Omilia eiréniké, or, A thanksgiving sermon for peace abroad with motives to unity at home, especially in matters of religion : preach'd at Hambleden in the county of Bucks on Thursday the second day of December, 1697 / by Francis Gregory ...
Gregory, Francis, 1625?-1707.
1697
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A42051
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Omilia eiréniké, or, A thanksgiving sermon for peace abroad with motives to unity at home, especially in matters of religion : preach'd at Hambleden in the county of Bucks on Thursday the second day of December, 1697 / by Francis Gregory ...
Gregory, Francis, 1625?-1707.
[4], 22, [2] p.
Printed for Richard Sare ... and sold by E. Whitlock ...,
London :
1697.
First 2 words of title in Greek characters.
Half-title page reads: Dr. Gregory's thanksgiving sermon.
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eng
Bible. -- O.T. -- Psalms CXXII, 7 -- Sermons.
Peace -- Religious aspects.
Thanksgiving Day addresses.
Sermons, English -- 17th century.
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Dr.
GREGORY's
THANKSGIVING
SERMON
,
PREACHED
On
Thursday
the
2
d
of
December
,
1697.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
OR
,
A
THANKSGIVING
SERMON
FOR
Peace
Abroad
;
WITH
Motives
to
Unity
at
Home
,
ESPECIALLY
In
Matters
of
Religion
.
Preach'd
at
Hambleden
in
the
County
of
Bucks
,
on
Thursday
the
Second
Day
of
December
,
1697.
By
FRANCIS
GREGORY
,
D.
D.
and
Rector
of
Hambleden
.
LONDON
:
Printed
for
Richard
Sare
,
at
Gray's-Inn-Gate
;
and
Sold
by
E.
Whitlock
near
Stationers-Hall
,
1697.
PSALM
CXXII
.
7.
Peace
be
within
thy
Walls
,
and
Prosperity
within
thy
Palaces
.
COncerning
this
Psalm
there
are
Three
things
which
may
be
consider'd
;
First
,
The
Inscription
or
Title
,
which
it
bears
.
Secondly
,
The
Occasion
upon
which
it
was
written
;
and
,
Thirdly
,
The
subject
Matter
which
it
contains
.
As
for
the
Title
of
his
Psalm
,
t
is
double
;
for
,
First
,
'T
is
stiled
in
the
Hebrew
Language
,
Schir
Hammaaloth
;
in
the
Greek
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
;
in
the
Latin
,
Canticum
Graduum
,
i.
a
Song
of
Degrees
.
And
,
besides
this
Psalm
,
there
are
Fourteen
more
set
down
in
order
,
which
bear
the
same
Inscription
.
And
why
these
Fifteen
Psalms
are
called
Songs
of
Degrees
,
there
are
several
Reasons
offered
by
several
Interpreters
,
all
which
are
but
Conjectural
.
The
Rabbins
or
Doctors
of
the
Jewish
Church
tell
us
,
That
there
were
Fifteen
Steps
or
Stairs
,
by
which
,
as
by
so
many
Degrees
,
they
went
up
to
the
Temple
,
and
that
upon
their
Solemn
Festivals
,
the
Levites
were
wont
upon
each
of
these
Steps
or
Degrees
to
stand
still
,
and
sing
one
of
those
Psalms
;
and
that
from
this
Custom
these
Fifteen
Psalms
received
this
denomination
.
There
are
others
,
who
think
that
there
was
in
the
Temple
a
certain
place
raised
high
above
the
Ground
,
like
the
Galleries
in
our
Churches
,
to
which
the
Levites
ascended
by
several
Steps
or
Degrees
,
and
there
did
sing
these
Psalms
;
and
that
from
thence
these
Psalms
took
this
Name
.
There
is
a
third
Opinion
,
that
these
Psalms
are
so
called
,
because
when
the
Levites
did
sing
them
,
they
did
by
degrees
raise
their
Notes
,
advance
their
Voices
,
and
tune
them
in
an
higher
Strain
than
ordinary
.
But
the
consideration
of
this
being
a
thing
rather
of
Curiosity
than
of
Edification
,
I
will
say
no
more
about
it
.
2
dly
.
The
second
Inscription
or
Title
which
this
Psalm
bears
in
the
Hebrew
Tongue
,
is
this
,
Mizmor
le
Dabid
,
a
Psalm
of
David
;
the
Greek
Translation
reads
it
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
a
Psalm
to
David
:
But
that
's
an
Hebraism
,
where
the
Article
le
doth
govern
sometimes
a
Genitive
,
and
sometimes
a
Dative
Case
.
This
Title
sheweth
us
who
was
the
undoubted
Penman
of
this
Psalm
;
namely
,
the
Royal
Prophet
,
a
King
inspired
of
God
,
whose
Name
stands
prefixed
before
most
of
the
Psalms
,
to
distinguish
those
which
were
written
by
him
,
and
those
which
were
Penned
by
some
other
inspired
Persons
;
as
,
Asaph
,
Heman
,
Aethan
,
and
Moses
.
But
to
pass
by
this
.
Secondly
,
The
second
thing
considerable
,
in
reference
to
this
whose
Psalm
,
is
the
Occasion
whereupon
it
was
composed
and
written
,
and
that
is
thought
to
be
this
:
We
read
that
David
had
been
forced
to
fly
from
Jerusalem
from
his
own
House
,
and
God's
,
by
the
Rebellion
and
Treason
of
his
own
Son
Absolom
,
who
endeavour'd
to
dispossess
him
of
his
Kingdom
,
and
probably
of
his
Life
too
;
but
,
within
a
short
space
,
Absalom
being
slain
,
and
his
Army
dispersed
,
and
David
returned
in
safety
to
Jerusalem
,
't
is
believed
that
he
might
,
upon
that
happy
occasion
,
Pen
this
Psalm
.
But
,
Thirdly
,
the
third
thing
here
considerable
,
is
,
the
Subject
Matter
which
this
Psalm
contains
in
it
;
and
the
most
remarkable
Passages
therein
are
these
two
:
1
st
.
David's
exceeding
Joy
for
his
Restoration
to
the
Place
of
God's
Publick
Worship
,
from
which
,
to
his
unspeakable
Grief
,
he
had
been
so
lately
Banished
.
During
the
whole
time
of
David's
Exile
,
there
was
nothing
that
did
so
much
disquiet
David's
Soul
,
as
the
consideration
of
his
forced
Absence
from
the
Sanctuary
of
God
;
none
of
his
Troubles
,
none
of
his
Misfortunes
did
he
ever
lament
so
long
,
and
so
oft
as
that
.
But
when
once
David
had
recovered
his
former
Liberty
,
when
the
Doors
of
the
Sanctuary
did
again
stand
open
to
him
,
like
a
Man
transported
with
Joy
,
he
abruptly
broke
out
into
this
Expression
;
I
was
glad
when
they
said
unto
me
,
Let
us
go
into
the
House
of
the
Lord
;
and
so
it
is
with
all
Religious
Souls
:
To
them
the
House
of
God
is
a
place
of
the
greatest
Joy
and
Pleasure
.
2
dly
,
The
second
of
those
things
,
which
are
most
considerable
in
this
Psalm
,
is
David's
earnest
Request
,
both
to
God
and
Men
,
for
the
Happiness
of
Jerusalem
,
and
for
the
continuance
of
those
Spiritual
Privileges
which
they
did
now
enjoy
.
His
Address
to
Men
was
this
,
Pray
for
the
Peace
of
Jerusalem
;
and
what
he
requested
other
Men
to
do
,
he
did
himself
,
backing
his
Exhortation
with
his
own
Example
;
for
,
upon
the
account
of
Jerusalem
,
being
then
the
Royal
City
,
the
chief
Place
of
God's
most
solemn
Worship
,
and
a
Type
of
the
Universal
Church
,
David
put
up
this
Petition
to
Heaven
,
Peace
be
within
thy
walls
,
and
prosperity
,
or
,
as
our
old
Translation
reads
it
,
Plenteousness
,
within
thy
Palaces
.
Now
,
from
the
Matter
and
Method
of
this
Petition
,
which
David
here
presented
to
his
God
,
there
do
very
naturally
arise
these
two
plain
Conclusions
;
First
,
That
Peace
is
a
Blessing
that
is
very
desirable
,
why
else
did
David
perswade
his
Neighbours
to
beg
it
?
And
why
else
did
he
himself
so
earnestly
Petition
God
to
grant
it
?
Secondly
,
That
Prosperity
,
or
Plenteousness
,
is
commonly
the
Fruit
and
Consequence
of
Peace
.
This
I
observe
from
the
Method
and
Order
of
David's
Petition
,
Peace
be
within
thy
walls
;
that
's
the
first
part
of
his
Request
:
and
then
the
second
follows
,
Prosperity
or
Plenteousness
be
within
thy
Palaces
.
And
,
the
truth
is
,
without
Peace
first
obtained
,
Prosperity
or
Plenteousness
can
hardly
be
expected
.
First
,
the
first
Conclusion
which
doth
naturally
arise
from
the
Text
,
is
this
,
namely
,
That
Peace
is
a
Blessing
that
is
very
desirable
indeed
;
and
so
it
is
;
1
st
,
In
the
Private
Families
of
Particular
Men.
2
dly
,
In
the
Publick
Societies
,
Commonwealths
,
and
Kingdoms
of
the
World.
3
dly
;
In
the
Catholick
Church
,
which
is
God's
more
special
Kingdom
,
and
the
only
Family
of
Christ
here
below
.
I.
Peace
is
a
Blessing
,
that
is
very
desirable
in
the
private
Families
of
particular
Persons
.
There
are
three
chief
Relations
,
which
are
commonly
found
in
the
Families
of
Men
;
that
of
Husbands
and
Wives
,
Parents
and
Children
,
Masters
and
Servants
;
and
how
pleasant
,
how
joyful
a
thing
must
it
needs
be
for
all
the
Relations
,
who
constitute
the
whole
Family
,
to
live
together
in
Peace
and
Unity
!
Husbands
and
Wives
are
called
One
Flesh
;
and
certainly
it
can
never
do
well
if
they
be
not
of
One
Spirit
too
;
for
,
can
they
who
are
but
One
Flesh
be
divided
without
sore
Rents
and
Wounds
?
Again
,
Children
are
but
the
Parts
of
their
own
Parents
,
and
can
any
part
,
that
is
quick
and
living
,
be
separated
from
the
whole
,
without
sense
of
much
pain
and
anguish
?
And
as
for
Servants
,
they
are
their
Masters
Trustees
;
and
if
they
bear
a
grudge
to
their
Masters
Person
,
't
is
ten
to
one
but
they
will
falsify
their
Trust
too
.
But
where
Husbands
and
Wives
are
of
the
same
mind
,
and
draw
the
same
yoke
,
and
in
the
same
way
;
where
Parents
love
their
Children
,
and
Children
love
their
Parents
;
where
Masters
are
kind
to
their
Servants
,
and
Servants
chearfully
obey
their
Masters
;
where
the
inferior
Relation
doth
readily
do
what
the
Superior
doth
prudently
require
:
In
short
,
when
the
Hand
doth
willingly
execute
what
the
Head
doth
wisely
contrive
and
dictate
.
Where
the
case
stands
thus
,
such
Families
are
in
the
ready
way
,
and
take
the
right
course
to
thrive
.
But
on
the
other
hand
,
if
Strifes
and
Contentions
arise
and
grow
in
a
Family
;
if
,
as
our
Lord
speaks
,
The
father
shall
be
divided
against
the
son
,
and
the
son
against
the
father
;
the
mother
against
the
daughter
,
and
the
daughter
against
the
mother
;
where
Relations
,
who
are
so
near
in
Blood
,
are
at
such
distance
in
point
of
Affection
,
such
Families
can
never
expect
God's
Blessing
to
make
them
Prosper
;
nor
indeed
can
they
heartily
unite
any
joint
Petitions
to
beg
it
.
Such
Families
are
so
far
from
having
any
hopes
to
flourish
,
that
our
Lord
hath
plainly
told
us
,
Every
house
,
every
family
divided
against
it self
,
shall
not
stand
.
No
,
Strife
and
Contention
are
,
as
Gregory
Nazianzene
well
observes
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
beginnings
of
Dissolution
;
That
which
best
Cements
and
Supports
a
Family
,
is
mutual
Concord
and
Unity
;
and
if
so
,
how
desirable
a
Blessing
is
Peace
even
in
the
private
Families
of
Men
?
II.
Peace
is
a
Blessing
very
desirable
in
the
Catholick
Church
,
which
is
the
great
and
only
Family
which
God
hath
in
this
lower
World.
St.
Paul
tells
his
Christian
Converts
thus
,
Ye
are
fellow
Citizens
with
the
Saints
,
and
of
the
houshold
of
God
;
not
as
Servants
only
,
but
as
Children
too
.
All
the
sincere
Converts
of
the
World
,
all
true
Believers
have
the
same
God
for
their
Father
,
the
same
Christ
for
their
Brother
,
the
same
Church
for
their
Mother
,
and
if
so
,
themselves
must
needs
be
Brethren
.
And
is
not
this
Fraternity
such
a
near
Relation
,
as
should
incline
us
to
Peace
and
Unity
?
See
that
Expression
of
Abraham
to
Lot
,
Let
there
be
no
strife
,
I
pray
thee
,
betwixt
me
and
thee
,
for
we
are
Brethren
.
We
all
pretend
to
be
Travellers
towards
the
heavenly
Canaan
;
and
if
we
be
such
indeed
,
that
Counsel
which
Joseph
gave
his
Brethren
doth
much
concern
us
;
See
that
ye
fall
not
out
by
the
way
;
O
remember
,
that
God
,
who
is
the
Father
of
us
all
,
is
stiled
,
The
God
of
Peace
;
our
Blessed
Saviour
,
who
is
our
Elder
Brother
too
,
is
stiled
,
The
Prince
of
Peace
;
and
he
hath
given
us
a
fair
Intimation
,
that
every
good
Man
is
,
and
ought
to
be
,
a
Son
of
peace
,
one
inclinable
and
well
disposed
to
mutual
Concord
,
Amity
and
Agreement
;
to
this
end
did
our
Lord
give
his
Apostles
this
Charge
,
Have
peace
one
with
another
.
Nay
,
saith
St.
Paul
,
if
it
be
possible
,
as
much
as
lies
in
you
,
live
peaceably
with
all
men
;
but
especially
with
all
Men
of
the
same
Religion
.
See
how
very
earnest
St.
Paul
was
for
this
,
I
the
prisoner
of
the
Lord
beseech
you
;
What
to
do
?
to
keep
the
unity
of
the
spirit
in
the
bond
of
peace
:
And
truly
,
where
this
Unity
of
the
Spirit
is
not
kept
,
where
this
Bond
of
Peace
in
matters
of
Religion
is
once
dissolved
,
't
is
a
clear
Evidence
,
that
Men
are
not
such
Christians
as
they
should
be
;
St.
Paul
plainly
told
the
Men
of
Corinth
so
,
I
hear
that
there
are
divisions
amongst
you
,
division
about
their
Teachers
;
One
saith
,
I
am
of
Paul
,
another
saith
,
I
am
of
Apollo
,
and
a
third
saith
,
I
am
of
Cephas
;
and
what
doth
St.
Paul
infer
from
this
variety
of
their
Opinions
?
That
he
tells
them
,
Whereas
there
is
amongst
you
envyings
,
strife
,
and
divisions
,
are
ye
not
carnal
,
and
walk
as
men
?
Not
as
becomes
good
Christians
,
but
like
sinful
Men.
Now
,
much
like
to
this
Case
of
the
Church
of
Corinth
is
the
present
Case
of
the
Church
of
England
too
;
for
,
as
they
were
divided
about
their
Preachers
,
so
are
we
;
as
,
among
them
,
one
was
for
Paul
,
another
for
Apollo
,
and
a
third
for
Cephas
;
so
,
among
us
,
one
is
for
an
Episcopal
Preacher
,
another
for
a
Presbyterian
,
a
third
for
an
Independent
:
One
Man
is
for
those
set
Forms
of
Prayer
which
our
very
Excellent
Liturgy
prescribes
,
and
I
cannot
blame
him
;
another
Man
is
for
extempore
Effusions
;
and
sure
I
am
,
that
even
these
also
are
set
and
stinted
Forms
,
though
not
to
the
Speaker
himself
,
yet
to
every
other
Man
that
hears
them
:
Again
,
one
Man
is
for
performing
the
Duties
of
our
Publick
Worship
in
a
Church
,
a
place
Built
and
Dedicated
to
the
Service
of
God
alone
;
but
another
Man
is
for
Worshipping
the
Great
Majesty
of
Heaven
in
an
homely
Barn
,
a
place
built
and
designed
only
for
the
Civil
and
Common
Uses
of
men
.
Once
more
;
One
Man
is
for
our
Publick
Assemblies
,
which
are
Established
by
our
Laws
;
another
Man
is
for
Conventicles
in
Private
Houses
;
and
since
these
Conventicles
have
been
so
very
numerous
,
and
since
so
many
sorts
of
Dissenters
have
resorted
to
them
,
't
is
from
the
Good
Providence
of
God
that
these
Conventicles
have
not
yet
emptied
our
Churches
,
that
these
back
Ditches
have
not
yet
drawn
the
main
Stream
quite
dry
.
But
can
the
Wisest
of
men
amongst
us
foresee
what
the
end
of
our
Divisions
may
prove
?
Sure
I
am
,
its
present
Effects
are
but
sad
ones
;
for
,
by
these
Divisions
we
do
prejudice
the
best
Religion
in
the
World
;
we
do
thereby
very
much
discourage
Jews
,
Papists
,
Turks
,
Men
of
all
other
Religions
,
from
embracing
ours
.
For
,
may
they
not
justly
say
,
the
true
way
of
Worshipping
God
being
but
one
,
since
there
is
amongst
us
Protestants
such
a
diversity
of
Opinions
about
it
,
who
can
assure
us
,
which
may
be
the
only
right
one
?
Besides
,
this
Difference
in
Judgment
doth
naturally
produce
Difference
in
Practice
too
;
and
difference
in
Practice
doth
commonly
create
difference
in
Affection
;
and
when
these
Differences
meet
together
,
they
are
wont
to
produce
Schisms
in
the
Church
,
Seditions
in
the
State
,
and
Confusions
in
both
.
Nay
,
when
Differences
in
matters
of
Religion
ferment
and
grow
high
;
when
divided
Parties
are
zealous
every
one
for
his
own
Opinion
,
how
oft
do
they
break
out
into
Civil
Wars
,
some
of
them
defending
their
Errors
by
the
Sword
,
which
they
could
never
have
defended
by
any
other
Arguments
?
Now
then
,
if
these
be
the
usual
Consequences
of
Divisions
in
matters
of
Religion
,
how
desirable
a
Blessing
must
Unity
and
Peace
be
in
the
Church
of
God
?
III.
Peace
is
a
Blessing
very
desirable
in
the
Civil
Societies
of
Men
,
in
Towns
and
Cities
,
in
the
Commonwealths
and
Kingdoms
of
the
World
;
at
Home
amongst
our selves
,
and
Abroad
with
all
other
Nations
too
.
I
need
not
tell
you
,
that
in
Halcyon
days
,
when
things
are
quiet
at
Home
,
the
Tradesman
may
safely
mind
his
Shop
,
and
the
Husbandman
his
Plow
;
In
times
of
Peace
,
our
Flocks
and
Herds
are
wont
to
Multiply
,
our
Corn
comes
safe
into
the
Barn
,
our
Markets
are
full
,
our
Courts
are
open
,
our
Laws
retain
their
Force
,
and
Justice
betwixt
Man
and
Man
may
freely
be
administred
;
In
times
of
Peace
every
Man
may
sit
under
his
own
Fig-tree
,
under
his
own
Vine
,
and
quietly
eat
the
Fruit
of
his
own
Labour
.
And
when
we
are
at
Peace
abroad
with
other
Nations
;
how
cheerfully
may
our
Merchants
Transport
their
Goods
beyond
the
Seas
,
and
bring
back
their
Ships
richly
laden
with
Silks
,
Silver
,
Gold
and
Diamonds
?
In
short
,
when
we
have
Peace
both
at
Home
and
Abroad
,
we
of
this
Nation
can
want
for
nothing
that
tends
to
make
a
Kingdom
happy
.
But
the
best
way
to
understand
and
value
the
Benefits
of
Peace
,
is
to
consider
the
Calamities
of
War
;
methinks
Drums
and
Trumpets
,
Carbines
and
Pistols
,
Muskets
and
Canons
are
Names
which
sound
like
to
dreadful
Claps
of
Thunder
,
and
Ten
thousand
glittering
Swords
seem
as
terrible
as
so
many
flashes
of
Lightning
;
for
where
War
is
raised
,
Trade
decayeth
,
Merchants
break
,
Taxes
grow
High
,
Mony
grows
Scarce
,
Treasures
are
Exhausted
,
Laws
are
Interrupted
,
Houses
are
Plundered
,
Towns
and
Cities
are
burnt
to
Ashes
,
Corn-fields
are
Devoured
,
abundance
of
Blood
is
shed
,
and
whole
Countries
are
often
laid
Wast
and
Desolate
.
Now
then
,
if
the
Benefits
of
Peace
,
and
the
Miseries
of
War
be
indeed
so
exceeding
great
,
we
may
well
conclude
,
that
Peace
is
a
Blessing
very
desirable
by
all
Mankind
,
unless
perhaps
it
be
by
some
proud
Tyrannical
and
Ambitious
Princes
,
or
such
Soldiers
of
Fortune
as
know
not
how
to
live
without
Rapine
,
Plunder
and
Wages
to
destroy
the
Lives
and
Fortunes
of
other
Men.
Now
,
to
apply
this
1.
Consider
we
the
great
Reason
we
have
to
keep
a
solemn
Day
of
Thanksgiving
with
all
expressions
of
Gratitude
for
that
welcome
Peace
,
which
after
a
tedious
War
,
is
now
setled
betwixt
us
and
our
Neighbour
Nations
.
For
by
this
happy
Peace
we
are
,
for
time
to
come
secured
from
those
Calamities
,
which
we
have
suffered
by
the
late
War
for
so
many
Years
together
:
I
need
not
here
again
enumerate
the
Miseries
of
War
,
nor
mind
you
that
it
hath
drained
our
Purses
,
that
it
hath
cost
a
World
of
Treasure
,
and
which
is
a
great
deal
worse
,
that
the
Sword
hath
drunk
whole
Barrels
of
English
Blood.
And
if
the
Miseries
of
War
be
so
exceeding
dreadful
,
our
Deliverance
from
them
must
needs
deserve
our
Thanks
,
and
those
Thanks
are
due
both
to
our
God
,
and
to
our
King.
First
,
Our
Thanks
for
Peace
are
due
to
our
God
;
for
he
who
is
our
God
,
is
the
God
of
Peace
,
the
great
Author
of
it
;
so
doth
the
Psalmist
tell
us
,
He
maketh
Wars
to
cease
to
the
end
of
the
Earth
;
he
breaketh
the
Bow
,
and
cutteth
the
Spear
in
sunder
;
he
burneth
the
Chariot
in
the
Fire
.
When
it
is
his
good
Pleasure
so
to
do
,
he
can
,
and
doth
incline
the
Hearts
of
Men
to
Peace
,
and
in
order
to
that
,
they
shall
lay
aside
the
usual
Engines
of
War
;
so
the
Prophet
tells
us
,
they
shall
beat
their
Swords
into
Plowshares
,
and
their
Spears
into
pruning
Hooks
;
Nation
shall
not
lift
up
Sword
against
Nation
,
neither
shall
they
learn
War
any
more
.
The
doing
of
this
is
a
peculiar
Prerogative
,
which
the
Glorious
Majesty
of
Heaven
doth
most
justly
claim
to
himself
.
I
make
Peace
,
and
create
Evil
;
I
the
Lord
do
all
these
things
.
'T
is
he
that
raiseth
War
in
his
Wrath
;
and
't
is
he
who
puts
an
end
to
War
;
and
creates
Peace
in
his
Mercy
;
and
if
so
,
since
by
him
we
now
enjoy
the
Blessing
of
Peace
,
can
we
do
less
than
bless
him
for
it
?
Secondly
,
Our
Thanks
for
Peace
are
also
due
to
our
King
,
as
being
the
great
Instrument
in
God's
hand
to
procure
it
for
us
.
We
have
now
a
King
well
qualified
with
Prudence
and
Policy
to
manage
our
civil
Affairs
in
times
of
Peace
,
and
we
have
a
Prince
of
wise
Conduct
and
most
excellent
Courage
to
lead
our
Armies
in
a
time
of
War
;
a
King
who
for
his
Conduct
and
Courage
,
doth
deserve
a
greater
Renown
,
than
Hannibal
,
Scipio
,
Julius
Cesar
,
Alexander
the
Great
,
or
any
other
General
mentioned
in
the
Greek
and
Roman
Stories
.
To
this
King
of
ours
,
not
only
England
,
Scotland
and
Ireland
,
but
the
States
of
Holland
,
the
King
of
Spain
,
the
Princes
of
Germany
,
and
the
Emperour
himself
does
under
God
,
owe
their
Preservation
;
for
had
not
our
King
interposed
,
the
French
King
,
who
is
so
Ambitious
and
so
Strong
,
easily
might
,
and
certainly
would
have
overcome
them
all
:
And
in
that
case
the
only
Favour
which
England
could
have
expected
,
would
have
been
this
,
namely
,
to
have
been
devoured
last
.
But
thanks
be
to
God
and
to
our
King
,
that
Danger
is
now
quite
over
;
for
,
the
French
King
found
his
Kingdom
reduced
to
such
Extremities
,
that
he
was
forced
to
desire
a
Cessation
of
Arms
;
but
that
being
deny'd
him
,
he
saw
himself
constrained
to
conclude
a
Peace
;
that
Peace
,
which
no
man
could
have
hoped
for
,
had
not
our
King
disabled
France
to
continue
the
War.
And
what
Returns
shall
we
make
to
our
King
for
this
?
Let
our
Hearts
be
with
him
,
and
our
Prayers
for
him
;
and
if
any
just
Occasion
shall
once
more
so
require
,
let
him
have
our
Hands
and
our
Purses
too
.
Secondly
,
Since
we
have
now
a
setled
Peace
betwixt
us
and
other
Nations
beyond
the
Seas
,
let
us
endeavour
to
restore
and
settle
a
lasting
Peace
amongst
our selves
here
at
Home
;
I
do
not
mean
Civil
Peace
only
,
but
a
Peace
Ecclesiastical
and
Sacred
.
'T
is
said
of
the
Primitive
Christians
;
the
Multitude
of
them
that
believed
,
were
all
of
one
Heart
and
one
Soul
;
't
is
said
again
,
all
that
believed
,
were
together
,
and
continued
daily
with
one
accord
in
the
Temple
.
Were
it
thus
in
England
,
we
might
hope
to
see
golden
Days
yet
once
again
.
But
alas
,
as
it
was
said
of
Old
,
for
the
Divisions
of
Reuben
there
were
great
Thoughts
of
Heart
;
so
may
I
now
justly
say
,
for
the
Divisions
of
England
there
are
sad
Thoughts
of
Hearts
,
Fears
and
Jealousies
,
lest
,
whilst
we
contend
about
the
Circumstances
of
our
Religion
,
we
lose
it
's
very
Substance
;
but
would
our
Dissenters
act
like
Men
,
and
hearken
to
right
Reason
;
would
they
act
like
Christians
,
and
laying
aside
all
Prejudice
,
consult
their
Bibles
,
and
make
that
their
Rule
;
I
am
well
Satisfied
,
that
they
could
find
no
just
Ground
to
withdraw
themselves
from
the
Church
of
England
;
that
Church
,
in
whose
way
of
Divine
Worship
there
is
nothing
Prescribed
,
nothing
Practised
,
but
what
the
Scriptures
do
either
Command
,
or
at
least
Allow
.
The
Substantial
parts
of
God's
Worship
are
all
Commanded
by
himself
;
but
it
's
necessary
Circumstances
are
not
so
;
the
Minister
,
who
is
to
Read
,
Preach
and
Administer
the
Sacraments
,
must
wear
some
Garment
or
other
,
but
whether
it
shall
be
of
Linnen
or
Woollen
,
of
Stuff
or
Silk
,
a
Cloak
or
a
Gown
,
of
this
Colour
,
or
that
,
the
Scriptures
do
not
tell
us
.
Again
,
in
what
particular
Place
,
and
at
what
particular
Hour
,
we
must
meet
to
Worship
God
,
whether
the
Preacher
must
sit
or
stand
,
whether
the
Lord's
Supper
should
be
Administred
in
the
Church
,
or
in
the
Chancel
,
the
Scriptures
do
no
where
teach
us
;
no
,
these
and
the
like
indifferent
Circumstances
must
,
to
prevent
Disorders
,
be
determined
by
the
Piety
and
Prudence
of
our
Church
Governours
;
and
when
once
they
in
order
to
Decency
,
Uniformity
,
and
the
more
solemn
Administration
of
our
Divine
Worship
,
have
upon
mature
Advice
and
Deliberation
,
prescribed
us
such
Rules
,
as
are
no
way
contrary
to
the
Word
of
God
,
by
the
same
Word
do
we
all
stand
obliged
in
Conscience
to
obey
them
;
and
were
this
generally
done
,
our
Disputes
and
Quarrel
about
our
Ceremonies
,
which
are
but
few
and
innocent
,
would
be
at
an
end
.
But
so
long
as
we
think
our selves
either
more
Knowing
,
or
more
Conscientious
than
our
Rulers
;
while
we
refuse
to
submit
to
their
Determinations
about
things
indifferent
,
and
thereupon
break
and
crumble
out
selves
into
many
Factions
and
Parties
,
we
do
by
these
Divisions
exceedingly
Gratify
our
Adversaries
of
Rome
:
And
whilst
we
pretend
to
abhor
their
Religion
,
we
do
indeed
give
very
great
Advantages
to
it
:
for
when
once
Men
separate
from
our
Publick
Assemblies
,
and
meet
in
Private
Conventicles
,
't
is
well
known
that
Priests
and
Jesuits
,
under
a
Disguise
,
creep
in
amongst
them
,
and
by
degrees
instill
their
Poisonous
Doctrines
into
the
Minds
of
Unwary
and
Credulous
Men.
Let
me
therefore
Exhort
and
Prevail
with
you
to
do
what
St.
Paul
,
or
rather
God
,
by
St.
Paul
,
requires
,
Obey
them
that
have
the
Rule
over
you
,
and
Submit
your selves
:
And
again
,
Be
of
one
mind
,
live
in
Peace
:
And
yet
again
,
Endeavour
to
keep
the
Unity
of
the
Spirit
in
the
Bond
of
Peace
;
't
is
that
which
our
Religion
and
Duty
requires
:
Yea
,
and
so
doth
our
very
Interest
too
.
Thirdly
,
Since
it
hath
been
die
good
Pleasure
of
God
to
Bless
us
at
present
with
a
Civil
Peace
both
at
Home
and
Abroad
,
let
us
so
behave
our selves
both
to
our
God
and
our
King
;
to
our
God
,
as
the
Author
,
and
to
our
King
,
as
the
Instrument
of
our
Peace
;
that
this
Peace
may
be
still
continued
to
us
and
our
Posterity
without
any
Interruption
.
The
Interests
of
a
King
,
as
the
Head
;
and
of
the
Subjects
,
as
the
Body
Politick
,
are
so
interwoven
and
twisted
together
,
that
a
Breach
between
them
may
prove
Fatal
to
both
;
but
still
,
when
Kings
and
Subjects
break
with
Heaven
,
that
's
Infinitely
worse
:
For
,
as
there
is
no
Friend
,
so
there
is
no
Enemy
so
considerable
as
God.
And
what
is
it
that
makes
this
God
an
Enemy
to
any
Nation
,
but
those
Epidemical
Sins
that
overspread
it
?
And
verily
,
if
we
of
this
Kingdom
shall
still
persist
in
our
Vicious
Courses
,
our
present
Peace
cannot
long
secure
us
;
for
,
if
we
break
our
repeated
Covenants
with
God
,
he
can
easily
incline
our
Enemies
to
break
their
Covenants
with
us
.
That
which
Moses
told
the
Wicked
Jews
,
doth
as
much
concern
sinful
Christians
too
:
The
Lord
shall
bring
a
Nation
against
thee
,
whose
Tongue
thou
shalt
not
understand
;
a
Nation
of
fierce
Countenance
,
which
shall
not
regard
the
person
of
the
old
,
nor
shew
favour
to
the
young
;
and
he
shall
eat
the
fruit
of
thy
Cattle
,
and
the
fruit
of
thy
Land
,
until
thou
be
destroyed
.
An
Invading
and
Conquering
Enemy
doth
God
here
threaten
to
raise
against
a
Wicked
Nation
.
But
on
the
other
hand
,
if
a
Nation
prove
Religious
and
Holy
,
what
the
Event
is
like
to
be
,
we
may
learn
from
Solomon
,
who
saith
,
When
a
Man's
ways
please
the
Lord
,
he
maketh
even
his
Enemies
to
be
at
peace
with
him
.
What
is
here
said
of
a
Particular
Person
,
is
as
true
of
a
whole
Nation
;
to
please
our
God
by
a
Pious
and
Vertuous
Conversation
,
is
the
only
sure
way
to
obtain
and
continue
Peace
with
Men.
And
that
a
firm
Peace
may
be
for
ever
Established
in
all
Christian
Churches
throughout
the
whole
World
,
let
us
all
heartily
join
in
that
Charitable
Petition
,
which
our
Excellent
Liturgy
hath
put
into
our
Mouths
,
namely
this
,
Grant
,
O
Lord
,
that
all
they
who
do
confess
thy
Holy
Name
,
may
agree
in
the
Truth
of
thy
holy
Word
,
and
live
in
Unity
and
Godly
Love.
Let
us
also
pray
more
particularly
for
our
own
Jerusalem
,
our
own
Church
and
Kingdom
,
as
our
Royal
Psalmist
did
for
his
in
the
Words
of
my
Text
;
Peace
be
within
thy
Walls
:
and
Prosperity
,
or
Plenteousness
,
within
thy
Palaces
.
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.
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Notes, typically marginal, from the original text
Notes for div A42051-e240
Luke
12.53
.
Matth.
12.25
.
Or
34.
Eph.
2.19
.
Gen.
13.8
.
Gen.
45.24
.
Luke
10.6
.
Mark
9
.
5●
Rom.
12.18
.
1
Cor.
11.18
.
1
Cor.
3.4
.
1
Cor.
1.12
.
1
Cor.
3.3
.
Psal
.
46.9
.
Isa
.
2.4
.
Isa
.
45.7
.
Acts
4.32
.
Acts
2.44
,
46.
Judg.
5.15
.
Heb.
13.17
.
2
Cor.
13.11
.
Eph.
4.4
.
Deut.
28.49
.
Prov.
16.7
.