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Thus saith the Lord, The fast of the tenth moneth, shall be to the house of Iudah, joy and gladnesse, and cheere∣full feasts; therefore love the Truth and Peace.
THough the weight of this Service and Imployment 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 Sauls Armour on Davids backe: Yet that I may not be wanting, to Gods
glory, my own conscience, or your desires and expectation; I have adventured to appear this day, in this place, before this Honorable, Grave, and Judicious assembly. Nothing did more encourage me, against the greatnesse of the Work, the shortnesse of the Time, and the insufficiency of my own Abilities, than the auspicious fitnesse and readinesse of this Text, so every way sutable, 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 Maje∣sty, and Deputed by the Countrey, to be Counsel∣lors, and Vindicators of Truth and Peace.
2. To the Genius of our Times▪ nothing is more needfull to be preached than the love of Truth and Peace. The Winters distemper of our age is such, that the Love of many (if not most) is grown cold to both: Truth much obscured, de∣praved, blemished, prejudiced, undermined, dis∣countenanced, suppressed: Peace very crazy and shaken: rumors 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 ho∣stility; 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 refraines the spirits of men that de∣light in warre) had not been gracious unto us, and inclined the heart of our King to Counsells of Peace, you had not this day been Auditors, nor I a Speaker of this Theam, but all of us miserable actors, or spectators of the contrary, the suppres∣sion 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 hap∣pily turned to a cheerfull feast: your Water changed to Wine; the best viands, the best wine; the soules provision for eternity, the body and bloud of Christ. A soules feast, a feast of exceed∣ing joy, of eternall gladnesse. A feast of love; Gods love to us; Christs 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 soules. And a feast of Peace too; the most glori∣ous peace between God and our soules, between Christ and his Church; between one another.
So that nothing can come more seasonably af∣ter your Fast, and with this Feast of spirituall joy, the holy Sacrament, then this divine exhortation, most worthy of God to teach, and of us to learn, as men, and as Christians: both which names im∣port a speciall relation we have, above all crea∣tures under heaven, to Truth and Peace, as we are 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, rationall and sociall creatures; as 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 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 pur∣pose to insist) are a sacred Trinity. Three preci∣ous Jewels; Truth, Peace, and Love; all eminent in God, and from him: objects, and affections of the highest capacity, use, and excellencie to our souls; Truth, as the light of the Sunne; Peace as the heat, which enlivens, fosters, quickens, makes fruitfull all. Love makes us enjoy them both. Truth and Peace are, Bona publica & universalia. Truth for the soule, Peace for the body and state; every one hath a share and interest in them, Prince, Peeres, and People.
Of these I intend to speak, not as a Statist or Politician (to which I pretend not) but as a Di∣vine, 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 beneficiall 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 shew a pure impartiall, and
unpassionate love of Truth and Peace.
In the words consider three things: First, the inference, Therefore: Secondly, the objects pro∣pounded, Truth, and Peace. Thirdly, the dutie re∣quired: Love.
Every word hath a weight, beauty and benefit in it; so that they well merit and require your at∣tention.
First, the inference, Therefore: The greater mercies God shewes to us, the stricter obligations to love and obedience he hath upon us. When our fasting and mourning are happily turned to cheerfull feasts, our feares and jealousies cleered up to joy and gladnesse, to hopes of better estate and times, what doth God require of us, but this? Therefore to love the Truth and Peace.
When Gods 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 warre, ruine, and confu∣sion, which threatned our Peace. From the spreading, and prevailings of errours, heresies, schismes, and superstition, which strive to oppress or eclipse our Church and Truth: That there is a breathing space, a lengthning of our tranquillity, put into our hands, What doth God require of us by way of gratitude to him, of loyalty to our So∣veraign, of fidelitie to our Countrey, 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 setling and re∣covery
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 lovelinesse in them: which best ap∣pears in the benefit by them, so as to merit our affection.
That question of Pilate to Christ, will here be made: What is Truth? I answer. It is a con∣formity, agreeablenesse, or answerablenesse of our mindes or things to their Ideas, patternes, rules or measures; As that Copy is true, which agrees with the Originall; That weight or mea∣sure true, which fits the Standard, That impres∣sion true in waxe or paper, which exactly fits the types and engravings, That notion or perception true in the minde or sense, which agrees with the nature of the thing or object, whereto they are applyed.
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, sim∣ply, immutably: by which he wils all things to be, what indeed they are, and knowes them to be, such as they are most certainly. This Sunne of Truth is in God: never clouded, spotted, or
eclipsed; never setting or changing. Eternall light, day, noone, a constant serenity.
From this is the eradiation of Truth; or shi∣ning 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 orall 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, powerfull, 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 re∣vealed 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 hypocrisie and simulation in our actions; lying in our words; error, falsity and unbelief in our mindes, when our actions contra∣dict our words, our words our mindes, our mindes 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 severall Con∣duits, for the benefit of rationall creatures.
First, There is Truth, naturall or physicall in the Works of God, which by sense and discourse, by art and science we learn.
Secondly, There is Truth morall, politicall, or civil; which is in the enacting, interpreting, and executing of Laws according to the rules of Justice.
Thirdly, there is a truth Theologicall, super∣naturall 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 a∣greeable 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 joyntly in a state or Common-wealth.
The third as Christians, in a Church and neerer call or relation to God.
The first requires our love to it, as we love our selves in a naturall way: the second, as wee love our Countrey, relations and liberties: the third as we love our soules.
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 ver∣tues, power, and use of creatures; able to apply fit meanes to our ends.
By the second, the health of the state, or body politick is preserved; while Lawes, which are the nerves and ligaments of civil societies, are groun∣ded upon innate, infallible and eternall 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 soules health and happinesse are maintained; while we see, know, beleeve, and rest upon those excellent and saving truths, which God hath in his word revealed to us, in the plaine∣nesse and simplicity of the sense, not denying or doubting any thing, but humbly and willingly embracing every truth revealed, as it agrees to the generall rule and Analogy of Faith, contained in the holy Scriptures, this is Veritas fidei & reli∣gionis.
The first truth wee gaine by senses and dis∣course. The second by common notions, or in∣bred principles of reason. The third by divine reve∣lation; depending upon the veracitie, infa••libility and authority of God.
No truth is to be neglected, because it is a beame or lineament of God; but those are most to bee loved and esteemed, which discover God most cleerly to us; bring us nearest, and make us likest to him! This, as the most excellent and usefull truth, I chiefly here understand; which exceeds all others, as much as the soule doth the body; or eternity a moment. And in this, mens hearts are most prone to be negligent, and coldly affected.
Peace in any kinde, and under any notion is sweet and lovely. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Naz. We can better tell what it is by the fruition, than description of it: what health is to the body, and calmnesse 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 kinde of sweet, divine, and heavenly concent, har∣mony or beauty of things, subordinate one to ano∣ther.
Such it is: first, peace in nature, and the grea∣ter World, from the wise and apt combination of creatures; by symbolicall qualities so contem∣pered, that all agree to make up one intire body, the World.
2. In the lesser worlds of mixt bodies, Peace is that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 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 rationall World; Peace is that compo∣sednesse, and tranquillity of the soule, whereby all the inferiour faculties, and the populacy of affections or passions are regular, and subject to the rule, and soveraignty of reason.
4. In the spirituall world, the regenerate soule; Peace is the humble and willing subjection, and sutablenesse of the conscience in all things to the Will and Spirit of God.
5. In the Politicall or civill world, the State, or Church; Peace is the setling and due orde∣ring of things by just Lawes of government; and by true grounds or rules of Piety and Religion; whereto all submit. It consists, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 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 con∣spire in one maine end, the glory of God, and the publick good, which is the supreame Law: when all are setled on one ground, move by one rule, and tend to one end. Truth, Order, and Iustice, are the only foundation and pillars of Peace, in both Church, and Common-wealth.
2. The second consideration is the union of the two, Truth and Peace; In God they are united: and so in every good soule, & well ordered Church or State,
they may, and doe best agree together: no firme, or durable peace, which is not fastned and cemen∣ted with truth: so false and pernicious a princi∣ple is that of some; that the lesse men know of truth, the more easily they will bee kept in Peace; that the way to subdue men to an asinine pati∣ence, is to cast them into an asinine ignorance. Whereas on the contrary, no men or minds are more obedientially disposed to an heroick pati∣ence, as to the burthens, pressures, and exactions upon their states and liberties, &c. than they, who are best informed, how little all these world∣ly things are to be valued, having hopes of farre better. And no men are more stubbornely contu∣macious, refractory and prone to flame, to rebelli∣on and munity, than they, who know, and expect no better, or higher good than those of sense and present life, who think you robbe them of their heaven, God, and all happinesse, if you injure them in their estates, honours, or liberties.
Those subjects are most shie, and prone to start from obedience, and fall from peace, who live by Moone-light of humane reason, and senses onely, which amazeth their minds with the sha∣dowes of good in riches, pleasures, honours, and liberties temporall, and walke not by the Sunne∣shine of divine truth, which discovers the onely necessary, excellent, and satisfactory objects, wor∣thy of the soules love and acceptance; for no∣thing is truly lovely, which is not spirituall and eter∣nall.
No such bonds of peace and unity, then, as the spirit of truth, which ties the conscience to obe∣dience and patience; The wisdome from above is first pure, then peaceable, James 3. 17.
So that they best may march together; but first truth, then peace. Truth must have the prece∣dence: rather truth, than peace. Truth wee owe to God, and our soules immediately; peace onely to our bodies and states, &c. If one must be despen∣sed withall, it is peace, not truth: better truth without publique peace, than peace without sa∣ving truth. Truth alone will bring us peace, the best peace, Christs peace, which the world can nei∣ther give nor take away. Pax est omni bello tristior, quae veritatis & justitiae ruinâ constat. That peace is farre to deare, which costs us the losse of truth, I meane great, saving, necessary, and fundamentall truth.
2 Where these truths are asserted, study to adde peace to them; that truth may root, spread, fa∣sten, and fructifie the more. Nor is the publique peace to bee violated for every truth, such as nei∣ther tends to faith,* 1.1 nor much to good manners. Dissidiis magnis, & controversis non sunt redimendae minores istae veritates.
Wee must not by contention of tongues, or pens, or hands, so farre vindicate truths of lesser size, and consequence, as to break the peace of our affections, words and conversations.
Let truth and peace then goe 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 certainely in the Church, those tenets and propositions are likeliest to be true, which tend to the peace of the Church,* 1.2 as it was the true mo∣ther, which pleaded against the dividing of the child. And that peace in the civill state is like∣liest to be lasting and sound, which is built on the Truth of Reason and Religion both, and not upon the fancies, opinions, dictates, traditions, exam∣ples, and tyranny of custome and men.
Neither peace of Church nor State is to be pur∣chased with the sale of Truth, saving and necessary: nor yet are all truths to be prosecuted with such vehemencie, heate, and contention, as to make Shipwrack of eithers peace. The windowes and lights of truth must not bee so enlarged as to wea∣ken the firmenesse, solidity, and entirenesse of the building: Nor may the Walls be so thick, close and compacted, as to exclude or obscure the light: which the Turks doe, who so farre secure their peace, as they forbid the searching of Truth: neither darknesse may make the house of God uselesse; nor breaches, under pretence of letting in more light, may bee made so wide, as to render the edifice unsafe and tottering.
As divine Truth of Religion, so civill truth of Judicature and Peace must kisse each other. Here the veracity and conscience of Iudges, and Magi∣strates is chiefely required; that they bee Men of truth, Exod. 18. 21. For, false, corrupt, and un∣just Iudges, like Comets, portend warres and com∣motions
in a state; scattering so malignant an in∣fluence into mens minds, that every one had ra∣ther adventure the injuries of warre than suffer the injustice of peace.
4 The Lovelinesse of them, which will best ap∣peare by the benefits from them, why truth and peace are to be loved.
1 Civill or Politicall truth is the mind of the Law, the rule of Iustice, the right measuring and distribu∣tion 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. Innocencie releeved, industry maintained and in∣couraged; due rewards to vertue and merit, as well as punishments to sinne and vice are dispensed: In a word, the safety of your persons, wives, children, houses, lands, goods, honours, liberties, lives, and all that is deare to you in this world, depends up∣on this truth in Iudicature, without which no So∣ciety of men can subsist, at least not flourish; but degenerate to a poore and slavish vassalage, and such a lazie despondency of minds, which sink them next degree to beasts; seeking no more but to live, having no thoughts or designes generous, noble, or extending beyond the present supply of back and belly.
See then how much they deserve publique ha∣tred, who through feare or flattery, or base and si∣nister ends, falsifie the minde of the Law; at once
cutting asunder that great Cable which holds the state from shipwrack: turning the sword of justice put into their unworthy hands, to cut the throat of lawes and liberties.
2 The lovelinesse and benefit of Divine truth revealed, whereon our Faith, our Religion, our Soules, our Church depends, is so great that no time or words serve to let it forth.
By this light of sacred truth, we know our selves in our worst, lost, sinfull, and damnable estate, wherein else as heathen or beasts we should stupid∣ly and miserably die and perish. By this we know God in his infinite mercies through Christ, which is life eternall, Ioh. 17.3. By this we discover his grace and love to us: for our free justification by the righteousnesse of Christ, and sanctificati∣on by his Spirit.
By this truth the burthens of our sinnes, our feares, our miseries, the horrour of death, hell, and eternity, are disarmed and releeved: by this bles∣sed light of truth, wee have many sweet and pre∣cious promises to support us in all states, and all tryals and temptions. But this as Moses from Mount Nebo, we discover the pleasant and happy prospect of heaven and eternity: the joyes, peace, pleasure, happinesse, and security of that after-state wee expect in the other world: we see a full, though future, victory over sinne, fatan, flesh, world, men, death, hell, and all; a full tryumph and crowning of the soule and body in eternall glory. You may see then how little experience or
knowledge they have of this truth, and the com∣forts by it, who are weary of it, enemies, or indif∣ferent to it: Better not have the truth, than having it to want the love of it.
3 The amiablenesse of peace, publick and Na∣tionall in Church or State; it is like the smiling of a beautifull face, when peace flourisheth with truth: O how lovely is it, at once to serve God with purity and safety; with sincerity and secu∣rity; to enjoy the blessings of Gods right and left hand together!
To eat every man with joy and cheerfulness of heart the fruit of his owne vine and plantings▪* 1.3 to reape the harvest hee hath sowed: to dwell in the house hee hath builded: to enjoy the wife he hath espoused, and the children he hath begotten.
Your owne long and happy experience may best teach you, what is the beauty and sweetnesse of the breasts of peace: whence plenty flowes; Learning, Arts, industry, trading, thrive and prosper; your private and in them the publike strength, honour, and treasure increaseth.
God grant you be not taught to prize and be thankfull for it, by the want of it your selves: look over Sea on the sad and black Characters, which fire, famine, and sword, have wrot, nay ingraven, and ploughed upon the faces of men, women, and children; on their houses, fields, vineyards, Ci∣ties, Churches, &c. and you may with weeping and amazed eyes reade this lesson; O the sweet and lovely blessings of Truth and Peace! O the
horrid, hideous deformity of errours and warres!
—En quo discordia gentes Perduxit miseras.
3 Wee come now to the third generall head: having seene what truth and peace are; how well they agree, how much they merit our love; now we goe on to the last part, which is our duty. There∣fore love them. Here wee will inquire two parti∣culars. 1. What need there is that men should bee thus exhorted to love these, which have so attractive a lovelinesse in them. 2. Wherein most effectually wee must expresse our love to them.
I Although nothing more deserve our love: yet such is the ignorance, dulnesse, or depravednesse of mens mindes, affections, and manners, that few there are, which truely love them. First, some love neither Truth nor Peace; of which temper the Iesuitick spirit seemes to be, which deceives the Nations with the Cup of errour, and scatters coales of fire and dissention among men. Secondly, some love truth, but not peace: zealously affected to truth, but for want of sound and steddy know∣ledge, or meeke and humble hearts, they are full of violence and bitternesse; so prone to strife and contention, that from words and disputes they easily kindle to blowes: Some, when you speak to them of peace, prepare for war, Quia multis utile bellum; their best fishing being in troubled waters. Third∣ly, some love peace but not truth; as Ishachar, slug∣gishly couching between the burthens of Superstition
and Oppression, rather than trouble their Peace, in a land of plenty. Out of a lazie, grosse, and sensuall humour, so addicted to the enjoyments of peace, that they care not what encroachments are made on Truth. Fourthly, many seeme to love them, but not simply, per se and propter se; but corruptly and parti∣ally, for by-ends and advantages to bee had by them, of profit, preferment, applause, and the like; as Demas did 2 Tim. 4. 10. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. 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 happi∣ly is so) yet not because it is so, but because they think so; extreamely biased with selfe love and pride; that they pertinaciously retaine, what ever opinion they have once undertaken, though they cannot maintaine it; only on this ground, Ne videantur errâsse; so hardly drawne by overcom∣ming themselves to triumph over their errours. Ita perit judicium, ubi res transit in affectum, & nostram qualemcunque praevalere volumus sententiam, quia no∣stra est: so much doe our affections blinde, bri••••, corrupt, and warpe our judgements.
6. Many say they love truth; but not univer∣sally; not such truthes as crosse their credits, opini∣ons, ends, pleasures, sinnes and lusts; Nolunt id ve∣rum 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 beame of it.
7. Veritas animae sponsa; Truth is a pure Virgin, which every soule should wooe and seeke to wed to it selfe; 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 publick favour and authority; ready enough to discounte∣nance and forsake it, if the streame of things should change: Venales animae, vile and mercena∣ry soules, that buy and sell the truth, prostituting it, not intirely loving and wedding themselves to it.
8. Some to purchase their peace, are ready to sell the Truth, by flattering, complying and mancipa∣ting their judgements to other mens opinions and errours, either discovered, which is very wicked, or unsearched, which is very weak, Degenerate mindes which so easily enslave that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the noblest and soveraigne faculty of the soule, which is the understanding, to other mens errours never so great, if their power be so too.
9. Veritas animae pabulum, there is as great an aptitude and proportion betweene the minde of man, and truth, as is betweene the eye and the object, meat and the stomack: now we know, it must be a pure and unblemished eye, that sees with certain∣ty and constancie; a cleare, sound, and undiseased stomack, that desires, likes, and digests wholesome meats. Such must that minde bee which loves. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.* 1.4 Wholesome Truths, sound Do∣ctrines.
1. Many are so vitiated and distempered by sin, the World, their Lusts and Vanities, that they wholely refuse to take downe any truth; what the eare may receive sometime, their heart casts up a∣gaine profanely and reproachfully, by their words and actions. Ita veritas odium & nauseam parit. The speediest way to lose the love of many is, free∣ly to tell them that truth, which might doe them most good,* 1.5 for it seemes to them as Michaiahs words to Ahab, odious and offensive, although it gave him warning of his danger, and shewed him the only way for his safety.
2. Many like choyse and wanton stomacks, re∣ceive 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 maintaine. For errour is so feeble and unbottomed, that it must have some buttresses and seeming ba∣sis of truth to support it. By this meanes detayning the truth of God in unrighteousnesse, Rom. 1. 18.
3. Many are of so hot, unquiet and cholerick sto∣macks, that they love not truth sweetned with peace; not calme and sober truths. Afraid to be thought coldly, if peaceably religious, even in matters of lesser moment. Interpreting that zeale, which is but na∣turall passion and choler, an humane feaverish and praedatorious, not that holy, gentle, and propiti∣ous heate of love, which only well digesteth sacred truths.
So that most men we see had neede to be called upon to love truth and peace. In some, hopes of pre∣ferment will doe much to pervert, leaven, and sup∣presse truth, warping which way the Sunne of fa∣vour shines warmest. In others, despaire of prefer∣ment, and popular inclinations may doe as much to disturbe 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 coldnesse, let the heat of your love grow more intensive.
2 Which is the last particular: The way most effe∣ctually to expresse 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 soule, the Spring that sets all the wheeles on worke. It is a vehement, active, industrious, un∣wearied, invincible affection; if rightly placed on worthy objects, it workes wonders. Amor non po∣test 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 kinde of rapture and extatick power, which transports the minde beyond it selfe, and dispossesseth it of it selfe, to bestow it selfe on that it loves. Delicata res est amor; It is a tender af∣fection, impatient of any injury or dishonour cast on what we love. Et sibi lex est severissima: Love needs no motive but it selfe to carry it to the ex∣tremity of its power.
If our love then to truth be reall, it will shew it selfe.
1 In the serious and earnest searching for, find∣ing 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 deale of false and loose earth, rubbish of Opinions, probabilities, and falsities to be cast away, before wee come to the cleare streame of truth, which by secret derivations flowes from the eternall Fountaine, God. There are not only grosser clouds of errours and falsities, which darken truth; but parelii too, verisimilia, seeming sunnes of truth, which are but apparences and pro∣babilities, of no long continuance. He then that will seeke and finde certaine, and saving truth, must apply himselfe to God, his Word, and Spirit, not take it upon trust and credit of humane fancie, or reason: Multi taedio investigandae veritatis ad proxi∣mos divertunt errores: Many out of an easinesse, lazinesse, or presumption, take up truths from cu∣stome, education, prepossessed conceits, shew of Antiquity, excellency of mens parts, &c. prone to count that truth, which themselves or others have a long time beleeved to be such. Sed oculos à rebus omnibus abducas, quae Deus non sunt si veritatem quae∣ras, 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, refresh∣ing, and saving truths; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. The Veyn and Mine of truth, hath many windings, and intricate turnings, requiring a saga∣cious and industrious minde to follow it.
2 Shew your love to truth, by propagating, and imparting it to others, when your selves have dis∣covered it. Veritas nihil erubescit, praeterquam ab∣scondi;* 1.6 Truth is onely ashamed to bee hidden; as the Sunne to be clouded, or eclipsed. Truth, as light, wasts not by communicating it selfe to others. Quò communius bonum eò divinitus. Shew your love to it and to men, by teaching it to others, but in a calme and unpassionate way; truth is best seene in cleare and untroubled waters, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Ephes. 4. 15. Speaking the truth in love. Pittying not tri∣umphing in others ignorance, or reproaching their errors and weaknesse of judgement. Farther, shew your love, by using all meanes to plant and nourish truth, by setting up the lights of good and paine∣full Preachers, in the dark, and obscure corners of our Land, where, God knowes, many poore soules perish for want of knowledge (such I meane) as can and will rightly divide the Word of truth, 1 Tim. 2. 15. There is no engine you can invent so effectuall, to batter down and demollish the adverse party, or to secure the prosperitie 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 liberall maintenance; for it is most certaine, as Bishop lewell sometime told Queen Elizabeth, in a Sermon, Tenuitatem be∣neficiorum necessario sequitur ignorantia sacerdotum. Never flatter your selves, that the Lampes of the Temple will burne at all, or but very dimly, and poorely, if you supply them not with Oyle suffici∣ent
to enliven themselves and enlighten others.
3. Shew your love of truth, by a zealous, active, and constant maintaining of it: Zeale, is flamma a∣moris: Love raised to a flame: by all justifiable wayes asserting the honour of it, and the professors of it, against the profanenesse, idlenesse, envy, calumnies, and oppositions of the enemies thereof, either A∣theists, sensuall, ignorant, or superstitious, 2 Cor. 13. 8. We can doe nothing against the truth, but for the truth, doe all you lawfully may: by severe, and wholesome Edicts, fencing in, and fortifying truth against the Seminary incursions of those, that seeke to encroach upon its ancient bounds: also against the bold, and impudent Preaching, Prin∣ting, and Disputing for the contrary errors, which have beene long agoe exploded and confuted; which by misused power, or tacit connivence, seeke to creepe in, and undermine our truth. Leakes may sinke us, as well as rockes split us. Jude 3. Con∣tend then earnestly for the truth; but with the power of Gods, not mans arme 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 owne power, that it needes not the assistance of the Sword or Canon, which reach not the minds of men; nor can divide them from their errors, nor batter downe the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, strong holds of prepossessed false opinions; That excellency if power which is in the Word of God and his Spirit, is onely able to subdue the understanding? Yet must not the Magistrate▪
so farre be wanting to Gods glory, and the Chur∣ches good, as to faile to defend truth against those that by cunning or force seeke to subvert it, setting up the just t〈…〉〈…〉or of those Lawes, which may chase away those Owles, and Bats, and ferall Birds, that love darkenesse, and portend a night, where ever they appeare; that cannot endure the light, because their workes are evill, as well as their doctrines false.
4. Shew 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 solaecisme in your lives, that the truth of your doctrine be not confuted, by the corruptnesse of your manners: not onely seeking the truth, and speaking the truth, and defending the truth; but far∣ther, doing the Truth, 1 John. 1. 6. which is the strongest vindication of its honour, and your be∣leefe of it. There is a labour of love, which loves its labour; ready to deny our selves, in any thing neere or deare to us, rather than deny any saving truth: chearefully suffering for it, rather than it should suffer; a good minde, that loves the truth, suffers more in truthes suppression, than its owne; yea, by dying for it, if need be; and God choose us out for his champions to crowne and improve the necessity of death, with the glory of martyrdome, which is the highest witnessing of our love to God and his Truth. Difficulties rather wh•••• and twist to a firmer resolu∣tion, than any way bl••t or discourage a well pla∣ced 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 bet∣ter then that, for which onely life is worth the ha∣ving; better we dye, 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 suf∣fering for the love of truth, at least, seeke to supply by our frequent and fervent prayers to God, that hee 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 Distra∣ction 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 Sunne, is best knowne and distinguished from all other, by the beauty and excellency of its effects, of life, heate, and fertillity; that is infallibly the saving and necessary truth of God, most deserving our love and study, which hath, and alwayes had the greatest and best influence on mens hearts and lives: that is, Gods truth which makes men more godly, more holy, pure, just, good, humble, peaceable, charitable, selfe-denying, and consciencious in all their wayes: What brings us nearest, and makes us likest to God, which conformes us most to that highest and divinest patterne of Christs minde and conversation.
It hath beene alwayes the Seale of honour set upon Christian Religion: and that truth, whereon it is founded, that it most magnifies God and goodnesse. Those truths which have the greatest operation on mens mindes, consciences, and lives, so as to a∣mend them, are set beyond all question and disputes: These let us chiefely study, love, and live by.
2. If our love be thus rightly set to Gods truth, he will take care to settle our peace: to which we owe a love too, and must shew it in the second place. First, by praying heartily and constantly for it, Psal. 122. 6. Every one should thinke himselfe called upon in those words. O pray for the peace of Ierusa∣lem. Prayer engages God on our side, and calls in an omnipotent arme to settle, strengthen, and se∣cure our peace. Secondly, by assisting really, to the support and maintaining of it, against the pertur∣bers of it. 1. By seasonable counsells, and faithfull advise grounded on Truth and Iustice. 2. By ar∣ming counsells with power and Subsidyes of purses and persons; to suppresse all unjust and rebellious practises, which seeke to violate our peace. Peace is not safe, except there be power for warre; which is the guard of peace; as power without counsell is bru∣tish, and selfe confounding; so counsell without power is feeble, and subject to be despised. 3. By living orderly in a way of meekenesse, humility, and subjection in the feare of God, and obedience to the wholesome Lawes established; which is that we are taught by the truth of God, Rom. 13. ••.
Let every soule be subject, &c. This I am sure will bring a man peace at the last. If not externall, yet internall, which will be eternall. 4. By searching out, and exemplary punishing those that are the perturbers of our peace; justly troubling those that have troubled Israel, as Ioshua to Achan. Psal. 34. 14, Thus seeke peace and pursue it; by pursuing those that would rob us of it. And certainely you will finde, none are more enemies to, and perturbers of our peace, then those that are the perverters and oppo∣sers of our Truth: either in judicature, or Religion, for these scatter and blow the coales of discontent in every corner, that the whose house must needes 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 my selfe, the weight and force of this Text.
Had we in this Church and State (Right Ho∣nourable, and the rest) beene so happy in the love of truth and peace, as we have beene in the long glo∣rious injoying, and the miraculous preservation of them among us, certainely, neither truth had this day beene so clouded and perplexed, nor our peace so broken and distracted.
The God of truth and peace declares his displea∣sure, and high indignation against us, for the neg∣ligence, coldnesse, and ingratitude of many; for the profanenesse, Atheisme, and malice of some: for the superstition, formality, and backe-sliding of others. How many are there, that deny, or de∣spise,
spise, or suppresse, or oppose, or contemne, scorne, and deride, and corrupt and belye the Truth? That the Prophets complaint may come neare our times, Esay 59. 15. Truth faileth, and he that depar∣teth from iniquiry maketh himselfe a prey:
Nos patim••r longae pacis mala saevior armis, Luxuria incumbit—Long peace, like faire weather, hath raised up the vapours of sinnes to cloud our Sunne, and trouble our Heaven withall; 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 shewes, wee have either no love at all, or a small love, a tepid, and Laodicean love, a shame∣faced, which is a shamefull love, or a false and base love of truth, not for it selfe, but for our selves: as our Diana; the mystery, by which our gaine or greatnesse are sustained. If wee have not loved truth in peace, were it not just with God to make us want truth in warre? And because men received not the love of the truth, he should give them over to strong delusions, to beleeve a lye, 2 Thes. 2. 10.
Certainely God will severely exact of this Church and Nation, of Prince and People, of Preachers and Hearers, an account for our long en∣joyed and undervalued truth and peace. Have wee so long beene a Vine planted, and watered, and fenced, both to necessitie, and omament, by an ex∣cessive indulgence of God, and doe wee bring forth soure grapes; that neither please God, nor profit men? May we not justly feare (what wee 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 Lampe of the Gospell, in whose light we have not rejoyced, because we have not loved it?
Love is an affection of union and fruition. Doe we love the truth if we are weary of it, tediously and pee∣vishly affected to it, willing to leave it, and with∣draw 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 mens appe∣tites to it, by a more scanty allowance of it, is this to love the truth? The tampering and essayes of someto clip, or wash, or new coyne, or allay, and abase, with some Romish mixture, the gold and pu∣ritie of our Doctrine; is this to loue the truth? That pure and refined Truth, which hath passed the fiery triall, hath beene baptized in the blood of many Martyrs, sowne in a field, made fruitfull with their ashes; who loved not their lives so much as the Truth. To set up lying vanities, Pictures, and Images, and to cry downe Praying and Preaching, whereby those toyles may be usefull 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 practises. Is this to love the truth? Quae quo nudior, eô venustior; which the lesse it hath of painting, the more it hath of true lovelinesse and native beauty. Are not the lengthen and increase of Ce∣remonious shadowes, a presage and signe of the
shortning of our Day and setting of our Sunne, or diminishing of our Light.
To quarrell at those Truths, which have bin long ago determined by the Scripture, in the publique confession of our Church, and in the Writings, or Preachings of our gravest & learnedst Divines, Prelates, and others; as in the points of Iustification by faith alone; of Trasubstantiation, of auricular Confession; of prayer for the dead; of worshipping be∣fore 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 Bookes (where the correctors themselves deserve to be cor∣rected) your piety and wisedome may best finde out. Nay, such hath beene the shamelesse impu∣dence and effrontery of some ridiculous heads, that plaine and honest mindes shall be scorned, de∣rided, and in judgling fashion, cheated out of truth, and the power of Religion (which is a holy life) if you doe not harden your faces, and con∣firme your resolutions against, supercilious vani∣ty of such men: Whether they have any intent to reedifie Babels ruines or no, I cannot tell (some vehemently suspect it) sure I am, there is such a confussion and noveltie of Language affectated by some men of Altars, Sacrifice, Priests, Corporiety of presence, pennance; auricular Confession. Absolute, that is, blinde obedi∣ence; the holy of holys; and Adoration, which
must bee 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 meane, what they would have, or what they intend to call for next.
Not that I am ignorant how farre pious antiquity did use these and such like words innocently, with∣out ill mind or meaning, and without offence to the Church, as then times were: yet let mee tell you: 1. Such swerving from the forme of sound words used in the Primitive and purest times, occa∣sioned and strengthened after errours. 2. They were not then ingaged to mainetaine 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 seeke to abuse antiquity, and patronize their owne er∣rours, by using those names and words to other intents, and things, than ever was dreamed of by the Ancient Church. 3. By such dangerous symbo∣lizing with them in words, and some outward for∣malities, we doe but prepare our mindes, and swee∣ten them with lesse distaste to relish their Do∣ctrines and Tenets; and as it were in a civill way wee complement our selves out of our Truth; gi∣ving the adversaries strong hopes and presumpti∣ons, as they have discovered, that wee are inclining towards them: To bee ashamed of frequent, serious and conscientious preaching, which was the worke of Christ and the holy Apostles; the honour and chiefe imployment of the Primitive and best Bi∣shops
and Ministers, in all ages, as that deservedly famous Bishop Iewell in his Apologie prooves out of the Fathers sufficiently against the Popes, and other idle bellyes; which count preaching as a work below their greatnesse, as indeede it is a∣bove their goodnesse. Is this to love the truth? To preach ridiculous, impertinent, flattering or cor∣rupt matter, which is the shame of the Pulpit and foolishnesse of preaching, in good earnest; so as to bring an infinite contempt, odium and envie upon the Sacred function of the Ministry, that men ab∣horre the Services of God, and daily separate by swarmes from our Church; are these the fruites of our love of the Truth?—Pudet haec opprobria nobis, &c. Sure there is something extreamely amisse and dis∣pleasing to God as well as men, either in our Do∣ctrine, or manners, or hearts, or all. Else whence should that burthen of dishonour, those loades of reproaches be cast upon the Clergy, which makes them drive so heavily: and this even among Chri∣stians, and reformed Churches; whereas naturally all men, though otherwise barbarous, and insolent, yet are prone to pay a speciall reverence and dou∣ble honour to their holy men, such as are in a more immediate neerenesse and relation to their deitie 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 professours to the Preachers of it; if they seriously affect the one,
they cannot scornefully neglect the other. God himselfe hath long agoe taught all men, especially Church-men in Elyes heavy doome, this lesson as an infallible maxime 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 shewes the true way for Mi∣nisters, to be Masters of mens love and affections, is to be a holy rule and example to mens life and acti∣ons. To Timothy, But be thou an example in word in conversation, in love, in spirit, in faith and in pure∣nesse, 1 Tim 4. 12. To Titus, Shewing thy selfe a patterne, Tit. 2. 7.
Certainely had Divines both great and small, beene more busied in preaching and practising those great weighty and necessary Truths, that are able to save their owne and others soules, they would not have had such leisure, to have beene so inven∣tive and operative in poore beggerly toyes and trifles, which neither bring honour nor profit to God, themselves or others. Nothing (I say) nothing, will restore the Church and Church-men to their Pristine honour, love and authority in mens 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 fraudes, and stratagems
by which anciently they won peoples hearts to love God, his truth and of themselves the witnesse of it. To such a height of honour and extasie of love, that they received them as Angels of God, Embassadors from Heaven; counting them deare as their right eyes. Humility, Piety and industry, layd the foundation of all those magnificent structures, dignities, titles, places, revenues, priviledges wher∣with Church-men were anciently indowed: what hath or is likely to wast and demolish them is easie to conjecture. Iisdem artibus retinenda qui∣bus olim parabantur.
O consider then (I beseech you) how precious a jewell, how sweete and necessary a blessing we are like to loose by our want of love to it. Solem e mun∣do tollunt; what the Sun is to the world, that is Gods Truth to our soule, the light, life, joy, day and soule of our soules. As the darkenesse, barren∣nesse, coldnesse and deformity of the earth would be, if the Sunne were alwayes absent from it, or clouded to it, such will the state of our poore soules and our Church be, if the healing wings of the Sun of righteousnesse, Truth,* 1.7 be quite removed; or onely a winters Truth, clouded, deaded and obscu∣red by many superstitious Doctrines and pra∣ctifes. If (I say) such a truth content us; where will be the chearefull light of the promises, which now wee enjoy? where that onely rock of the soules comfort, which no temptation can shake or undermine, the free Iustification of our soules by faith in the merits of Christ onely? where the
sound and well grounded peace of our conscien∣ces? where the warmth of our zeale, love and affections to God, from the fiduciary apprehen∣sions of his love to our soules? where will be the ravishing joy, hopes and expectation of a bet∣ter life? where the zealous care of leading here a holy life? will not all these faile us, if truth doth? and is not truth like to faile if our love doth? Are not all those flowers and beauties of our soules and Church heliotropia, such as have their life and motion from the sunne? following and de∣pending upon that glorious truth; which so much offends weaker eyes, is so little seene or desired by blinde, darkned and sensuall minds? If this goe, Ickabob;* 1.8 The glory is departed from our land. Our Goshen will soone turne to an Egypt: Our fruitfull field and Garden of God, where so many famous Preachers, and zealous professours of Christianity have flourished, will be changed to a barren how∣ling, and desolate wildernesse.
If the love of our selves moove us not; nor the love of truth and Peace, which have happily dwelt together a long time with us, yet let us not bee so barbarously cruell to posterity, as to put out their soules eyes before they can see, and deprive them of the light of the Gospell, before they enjoy the light of the Sunne. What can you transmit to posterity more desireable than Truth and Peace? Paix & peu. Peace and a little, but Truth and lesse, will doe very well, and make you and them live and dye happily: what will your honours, lands, offices,
estates, houses, names doe them good, if they be betrayed to ignorance, superstition and slavery of conscience, which are in the bottome and dregs of errour and confusion.
O then let the first care bee to cleare, and settle Truth among us; and then Peace; sweete and most desireable Peace, which we have had to the envie, wonder and astonishment of all our Neighbours, enemies and friends. Alas! have we so long drunk of Peace, as to become intoxicate with so sweete wine, and now do we fall to quarrell with tongues, pens and swords!
That we in this Iland are divided from all Na∣tions is our safety under God, and by the provi∣dence of our gracious Soveraigne: but to be divi∣ded among our selves will be infallibly our ruine. Si collidimur, frangimur: as two strong armes united to one body and under one head fighting against each other; That censure of a great Captaine and States∣man is remarkeable which hee gives of our State. That it is a great and strong body which will never dye,* 1.9 unlesse it kill it selfe.
Civili in bello trist is victoria, Civill warres can nei∣ther merit nor expect Laurells, triumphs nor tro∣phees: the memory and monuments of them are best, when buried in oblivion; victory it selfe is sad, and ashamed of it selfe; weeping, dejected and blu∣shing with its owne blood unnaturally and barba∣rously spilt; as having fought not so much against enemies as humanity; not so much conquering o∣thers, as wasting and destroying it selfe.
—Pax una triumphis Innumeris potior.—One faire and spotlesse Lilly of peace is a greater or∣nament to a Princes Diadem, than to have it be∣set round with many red Roses of bloody triumphs; especially in civill, 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: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Any rash hand or furious head may inflict a wound, or kindle a fire, but it's God alone, who can heale up the breaches, or extinquish the flames of a state or Church. The miserable spectacles of other countries and Chur∣ches, do they not, as foyles, sufficiently set forth the beauty and lovelinesse of this Iewell of Peace? O then let us all take up thoughts, words, counsels, resolutions, prayers for Peace: away with all bitter∣nesse, strife, malice, jealousies, and all those divelish maximes of severing the Interests of the Prince and the people as inconsistent; whereas rightly consi∣dered they are, as the head with the body; united, both are safe and firme; severed, both inevitably ruine. Divide & regnare desine: Devide them and you destroy them. Love and union are the mutuall safety of Prince and people.
Counsells of Truth and Peace, like light and fruitfull showers, descend from above from Heaven, from God: but falsity and dissension, like tempestuous vapours and fiery exhalations, come from the earth, from the divellish hearts, designes and pra∣ctises of men.
O consider then (as I know you doe) 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 shew your love of God, his truth, worship and religion; your loyal∣ty to your King, his Throne, dignity and succes∣sion; your fidelity and zeale to your Country, its peace, liberty and prosperity. How great a disser∣vice you must do them all (besides your selves in particular) if you faile or slaken by any meanes in your love to these two, Truth and Peace.
Imagine with your selves you heare daily, your Noble and famous progenitors (who being dead yet speake, by those blessings of Truth and Peace, which by their studies, prayers and endea∣vours 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 your selves by being wretchedly negligent of what we esteemed the most precious Iewels, the honour and happinesse 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.
Thinke you here the joynt prayers and importu∣nities of all estates in the Kingdome, the Nobles, the Gentry, the Commons; your parents, wives, chil∣dren, 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 your selves, to the dark∣nesse
of errours, to the miseries of warre. Be you as sunnes and shields to us, and the commonwealth: Your populous Cities and Townes, your stately houses, your fruitefull fields, your pleasant gar∣dens, your costly cloathes, your plentifull tables, your ancient liberties and Noble immunities, wherewith above all subjects in the world you are in∣vested and honour'd, all joyne in this voyce, 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, releeve and satisfie all.
O have a care then, that truth as the pillar of fire may goe before us to enlighten and direct our way to the heavenly Canaan; and Peace as the pillar of the cloud may over-shadow, and refresh us in our travailes; through the tedious wildernesse of this life.
The way to peace is by the paths of truth, Never hope to recover and settle your former peace, unlesse you returne to your first love of the truth.
Truth is but one, as the Center, and drawes all mindes to an unity, which tend to it. Errours and falsities are various and full of crossings enterfi∣rings, and contentions both with truth and them∣selves: as severall Cards in a Map, whose lines drawne out infinitely crosse, cut, and thwart each other.
Here give me leave by way of short digression,
in so great and publique an Assembly, to recom∣mend to your favour, the noble endeavours of two great and publique Spirits, who have laboured much for Truth and Peace, I meane, Commenius, and Duraeus: both famous for their learning, piety and integrity, and not unknowne, I am sure by the fame of their Works, to many of this Honourable, learned and pious Assembly.
The one hath laid a faire designe and founda∣tion for the raising up a Structure of Truth,* 1.10 Humane and Divine, of excellent use to all man-kinde, for the easinesse and exquisitenesse of attaining the true knowledge of things.
The other hath long studied,* 1.11 and with great paines, endeavoured and well advanced the peace and unity of the reformed Churches (a blessing that cannot be purchased at too dearea a rate) whereun∣to hee hath the suffrages and assistance of many learned Divines, and some of our owne, 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 losse and detriment of the future) a〈…〉〈…〉 like to wither to a barrennesse for want of publique incouragement and aid to goe on in so noble, great and usefull un∣dertakings; I leave it to your Wisedomes, at your leysure 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 no∣ble
and excellent designes; to give them all pub∣like ayde and incouragement to goe on and per∣fect so happy Workes, which tend so much to the advancing of Truth, and Peace.* 1.12
But to return to your particular and neerer concernements; If you love your selves, your relations, wives, chil∣dren, houses, lands, li∣berti••s, lives and ho∣nours; if you love your King, your Country, your Church, your cō∣sciences, your soules, your Saviour, your God; Love the truth and Peace; but heartily, sin∣cerely, couragiously, con∣stantly. Let your faith in the truth, worke and shew it selfe by an active love of the truth. Shall the Adversaries of our Truth and Peace, be so bold, vigilant and de∣sperately active, for the bringing in of their shad∣dowes, lyes, paintings and adulteries of Truth and Religion; and shall we be cold, remisse and timerous? Shall they as Assasinates, be prodigall of their owne and our bloods, and shall we be spa∣ring of our words, estates or persons? Hoc agite.
Doe then Gods businesse, and the Kings, and the Countries, and in them all your owne. Doe them worthy of your selves, worthy of the honour of this Church and State, worthy the memory and re∣nowne of your Ancestors, worthy the expectation of the world, both at home and abroad; the eyes of all Christendome being upon you especially the Re∣formed Churches, whose hopes and prayers meete in you. Doe 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 shew yourselves good Subjects, good Patriots, good Counsellors, good Men, good Christians.
You have long enjoyed Truth and Peace, therfore love them; No Nation under Heaven, hath more cause, and will be lesse 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 preserva∣tion of them, therefore love them: you are this day solemnely to renew your Covenant with God in the holy Sacrament, the Seale of Gods love to you, and yours to him, therefore love the truth and peace, for they are Gods. And upon the heate and sacred flames, which by this dayes duties possesse your affections, take up (I beseech you) serious resolu∣tions, and make tacit vowes in your selves to God, that you will love the truth and peace, and by all lawfull wayes (for other they neitherneed, nor will allow) seeke 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 in∣crease, and persevere in this love.
For Conclusion, I will use the last and weigh∣tiest argument in the world, which raised the victo∣rious soule of that great Apostle Saint Paul, to such an invincible patience and unwearied Active∣nesse for Gods glory and the Churches good, 2 Cor. ••. 14. O let the love of Christ constraine you; that free, preventive, transcendent love; that humbled, sorrowing, sweating, bleeding, cry∣ing, crucified dying love, which this day is pre∣sented to you, who loved our soules more than his owne life: Greater love can no man expresse, 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 hee had beene to redeeme himselfe, then hee hath both done and suffered to ransome thee and me. Con∣tent to make himselfe the object of his Fathers wrath (whom he infinitely loved) that he might procure our peace.
O what shall wee render to him againe for this excessive love; but an unfained love of him and his Church, his Truth and Glory, an undaunted zeale for his Honour and Worship, for the purity and peace of his Church?* 1.13 These are the things you shall doe, speake yee 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 prayes, Esay. 26. 2. The gates of mercy and peace here, of glory and happinesse hereafter may be opened, so that the righteous nation which keepeth the truth may enter therein.
Acontius. straing. Sat.
••ing. 3. 25.
Mich. 4. 4.
1 Tim. 4 3.
1 Kings 22.
T••rtul.
Mal. 4.
1 Sam. 4. 21.
D. de Rohan. Interest des estates. Angle terre est un∣grand animal, qui ne mourira ja mais si lue se tue luymesme.
Dur〈…〉〈…〉s.
Cousmenius.
Whereunto if it shall please God to encline any of your thoughts for the effectuall promoting of so commenda∣ble purpos••s, notwithstanding the distances whereat they now are, the one being in ••••∣land, the other in De••marke, yet there is a faire, easie, and safe way of addresses to them both, opened by the industry and fidel••ty of Mr. Hartli••e, whose house is in Dukes place in London, a Gentleman who hath beene a constant furthe∣rer, and great coadjutor wit•• them both, in their Work s: who hath correspondence with them; whose learning, pi••••y and unwearied industry to∣wards the publike good, are so well knowne to the learned world, and many of your selves as well as to me, that he needs not the farther testimony of my Pen.
Zach. 8. 16.