let there on God's blessing be a synod of truly grave, pious, and learned Divines; and let them both fairly dispute, and fully decide, what's true, what's false; what Ceremonies are to be retained, what to be rejected; and let civil authority stamp their command upon it, to be generally received under what penalty their discretion shall think fitting. But as long as war lasts, no hope of any such agreement; this must be a work for Peace to perform. So then under the notion of Peace, hitherto we have and hereafter do intend such a Peace, as when it comes we hope will restore truth unto us, in all the accidental and ornamental parts thereof; and add it to that truth in essentials to salvation, which we enjoyed before this war began, and in this sense I will boldly pronounce blessed be the peacemakers.  
20 Come we now to consider what be the hindrances of Peace: these hindrances are either general or particular. The general hindrance is this: The many national sins of our kingdom being not repented of; I say of our kingdom, not of one Army alone. Think not that the King's Army is like Sodom, not ten righteous men in it, (no not if righteous Lot himself be put into the number) and the other Army like Zion consisting all of Saints. No, there be drunkards on both sides, and swearers on both sides, and whoremungers on both sides, pious on both sides, and profane on both sides, like Jeremy's figs, those that are good are very good, and those that are bad are very bad in both parties. I never knew nor heard of an Army all of Saints, save the holy Army of Martyrs, and those you know were dead first, for the last breath they sent forth proclaimed them to be Martyrs. But it is not the sins of the Armies alone, but the sins of the whole kingdom which break off our hopes of Peace, our Nation is generally sinful. The City complains of the ambition and prodigality of the Courtiers, the Courtiers complain of the pride and covetousness of Citizens, the Laity complain of the laziness and state-medling of the Clergy, the clergy complain of the hard dealing and sacrilege of the Laity, the Rich complain of the murmuring and ingratitude of the Poor, the Poor complain of the oppression and extortion of the Rich: Thus every one is more ready to throw dirt in another's face then to wash his own clean. And in all these though malice may set the varnish, sure truth doth lay the groundwork.  
21 Of particular hindrances, in the first place we may rank the Romish Recusants, Is not the hand of Joab with thee in all this, was David's question 2. Sam. 14. 19 but is not the hand may we all say of Jesvites in these distractions. Many times from my youth up have they fought against me may England now say, yea many times from my youth up have they vexed me, but have not prevailed against me. At last, the Popish party perceived that the strength of England consisted in the unity thereof. (Samson is half conquered when it is known where his strength doth lie) and that it was impossible to conquer English Protestants, but by English Protestants. Is this your spite and malice O you Romish adversaries, because you could not overcome us with Spanish Armadoes, nor blow us up with Gunpowder treasons, nor undo us with Irish Rebellions, to set ourselves against ourselves, first to divide us, then to destroy us. Well, God knows what may come to pass. It may be when we have drunk the top of this bitter cup, the dregs may be for your share, and we may all be made friends for your utter ruin and destruction.  
22 Next, the Papists the Schismatickes are the hendrances of our Peace. These know their kingdom cannot be established but by war, as assured that the wisdom of the State is such, as will blast their designs when matters are settled. I have heard (when a child) of a lawless Church, sure these if they might have their will, would have a lawless Church and a gospelless too; and yet they as falsely as fondly conceive that the State gives approbation and connivance to them. We read Psalm. 50. 21. where God's spirit reckons up many sins which the wicked had committed, that God saith; These things hast thou done, and I kept silence; thou thoughest that I was altogether such a one as thyself: but I will reprove thee, and set them in order before thine eyes. In which place of Scripture three things are considerable. First, God is said to keep silence when he doth not presently and visibly punish offenders, Psal. 35. 22. O Lord keep not silence, and so Psal. 83. 1. Keep not thou silence O God. God, for reasons best known to himself, and for some known to us, namely, to make wicked men swell and break with a tympany of good success for the time, does not outwardly express the dislike of their bad courses, in inflictine a sudden and sensible pwishment upon them. Secondly, observe the false logic & bad inference of wicked men▪ who who conceive that God is altogether such an one as themselves, yea make accessary and confederate with them because silent, therefore consenting: Qui tacet satis laudat. Thirdly, see time will come when in time best known to himself he will publicly reprove them, and show not only his free dissent but full displeasure. Thus Schismatickes improve themselves upon the clemency & long suffering of our State. Because they are taken up with matters of higher concernment, and are not at leisure to stoop to their punishment, as employed in business of more present and pressing importance; Separatists and Sectaries conceive that they favour, what they do not punish. But time will come when to the glory of God and their own honour, though slowly, surely they will visit their offences, and as the Psalmist saith; Set their sins in order before them; who have been the partial cause of the disorder and confusion of this kingdom.  
23 Thirdly, those are enemies to Peace, whose being merely consisteth by war and dissension. Indeed the truly noble English spirits, desire a foreign Foe for a mark for their Bullets; but many there be rather turbulent than valiant, who as Demetrius' by this craft they get their gain, desire a perpetuity of war for their possession. We read in Plutarch of one Demades who by profession was a maker of Coffins, and he was banished out of the City of Athens for wishing that he might have good trading; that wise Sare truly interpreting the language of his wish, as desiring some epidemical disease; his private profit being inconsistent with the public flourashing of the commonwealth. So those people who are undone, and cannot live but by undoing of others, certainly wish no good to our Church and kingdom, but must needs be State Barrettors to keep the sore always raw, betwixt Prince and people.  
24 Let us now come to see the means, whereby private persons may and must endeavour the obtaining of peace; The first is prayer, pray for the peace of Jerusalem; let every one in that prayer which he useth in his Family, or private devotions, build a room more and enlarge it, to pray for peace in our Israel.  
25 Secondly, let us petition for peace, not only to the God in Heaven, but to the Gods on earth; first to his majesty, but alas there is a great gulf between us & him fixed, so that they which would pass from hence to him cannot, neither can they pass to us that would come from thence. The sins of our Realm are amounted to such a height that we deserve this and worse punishment. Next, let us petition to the High and Honourable Court of Parliament, next under God and the King the hope and help of our happiness, Let none say it is presumption to petition them, as undertaking to tell them of what they are ignorant, or to put them in remembrance of what they may forget, for herein we apply ourself to them, in imitation of our access to God, and surely their greatness cannot and their goodness will not be displeased in our compliance and conformity to such an archetype. True it is that God, Matthew 6. 8. Our Father knoweth what things we have need of before we ask him, and yet it is his will and pleasure to be sought too by our prayer. And so no doubt that High and Honourable Court, though that they know fulwell that peace is that we stand in need of yet they take delight in our duty, yea expect our service herein to petition for peace, that so our begging of peace, may in effect be a modest & mannerly expression of an hearty thanks for their long and constant endeavours herein. Wherefore what Tertullus said flatteringly to Felex, we may say truly and feelingly to them; seeing that very worthy deeds are done to this Nation by their providence, 
Acts 24. 3.  we accept always, and in all places with all thankfulness. Notwithstanding I pray you, that you of your Clemency would hear us a few words. And let us in all Humility, not directing but beseeching them, without a tumultuous thought, most peaceable and pathetically beg of them and sue unto them to continue their care in advancing a seasonable and happy accommodation, that so the blessing pronounced in my text may lie both upon them and theirs Blessed are the Peacemakers:  
26 Thirdly, we must be content soundly to pay for peace, we read Exod. 38. 8. And he made the Lever of brass and the foot of it of brass, of the Looking-glasses of the Women assembling, which assembled at the door of the Tabernacle of the congregation. It seemeth that the backsids of their Looking-glasses were made of brass, which commonly with us are made of wood, and they consigned them over for God's service; and good reason too, for formerly they had given their eraerings for the making of a calf; Justly therefore now they did penance for their pride, as counting it Honour enough, that that wherein they looked their own faces, should make the foot of God's Leaver. But what should not people give to buy a true peace and a peace with Truth? O how many years purchase is it worth? let us not think much, to give all our superfluities, but to give foam of our necessaries, for the advancing and obtaining of it.  
27 Fourthly, let us banish out of our mouths all words and phrases of contempt and reproach, (I could instance in the word, but that it is beneath the Majesty of a Pulpit) which the malice of men hath minted and fastened on opposite parties; O let us have no other Christian name, than the name of Christians, or other surname than Christian Protestants, neither answering to, nor calling others by any term of disgrace.  
28 Fifthly, let us with a speedy, serious and general repentance, remove the crying sins of our kingdom, which as long as they last, will bane all peace amongst us. I say speedy, lest the physic come too late for the disease; serious, lest the tent be too short for the wound; general, lest the plaster be too narrow for the sore. Suppose that the Sea should break forth in this Land, as such a thing may come to pass, The Lord is King, saith David, let the earth rejoice yea let the multitude of of the Isle he glad thereatr, Psal. 97. 1. And good reason hath the isles to be glad, as more particularly concerned, for if the water were not countermanded by God's Prerogative royal, it would speedily recover its natural place above the earth. But suppose the Sea should break into the Land, it is not the endeavours of a private man can stop it; what if he goes down with a faggot on his back, and a matrock on his shoulder, and a spade in his hand, his desire is more commendable than his discretion, it being more likely the Sea would swallow him than he stop the mouth thereof. No, the whole Country must come in, children must bring earth in their hats, women in their aprons, men with handbarrowes, wheelbarrowes, carts, cars, wanes, wagons, all must work lest all be destroyed. I rather instance in this expression of the irruption of the Sea, because I find God's anger so compared in holy writ, 1 Chron. 14. 11. David said, God hath broken in upon mine enemies like the breaking forth of waters. So when a general deluge and inundation of God's anger seizeth upon a whole kingdom, it cannot be stopped by the private endeavours of some few, but it must be an universal work, by a general repentance; all must raise banks to bound it. Till this be done, I am afraid we shall have no peace, and to speak plainly I am afraid we are not yet ripe for God's mercy, as Gideon Judg. 7. 4. had too many men for God to give victory to: so we are too proud hitherto for God to give peace too, many of us are Humiliati, but few of us are Humiles. Many by these wars brought lo, but few made loely, so that we are proud in our poverty, and as the unjust Steward said, to beg I am ashamed, so we are too stout though half starved on the bended knees of our souls, with true repentance, to crave pardon of God for our sins, which till it be done, we may discourse of peace and superficially desire it but never truly care for it, or can comfortably receive it.  
29 And indeed we may take forcible motives from our own miseries, to endeavour peace by all possible means; for look upon the complexion of the war, and doth it not look of a most strange and different hue from other wars. The wars of Germany (which give me leave to say if we had pitied by the proxy of a true sympathy, we had never so soon suffered them in our own person) were far lighter affliction than ours. In Germany people when hunted with war took covert in their fenced cities. But here in England we have no guard against wars blow, but lie open to plundering and destruction. Germany was a great Continent bearing six hundred miles square, so that whilst one part thereof was mowed down with war, the other enjoying peace, might grow up in the mean time. But little England (great only in her miseries, severed by the Sea from other Countries, and by divisions parted from her self) is a morsel which civil war will quickly devour. Thirdy, in Germany commanly they lay in Garrison in winter and fought in summer; we read 2 Sam. 6. 1 And it came to pass at the time when Kings go forth to battle. This all Comments generally expound of the spring time; But alas if we in our woes were Antipodes to all others, our miseries begin when others end, in the winter time. Pray (saith out Saviour) that your flight be not in the winter, nor on the Sabbath-day: winter fights woeful fights, Sabbath wars sorrowful wars, and yet such are these in our kingdom. Lastly, in Germany Papists did fight against Protestants, where as our intestine wars, are against those that profess the same Religion.  
30 It hath been a great curse of God upon us, to make a constant misunderstanding betwixt our King and his Parliament; whilst both profess to level at the same end. I cannot compare their case better than to the example of Reuben and Judah, Gen. 37. There Reuben desired and endeavoured to preserve the life of his brother Joseph, and Judah desired and endeavour to preserve the life of his brother Joseph; and yet these two embracing different means, did not only cross and thwart, but even ruin and destroy the desires of each other; for Reuben moved and obtained that Joseph might not be killed, vers. 22. And Reuben said unto them, shed no blood, but cast him into this Pit that is in the wilderness, and lay no hand upon him; that he might rid him out of their hands, to deliver him to his Father again. Judah also desired the same, but being not privy to Rubens' intents, and to avoid the cruelty of the rest of his Brethren, propounded and effected, that Joseph might be sold to the Medianitish Merchants, meetly so to preserve his life; and thereby he did unravel all the web of Rubins designs, and frustrated his endeavours. Thus when God will have a people punished for their sins, he will not only suffer but cause mistakes without mending, and misprisions without rectifying, to happen betwixt brethren who mean and really intend the same thing; so that they speak the same matter in effect, and yet, be Barbarians one to another, as either not or not right understanding what they say each to other. Thus the maintaining of the Protestant Religion in the purity thereof; the vindicating of the lawful Prerogative of the King; the ascertaining of the just rights and privileges of the Parliament; the defending of the dues and properties of the Subject are pleaded and pretended on both sides, as the ultimate ends they aim at. Well, as our Saviour said to the blind man, Mat. 9 29. according to your faith be it unto you: so, according to the sincerity and integrity of their hearts whom God knows means most seriously, be it unto them; we wish them good victory in the name of the Lord: and yet even herein a friendly peace were as much better than victory itself, as the end is better than the means; for, blessed are the peacemakers.  
31 Objections. But may some say, though we do never so much desire peace, we shall not obtain that blessing, which is pronounced in my text, for the Peacemakers are to be blessed. And it is to be feared, that our breaches are too wide to be cured, and God's justice must have reparation upon us.  
32 By peacemakers, Peace-endeavourers are to be understood, not only the effectors of Peace, but even the affectors of Peace shall be blessed. Rom. 12. 18. If it he possible, as much as in you lieth live peaceably with all men. God out of his goodness, measures men's reward, not by their success but desires, 2 Cor. 8. 12. For if there be first a willing mind, it is accepted according to that a man hath, and not according to that he hath not.  
33 And yet I am not out of heart, but that there is hope of Peace, and that as yet our sins are not swelled so high, but that there is mercy with God for our nation. First, my hope is founded on the multitude of good people in this land, which assault and batter Heaven with the importunity of their prayers. We read of Ptolomeus Philodelphus, King of Egypt that he caused the Bible to be translated by seventy Interpreters, which seventy were severally disposed of in seventy several cells, unknown each to other; and yet they did so well agree in their several translations, that there was no considerable difference betwixt them, in rendering the text; an argument that they were acted with one and the same spirit. Surely it comforts me when I call to mind, what shall I say, seventy, nay seven times seventy, yea seaventy hundred, yea seventy thousand, which are peaceable in Israel, which on the bended knees of their souls, daily pray to God for peace. These though they know not the faces, no not the names one of another, nay, have neither seen nor shall see one another till they meet together in happiness in Heaven; yet they unite their votes and centre their suffrages in the same thing, that God would restore Peace unto us, who no doubt in his due time will hear their prayers.  
34 The second thing that comforts me, is, when I look on God's proceedings hitherto in our kingdom, his judgements seem to be judgements rather of expostulation then of exterpation: we read Exod. 4. 24. that God being angry with Moses for not circumcising his sons; It came to pass by the way in the Jane that the Lord met him, and sought to kill him. Sought to kill him? strange: did God seek to kill him, and not kill him? Speak Lord, speak to the Fire, and it shall with flashes consume him; to the air, and with pestilent vapours it shall choke him; to the Water, and with deluges it shall overwhelm him; to the Earth, and with yawning chops it shall devour him. Well, the meaning is this, God sought to kill him, that is, in some outward visible manner whereof Moses was apprehensive God manifested his displeasure against him, that so Moses might both have notice and leisure to divert his anger, with removing the cause thereof. He that saith to us, seek and ye shall find, doth himself seek and not find; and good reason too, for he sought with an intent not to find. Thus I may say, that for these last four years God hath still sought to destroy the kingdom of England, manifesting an unwillingness to do it, if in any reasonable time we would compound with him by serious repentance. Thus the loving Father shakes the rod over his wanton child, not with an intent to beat him, but to make him beg pardon; and such hitherto hath been God's dealing with our Nation, that he even courts and woes us to repentance, as loath to punish us, if we would understand the signs of his anger, before it break out upon us.  
35 But if all fail, yet those that are peacemakers in their desires, do enter a caveat in the Court of heaven; That if wars do ensue, yet for their part they have laboured against it. If a man slain were found in the field, and it not known who slew him, God provided Deut. 21. 7. That the Elders of the next City should wash their hands in the blood of an Heifer, and say, Our hands have not shed this blood, neither have our eyes seen it, be merciful, O Lord, unto thy people Israel whom thou hast redeemed, and lay not innocent blood unto thy people of Israel's charge, and the blood shall be forgiven them. So this one day will be a comfort to the consciences of godly minded men, that they may appeal to the God of heaven, how they have prayed heartily for peace, have petitioned humbly for Peace, have been contented to pay dearly for peace, and to their powers have endeavoured to refrain themselves from sins, the breakers of peace; and therefore they trust that Christian English Protestant blood, which shall be shed, which hath been and hereafter may be shed in these woeful wars, shall never be visited on their score or laid to their charge.  
36 But if all fail, and if we must be involved in a final desolation, then let us go to the Assurance Office of our souls, and have peace of conscience with God in our Saviour. It was wont to be said A man's house is his Castle, but if this Castle of late hath proved unable to secure any, let them make their conscience their castle, if beaten from all our parapets and outworks, let us retire to this strength for our defence; It may seem, be it spoken with all reverence, a blunt expression of the holy spirit, Luk. 12. 4. Be not afraid of them that kill the body, and that have no more that they can do. Yea, but one may say they may kill me with torment and with torture, make me drop out my life by degrees; why the total some of their malice, is but to kill the body, and then they have no more that they can do. But they may forbid my body Christian burial; herein they do not do but suffer, for the living will be more troubled than the dead, if thy corpse be not committed to earth so that this in effect is just nothing. Then let Drums beat, and Trumpets sound, and Banners be displayed; let swords clash, and pikes push, and bullets fly, and Cannons roar; war do thy worst, Death do thy worst, devil do thy worst, their souls shall be happy that sleep in the Lord, for they rest from their labours. However, if it be possible, and if so great mercy be stored up in God for us, we would rather have peace in this world; and on the promoters thereof let the blessing in the light and rest, Blessed are the Peacemakers.  
37 And now as I began with the mention of the Fast, so to conclude with the same, let us keep this day of humiliation holy to the Lord. Some perchance may make this but a mock-fast, and fast for some private and sinister ends, but every one that will may make it a true fast to himself, therein to be grieved for the misery of God's Saints. God complains, Amos the sixt, of the gluttony of the Israelites, wherein we find the complete Character of an Epicure, making wantons of his five senses, entertaining their eyes with bedsteads of Ivory, verse 4. curious to behold for the milk-whiteness thereof; pleasing their feeling, they stretch themselves on Couches; courting their ears, they chant to the viol, ver. 5. contenting their taste, and making that sense a Pander both to gluttony and drunkenness, they eat the fat of lambs, and drink Wine in bowls, verse 6. delighting their smell, and anoint themselves with the chief ointments; and then concludes all with this sharp close, but they are not grieved for the affliction of Joseph. Wherein the Prophet alludes to the story of Joseph, Gene. 37. 24. who was put into a pit without water (except such as flowed from his eyes) where he must either die for want of meat, or die for being meat to wild Beasts; and yet in the mean time his Brethren, though they saw the anguish of his soul, Gene. 42. 21. (made visible and transparent through the windows of his weeping eyes, bended knees, begging tongue, folded hands) did most barbarously sit down to eat; I dare boldly say they said no grace with a good heart, either before meat or after.  
38 Just such is the cruelty of many of us, (who profess Christianity) to our Brethren in the country, because as yet the City of London is as the Land of Goshen, being light when all the rest is darkened with miseries, they lay not to heart the afflictions of Joseph, which our countrymen do suffer. Where is the man that sounds a retreat to his soul when he feels it marching to fast in mirth, who abates a dish of his Table out of principles of Conscience, though perchance many do out of reasons of thrift; and I am afraid all shortly must do out of necessity. Well, if we be not the more penitent, it may come to pass, that that sad dance which hath been led all over the kingdom will come to us to this City at last, and God grant we pay not the music for all the rest.  
39 Remember Uriah who kept a camp in the Court, and would not enjoy those pleasures the marriage bed reached unto him. Think of Mephibosheth lame but loyal, who went not out with David in his person, but attended him with his affections, and during the King's absence, dressed not his feet, (enough to gangrene them) as not caring for his own feet, whilst his sovereign's head was in danger. Seriously consider Nehemiah, who sympathized with the calamities of Jerusalem, which sadded his countenance even in the presence of the King. Two things only can make a Courtier sad, sickness (which cannot be dissembled) and his Prince's displeasure. Nehemiah had neither of these, he was in perfect health, and he stood rectus in curia, right in his sovereign's esteem, as appears, Nehemiah 2. 2. by the King's favourable and familiar questioning him, why is thy countenance sad, seeing thou art not sick? So then, it was nothing else but the impression of the suffering of God's Saints, which clouded the brightness of his countenance with sadness. And God grant we having the same cause, we may have the same compassion with him. Amen.   

Errata.  
Page 2. read, not us who are Priests: p. 13. line 3. r. ●treason to God's grace: l. 14. r. betwixt truth and error: p. 28. l. 27. r. but they may forbid my body christian burial.  
FINIS.