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 Chaire to decide this con­troversie, Eccles. 7. 2. It is better to go to the house of [Page 2] mourning, then to goe 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 our selves to lamentation.

2. Wee reade 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 chiefe 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 toyes 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 sinnes and sorrowes of the State; let us who are Priests, whose very profession doth date us anci­ent, be transported with their follies, but mourne whilest 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 goodnesse so to bring it to passe, 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 un­luckie and unfortunate, and therefore thereupon they will begin no matter of moment, as fearing ill successe 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. [Page 3] Why should not that day be most happy, which in the judgement of charity (charity which though not starke blind with Bartimeus, with Leah is al­waies tender eyed) sent so many Saints by Herods cruelty to Heaven, before they had committed any actuall sinne. Well, out of sacred opposition and pious crossing of Popish vanities, let us this day begin, and this day give good handsell of true re­pentance. To the cloane all things are cleane. To the good all dayes are good: We may say of this day as David of Goliahs 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 hearken to Gods word, Blessed are the Peace-makers.

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 shewes, that Gods Law was not to be narrowed and confined to the outward act alone, but according to the will of the Law-giver (the Surveyour that best knew the la­titude thereof) is to bee extended to the very thoughts of the heart, and takes hold of mens 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 Peace-makers.

5. Observe in the words the best worke and the best wages; the best worke, Peace-makers: the best wages, They are blessed. I begin with the worke, [Page 4] which shall imploy my paines and your attention this day. Now the goodnesse of peace will the better appeare, if we consider the misery of warre. It is said, Gen. 12. 11. And it came to passe when A­braham was come neere to enter into Egypt, that hee said unto Sarai his wife, Behold, now I know that thou art a faire woman to looke upon. Why Now I know thou art a beautifull woman? Did Abraham live thus long in ignorance of his wives beauty? Did he now first begin to know her handsomnesse? 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 sun-burnt Egpti­ans, thy face seemeth the fairer, and thy beauty the brighter in mine eyes. I must confesse, I ever prized peace for a pearle; 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 deare experience, that peace is a beautifull blessing: And therefore we will consi­der warre first in the wickednesse, then in the wo­fulnesse thereof.

6. First, warre 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 Lords Prayer, the Creed, or ten Commande­ments: The Lords Prayer for that Petition, And forgive us our trespasses, as wee forgive them that trespasse against us. The Creed for that Arti­cle, [Page 5] The Communion of Saints, which doth tye and obliege us to the performance of all Christian of­fices & charitable duties to those who by the same Christ seekes salvation, and professe the same true Christian Catholike faith with us: The ten Com­mandements for that precept, Thou shalt not kill: and though men in speculation and schoole distincti­ons may say, that all these may be easily performed in the time of war; yet our corrupt nature, which is starke nought in time of peace, is likely to be far worse in warre, and if these times continue, I am afraid wee shall neither say the Lords Prayer, nor beleeve the Creed, nor practise the Commande­ments. And as hard it will be preparedly and pro­fitably to receive the Sacraments, when wee shall drinke Christs bloud as on to day, and go about to shed our brothers bloud as on to morrow.

7. Secondly, let us consider the wofulnesse of war, and that both in its selfe, and in its attendance: See a Map of war drawne 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 widowes made no lamentations. The fire consumed the young men. Wee behold with contentment ripe fruit to drop downe to the ground, but who will not pity greene apples when they are cudgelled downe from the tree. And the maidens were not given in marriage. So that the fai­rest flowers of virginity were faine to wither on the stalke, whereon they did grow, for want of hands to gather them. The Priests were flaine with the sword; Sed quid cum Marte Prophetis? Well then, there they were, though they were none of the best of the [Page 6] Priests, being lewd Hophnee and Phyneus, and there they were killed, for ought I know, if these times hold, Gods best Samuels must goe the same way. And their widowes made no lamentation. You will say, the more unnaturall women they: O no, they made no lamentation, either because their griefe was above lamenting, such as onely could be managed with silence and amazement, or else because they were so taken up with deploring the publike cala­mity, they could spare no time for private persons to bemoane their particular losses.

8. But warre is not so terrible in it self, as in its attendants; first the Plague which brings up the reare of war: the Plague, I say, which formerly used to be an extraordinary embassador in this Ci­tie of London, to denounce Gods anger against it, but is of late grown a constant legier, and for these many late yeares hath never been clearly removed from us: surely some great unrepented sin lyes on this City, that this constant punishment doth visit us, which will be more terrible when it shall be ex­tended over the whole Realme.

9. Secondly, Famine, a waiter in Ordinary on Warre. Truly it may seeme a riddle, and yet it is most true, that Warre makes both lesse meat, and fewer mouthes: First, because in time of war none dare attend husbandry, wherewith Solomon saith, The King himself is maintained. Secondly, because Souldiers spoile more out of prodigality, then they spend out of necessity: When our Saviour multiplied loaves and fishes, there were those ap­pointed who tooke up the twelve baskets of frag­ments; but, alas, no such care is taken in souldiers [Page 7] festivals. Hitherto indeed wee have had plenty enough, and as yet in this City are not sensible of any want. But you know next Pharaohs full eares came Pharaohs blasted ears, next Pharaohs fat kine came Pharaohs lean kine; & I pray God poor peo­ple sor this years store be not next year starved.

10. Thirdly, wilde beasts, see Gods foure cardi­nall punishments reckoned up, Ezech. 14. 21. For thus saith the Lord God, for much more when I send my foure sore judgements upon Jerusalem: the sword, and the famine, and the noysome beast, and the pestilence to cut from it man and beast. Some perchance wil say, that there is more danger of wilde beasts in our I­land, which is invironed with water. Truely there need no other wilde beasts then our selves, who are Lions, Beares, Boares, Wolves, and Tygers one to another. And though as yet wee were never plagued with wilde beasts, yet wee know not how soone God may hisse for them over, and for our new and strange sins, cause new and strange punish­ments. Now conceive a City as bigge as your thoughts can imagine, and fancy the Sword mar­ching in at the East-gate, and the Plague comming in at the West-gate, and Famine entring in at the North-gate, and wilde beasts passing in at the South-gate, and all meeting together in the Mar­ket-place, and then tell me how quickly will your voluminous Citie be abridged to a poor pittance.

11. But hitherto wee have only spoken of the miseries of War in generall, but the worst is still behind, for we are afflicted with Civill war, many warres have done wofully, but this surmounteth them all. In Civill war nothing can bee expected [Page 8] but a ruine and desolaion. What said Mordecai to Hesther, Hesther 4. 13. Think not with thy selfe that thou shalt escape in the Kings house more then all the Jewes. So let none in what house soever, in the Kings House, or Houfe 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 Civill warres conti­nue long, they must expect as well as others to bee devoured, yea, none can promise great Persons so much happinesse as to bee last undone: For, for ought any knowes, it may come their turnes to be the first, as being the fairest markes to invite envy and malice against them. Meane time poore Ire­land, which as the man in the vision cryed to Saint Paul, Come over into Macedonia and helpe us, which hath so long, so often, so earnestly intreated, im­plored, importuned our assistants, must be lost of course. The Protestants there which have long swom against the tide till their armes are weary, must at last of necessity even give themselves over to bee drowned: That Harpe, which when it was well tuned, made so good musicke, must now and hereafter for ever bee hung upon the willowes, a sad and sorrowfull tree, and our distraction will hasten their finall destruction. We reade, Deut. 28. 56. That in a great Famine the eye of the mother shall be evill towards her son and towards her daughter, shee shall grudge every morsell of meat which goes be­sides her owne mouth, preferring nature before na­turall affection. If these times doe continue, Lon­don will grudge London-derry her daughter, and England Mother generally of Ireland (as a Colony [Page 9] deduced from it) will grieve to part with the least meat, money and munition to it.

12 But all these Mischiefes 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 losse what­soever: Tell it not in Gath, nor publish it in Ascalon, lest the daughters of the Philistims rejoyce, lest the daughters of the uncircumcised triumph. O what musick doth our discord make to the Romish ad­versaries. We reade, Genes. 13. 7. And there was a strife between the heard-men of Abrahams cattel, and the heard-men of Lots cattell, and the Cananite, and the Perizite dwelled then in the Land. And Abra­ham said unto Lot, Let there be no strife, I pray thee, betweene 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, ingaged in a brawle by their servants dissention. How many Canaanites and Perezites behold our bloudy differences, and clap their hands to see us wring ours, yea, insult and re­joyce to see us sheath our swords in one anothers bowels; wee used formerly to taske 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 looke in the face, from this day forwards, of our Romish adversaries. Tell them no more of their cruelty to [Page 10] the Protestants at Hedlebergh, of their cruelty to Protestants of Magdenberge, of their cruelty to the Protestants at Rochel; for if these wars continue, wee are likely not onely to equall, but to out­doe these cruelties one to another; so that dis­charging this accusation of bloudinesse against them, it will rebound and recoile in our own faces. Put all these together, that warre makes a Land more wicked, makes a Land more wofull, is bad in it selfe, is worse in its traine, destroyes Christi­an people, and disgraces Christian profession, and then will all have just cause to say as it is in my Text, Blessed are the Peace-makers.

13. If any object that peace also hath her mis­chiefes 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 cleannesse of teeth, whilest peace brings ful­nesse of bread, which is as bad and worse, making men presumptuously to rebell against God. The answer is easie, woes may come from peace, but they must come from warre; miseries arise from the very use of warre, which come but from the abuse of peace, being essentiall to warre, but acci­dentall to peace, inherent alwaies in the one, ad­herent too often to the other: in a word, in war calamities proceed from the thing it selfe, in peace from men, abusing it.

14. Object. But peace without truth is rather poyson then a cordiall: O let us not be like the thirsty traveller, who so long longs for water, that at last he drinkes mud and water together, not only [Page 11] without distinction or distaste, but even with de­light: O let us not with Sampson so dote on the Dalilah of peace, as to get her love to betray truth, wherein our strength lyes. 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 owne eyes into the bargaine; forfeit the true faith and knowledge of God, with the purity of his service, then perchance a peace may be proffered us; but as Peter said to Simon Magus, Act. 8. 20. Thy mony 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 speake unto you of the Patriarch David; so let me boldly and fully speak in answer to the ob­jection: If leave be denied mee: I know whence my commission is derived, I am an Embassadour for the God of Heaven if I speake 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 foure Propositions.

16. Prop. 1. Cursed be hee that seekes to divide Peace from Truth. I must confesse 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 [Page 12] from w ^ch the Princely & Priestly men descended, Levi, Iudah, Ephraim, & Benjamin, took their stati­on in Mount Gerasin, to shew, that Magistrates & Ministers are principally to inure their mouths to blessing. And yet for those that feek to sever peace from truth, I cannot refrain my self, 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 warre began, wee had in England truth in all essentiall to salvation. Wee had all necessary and important truths truly compiled in our 39. Articles. We had the word of God truly preacht (I could wish it had been more frequently and generally) the Sacraments duly administred, 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 againe, they must be bound to confess, that all the Saints formerly deceased were perished. And surely, such as deny that England before this warre began had all essentiall truth to salvation, must of necessity split themselves on the same uncharitable rocke, and passe a sentence of condemnation on all those which dyed in our Church before these two yeares last past.

[Page 13] 18 3. Pro. Many errors in Doctrine and inno­vation in discipline, did creepe fast into our Church. Arminian positions, Tenents, reason to Gods 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 knowes before this time where they had been if they had not been stopt.

19 4. Pro. The best and onely way to purge these errors out, is in a faire and peaceable way; for the sword cannot discerne betwixt error and falshood, it may have two edges, but hath never an eye. Let there on Gods blessing be a Synode of truely grave, pious, and learned Divines; and let them both fairely dispute, and fully decide, whats true, whats false; what Ceremonies are to be retained, what to be rejected; and let civill au­thortie stampe their command upon it, to be ge­nerally received under what penaltie their descre­tion shall think fitting. But as long as Warre lasts, no hope of any such agreement; this must be a worke for Peace to performe. So then under the notion of Peace, hitherto we have and hereaf­ter doe intend such a Peace, as when it comes we hope will restore truth unto us, in all the acciden­tall and ornamentall parts thereof; and adde it to that truth in essentialls to salvation, which we enjoyed before this Warre began, and in this [Page 14] sence I will boldly pronounce blessed be the Peace­makers.

20 Come we now to consider what be the hin­drances of Peace: these hindrances are either ge­nerall or particular. The generall hindrance is this: The many nationall sinnes of our kingdome being not repented of; I say of our kingdome, not of one Army alone. Thinke not that the Kings Army is like Sodome, not ten righteous men in it, (no not if righteous Lot himselfe be put into the number) and the other Army like Syon 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 pro­phane on both sides, like Jeremies figges, 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 sinnes of the Armies alone, but the sinnes of the whole kingdome which breake off our hopes of Peace, our Nation is ge­nerally sinfull. The City complaines of the am­bition and prodigality of the Courtiers, the Cour­tiers complaine of the pride and covetousnesse of Citizens, the Laity complaine of the lazinesse and state-medling of the Clergy, the Clergie com­plaine of the hard dealing and sacriledge of the Laity, the Rich complaine of the murmuring and ingratitude of the Poor, the Poor complaine of [Page 15] the oppression and extortion of the Rich: Thus every one is more ready to throw durt in anothers face then to wash his owne cleane. And in all these though malice may set the varnish, sure truth doth lay the ground-worke.

21 Of particular hindrances, in the first place we may ranke the Romish Recusants, Is not the hand of Joab with thee in all this, was Davids 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. ( Sampson is halfe conquered when it is knowne where his strength doth lye) 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 blowe us up with Gunpowder treasons, nor undoe us with Irish Rebellions, to set our selves against our selves, first to divide us, then to destroy us. Well, God knowes what may come to passe. It may be when we have drunke the top of this bitter cup, the dregs may be for your share, and we may all be made friends for your utter ruine and destru­ction.

22 Next, the Papists the Schismatickes are the hendrances of our Peace. These know their king­dome [Page 16] cannot be established but by Warre, as as­sured that the wisdome of the State is such, as will blast their designes when matters are setled. I have heard (when a childe) of a Lawlesse Church, sure these if they might have their will, would have a Lawlesse Church and a Gospellesse too; and yet they as falsly as fondly conceive that the State gives approbation and connivance to them. We read Psalm. 50. 21. where Gods spirit rec­kons up many sinnes 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 thy selfe: 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 himselfe, and for some known to us, namely, to make wicked men swel and break with a Timpany of good successe for the time, does not outwardly expresse the dislike of their bad courses, in inflictine a suddain and sensible puuishment upon them. Secondly, observe the false Logick & 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 wil come when in time best known to himselfe he will pub­likely [Page 17] reprove them, and shew not onely 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 lea­sure to stoope to their punishment, as imployed in businesse of more present and pressing impor­tance; Separatists and Sectaries conceive that they favour, what they doe 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 sinnes in order before them; who have beene the partiall cause of the disorder and confusion of this king­dome.

23 Thirdly, those are enemies to Peace, whose beeing meerely consisteth by Warre and discenti­on. Indeed the truly noble English spirits, desire a forraigne Foe for a marke for their Bullets; but many there be rather turbulent then valiant, who as Demetrius by this craft they get their gaine, de­sire a perpetuity of Warre for their possession. We read in Plutarch of one Demades who by pro­fession was a maker of Coffins, and he was banish­ed out of rhe City of Athens for wishing that hee might have good trading; that wise Sare truly in­terpreting the language of his wish, as desiring some epidemicall disease; his private profit being inconsistant with the publike flourashing of the Common-wealth. So those people who are un­done, and cannot live but by undoing of others, [Page 18] certainly wish no good to our Church and King­dome, but must needs be State Barrettors to keep the sore alwayes raw, betwixt Prince and people.

24 Let us now come to see the meanes, wherby 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 roome more and inlarge it, to pray for peace in our Israell.

25 Secondly, let us petition for peace, not on­ly to the God in Heaven, but to the Gods on earth; first to his Majestie, but alas there is a great gulfe between us & him fixed, so that they which would passe from hence to him cannot, neither can they passe 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 happinesse, 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 our selfe to them, in immitation of our accesse to God, and surely their greatnesse cannot and their goodnesse will not be displeased in our compliance and conformity to such an Archi­type. True it is that God, Matthew 6. 8. Our Fa­ther knoweth what things we have need of before we [Page 19] aske 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 herin to petition for peace, that so our beg­ging of peace, may in effect be a modest & manner­ly expression of an harty 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 alwaies, and in all places with all thankfulnes. Notwithstanding I pray you, that you of your Cle­mency would heare us a few words. And let us in all Humility, not directing but beseeching them, without a tumultuous thought, most peacable and pathetically begge of them and sue unto them to continue their care in advancing a seasonable and happy accomodation, 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 Brasse and the foot of it of Brasse, 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 brasse, which commonly with us are made of wood, and they consigned them over for Gods service; and good reason too, [Page 20] for formerly they had given their eraerings for the making of a Calfe; Justly therefore now they did pennance for their pride, as counting it Honour enough, that that wherein they looked their owne faces, should make the foot of Gods Leaver. But what should not people give to buy a true peace and a peace with Truth? O how many yeeres pur­chase is it worth? let us not thinke much, to give all our superfluities, but to give fome of our necessa­ries, for the advancing and obtaining of it.

27 Fourthly, ler us banish out of our mouthes 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 fastned on opposite parties; O let us have no other Christian name, then the name of Christians, or other surname then Chri­stian Protestants, neither answering to, nor calling others by any term of disgrace.

28 Fifthly, let us with a speedy, serious and generall repentance, remove the crying sinnes of our Kingdome, which as long as they last, wil bane all peace amongst us. I say speedy, least the physick come too late for the disease; serious, least the tent be too short for the wound; generall, least the pla­ster be too narrow for the sore. Suppose that the Sea should breake forth in this Land, as such a thing may come to passe, The Lord is King, saith David, let the earth rejoyce yea let the multitude of of the Isle he glad thereatr, Psal. 97. 1. And good reason hath the Iles to be glad, as more particu­larly [Page 21] concerned, for if the water were not coun­termanded by Gods Prerogative Royall, it would speedily recover its naturall 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 downe with a faggot on his backe, and a matrock on his shoulder, and a spade in his hand, his desire is more commendable then his discretion, it being more likely the Sea would swallow him then 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, carres, waines, waggons, all must worke least all be destroyed. I rather instance in this expression of the irruption of the Sea, because I finde Gods 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 gene­rall deluge and inundation of Gods anger seaseth upon a whole Kingdome, it cannot be stopt by the private endeavours of some few, but it must be an universall work, by a generall repentance; all must raise bankes 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 Gods 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 warres brought loe, but few made loely, so that we are [Page 22] proud in our poverty, and as the unjust Steward said, to beg I am ashamed, so we are too stout thogh halfe starved on the bended knees of our soules, with true repentance, to crave pardon of God for our sinnes, which till it be done, we may dis­course of peace and superficially desire it but ne­ver truely care for it, or can comfortably re­ceive it.

29 And indeed wee may take forcible motives from our owne miseries, to endeavour peace by all possible meanes; for look upon the complexi­on of the warre, and doth it not look of a most strange and different hue from other warres. The wars of Germany (which give me leave to say if we had pittied by the proxie of a true Simpathy, we had never so soon suffered them in our owne person) were far lighter affliction then ours. In Germany people when hunted with warre took co­vert in their fenced Citties. But here in England we have no guard against wars blow, but lye open to plundering and destruction. Germany was a great Continent bearing six hundred miles square, so that whilst one part thereof was mowed downe with warre, the other enjoying peace, might grow up in the meane time. But little England (great onely in her miseries, severed by the Sea from other Countries, and by devisions parted from het selfe) is a morsell which civill warre will quickly devoure. Thirdy, in Germany commanly they lay in Garrison in winter and fought in som­mer; we read 2 Sam. 6. 1 And it came to passe at [Page 23] the time when Kings goe forth to battell. 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 Sabboth-day: winter fights woful fights, Sabboth wars sorrowful warres, and yet such are these in our Kingdome. Lastly, in Germany Papists did fight against Pro­testants, where as our intestine wars, are against those that professe 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; whilest both professe to levell at the same end. I cannot compare their case better than to the example of Ruben and Ju­dah, Gen. 37. There Ruben 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 im­bracing different meanes, did not onely crosse and thwart, but even ruine and destroy the desires of each other; for Ruben moved and obtained that Joseph might not be killed, vers. 22. And Ru­ben said unto them, shed no blood, but cast him into this Pit that is in the wildernesse, and lay no hand upon him; that he might rid him out of their hands, to deliver him to his Father againe. Judah also de­sired the same, but being not privie to Rubens in­tents, and to avoid the cruelty of the rest of his Brethren, propounded and effected, that Joseph [Page 24] might be sold to the Medianitish Merchants, meet­ly so to preserve his life; and thereby he did un­ravell all the web of Rubins designes, and fru­strated his endeavours. Thus when God will have a people punished for their sinnes, hee will not onely suffer but cause mistakes without mending, and misprisions without rectifying, to happen be­twixt brethren who meane and really intend the same thing; so that they speake 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 lawfull Prerogative of the King; the ascertaining of the just rights and pri­viledges 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 aime at. Well, as our Saviour said to the blinde man, Mat. 9. 29. according to your faith be it unto you: so, according to the sincerity and integrity of their hearts whom God knowes 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 then victory it selfe, as the end is better then the means; for, blessed are the Peace-makers.

31 Objections. But may some say, though we doe never so much desire peace, we shall not ob­taine that blessing, which is pronounced in my text, for the Peacemakers are to be blessed. And [Page 25] it is to be feared, that our breaches are too wide to be cured, and Gods justice must have reparati­on upon us.

32 By Peace-makers, Peace-endeavourers are to be understood, not only the effectours of Peace, but even the Affectours of Peace shal be blessed. Rom. 12. 18. If it he possible, as much as in you lyeth live peaceably with all men. God out of his good­nesse, measures mens reward, not by their successe but desires, 2 Cor. 8. 12. For if there be first a willing minde, 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 sinnes are not sweld 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 Egipt that he caused the Bible to be translated by seventy Interpreters, which seventy were severally disposed of in seventy severall Cels, 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 minde, what shall I say, seventy, nay seven times seventy, yea seaventy hundred, yea seventy thousand, which are peaceable in [Page 26] 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 happinesse 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 heare their prayers.

34 The second thing that comforts mee, is, when I looke on Gods proceedings hitherto in our Kingdome, his judgements seeme to be judge­ments rather of expostulation then of exterpa­tion: we read Exod. 4. 24. that God being an­gry with Moses for not circumcising his Sonnes; It came to passe by the way in the Iane that the Lord met him, and sought to kill him. Sought to kill him? strange: did God seeke to kill him, and not kill him? Speake Lord, speake to the Fire, and it shall with flashes consume him; to the Ayre, and with pestilent vapours it shall choake him; to the Water, and with deluges it shall over-whelme him; to the Earth, and with yawning chops it shall devoure 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. [Page 27] He that saith to us, Seeke and yee shall finde, doth himselfe seeke and not finde; and good reason too, for he sought with an intent not to finde. Thus I may say, that for these last foure yeeres God hath still sought to destroy the King­dome of England, manifesting an unwillingnesse to doe it, if in any reasonable time we would compound with him by serious repentance. Thus the loving Father shakes the rod over his wan­ton childe, not with an intent to beat him, but to make him begge pardon; and such hither­to hath beene Gods dealing with our Nation, that he even courts and woes us to repentance, as loath to punish us, if wee would understand the signes of his anger, before it breake out up­on us.

35 But if all faile, yet those that are Peace-makers in their desires, doe enter a caveat in the Court of heaven; That if warres doe ensue, yet for their part they have laboured against it. If a man slaine were found in the field, and it not knowne 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 mercifull, O Lord, unto thy people Israel whom thou hast redeemed, and lay not innocent blood unto thy people of Israels charge, and the blood shalbe forgiven them. So this one day will be a comfort to the consciences of godly minded men, [Page 28] that they may appeale to the God of heaven, how they have prayed heartily for peace, have petitio­ned humbly for Peace, have been contented to pay deerly for peace, and to their powers have en­devoured to refraine themselves from sinnes, the breakers of peace; and therefore they trust that Christian English Protestant blood, which shall be shed, which hath beene and hereafter may be shed in these wofull warres, shall never be visited on their score or laid to their charge.

36 But if all faile, and if we must be involved in a finall desolation, then let us goe to the Assu­rance Office of our soules, and have peace of con­science with God in our Saviour. It was wont to be said A mans 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 outworkes, 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 doe. Yea, but one may say they may kil me with torment and with torture, make me drop out my life by degrees; why the totall 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 buriall; herein they do not do but suffer, for the living wil be more troubled then the dead, if thy corps be not committed to earth [Page 29] so that this in effect is just nothing. Then let Drums beat, and Trumpets sound, and Banners be displaid; let swords clash, and pikes push, and bul­lets flye, and Cannons roare; warre doe thy worst, Death doe tby worst, Devill doe thy worst, their souls shalbe 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 therof 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 sinester ends, but every one that will may make it a true fast to himself, ther­in to be grieved for the misery of Gods Saints. God complaines, Amos the sixt, of the glut­tonie of the Israelites, wherein wee finde the compleat Character of an Epicure, mak­ing wantons of his five Sences, entertaining their eyes with bedsteads of Ivory, verse 4. curi­ous to behold for the milk-whitenesse thereof; pleasing their feeling, they stretch themselves on Couches; courting their eares, they chant to the Violl, ver. 5. contenting their taste, and making that sence a Pander both to gluttony and drunkennesse, they eate the fat of Lambes, and drinke Wine in boules, verse 6. delighting their smell, and annoynt themselves with the chiefe oyntments; and then con­cludes [Page 30] all with this sharpe 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 dye for want of meat, or dye for being meat to wilde Beasts; and yet in the meane time his Brethren, though they saw the anguish of his soul, Gene. 42. 21. (made visible and transparent through the windowes of his weeping eyes, bended knees, begging tongue, folded hands) did most barbarously sit down to eate; I dare boldly say they said no grace with a good heart, either before meate or after.

38 Just such is the cruelty of many of us, (who professe Christianity) to our Brethren in the Countrey, because as yet the City of London is as the Land of Goshen, being light when all the rest is darkned with miseries, they lay not to heart the afflictons of Joseph, which our Countrey-men do suffer. Where is the man that sounds a retreat to his soul when he feeles it marching to fast in myrth, who abates a dish of his Table out of prin­ciples of Conscience, though perchance many doe out of reasons of thrift; and I am affraid all short­ly must doe out of necessitie. Well, if we be not the more penitent, it may come to passe, that that sad dance which hath beene led all over the King­dome will come to us to this City at last, and God grant we pay not the Musique for all the rest.

39 Remember Ʋriah who kept a Campe in [Page 31] the Court, and would not enjoy those pleasures the marriage bed reached unto him. Thinke of Mephibosheth lame but loyall, who went not out with David in his person, but attended him with his affections, and during the Kings absence, dres­sed not his feet, (enough to gangrene them) as not caring for his owne feet, whilest his Soveraignes 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 onely can make a Courtier sad, sicknesse (which cannot be dissem­bled) and his Princes displeasure. Nehemiah had neither of these, he was in perfect health, and he stood rectus in curia, right in his Soveraignes e­steeme, as appeares, Nehemiah 2. 2. by the Kings favourable and familiar questioning him, why is thy countenance sad, seeing thou art not sicke? So then, it was nothing else but the impression of the suffe­ring of Gods Saints, which clouded the brightnesse of his countenance with sadnesse. And God grant we having the same cause, we may have the same compassion with him. Amen.