YOU so generally know the Occasion of this our Solemn Assembly, at this Time; that none can be in Doubt concerning the suitableness of this Portion of Scripture for our Present Considerati­on.

OUR Business is to celebrate the Divine Goodness, in Preser­ving our King Abroad, and Restoring him Home in Safety, af­ter he had been the Happy Instrument of bringing about that Peace, which puts a Period to a long Continued, Wasting, and Dubious War, under which We, and all Europe have groaned these Divers Years. And if we find the favourable Workings of Providence to concur and fall in with a Divine Word, point­ing them to GODS own People; as this for Instance, The Lord will Bless his People with Peace: i e. He will vouchsafe this Bles­sing to his own People in the fittest Season, as it must be under­stood; this adds so much the more grateful and pleasant Relish, to the Mercy we are this Day to acknowledge. It cannot but [Page 2] do so with Right Minds, unto which nothing is more agreeable, than to desire and covet such Favour as GOD shews to his own People, and to be made glad with his Inheritance, Psalm 105. 4, 5. from an Apprehension, that there must be somewhat very pe­culiar in such Mercy as GOD vouchsafes to his own, to a Peo­ple Peculiar and Select, severed and set apart for himself, from the rest of Men.

'TIS true indeed, that Peace, abstractly considered, is neither the appropriate, nor the constant Priviledge of such a People; they neither alone enjoy it, nor at [...] Times; when it is brought about, even for them, they have other [...]arta [...]ers: But yet, such Favours of Providence as are of larger extent, and re [...]ch to ma­ny besides GODS own People, have a more peculiar benign A­spect upon them, and are attended, with reference to them, with such Consequences, as wherein others, without being made of this People of his, are not Sharers with them. Some Intima­tion there is of this in this Psalm, which the Title speaks, a Psalm of David, and which some think to refer unto the Wars managed by him in his Time with the Moabites, signified by the Wilderness of Cadesh, and the Syrians, signified by the Cedars of Lebanon, of whom he speaks in the Prophetick Stile, as if, by the terrible and amazing appearances of GOD's Power against them, they were Thunder-struck, like the Trees of a Forrest, or as the Hinds that are wont to inhabit amongst them. And so it is concluded, and shut up with this Epiphonema in the End of the Psalm. The Lord will give Strength to his People, the Lord will Bless his People with Peace: i. e. He is in War their Strength, and their Felicity in Peace; in War, He is the Author of all that Power, wherewith they are enabled to oppose and overcome Po­tent Enemies; And in Peace, he is their truly felicitating Good, and makes them, by his own vouchsafed Presence, a truly bles­sed People.

IT is the latter of these, Peace, unto which the Present Oc­casion confines us. And concerning that, we might, in the

1. PLACE, Note, from the Text, That wheresoever it is brought about, GOD is the Author of it, GOD will Bless his Peo­ple with Peace. That Title which the Scripture gives him, The GOD of Peace, with the many Expressions of like Import, where­with it abounds, can leave them in no Doubt, concerning the Divine Influence and Agency in bringing about the grateful In­tervals of Peace, after desolating Bloody Wars, who have any [Page 3] Reverence for the Sacred Oracles. And indeed, to insist upon such a Subject as this, in a Case so plain, so acknowledged amongst Men that believe the Bible, were to Reproach the Au­ditory, as if it were made up of Scepticks and Atheists, or of them that did not believe this World was made by GOD; or that it was made by him only by some casual Stroak, and without Design, that he cared not for his reasonable intelligent Crea­tures when he had made them, what became of them, nor did at all concern himself, in their most considerable Concernments. I shall not therefore insist upon this, which seems rather slid in, and supposed in the Text, or taken for granted: For among a People in visible Relation and Subjection to GOD, it had been as great an incongruity industriously to assert and prove such a thing, as it would be, by an Elaborate Discourse, to prove that there is a Sun in the Firmament, unto Men that continually par­take and enjoy its Light and Influences, and to whose Sense, the Vicissitudes and Distinctions of Day and Night, by its Presence and Absence, are brought under constant Notice every Four and Twenty Hours.

I shall therefore, I say, pass on to what appears more direct­ly to be the Design of the Text. And that seems to be two­fold, First, To represent to us in general, the great Blessing of Peace; wherein, when GOD sees it sit, he is pleased to make his own People Partakers with others. Secondly, Because it is not without Design, that it is said, He will Bless his People with Peace; unto whom 'tis plain, this alone is not an appropriate Privi­ledge, it seems further designed to intimate, and couch in, the Concurrence and Concomitancy of such things, as, superadded to Peace, will make it a compleat Blessing. The Lord will Bless his People with Peace. He will give them Peace, so, and upon such Terms, and with such Concomitants and Consequences, that to them it shall prove a real and a full Blessing. These two things, therefore, I intend to insist upon,

1. TO shew you how valuable a Good, and (in the Large and Common Sense) a Blessing, Peace is, as it stands in Oppo­sition to Bloody and Desolating Wars. And then

2. I shall shew you, what Additions and Concomitants are necessary to make it a compleat Blessing, such as may be appro­priate and peculiar to GODS own People, and so make use of the whole.

[Page 4] 1. I shall shew you Briefly, how valuable a good Peace is in it self, as it stands opposed unto Bloody and Destructive Wars. And this will best be seen, by stating and viewing it in that Opposition, and by representing to you somewhat of the Hor­ror of War; which we may do, by viewing it in its Causes, in it self, and in its dismal Consequences, wherewith it is wont to be attended.

CONSIDER it in its Causes, and they are principally these two, the Wickedness of Men, and the just Vengeance of GOD there­upon. These two concurring, and falsing in together, must be understood to be the Causes of so great a Calamity among Men in this World. And I shall only consider these two in their Complication, and not speak to them distinctly and separate­ly.

VERY Plain it is, That War is a Mark of the Apostacy, and Stigmatizes Man as Fallen from GOD, in a [...] [...]evol­ted State. It is the Horrid Issue of Mens having fo [...]saken GOD, and of their being Abandon'd by Him to the [...] of their own Furious Lusts and Passions. The Natural, and the [...] Effect of their having sever'd themselves, and broke loose from the Di­vine Government. From whence are Wars? Are they not from your Lusts? Jam. 4. 1. GOD most Justly Punishes Mens Injustice, not by Infusing Malignity, which he needs not, into their minds and Natures, and which it is impossible He can be the Author of, whose very Nature it self is Goodness, and Purity, and Love; but having Forsaken Him, Rebelled against Him, Disclaimed Him as their Ruler, Refused any longer to be Subject to Him; they are Forsaken of Him, and left to take Vengeance for it on one ano­ther; of which there cannot be a greater Instance, than that, when Controversies do arise between Men and Men, between Na­tion and Nation, Kingdom and Kingdom, one People and ano­ther, it is presently to be Decided by a Bloody Sword. This speaks a Monstrous Degeneracy in the Intellectual World, and from the Original Rectitude that belongs to the Nature of Men, which in his Primitive State did stand in a Temperament of Reason and Love. That there should be Differences about Meum and Tuum in a Creature of that Constitution, is it self an Horrid Thing; but then that such Differences are to be Determined only by Violence, that presently they must hereupon Run into War! Good GOD! What an Indication is this, That Reason, Wisdom, Justice, and Love are fled from this Earth! And it speaks Rebellion against GOD [Page 5] in the Highest Kind, 'tis a Subversion of the most Fundamental Law of his Kingdom over the Intelligent World, Thou shalt Love the LORD thy GOD with all thy heart, with all they soul, with all thy mind, with all thy might, and thy Neigbour as thy self.

'TIS impossible there should be any such Thing as War in the World, but by the Violation of this most Fundamental Divine Law, the Principal and most Important Thing that this Govern­ment does as it were Consist in over reasonable Creatures, their Loving Him above all, and one another as themselves. This Law, observed, must make this Earth another Heaven: This Law, Vio­lated, and Broken, makes it another Hell. Man being Faln from GOD, and having lost their Acquaintance with Him, and all Re­lish of Divine Things, think to Repair their Loss out of this Sen­sible World; whereof no Man thinks he hath enough. Desire of more, blinds their Eyes that they cannot Judge of Right and Wrong. Hence every Man's Cause is Right in his own Eyes. Ap­petite is the only Measure they Judge by. And Power (whatsoever of it any one can grasp) the Instrument by which they Execute their perverse Judgment. A Dismal Spectacle, and Subject of Contem­plation to the Inhabitants of the Purer and more Peaceful Regions! To behold a Divine Off-Spring, the Sons of GOD, now Trans­form'd into Sons of the Earth, and Tearing in pieces one another, for what some Posses, and others Covet!

YEA, and to a Calm, Uninteressed Spectator on our own Globe, this can be no grateful prospect to View the History of all Times, and Nations, and take Notice how full it is of such Tra­gedy! Countries from Age to Age made Akeldama's, Fields of Blood, on this Account, of extending or Confining Empire and Domini­on, of Invading anothers, or Defending ones own!

BUT hereupon it is not strange, when a World of Intelligent Reasonable Creatures are thus gone off from GOD, and in Rebel­lion against him, in the most Fundamental part of his Government, that He suffers them to be the Executioners of His Just Wrath upon one another.

AND if we thus look upon War, First, in this its Complicated Causes, it is the Opprobrium, the Reproach of Humane Nature, of Intelligent Reasonable Creatures.

BUT Next look upon it In it self, and what is it, but the De­struction of Humane Lives, of Creatures made after the Image of GOD? Of whom He has so High a Value, and whose Lives, even for that very Reason, He is pleased to Fence and Secure by a Se­vere [Page 6] Law, Whoever sheds Man's Blood, by Man shall his Blood be shed, for in the Image of GOD made He Man. But here is a Formed De­sign of Destroying Humane Lives by multitudes; Lives of Creatures bearing the Image of GOD.

AND by how much the more Necessary this is in many Cases, so much the more Grievous and Calamitous a Thing it is, that when to Cut Off and Destroy by multitudes so Precious Things as Humane Lives, is Tragical and Horrid, not to do it is so much Worse! Yea, That War it self is become an Art, and that the Va­lour and Skill which belong to it are Laudable Excellencies, is all Aggravation of the Sadness of this Case.

AND if we do consider the Consequences and Effects which do ensue upon such War, How full of Horror and Frightfulness are they! And those most of all, that are least of all thought on, and that lye most out of view: For, besides that Property is gone, and no Man knows what to call his own, Laws lose their Force, Magi­strates their Authority, and Reverence, Civil Government is Dis­obey'd and Despised, Common Order is Violated and Turned in­to Confusion; Families torn in pieces, Countries laid Waste and Desolate, Towns and Cities Sack'd, Ravag'd, and made Ruinous Heaps. Besides all this, (I say) the Sacred Rites and Mysteries of Religion are Neglected and Profaned, its Holy Solemnities inter­rupted, Worshipping Assemblies are broken up. Men have little Opportunity left them to mind their great Concerns with GOD, and for another World; Care for Immortal Souls, when it is most Necessary, is thrown out of doors, and Reasonal Creatures, that should be employed in Adoring and Worshipping their Great Crea­tor, the GOD of their Lives, are Employed in Designing the Mutual Destruction of one anothers Lives: And it may be, that is least consider'd, which carries the most of Horror in it, that multitudes are hurried down to Perdition, neither Dread [...]d by themselves, nor Apprehended by the Destroyer; Souls are passing in shoals into E­ternity, they not considering it who are sent, nor they that send them! And what sport does this make for Devils, those Envious Apostate Spirits, that first drew Men into a like Apostacy, that when GOD had given this Earth to the Children of Men, Assign­ing to themselves a worse abode amidst Infernal Darkness and Flames, they should be Tearing one another in pieces about this their Portion, under the Sun, making GOD's Bounty to them the Occa­sion of their doing all manner of Violence to one another! That the Prince of the Apostacy, the Vsuping God of this World, should have the [Page 7] Opportunity of Peholding Man sometime, by Divine Grant the Lord of it, now its slave, and his Captive by it! Led by him at his will, into whatsoever is most Repugnant to the Will, and the very Nature of his Maker. That whereas he was at first made after GOD's own Image, a God-like Creature resembling his Maker, especially in Spirituality, and Love, he now more resembles in Sensuality Beasts, and in malignity Devils, and both, by an Inordinate Love of this World; the Friendship whereof, and a mind Cornalized by it, is Enmity against GOD. (Jam. 4. 4. Rom. 8 7.) And whereof also, because every Man thinks his own share too little, he becomes any ones Enemy, that hath more of it than himself.

AND thus have Devils the pleasure of Beholding Men by this very Gift and Expression of GOD's Love and Kindness to them, Transformed into Emnity, and Hatred of himself and one another, Forsaken of Him, and Destroying each other, and hastening once more into their Horrid Society; that as they were Accomplices with them in their first Rebellion, they may be Partakers and Asso­ciates with them in W [...]e and Torment. The most dismal part of the Story, is that which lyes most out of sight.

NOW let all this be considered and put together, and surely Peace is a Valuable Thing, It speaks Man in some degree return'd to himself, and in a right mind, when he can Agree and be Con­tent to let another live Quiet and Unmolested by him; one Man another Man, and one Nation another Nation.

THUS far does Peace appear a Blessing, a-part and by it self, a Valuable Good, and, according to the Common Notion and Esti­mate, it may be called a Blessing, wherewith GOD Blesses His Peo­ple, in common with others. But we are further to con­sider.

2. WHAT Things are requisite to make this a Real, and a Compleat Blessing, Capable of being Appropriated unto GOD's own peculiar People. Which seems also to be Intended here, The LORD will Bless His People with Peace. In Speaking to this, I shall do these Two Things:

1. MENTION the Requisites themselves.

2. SHEW their Requisiteness: Or, Shew what is Requisite to make External Peace, a Real and Peculiar Blessing. And then shew you upon what Account the Addition and Concomit­tancy of such Things is Requisite,

1. I shall shew you the Things that are requisite.

1. SUCH Peace as we have been hitherto speaking of, is then truly a Blessing, when there is in Conjunction with it, a very Co­pious Effusion of the Spirit of GOD. In such a Concomitancy, Peace will make a People, a Blessed People. When, after such a Calamitous Dispensation was over, and at an End, as we read of, Ezck. 39. wherein ver. 23. GOD is said to hide his Face; and many of his People were carried into Captivity, and many fell by the Sword, it comes at length to this, He will no more hide his Face, or cover it with so ireful and gloomy A­spects, and Appearances that it cannot be comfortably beheld. 'Tis for this very Reason, Because he pours forth his Spirit upon the whole House of Israel, as it is in verse 29. of that Chapter, Pouring forth, signifies a Copious Communication; and if the Spirit of GOD be copiously communicated, the best of Blessings are in great abundance contained in it, which will infer, or countervail what­soever is valuable or needful besides, to make the State of such a People a Blessed State.

2. IT will be so, when the Gospel of Peace has its free course, and a large spread in the World. When, in Conjunction with beating of Swords into Plow-shears, and Spears into Pruning-hooks, the Law goes forth of Sion, and the Word of the Lord from Jerusalem; and Nations shall say, Come, let us go up to the House of the Lord, and he will teach us his Ways, and we will walk in his Statutes; as in that of Micah 4. 2, 3. And

3. WHEN, according to the Dictate of Divine Wisdom, Kings do Reign (as Prov. 8. 15.) and Princes decree Justice; when GODS People have Judges, as at the first, Counsellors as at the beginning, Isa. 1, 26. able Men, Men of Truth, fearing GOD, and hating Co­vetousuess, Exod. 18. 21. When he is pleased to set Kings on the Throne, that scatter the Wicked with their Fyes, and so to establish the Throne in Righteousness; when there is a Design driven, by those that bear the Civil Sword, the Sword of Justice, to be a Terror to Evil-doers, but a Praise to them that do well; so as it may be said upon this account, they are the Ministers of GOD for good, whom he has been pleased to set in such Stations.

4. WHEN GOD gives Pastors after his own Heart, that are a­ble, and do make it their business, to feed his People with Know­ledge, and Vnderstanding. When he inspirits such to cry migh­tily, to warn Men off from Sin, When Watchmen, set over his People, are faithful in the business of their Station, at once both [Page 9] to save their People and Themselves, from having their Blood required at the Hands of either. This will make a peaceful State, an happy State; it will contribute a great deal towards it. And again, when hereupon, in the

5. PLACE, Wickedness languishes, the Lusts of Men droop and wither. There is some visible restraint, if there be not an universal Mortification, of such Fruits of the Flesh as those that are spoken of Gal. 5. 19. Adultery, fornication, uncleanness, lasci­viousness, idolatry, witchcraft, hatred, variance, emulation, wrath, strife, sedition, heresies, envyings, murders, drunkenness, revilings, and such like, that are inconsistent with a share in the Inheri­tance of the Kingdom of GOD, as it after follows. This does much to the making a peaceful State of Things, a Blessed State; it takss away much of the Occasion of further Controversie be­tween GOD and such a People. But

6. WHEN there is a very great Diffusion of an Holy new Nature, which carries the Matter higher, and is a great Addi­tion, though in certain Conjunction with the former; as it is when the Lusts, and Works of the Flesh do cease to be Reign­ing and Rampant among them, who Live under the Gospel, through the victorious and more powerful Operation of the Spi­rit of Grace breathing in it. For then by the Influence of the same Spirit, not only such vicious Inclinations are pluck't up by the Roots, as certainly withstand a Peoples Felicity; but such posi­tive Principles are implanted, as tend to promote it. Yet since this Conjunction is not constant, but such insolencies of wicked­ness, as more directly tend to make a People miserable, may be represt by Inferiour Causes: I therefore more expresly add, that then Peace may be reckon'd a certain, and a full Bles­sing, when with it we behold a Divine Offspring continually rising up, of Men appearing to be Born of GOD, and to have received a GOD like Nature; apt to do Good, and become Blessings to the World. When there is a Rising Generation of such! Not proselyted to this or that Party, but to real substan­tial Godliness and Christianity. When Multitudes are thus turn­ed unto the Lord, When there are numerous Conversions, a new Creation is springing up in visible and multiply'd instances, so as that Holiness comes to be both an extensive and illustri­ous thing; when Multitude comes to give Reputation to seri­ous Religion; when it is no longer a Reproach to be a visible Fearer of GOD, because generally Men are so. When it is [Page 10] look'd upon as no fashionable Thing, to be a despifer of God, and Heaven, and to breath out Contempt, of the Divine Pow­er that gave us Breath. And

7. WHEN hereupon, the Divine Government obtains and takes place in the Minds and Consciences of Men. When his Authority is owned with Reverential Submission. Then GOD does Bless a People, when his Fear spreads far and near; GOD shall bless us, and all the Ends of the Earth shall fear Him; as in that Psalm 67, the latter end. And again,

8. WHEN there is a manifest Power and prevalency of Divine Love amongst Men, that bear the same Name of Chri­stians; when that Peace of GOD Rules in their Hearts, unto which they are all called in one Body. When they observably keep the Unity of the Spirit in the Bond of Peace. When they have Peace one towards another, so as that it may be seen that they are all the Sons of Peace, the Children of the same Father, who has conveyed it into them, as part of that Divine Nature, which he communicates to the Regenerate Seed, when there is a natural Propensity to one another, that they can no more Violate and Tear that vital Bond of Love and Peace that is among them, than they can endure to Tear their own Flesh, or pluck out their own Eyes. When Peace among Christians, appears to be a connatural Thing, not the product of Conve­niency and prudential Considerations only; but a Nature, which none can more endure to Counter-Act, than to offer Violence to themselves; a Thing which Nature admits not, whose Laws never allow it to Act against it self. And

Lastly, WHEN, upon all this, GOD appears to be Reconciled unto such a People, For in His Favour is Life. When all these Things do concur, as so many Indications of His being at Peace with them, i. e. That He has intirely Forgiven them All Former Offences, That their Sins and Iniquities He remembers no more; And these concur with such Things as partly Make, and partly Argue them, the Objects of His Delight, That He has Written His Law in their Hearts, He has Put His Spirit into them, He has made them a Company of God-like Creatures like Himself, whose very Nature is Love; they are his Living Resemblances in that very Respect, ex­pressing herein His Vertues, who has Called them out of Darkness, into His own Glorious and Marvelious Light. Hereupon, such a Peo­ple may reckon themselves secure of GOD's own Prefence, He is in the midst of them, and His Glory ceases to hover, becomes with [Page 11] them a Fixed Thing, settles its Station, as not about to discontinue or remove; their Land may now be called, The Land of Immanuel, and bears the Inscription GOD with us. The Tabernacle of GOD is with them, and He is resolved to Dwell with them, and be their GOD, and a-vow them before all the World for His Peculiar People. After the many things that do concur together, in an Inferiour kind, as the concomitants of a meerly External Peace as, That their Sons grow up as Plants, their Daughters as so many Polished corner Stones, that join together the Walls of a Pallace, that their Garners be full, their Sheep numerous, their Oxen strong, & that there be no complaining in their Streets; after all these things, it is subjoned, Yea, Happy is the Peo­ple whose GOD is the LORD. All the foremention'd things, alone, will never make a Blessing worthy of a People peculiar to GOD. But when it can be said, That the LORD is their GOD, they are an Happy People indeed, Psalm 144. 12. 15. Such as these are the Things Requisite to make Peace a Compleat Blessing. But now we are

2. TO shew you the Requisiteness of the Concurrence and Concomitancy of such Things to the mentioned Purpose; or how it may appear, that such Things as these are necessary to compleat this Blessing, or to make it a truely valuable, or a spe­cial Blessing. In Order hereto Note,

1. THAT there is such a Thing, as a special Blessing, very distinguishable from such Blessings as are meerly Common. We read of one Jabez, 1 Chron, 4. 9, 10. said to be more honourable than his Brethren. And somewhat very remarkable (as we are to reckon, when to the Divine Wisdom it was thought fit to be inserted amidst a Genealogical Discourse) is further said of him; viz. That he called to the GOD of Israel, saying, O! that thou wouldst Bless me indeed, &c. And 'tis added, GOD granted what he Requested. It seems, besides what goes under the Common Notion of Blessing, he reckon'd there was somewhat more Peculiar, which he calls Blessing indeed. There is a known Hebraism in that Expression. What we read Bless me indeed, is, Bless me in Blessing me; q. d. Let me have a Bleessing, within a Blessing; Let me have that Blessing, whereof the other is but a Cortex, the outside. Let me have that Blessing, that is wrapt up and enclo­sed in the external Blessing. And because 'tis said, And GOD granted his Request, we have Reason to understand, it was som [...] ­what very peculiar that GOD vouchsafed unto him: And that [Page 12] account which some give us, has a look that way; that GOD vouch­safed him somewhat more extraordinary in the kind of Mental and Intellectual Endowments: For we are otherwise informed, that this Jabez became a noted Doctor among the Jews, and that the City, called after his Name, was thereupon afterwards the Residence of such as were most Learned in their Laws, Vatabl. apud Critic. That is to be Blessed indeed, to have these Things conferr'd, that do reach the Mind, and affect the inner Man; to be blessed with Spiritual Blessings from the Heavenly Places, as in that Eph. 1. 3. There is a Spiritual sort of Blessing, that may be enclosed in the External Blessing: And particularly in this of Peace, which while it is common to the People of GOD, with other Men is it self not common.

2. I further Note, That the things I have mentioned to you, they are of that special kind, they are either immediate Spiritual Blessings or Subservient to such. Whereupon now we may, from several con­siderations, evince to you, that, without them, such an External Good as this of Peace, is not a compleat Blessing:

1. IT is no Argument of GOD's Special Favour. The Best and most Valuable Blessings are from the [...], the good pleasure of His Will, Eph. 1. 3, 4, 5. Other Men may enjoy Ex­ternal Benefits, may both Prosper in War, and Flourish in Peace, as well, and often more than GOD's own People. You Read of a Time, wherein the whole Earth is said to be at Rest and Quiet, Is. 14. 7. Therefore meer Peace is no mark of Special Divine Favour, and so is not Abstractly considered, a Compleat Blessing; not a Self-desirable Thing.

2. MEN are not made by it the better Men; they may enjoy Peace, and being Carnal-minded Men before, may still continue so, as great Strangers to GOD as they were, as Vain and Sensual, as Profligate and Licentious, as Useless in the World, as Mischie­vous; every way as Ill Men as ever. And

3. THEY may, by meer External Peace, become so much the worse Men. That may be an Occasion to them of their growing worse and worse. The Prosperity of Fools (i. e. of Wicked Men) slays and destroys them, Prov. 1. 32. 'Tis an Observation, that runs through the Course of Time, that as Wars at length beget an en­forced Peace; so Peace, infers free Trade and Comerce, and that Plenty, and that, Pride and Wantonness; so these run us back in an [...]esie, but unhappy Circle to be as we were, in War again. And if tha [...] prove not the present or the speedy Consequent, that ensues [Page 13] which is worse than War, unless GOD vouchsafe that other sort of Blessing, which will Influence, and Better Mens minds. Vice springs up in the more fattened Soil. Mens Lusts will soon prove more Oppressive Tyrants than they can have freed themselves from, by the justest and most prosperous War, and will subdue them to a far Viler and more Ignoble Servitude. An ingenious Writer of those Affairs,Vell: Pa­tercul. observes, that the former Scipio open'd the way to the Roman Power; the Latter, to their Luxury. Their Vertue lan­guisht, and they were conquered by their own Vices, who before could Conquer the World.Sen. That Noted Moralist says, Infirmi est animi, non posse pati divitias. 'Tis a weak mind that cannot bear a prosperous condition: But where are there minds strong enough to bear it, if they be not Blest from Above with some­what better than that Prosperity it self.

4. Men may, notwithstanding meer External Peace, he as misera­ble in this, and in the other World, as if they had never known it; and much more, if by it they have been the more wicked. I be­seech you consider, Are they a Blessed People? Or, Is that a Bles­sed Man, between whom and Eternal Misery there is but a breath? He may but breathe another breath, and be in the midst of Flames; Is he Happy this moment, that may be as Miserable as any Devil the next? Those things can only be compleat Blessings to any, that are inseparable ones, and that will make them for ever Blessed. For me to have but such a Blessing, as does not make me Blessed! What an unblest Blessing is this! A Philosopher can tell you, Blessed­ness cannot be a thing separable from my self; not a [...], Arist. It can much less be such a thing as may leave me miserable to all Eternity, least of all, what may make me so, by degenerating into a Curse, as Mal. 2. 2.

THEREFORE these are demonstrations that meer External Peace, without such Additions as you have heard of, can never be a Compleat Blessing, nor such as can be understood vouchsafed to the People of GOD, as their Ultimate and Consummative Felicity.

IT must in the mean time be acknowledg'd, that as a People may belong to GOD, Externally more than another People; and may some time be Externally more reformed than at other times; so Peace, with other External Good Things, may thereupon be afford­ed them, as Less-expressive Marks of GOD's Favour, and approba­tion of their more Regular Course. And by the Tenor of GOD's particular Covenant with the people of Israel, might more certain­ly [Page 14] be expected so to be. Yet this is a State wherein it is not rea­sonable or safe for any finally to acquiess.

I therefore now come to the promised Vse, which will correspond to the two General Heads I have been discoursing of First, To let you s [...]e what cause of Thanksgiving we have in reference to the former, the Blessing of Peace abstractly considered. And, Secondly, What Cause of Supplication we have, in reference to the latter, the Additions that are requisite to make it a Compleat Blessing.

1. As to the former, Since Peace is so Valuable a Thing, consi­sidered a-part, as you have heard it is. This points out to us The matter of Than [...]sgiving, for which this day is appointed, That GOD has preserved our KING, amidst so innumerable Dangers abroad; That He has brought him home to us in Safety; That He has made him the Instrument of That Peace, that we find is at length brought about, wherein he is returned to us a Greater Con­queror, than if he had Routed and Destroyed never so Potent Ar­mies of our Enemies in the Field, we have Reason to understand the matter so. By prevailing in War, he had only Conquered by Force; by prevailing for Peace, he has Conquered by Wisdom and Goodness. By prevailing in War, he had only Conquered the Bo­dily Power of our Enemies, or their baser part; by prevailing for Peace, he has Conquered their minds. By prevailing in War, he had brought about the Good only of one side; by prevailing for Peace, he has brought about the Real Benefit of both sides, a far more diffusive Blessing. By prevailing in War, he had Conquer­ed Enemies; by prevailing for Peace, he has Conquered Enmity it self. By prevailing in War, he had over-come other Men; but in prevailing for Peace, considering his Martial Spirit, and his high Provocations, he has done a far Greater Thing, he has Conquer­ed himself, whom none ever Conquered before.

BESIDES what this Great Blessing of Peace, generally con­sidered, contains in it self, we ought to Amplify it to our selves, being brought about by such means, wherein we have so particu­lar a Concern. This ought to add with us a very Grateful Relish to it, for it is a Glory to our Nation, that GOD has set a Prince on the English Throne, that could signifie so much to the World; the Beams of that Glory, GOD hath cast on him, reflect, and shine upon His People; to be made the Head among other Nations, and not the Tail; GOD hath in His Word Taught us, Not to count it an inconsiderable thing. And it is our more peculiar Glory, that our KING is Renowned, not by throwing Death and Destructi­on [Page 15] every where round about him; but by spreading the Benefits includ­ed in Peace through the Neighbour-Nations. And is Returned to us, leaving the rest of Europe only to Lament that they all live not un­der his Government; I pray GOD he may meet with no Ungrate­ful Returns; and that none may be so ill-minded as to grudge at Power so lodg'd as to save us, who were less concern'd at its being lodg'd, where it could only be designed to destroy us. In the mean time, it might Excite us to the higher pitches of Thankful­ness to Almighty GOD, for this Blessing of the Present Peace, if we did consider,

BOTH, what it hath Cost.

AND whereto it is Improvable.

BUT the Former Consideration I shall not insist upon, lest any should make an undue use of it.

AND the Latter, I leave to the following Head, which we are next to proceed to, Viz.

Secondly. TO shew what matter of Supplication remains to us upon the latter Account, that is, with Reference to such things as are yet wanting to make this Blessing of Peace a Compleat Blessing, and without which it cannot be understood to be such; but we may be left, at last, a most miserable People; and so much the more miserable, by how much the higher Favours we have to account for, that not being Improved, must have been thrown away upon us. The Mercies included in the Peace, will be unimproved and lost, without the mentioned Additions. Where­of all the several Heads that were Recited belong to one, Viz, That of Spiritual Blessing; That therefore in the General, we have to pray for, that GOD may be said to Bless us indeed, to Bless us in Blessing us, viz. That He would Bless us with Spiritual Blessings in the Heavenlies, (i. e. in Heavenly Things, or from the Heavenly Pla­ces) in Christ Jesus, as Eph. 1. 3.

LET us I Pray you Learn to distinguish between a Self-desi­rable Good, that in its own Nature, is such, so immutably, and invariably that it can never degenerate, or cease to be such; And what is only such by Accident, and in some Circumstances may be much otherwise.

SPIRITVAL Good, that of the Mind and Spirit, and which makes that better, especially that which accompanies Sal­vation, Heb. 6. 9. That runs into Eternity, and goes with us in­to the other World, is of the former Sort.

EXTERNAL Good, is but Res Media, capable of being to us, sometimes Good, and sometimes Evil, as the Case may alter. Blessings of this kind may become Curses. Mal. 2. 2. I will Curse your Blessings—yea I have cursed them already—. A Mans Table may become his Snare, and that which was for his wel­fare a Trap, Psalm 69. 22.

MEERLY External Blessings, are Curses, when they become the fewel of Lusts, when they animate Men unto Contests a­gainst Heaven, rebellions against the Divine Government; when, like Jesurun, Men wax Fat by them, and Kick against Heaven, Deut, 32. This we are always liable to, till Spiritual Blessings, intermingle with our other Blessings. And nothing should more convince the World, that the kindest and most benign Part of the Divine Government lies in immediate Influences on the Minds of Men, and that consequently their own Felicity depends thereon. Let all things that can be imagined, concur in the kind of External Good; and they can never make him an Hap­py Man, that has an ill Mind: He will always be his own Hell, and carry that about with him wheresoever he goes; He will be a constant Spring and Fountain of Misery to Himself; Misery, and he cannot be separated from one another. There is no Peace to the Wicked, saith my GOD; but he will be always a troubled Sea, whose Waters cast forth Mire and Dirt, Isa. 57. 20, 21. The Philosophy of Pagans would have made them asha­med to Place their Felicity in any Thing without, or Fo­reign to themselves.

BUT we are Christians, and shall we not much more be asha­med, to take other, or even opposite Measures of Blessedness, to those which are given us by our Divine Master.

TO be Toor in Spirit; upon just accounts Mourners, Meek, Hungry and Thirsty after Righteousness, Merciful, Pure in Heart. Peace-Makers. To submit to be persecuted for Righteousness-sake. These are his Characters of a Blessed Man. And He places that Blessedness it self in Congenerous Things, Mat. 5. 3, 4, 5, &c.

LET us Learn from him; and Collect that nothing but Wickedness can make us miserable. What an overflow­ing Deluge have we in View? Tending to subvert our Religi­on, and Our Civil State together! Nor have we another Effectu­al Remedy in view, but the Spirit of GOD, if He will vouch­safe to pour it forth. The great Enemy of Mankind is come [Page 17] in upon us like a Flood; and only the Spirit of the Lord can lift up a Standard against him, Isa. 59. 19. The Spirit of the Lord would be to us as a purifying Flame, to burn up our Filthi­ness, and enkindle in us that Divine Love, that would make us Zealous of good Works. And this should be with us the Matter of earnest and incessant Supplication, not with Diffidence, for He will give his Spirit to them that ask him, Luke 11. 13. Nor with diminishing Thoughts of the Necessity and Value of the Gift. Take heed of that, for that were to be miserable and undone by a Principle; To be misled by a prophane false Judgment, into the Contempt of the most highly valuable Things, that are most necessary to our true Welfare. And which are all con­tained in the Gift of the Spirit, as you may see by comparing Mat. 7. and Luke 11. with one another. In the one Place it is said. He will give good Things to them that ask him; in the other Place it is said, his Spirit; implying, that the Gift of the Spirit Involves in it all good Things. And certainly nothing can be good to any Man, till he hath that Spirit that makes him Good: And we are greatly concerned, to Supplicate mightily for the Effusion of that Blessed Spirit, for these two Purposes especially. First, That there may be a larger Diffusion amongst us of Vital Religion, whereby we shall be at Peace with GOD. Secondly, That Christian Love may more abound, whereby Chri­stians may be composed to mutual Peace, and more dispos'd to mutual Communion with one another.

1. THAT there may be a larger Diffusion of Vital Reli­gion. Wherein stands indeed their being at Peace with GOD, when there is a mutual amplexus between him and them, Mind touching Mind, and Spirit Spirit; when He does, by His Spi­rit, embrace the Spirits of Men, and infuse Light and Life in­to them, and adapt and suit them for his Communion. To this Purpose, we have great Cause to beg and supplicate ear­nestly, for a greater pouring forth of his Spirit that this living Religion may spread amongst us: For we appear to be under a Doom, while it does not so, that seeing we should see, and not perceive, &c. Isa. 6. O the fearful guilt incurr'd one Lords Day after another! When great Assemblies meet together, Multitudes are besought and supplicated, that they would be Reconciled to GOD, but too few Listen. Peace with GOD, seems not a valuable Thing with us, His Favour in which is Life, is little set by. When, with many a one, a [Page 18] Treaty is continued, in Order to Peace, through many Years, Seven, Ten, Twenty, Thirty, nay Forty Years; and yet this Treaty brings not about a Peace at last; but they stand out still, hardened in their Impenitency, Infidelity, Obstinacy, En­mity, against GOD and his Christ, through the Power and Dominion that an Earthly, Vain, Carnal Mind has in them, and over them. What can our Peace with Men signifie in this Case? What do we not know, that the Friendship of this World is Enmity against God? James 4. 4. 1 John 2. 15. And that it is as impossible, for a Man to be a sincere Lover of GOD, and an over-intense Lover of this World, as to have two GODS, i. e. two Supream Powers to govern him, two Supream Goods to satisfie him. This must breed a perpetual War, till the Case alters between Thee, and Him that made Thee; and Woe to him that strives with His Maker! To have the Wrath of GOD, Armed with Omnipotency, engaged against Thee; and yet that thou shouldest not covet Peace, that yet thou shouldst not cry for Peace! To have the Peace-making Blood of thy Redeemer, crying to Thee, O he at Peace with GOD! To have Him that shed it thus bespeaking Thee, I am ready to do the Part of a Days-man; I have dyed upon the Cross, that I might do so, that I might effect and bring about a Peace be­tween GOD and Thee. I am ready to Mediate, make Use of Me. I will undertake on GODS Part, that He shall Par­don Thee, that He shall Forgive Thee, and let the Contro­versie fall, if yet thy Heart, on thy Part, will yeild, melt, and relent, and thou cry for Mercy. He came with this De­sign into this World, the Proclamation of Angels at His com­ing spake his Design, Glory to GOD in the Highest, and Peace on Earth, and Good Will towards Men. Shall not all this be be­lieved? Or shall Men pretend to believe it, and not Consider it, or not Look upon it, as a considerable Thing?

2. AND there is as much need too, that we supplicate for this Spirit, as a Spirit of mutual Love among Christians, to re­concile them to one another. Which indeed is also but to Christianize them, to make Vital Religion take Place with them. For that same Spirit of Christ, which animates his Body, and makes them his Living Members, makes them such to one another. And the Matter speaks it self, That opposite Spirit unto truly Christian Peace and Love which appears amongst us, nothing but the Spirit of Christ can overcome; we are not to expect a Cure [Page 19] of our Distempers in this Kind, but by the pouring forth of this Blessed Spirit: And if there be not a Cure, we are certainly to ex­pect the pouring forth of his Wrath. And Things look with a Threatning Aspect upon us to this Purpose. Now that Oppor­tunity is so Inviting, GODS Call so Loud, and the Way so Plain. That yet an Indisposition to Peace should be so obsti­nate, that Breaches should be kept open by Trifles, and unac­countable Things, of which no Man of Sense can pretend to give an Account. That there is Strife, too manifestly not from the Love of Truth whereof not one Hair needs be Lost (nor of any other valuable Thing) but meerly from the Love of Strife; when as to the most Material and Important Truths, Men are agreed, but would seem to disagree; they Mean the same Things, but impute to one another a different Meaning; and pretend to know the others Mind better than themselves, that on that pretence they may Quarrel with them! All this looks Fatally. And our unjust Angers at one another, are too expressive of GODS just Anger with us all; that his Good Spirit, that Spirit of Love, Peace, Kindness, Benignity is so no­toriously Resisted, Vexed, Grieved, and Despited by us. And the Consequences are likely, for some Time, to be very Dismal. Though when GOD hath proceeded in a Way of Punitive Animadversion, so far as he shall Judge necessary for the Vin­dication of his own Name, and the Honour of our Religion so scandalously misrepresented to the World, it will be easie to Him, by one Victorious Effort of that Spirit to reduce the Christian Church to its Original, genuine Temper; and make it shine a­gain, in its own Native Light, and Lustre. But in the Mean Time, I cannot see, that there is greater need of an over-pour­ing Influence of the Holy Ghost, to draw Men into Union with Christ, and thereby to bring back Apostate Souls to GOD, or to work in them Faith and Repentance, than to bring them into Union upon Christian Terms, with one another. Or that the Love of this World, or any the most ignominious sen­sual Lust, or Vice (Drunkenness, Gluttony, or any other) are more hardly, or more rarely overcome, than the Envy, Wrath, Malice, which Christians ordinarily, are not at all shy of ex­pressing toward one another.

I speak upon some Experience, lamenting that having this oc­casion (which Sense of Duty will not let me balk) I have al­so so much Cause, to mention that foregoing Observation. For [Page 20] I cannot forget, that sometime Discoursing with some very No­ted Persons about the business of Union among Christians, it hath been freely granted me, that there was not so much as a Principle left (among those the Discourse had Reference to) upon which to Disagree. And yet the same fixed Aversion to Union, continued as before; as a plain Proof, they were not Principles, but Ends, we were still to differ for. In this Case, what but the Power of an Almighty Spirit can overcome? To quote Texts of Scripture upon such Occasions, signifies nothing, even to those who profess a Veneration for those Holy Ora­cles of GOD. Let such Places be mention'd, as are expresly directed against Division, Wrath, Strife, Slandering or Backbiting one another, and they avail no more, than if the Vice, were the Vertue, or the Vertue the Vice; no more than if it were a Command to Christians, to Malign, to Traduce, to Backbite one another. To urge so plain and numerous Scriptures in these Cases, it is to as little Purpose, as to oppose ones Breath to a Storm; It is the same Thing, as if all Scriptures, that had any Aspect or Look this Way, were quite put out of the Canon, and all this, with Men zealous for the Divine Au­thority of the Scripture. And indeed it is come to that pass as to look like a Jest, to expect that any Man should be sway­ed by Scripture, or the most convincing Reason agreeable thereto, against his own Passion or Humour, or against the (supposed though never so grosly mistaken) Interest of his Party.

NOR is it meer Peace, that is to be aimed at, but free, mutual Christian Communion with such, as do all hold the Head, Christ. As Peace between Nations infers Commerce, so among Christian Churches, it ought to infer a Fellowship in Acts of Worship. I wish there were no Cause to say this is declined, when no Pre­tence is left against it but false Accusation; none but what must be supported by Lying and Calumny: Too many are busie at inventing of that which is no where to be found, that Exists not in the Nature of Things, that they may have a Colour for continued Distance. And is not this, to fly in the Face of the Authority under which we Live? i. e. The Ruling Pow­er of the Kingdom of Christ, the Prince of Peace? 'Tis strange they are not ashamed to be called Christians; that they do not Discard and Abandon the Name, that can allow themselves in such Things! And 'tis here to be Noted, that 'tis quite ano­ther Thing, what is in it self True or False, Right or Wrong, [Page 21] and what is to be a Measure or Boundary of Christian Commu­nion. Are we yet to Learn, that Christian Communion is not amongst Men that are perfect, but that are Labouring under manifold Imperfections, both in Knowledge and Holiness! And whatsoever Mistake in Judgment, or Obliquity in Practice, can consist with holding the Head, ought to consist also with being of the same Christian Communion; not the same Locally which is impossible; but the same occasionally, as any Providence in­vites at this or that Time; and Mentally, in Heart and Spi­rit, at all Times. And to such Peace (and consequently Com­munion) we are all called in one [...]ody, Col. 3. 15. We are ex­presly required to receive one another (which cannot but Mean into each others Communion) and not to doubtful Disputations, Rom. 14. 1. If any be Thought to be Weak, and thereupon to Differ from us in some or other Sentiments, if the Diffe­rence consists with holding the Head, they are not, because they are Weak, to be Refused Communion, but Received; and Re­ceived, [...]ecause tbe Lord has Received them, Ver. 3. All that we should think Christ has Received into his Communion, we ought to Receive into ours, Rom. 15. 7. Scriptures are so express to this Purpose, that nothing can be more.

AND, indeed, to make New Boundaries of Christian Com­munion, is to make a New Christianity, and a New Gospel, and New Rules of Christ's Kingdom; and, by which to distinguish Subjects and Rebels, and in Effect to Dethrone Him, to Rival Him in His highest Prerogative, viz. The Establishing the Terms of Life and Death, for Men Living under his Gospel. It is to Confine Salvation, in the Means of it, to such or such a Party, such a Church; arbitrarily Distinguished from the rest of Christians. As if the Priviledges of his Kingdom belong'd to a Party only; and that, for instance the Lords Table were to lose its Name, and be no longer so called, but the Table of this or that Church, constituted by Rules of their own Devising. For if it be the Lords Table, they are to keep it Free, to be approach't upon the Lords Terms, and not their own. In the mean time, what higher Invasion can there be of Christs Rights? And since the Christian Church became so overwise, above what is Written in framing New Doctrines, and Rules of Worship, How miserably it hath Languish't, and been Torn in Pieces, they cannot be ignorant who have read any Thing of the History of it.

AND indeed there is not a Difference to be found, amongst them that hold the Head, but must be so Minute, that it cannot be a Pretence for Refusing Communion. For true Christian Cha­rity will at least Resolve it into Weakness. And Men are ge­nerally so kind to themselves, that he from whom another dif­fers, will be very apt to think himself the stronger; then does the Rule conclude him, You that a [...]e Strong, bear the Infirmities of the Weak, and do not Dispute with them, but Receive them. This Obligation immediately lies on the Strong, and therefore must take hold of them that think themselves so, not to Di­spute with the others but receive them, and because the Lord has Received them. Does He take them into his Communion, and will not You take them into Yours? To profess want of Charity in Excuse, is to Excuse a Fault by a Wickedness. It is to Usurp Christs Judgment-Seat, and Invade His Office, Rom. 14. 4, 10. Therefore wheresoever there is any such Case to be found, that let a Man be never so sound in the Faith, ne­ver so Orthodox, let him be in all Things else never so Re­gular through his whole Conversation, if he do not submit to some doubtful Thing, Thought perhaps a Matter of indifferen­cy on the one side, and unlawful on the other; this Person must be excluded Christian Communion, for no other known Pretence, but only that he presumed to Doubt somewhat in the imposed Terms; for this very Doubt he is to be Treated as an Heathen or Publican, or indeed no more to be Received in­to our Communion, than a Dog or a Swine. How will this be Justified at Christ's Tribunal!

BUT how much less justisiable is it, if not only Communion be Pefused, but Ruine Designed, to such as Differ from us about those our Arbitrary Additions to Christs Rules, and Bounda­ries of Christian Communion.

AND scarce can a very serious Person (even in so serious a Matter) forbear to Smile, when they see them that have done so much harm to their Felion-Christians, attempt to justifie it, only in Effect from their having Power to do it; which would as well justifie any Thing, since no Man does what he could not do.

NOR yet do I look upon this Proneness, to innovate and devise other Terms of Christian Communion than Christ hath Himself appointed, as the Peculiar Character of a Party: But as [...] Symptom of the diseased State of the Christian Church, too [Page 23] plainly appearing in all Parties. As I also reckon it too low and narrow a Design, to aim at a Oneness of Communion among Christians of this and that single Party and Perswasion; which would but make so much the Larger Vleus, and Tumor a great­er unnatural Apostem or Secession, in the Sacred Body of our Blessed Lord. Nothing in this Kind, can be a Design worthy of a Christian, or suitable to the Spirit of Christ, b [...]t to have Christian Communion Extended and Limitted, according to the ex­tent, and Limits of visibly Serious and vital Christianity. And hereof, that distinguishing Judgment, which is necessary, is as little difficult as in Private Conversation between a Visible Friend, and a Visible Enemy, or in Publick and Political, between a Vi­sible Subject, and a Visible Rebel. So far as a Discrimination can and according to Christs Rules (not our own unbounded Fan­cies) ought to be made, any serious Living Christian, of what­soever Party or Denomination; I ought to communicate with as such, and with only such. For Living Christians to sever from one another, or to mingle with the Dead, is an equal Trans­gression. Nor must our Judgment of any such Case, be guided by meer Charity, but must guide it, being it self guided by the known Laws of Christ.

TO Summ up all, when once we shall have Learned to di­stinguish between the Essentials of Christianity, and accidental Appendages, And between Accidents of Christ's appointing, and of our Devising, and to dread affixing of our own Devices to so Sacred an Institution. Much more when every Truth or Duty contained in the Bible, cannot be counted Essential or Necessary, when we shall have learnt not only not to add Inven­tions of our own to that Sacred Frame, but much more not to presume to insert them into the Order of Essentials or Ne­cessaries, and Treat Men as no Christians, for wanting them. When the Gospel shall have its Liberty to the utmost Ends of the Earth. When the Regenerating Spirit shall go forth with it, and propagate a Divine and GOD like Nature every where among Men. When Regeneration shall be understood to sig­nifie the communicating of such a Nature, and such Disposi­tions to Men. When the weight of such Words comes to be apprehended [He that hateth his Brother, abideth in Death, 1 John 2.] When to be Born of GOD ceases to signifie with us, being Proselyted to this or that Church formed and di­stinguished by Humane Device. When Religious Pretences [Page 24] Cease to serve Political Purposes, when the Interest of a Party ceases to weigh more with us than the whole Christi­an Interest. When Sincerity shall be Thought the noblest Em­bellishment of a Christian, When the Wolf also shall direll with the Lamb, and the Leopard shall Lie down with the Kid: And the Calf, and the Young Lion and the Fatling together, and a lit­tle Child shall lead them. And the Cow and the Bear shall feed, their Young Ones shall lie down together: And the Lion shall Eat straw like the Ox. And the Sucking Child shall Play on the hole of the Asp, and the Weaned Child shall put his Hand on the Cock­atrice-Desn. They shall not hurt nor destroy in all my Holy Moun­tain: For the Earth shall be full of the Knowledge of the Lord, as the Waters cover the Sea, Isa. 11. 6, 7, 8, 9. Then will our Peace be as a River, and our Righteousness as the Waves of the Sea. Isa. 48. 18. And the Glorious Lord will Himself be to us a Place of broad Waters, Ch. 33. 21. Where Straits, and Rocks, and Shelves, shall no more Affright or Endanger us. But if these Things take no Place with us, then have we Cause to ap­prehend that the Things of our Peace are yet hid from our Eyes.