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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A43607	Syntagma theologicum, or, A treatise wherein is concisely comprehended, the body of divinity, and the fundamentals of religion orderly discussed whereunto are added certain divine discourses, wherein are handled these following heads, viz. 1. The express character of Christ our redeemer, 2. Gloria in altissimis, or the angelical anthem, 3. The necessity of Christ's passion and resurrection, 4. The blessed ambassador, or, The best sent into the basest, 5. S. Paul's apology, 6. Holy fear, the fence of the soul, 7. Ordini quisque suo, or, The excellent order, 8. The royal remembrancer, or, Promises put in suit, 9. The watchman's watch-word, 10. Scala Jacobi, or, S. James his ladder, 11. Decus sanctorum, or, The saints dignity, 12. Warrantable separation, without breach of union / by Henry Hibbert ...	Hibbert, Henry, 1601 or 2-1678.; Hibbert, Henry, 1601 or 2-1678. Exercitationes theologiae.	1662 (1662)	Wing H1793; ESTC R2845	709,920	522

therefore famous in Bethlehem But yet many things were left unrectified which either they did not see or could not help All which may shew us that it is a praise proper to Christ only to be Alpha and Omega Author and Finisher of that he sets about Behold Rev. 21.5 I make all thinks new Read Isa 65.17 18.2 Cor. 5.17 Mutability Princes are like the Sun and great Subjects are like the Dials if the Sun shine not on the Dial no man will look on it Wicked purposes are easily checked not easily broken off Sauls sword is scarce dry from the blood of the Philistines when it thirsts anew for the blood of David Saul rent Samuels garment now David Sauls both were significant the rending of the one signified the Kingdome torne out of those unworthy hands the cutting of the other that the life of Saul might have been as easily cut off Both signes and symptoms of mutability The greatest changes are incident to the greatest persons Rulers of times become captives and they who sate on Thrones live in Prisons Nebuchadnezzars goodly image did degenerate and gradually abase from a head of gold to a breast and armes of silver thence to belly and thighes of brasse to legges of iron and feet of iron and clay All these represented some Kings and Kingdoms falling and others rising upon their ruines till a Kingdom do arise which should never fall The most durable creatures are changeable the heavens are an emblem of continuance yet in a perishing condition and shall be if not totally annihilated yet much altered from what they are as will amount to this They are no more The mountains and rocks change ordinarily by the power of time every mixt body hath the seed of corruption in it and therefore must corrupt naturally though God should not destroy it providentially or judiciarily Man is a very mutable creature In his body suffering every day an alteration perfective or corruptive yea while he is growing stronger hasting not only to weaknesse but to dissolution Farther consider him in reference to his mind we use to say of several men so many men so many minds And for his civil state Quot homines tot sentcutiae of honour power riches and relations day unto day makes report that it is of little continuance Man hath three great changes 1. In his outward condition a change from weaknesse to strength from poverty to riches from sorrow to joy 2. Death is the great change of mankind The Saints change for the better wicked men for the worse 3. At the Resurrection for this corruptible must put on incorruption and this mortal must put on immortality Only mortality is the stage of mutability for beyond this world there are no changes Heaven and Hell a state of eternal blessednesse or wretchednesse have no changes in them nor anything that is Heterogeneal or of another kind Heaven which hath light and joy in it hath no darknesse no sorrow at all in it Hell which hath darknesse and sorrow in it hath no light nor joy at all in it Mixtures and changes are made here on earth when our last change is fully come we shall go beyond all changes All the dayes of my appointed time will I wait Job 14.14 till my change come Help Aid or Assistance Many mens helps are like that of Hananiab to Jeremiah cap. 28.13 They break some yokes of wood that they may have the better occasion to make for them yokes of iron There is a two fold help God giveth 1. Common And this Gods people have with the rest of all the world 2. Special Carrying them forth to do gracious acts and to perform good compleatly Without me ye can do nothing John 15. Far were the Romans from helping the oppressed Britains Dan. Chron. when they sent for aid they complained that betwixt the barbarous enemy and the Sea as two kind of deaths they were either murthered or drowned but their implorations prevailed not But the Saints comfort is that where humane help faileth divine beginneth Give us help in trouble for vain is the help of man Psal 60.11 Desolation I will utterly consume all things from off the land saith the Lord I will consume man and beast I will consume the fowles of the heaven and the fishes of the sea This is a threatning against Juda by the Prophet Zephaniah Cap. 1 2 3. the strangest devastation and destruction that ever was for in the plague of Egypt there was the death of the first-born the death of beasts and of the fishes by water turned into blood but I find not that the fowles of heaven were destroyed In the drowning of the world although the beasts of the field and fowles of the air perished yet cannot I collect the destruction of the fishes But in this man and beast and fish and fowle all things are threatned to be destroyed Hierom affirmeth the like of his native Countrey wasted so with warre Vt prater calum et canum et crescentes vipres et condensa si●varum cuncta perierint In meâ patriâ deus venter est et in diem vivitur sanctior est ill● qui ditior that besides air and earth and briars and forrests all was destroyed And that we may not wonder at this severity of God here what he elsewhere saith In my Countrey their belly is their god their glory is in their shame and they minde earthly things And so their end hath been destruction and utter desolation True it is that desolation is the fruit of sin witnesse Sodom which was once as Egypt yea as Eden but is now a place of Nettles and Salt-pits Judea that once Lumen totius Orbis now laid desolate And Babylon a place if we may believe Strabo of incredible fertility and increase yet suffering destruction by thy Medes It were easie to instance in the seven Churches of Asia the Palatinate and other parts of Germany c. Yea such is the hatred God beareth to sin that his hand is upon the insensible creatures for mans sake A fruitful land turneth he into burrennesse for the wickednesse of them that dwell therein Psal 197.34 Arts and Sciences commendable and cursed Ars. NEmo est quin aliquâ arte praeclarus est Art is twofold of 1 Body 2. Soul Either 1. Cosmetick Amongst other History is much to be conunended as Antedating time and bringing experience without gray hairs Art of Decoration 2. Medicinal Art or Cure 3. Athletick Art or Activity 4. Voluptuary eruditus luxus as Tacitus calls it It is storied that about Astreds time King of England before his instauration there was not a Grammarian sound in his Kingdom to teach him Nulla ars doceri praesumitur nisi intentâ priùs meditatione discatur Artisicium est judicare de arte is a maxime of infallible truth and yet ignorance begets confidence He that teacheth man knowledge Psal 94.10 shall not he know Ingenuity

one member is deficient another suppheth the defect of it as when a man wants feet he walks upon his hands Moreover one member defends another as when the head is in danger the hand casts it self up to save it Besides the members of the body help one another the superior rule the inserior as the eyes the whole body The inferior uphold and support the superior as the feet the leggs the thighs support the who'e body And the middle members defend the body and provide things necessary for it as we see in the hands and arms And great grief in one member makes the pain of the other member seem the less which all shew the sympathy amongst the members The variety of the members of the body sheweth also the wisdom of God 1 Cor. 12.17 for as the Apostle saith If the whole body were an eye where were the hearing if the whole were hearing where were the smelling I will praise thee Psâ 139.14 for I am fearfully and wonderfully made The Soul of Man PHilosophers confess Creando insunditur infundendo creatuc Anima quaeque intelligimus tamen quae sit ipsa intelligere non valemus It is a spiritual substance in man created by God which can exist when seperated from the body Leo decimus concluded atheistically of the soul Et redit in nihilum qued fuit ante nihil Eccl. 3.21 But Solomon tells us the spirit of man that goeth upward whereas the spirit of a beast that goeth downward to the earth The spirit of a beast is only vital mans spirit is both vital and rational The spirit of a beast is perishable mans spirit is immortal And thus the preacher by comparing the spirits of men with the spirits of beasts By going upward understandeth the immortality of the spirits of men and by going downward to the earth the perishing of the spirits of beasts Furthermore by the manner of this Phrase he seems to compare the spirit of a man unto a purer exhalation which ascending upward continueth in the Ayre The spirit of a beast unto a thick and black vapour Abducitur dum absum videtur opere discedens non vigore actu languent non statu comparer cessat non esse De animâ c. 53. which being dissolved into rain descendeth and falleth to the earth The spirit of a man therefore dieth not as doth the spirit of a beast As Tertullian speaketh It is but carried away when it seemeth to vanish away and failing in his work not in his strength departing in respect of actuating the body not in respect of its own natural existence ceaseth only to appear to be not ceaseth to be It is with the Soul of man as it is with the needle of a compass which alwayes trembleth and shaketh till it turn to the North Pole but being turned directly thitherwards it is quiet and standeth still So the Soul of man being by sin turned away from God is never at rest till by true repentance it return to him again And truly as the soul is the life of the body so God is the life of the soul When the soul departs the body dies and when God departs the soul dies Quod intus est homo est The first work of Physick in a diseased body Prosper is to repell the venemous humours from the Heart because a disease once seated in this Metropolis is incurable And the first care of the members in man is to ward a blow made at the Head Art and Nature in preserving and defending those two noble parts are to be imitated of a Christian in guarding the Soul that part of chiesest importance the peace whereupon consisteth the main of all our business God hath given us two Hands c. and but one Soul That once gone and all is gone Yet There are that Sell Pawn Lose Give their Souls Some sell their souls As it is said of a Lawyer that hath linguam venalem so it may be said of the Covetous man that he hath animam vendlem The Voluptuous man doth sell his soul for Pleasure as Esau sold his birthright for pottage And the Proud man doth sell his soul for Advancement as Alexander the sixth is said to have done for his Popedom Some pawn their souls Albeit they be not so given over to commit sin with greediness as to fell their souls right out yet for profit and pleasure they will be be content to pawn them David did as it were pawn his soul in committing adultery Noah in being drunk and Peter in denying Christ These redeemed their souls with bitter repentance Let us take heed how we play the Merchant-venturers in this case Da mihi animas caetera tolle tibi Gen. 14.21 Some lose their souls As carnal and careless Gospellers ignorant negligent people that mispend their time standing all the day idle And some give away their souls As the malicious and envious person For whereas the Ambitious man hath a little Honor for his soul a Covetous man a little Profit for his soul and a Voluptuous man a little Pleasure for his soul the Spightful wretch hath nothing at all for his soul O blockish stupidity Will you keep your Chickens from the Kite your Lambs from the Wolf your Fawn from the Hound your Pigeons and Conies from 〈◊〉 Vermine and not your Souls from the Devil What is a man profited if he shall gain the whole world and lose his own soul Mat. 16.26 or what shall a man give in exchange for his soul Vnderstanding The soul is enamelled with four excellent faculties two superior viz. Understanding and Will and two inferior viz. the part irascible and concupiscible The Understanding is an essential faculty in the soul whereby it knoweth judgeth and discerneth naturally truth from falshood Man hath a reasonable soul and a natural judgment whereby he differeth from bruit beasts And some there are that do animam excolere improve their natural abilities by Art and so go far beyond others in worth differing from the unlearned as much almost as a man doth from a beast Which yet amounteth not to wisdom without the concurrence of Gods good Spirit to sanctifie all as the Altar sanctifieth the gold of the Altar They that are destitute of which their abilities are vain and to such we may say as Austin once wrote to a man of great parts Ornari abs te Diabolus quaerlt But though men have the faculty yet God giveth the light As the Dial is onely capable of shewing the time of the day when the Sun shineth on it He illightens both the organ and object He anoints the eyes with eye-salve and gives both sight and light There is a spirit in man Job 32.8 and the inspiration of the Almighty giveth them understanding Will. The Will is an essential faculty in the soul working freely having liberty to choose refuse or suspend Not determinate to one thing Humane reason and understanding

King of Norway and appointed Counsellors to do all things under his title and name Sir Rich. Berkley's Sam. Pon. p. 387. Did we but live a while saith one in Turky Persia yea or but in France a dram of that Liberty we yet enjoy would be as precious to us as a drop of cold water would have been to the rich man in hell when he was so grievously tormented in those flames Tyrants are hated Xerxes gathered money the sinews of war but lost the affections of his subjects Non cadem de illo homines secretò l●quuntur quae palam Senec. the joints of peace He became hereby ill beloved of all sorts and far a less King by striving to be more than he was Yea how terrible soever they have their fears that curb and keep them in for a time at least from many notorious outrages Dionysius was so afraid of his life that he durst not suffer his Brother unstript or searched to come into his chamber nor any Barber to trim him Mat. 14.5 Herod durst not kill John though he much desired to do it lest the people should move and mutiny He knew himself hated by them already for his cruelty and other crimes Something to like purpose may also be read in the beginning of Q. Mary's Reign Act. Mon. fol. 1281. Tyrants Sir W.R. by popular laws viz. oppressing the great and dividing their goods amongst the poor rescality have assured themselves of the Vulgar for a time Thus did the Tyrant Nabis after he had possessed himself of the City of Argos Yet Tyrants are of a short continuance They may bear themselves up for a time but in the end they find that though Divine justice hath leaden feet she hath iron hands though slow in coming she striketh home Sequitur superbos ultor à tergo Deus There are three principal accusers that ring loud Alarms in Gods cars 1. Conscience neglected 2. Creatures abused 3. Poor oppressed It is wisely observed by Aristotle and from him by Diodorus Siculus That the whole family of those Tyrants who in their government used cruel Counsellors seldom or never remained in that Kingdom an hundred and twenty years but were either utterly abolished of God or of their Subjects basely dethroned Maximinus that Mastive-Tyrant after he had raised the sixth Persecution and exercised all his cruelties against the Christians was told to his teeth Elephas grandis est occiditur Mimus in theatro Leo fortis est occiditur Cave multos si singulos non times And it befell him accotdingly for at the siege of Aquileia in Italy he was slain as he slept at noon in his tent by his own soldiers The Roman story tells of Nero Ad generum Cereris sine cade vidnere pauci Discendunt reges sicc● morte Tyranni Juven Sat. 10. That perceiving himself a lost man by the revolt of some Provinces and the general complaint of the people against his insolent government he wandred up and down and crept first into a thicket by and by into a cave with Sporus his filthy Favorite and at last when he heard of the sentence of death given against him by the Senate and that their officers were hasting to attach him he with a little help of one of his servants cut his own throat Richard the Third obtained the Crown by the murder of his Nephews And having Tyranniz'd two years two moneths and one day Speed he was slain in a battel at Bosworth Field his naked body was laid upon an horse like an hog or calf his head arms hanging on the one side and his legs on the other and being all besprinkled with mire and blood he was brought into Leicester where for two days he lay naked and unburied After his body was buried but without solemnity and the Stone-chest wherein his body lay is since made a drinking-trough for horses at a common Inne Let us not think it strange that God doth suffer Tyrants sometimes miserably to afflict his Saints For he doth it partly for their great good that they might not grow wanton but that their saith and prayer might be exercised under the cross and partly according to their just desert For if examination be made we shall find that for the most part as contention covetousness and ambition among the officers so profaneness and the security of the people draw down common judgements upon themselves See Cyprian de lapsis and Euseb l. 5. hist cap. 2. After Phocas that bloody Tyrant had slain his Master Mauritius and reigned in his stead there was an honest poor man saith Cedrenus who was earnest with God to know a reason why such a thing was suffered To whom it was answered That a worse man could not be found and that the sins of Christians required it That which these men do spitefully and cruelly God sometimes doth righteously setting up Tyrants for a punishment to those that were unthankful for better Government and would not have Him to reign over them My father made your yoke heavy and I will adde to your yoke 1 King 12.14 My father also chastised you with whips but I will chastise you wioh scorpions Read Gen. 10.9 cap. 25 27. Exod. 1.11.13 14 15 16 22. 1 Sam. 8. from 10. forward to 19. Mat. 2.16 Act. 23.3 King King say some à 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 valere or viribus pollere propter summam à Deo Regi concessam potestatem as Rex à regendo And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fundamentum populi Aquinas however the Schoolmen defend him was far out in that Paradox Dominium praelatio introduct a sunt ex jure humano For Government is Gods ordinance in respect of its institution though for the manner of its constitution it is of man Princes are said to have many eyes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Xenoph. Paed. l. 8. Princes words bear their own stamp and long arms because their understanding is enlightned by many and their power is exercised afar off Yet had they need to be careful what speeches they let fall from them for wary Courtiers do as warily weigh their words as the cunning Goldsmith doth his finest gold and will easily guess their intentions Then do the soldiers of the Church militant triumph most victoriously when Religion and Piety are the Generals of their Army How did Constantine over the bloody Maxentius Aug. de civ Dei l. 5. c. 25. Theod. hist. l. 5. cap. 24. Even as Moses did over Pharaoh How did Theodosius obtain many noble Priviledges In like sort Theodosius the younger when the Saracens came to the aid of the Persians against whom he fought The Angels from Heaven like the stars against Sisera so troubled the Saracens that in the river Euphrates were drowned an hundred thousand That it might be sung O nimium dilecte Deo Claudian cui militat aether Et conjurati

stupendious and admirable and is remembred by many ancient writers Yea the seven wonders of the world were wonderfull being made meerly for a name But well did Agathocles who caused his statue to be composed on this manner Caput de auro innuendo regis dignitatem brachia de ebore Plutarch intimando ejus venustatem Caetera linimenta de aere denotando strenuitatem Pedes verò de terra indicando ejus fragilitatem shewing man hath no firmer foundation than mutability here to ground upon Only heaven is a City which hath foundations whose Maker and builder is God Hebr. 11.10 Beautiful for scituation was Jerusalem in the midst of Judea and Judea in the midst of the earth Sananturilli qui illic infirmi conveniunt the very center and navel of the habitable world say the Fathers Moreover in a cold dry and clear air insomuch as they who come thither weak are made well saith Kimchi Called not only the joy of the whole land because thither the Tribes went up three times a year nor only of the East whereof Jerusalem was held and call'd the Queen Vrbium totius Orientis clarissima but also of the whole earth Psal 48.2 Lumen totius orbis as one calleth it But what is this to the heavenly Jerusalem whose pavement is pure gold and her walls garnished with all precious stones Some define the perpendicular altitude of the highest mountains to be four miles others fifteen furlongs Not far from Geneva is the mountain Jura whose top is much above the clouds The Church also is resembled to a mountain Propter 1. Altitudinem 2. Securitatem 3. Ascendendi difficultatem 4. Immobilitatem Mons à movendo by Antiphrasis quia minime movet The Church is as mount Zion that standeth fast for ever and cannot be removed What then is the excellency of the Church triumphant When Saint Peter was on mount Tabor where he saw but a glimmering of the joyes of heaven he was so ravished with it that he cried out Master it is good for us to be here let us here make our Tabernacles When the Emperor Severus souldiers were for greater pomp in a triumph to put on Crowns of Bayes one Christian souldier wore his on his arme refusing to put it on his head and being demanded the reason answered Non decet Christianum in hac vita coronari Upon this occasion Tertullian wrote his book De corona militis Eternal life is called a Crown for its 1. Perpetuity for a Crown hath neither beginning nor ending 2. Plenty as the Crown compasseth on every side so there is nothing wanting in this life 3. Dignity eternal life is a Coronation-day What a rise is here for dust and ashes to be raised to the glory of heaven As the Disciples said did not our hearts burn Do not your hearts leap to think of a Crown Si tanta If the soul saith Austin be content to suffer so much to enjoy things that are made to perish how much more should we be content to suffer for that that cannot perish If men will suffer so much for the flesh what should we suffer for the immortality of the soul for the gaining of heaven for the Crown That was the Motto of the Emperor when he had one Crown upon the sword and the other Crown was on his head Tertiam in Caelis The Sain's may have the Crown of tribulation here but the other Crown the Crown of life that is for another world Blessed is the man that endureth temptation for when he is tried Jam. 1.12 he shall receive the Crown of life which the Lord hath promised to them that love him Wicked ones may have many times some flashings of joy but when in the height of it they are then big-bellied and ready to travel of some sorrow contrariwise Christs servants have many griefs and qualmes come over their heart but it is then with them as with women near their time of bringing forth they are in travel with some joy And yet our joy will never be full till we come to enjoy the beatifical vision Our joy here is only in hope and expectation nor can it be full till we come to the fruition of what we expect Hence it is that all we have here is but a tast then we shall drink deep of the river of pleasure Now we have only the first-fruits hereafter our joy shall be as the joy of harvest Now the joy of the Lord enters into us but then it is we shall enter into the joy of the Lord and be as it were swallowed up in the boundlesse ocean of that joy The place of Celestial glory in space is most ample in matter most sumptuous in shew most glorious whose foundations are precious stones and the whole City of most pure gold the gates of Smaragds and Saphires the streets of no lesse price and beauty There is no darknesse for the Sun of righteousnesse which knows not to be hid doth ever send his beams into it Now if the fabrick of the earth which it but a stable for beasts an exile and valley of tears hath so much beauty that it strikes him that contemplates it into admiration and astonishment if the Sun the Moon and Starres shine with such brightnesse what shall then our heavenly Country do not the habitation of servants but of sons not of beasts but of blessed souls How amiable are thy dwellings O Lord of hosts There is nothing present that offends nothing absent that delights Quicquid amabitur aderit nihil desiderabitur quod aberlt Bern. In which place or Quier sit Angels Archangels Principalities powers Dominions Vertues Thrones Cherubims and Seraphims whereof there is such a multitude that Daniel saith Thousand thousands serve him ten hundred thousand assist him Where are all the Patriarch Prophets Apostles Martyrs Virgins Innocents so many that John said they could not be numbred Prefer not then the pleasures of this life which are momentany before eternal Bern. What delights us in this world is transitory but the sorrow that shall ensue upon it is to all eternity The mark at which the Saints should shoot is to be configured to Christs transfiguration Tum Deus implebit animam rationalem lute sapientiae concupiscibilem justitiae irascibilem perfectâ tranquilitate Eye hath not seen nor ear heard neither have entred into the heart of man 1 Cor. 2.9 the things which God hath prepared for them that love him Gehenna That there is an Hell is not only clear from testimony of Scripture Deut. 32. Psal 9.18 Psal 11.6 Matth. 23.33 2 Pet. 2.3 4. Jude 6. Facilis descensus Averni c. Virgil. Aeneid l. 6. But also of very Heathens themselves who though they could not tell distinctly as never being acquainted with the Word yet by the glimmering light of Nature they had some fancies and apprehensions of this place of the damned Hence they had one called Pluto the chief person in hell

given himself for us an offering and a sacrifice to God for a sweet smelling savour Oh the unsearchable depth of my loving Saviour's love and the infinite value of my Redeemer's death upon whom fell the chastisement of our peace and on whom the Lord laid the iniquity of us all Oh who would not in a full eareer run and leap out of himself into the bosom of my crucified Lord in whose arms we may receive the solacing embracements of his infinite love None but he can bring us unto God for none but he can grant rest unto our souls As I live I will never seek any other Peace-maker among Angels or Saints in heaven or earth to make my peace with Heaven than him that is the King of the Saints Who though he accounted it no robbery to be equal with God yet for our sakes for my sake did humble himself to death even to the death of the Cross whereby having made our peace be hath freed us from all that 's ill and hath made us partakers of all that 's good He hath freed us from all that 's ill The blessed fruit of an happy peace is a well grounded security which whosoever is at peace with God enjoys Num. 17.23 enjoys a safe protection under his wings Surely there is no enchantment against Jacob neither is there any divination against Israel Subtilty cannot prevail against those whom the Lord hath resolved to bless nor power overcome whom the Lords stretched out arm will support What forces of arms of the mightiest man can resist the powerful arms of the Almighty or what wisdom of the wisest worldling can oppose the wisdom of the wisest God And if all these fail what can the Accuser of the brethren invent whereby to bring us into condemnation The Serpents head is bruised by the Womans Seed and Sin hath lost its sting for there is no condemnation to them that are in Christ Jesus Condemnation nor separation from the love of God Satan and the world may assault but with little good success The flesh and sin may labour to entice us but to little purpose Death and the grave may seise upon us but 't is but for a short time In all these things we are more than conquerors through him that loved us And thanks be to God that giveth us the victory through our Lord Jesus Christ Forasmuch then as that the Lord hath troden the wine-press of his Fathers wrath alone to free us from all ill Be ye oh be ye who are the Lords redeemed cautelous and circumspect in your conversation that by the errors of your ways and continual transgressions you incense not his wrath against you nor provoke the eyes of his glory Sudden destruction will assuredly surprise that soul that sin keeps at odds with God and Hell gapes wide open for such as will not be reclaimed It was Joram's proposition to Jehu Is it peace And it was Jehu's reply to Joram What peace so long as the whoredoms of thy mother Jesabel and her witchcrafts are so many Out of doubt while we persist in wickedness adultery idolatry pride avarice sacriledge extortion oppression bribes perjury I might be endless we cannot be at peace with God and therefore lie ever open to the shot of general dangers As we are unfit through our obliquities to press into Gods presence here so is it impossible for us keeping the same path to be admitted into his glotious presence hereafter or to escape that deserved vengeance that comes swiftly from him to whom vengeance belongeth that driveth more furiously than did Jehu the son of Nimshi Break off then your sins to be at peace with God and Gods peace be with you So shall you receive large immunities as to be free from all ill so to be partakers of all good which is the second effect of this peace The largeness of my Gods bounty and my Saviours merits are not to be comprehended by humane capacity it is infinite Ponder the Apostles reason for this ample favour extended unto us and then let our souls rejolce Gods liberality is propounded in this wise He that spared not his own Son Rom. 8.32 but delivered him up for us all how shall he not with him also freely give us all things It cannot enter into my head to conceive how that the Lord will withhold what tends to our felicity being he gru●g'd not to give us what he loved best his onely Son He gave him without our demand and will therefore give all things without our desert What Paul said to the Corinthians 1 Cor. 3. I say to you that are reconciled to God All things are yours whether things present or things to come and ye are Christ's and Christ is God's The Lord giveth grace and glory saith the Psalmist Grace here Glory elswhere In a peaceable Commonwealth all things flourish men do plentifully enjoy themselves and plenty of all things without interruption whereas the discord and dissentions of factious Licentiates by rebellion against their Prince lays a gap open for ruine to enter upon them So when upon our address to God we have obtained a peaceable condition when we have laid down our arms or weapons intending no more to sight against Heaven when the Mediator of the New Testament by interposing himself betwixt God and us hath concluded an everlasting and unchangeable peace then then in very deed no good thing will be denied us There is no want to them that fear him Psal 34. This is most true For by this peace we are adopted the sons of God and heirs of glory whereby there is conveyed unto us by the eternal constitution of the Possessor of all things a just title to all things to blessings both temporal and eternal the treasures of his graces are conferred upon us the storehouse of his riches is ever open to us and the pure crown of immortality and royal diadem of glory is laid up for us For us who shall depart in peace according to Gods word and whose eyes shall see his salvation One word to you to whom a sinful life is far more pleasing than that that befits a Christian's Your iniquities separate between your God and you and deprive you of all that 's good I call you from Isaiah what he did from the Lord Children of transgression and a seed of falshood whose end cannot be good whilst you walk in those crooked paths wherein whosoever goeth shall not know peace Rectifie your ways alter your wild courses conform your selves to the will of God your Creator accept the Covenant of peace and live accordingly so shall your souls live Isa 55.7 Let the wicked for sake his way and the unrighteous man his thoughts and let him return unto the Lord and he will have mercy upon him and to our God for he will abundantly pardon Then blessed shall ye be in the city and blessed shall ye be in the field blessed shall ye be in the