Selected quad for the lemma: peace_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
peace_n	bring_v	good_a	tiding_n	2,863	5	11.4428	5	false

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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

threatening this sendeth forth a warm gale a South-wind of Promise The office of the Law is to accuse and terrifie of the Gospel to heal and comfort Finally the Law is a killing Letter but the Gospel a quickning Spirit Great and many are the blessings brought upon the world even upon the heads of those who unfainedly believe the Gospel Viz. 1. Reconciliation with God not only of God unto us but of us unto God which is the staying or taking away that enmity against God and those hard thoughts of him which lay burning and working in our inward parts together with kindling of a spirit of love towards him and the raising of an honourable opinion in us of him in the stead thereof 2 Cor. 5.18 19. Rom. 5.10 Col. 1.21 2. Justification or righteous-making in the sight of God setting us free from all guilt demerit and imputation of sin whatsoever Act. 13.38 39. Rom. 3.21 22. 5.9 3. Adoption or relation of Son-ship John 1.12 13. Rom. 8.14 15. Gal. 3.26 4.6 7 c. 4. Mortification of the body of sin and death which is in us The Gospel ministers wisdom and strength to do it Rom. 6.3 4 5. Col. 3.3 5. 1 Pet. 4.1 5. Our vivification to a more excellent life an inspiration of a new principle of vital motions and actions far more honourable and august than our former Rom. 6.4 Jam 1.18 Eph. 2. 6. Peace with God that of Conscience also Rom. 5.1 Act. 10.36 Rom. 10.15 Eph. 3.17 7. Redemption and deliverance from the wrath and vengeance to come 1 Cor. 1.30 Eph. 1.7 Col. 1.14 1 Thes 1.10 8. The Gospel lifts not up the world with the hope and expectation of a Redemption or deliverance from the wrath which is to come but of an investiture and possession also of the glory which is to come Yea it carries on them who believe so far in the ways of righteousness and peace until they be ready to enter into the city of the great King Col. 1.12 Act. 20.32 Hence the Gospel must needs be a doctrine of ●oy Many of the Jews whom the thunders of Sinai the terrours of the Law moved not John Baptist wins with the Songs of Sion To which put pose S. Cyril mystically interpreting those words of the Prophet Micah 4.4 That every man should sit under his vine and under his fig-tree observeth that Wine is an emblem of joy the Fig-tree of sweetness and by both is shadowed that joy which the Evangelical doctrine should produce in those who sit under the preaching of it Indeed those doctrines which reveal God and Christ can only give solid comfort unto the soul and these doctrines are no where made known but in holy Writ and they are most clearly delivered in the Gospel The Gospel holds forth the New Covenant that constellation of Promises so called not simply but in respect of the discovery of it as we call some places the New world Unto this Covenant the Sacraments are the Broad-seal and the Spirit is the Privy-seal This Covenant was a great chearer to Davids heart 2 Sam. 23.5 He hath made with me an everlasting covenant ordered in all things and sure Which is all my salvation and all my desire Also Christs Testament and last Will And this is the comfort of Gods elect that Heaven is conveyed unto them by legacy All that God requires of us is to take hold of his Covenant and to receive his gift of righteousness And this also he hath promised to cause us to do writing his law in our hearts c. And truly the Gospel is chiefly promissory yea it is a Promise and that such as hath many Promises in the womb of it and those as the Apostle Peter calls them 2 Pet. 1.4 exceeding great and precious not of temporals but spirituals nay eternals Fellowship with God remission adoption eternal life what not are the choise and precious benefits which the Gospel revealeth and offereth to us So that it is a treasury of divine riches a storehouse of the souls provision a Cabinet of heavenly pearls all things truly good and justly desireable being contained in and conveyed to us by it Besides the preaching of the Gospel is the bell whereby we are called to eternal glory As by the sound of a trumpet the people were called together in the time of the Law so this is the Silver-trumpet sounding in our ears whereby we are called to the Kingdom of Heaven The common opinion is and the most antient Copies say as much that Matthew wrote his Gospel eight years after Christ Mark ten Luke fifteen and John forty two Plato when ready to die blessed God for three things 1. That he made him a Man 2. That he was born in Greece 3. That he lived in the time of Socrates David Chytraus also blessed God for three things 1. That he had made him a Man and not a Beast 2. That he had made him a Christian and not a Pagan 3. That he had his education under those excellent Lights Luther and Melancthon Austin wished but to have seen three fights 1. Romam in flore Rome in the flourish 2. Paulum in ore Paul in the Pulpit 3. Christum in corpore Christ in the flesh But greater is our happiness in enjoying the Gospel Vers 17. Mat. 13.16 Blessed are your eyes for they see and your ears for they hear For verily I say unto you that many Prophets and righteous men have desired to see those things whi●h ye see and have not seen them and to hear those things which ye hear and have not heard them We have the Turtles voice the joyful sound the lively Oracles The Sea ab out the Altar was brazen and what eyes could pierce thorow that Now our Sea about the Throne is glassie like to Chrystal cleerly conveying the light and sight of God to our eyes All Gods Ordinances are now so cleer that we may see Christs face in them and be transformed into the image and similitude of Christ Behold I bring you good tidings of great joy which shall be to all people How beautiful are the feet of them that preach the Gospel of peace Luk. 2.10 Rom. 10.15 and bring glad tidings of good things Repe●t ye Mark 1.15 and believe the Gospel Christs Humiliation Incarnation The Scripture tells us how that man comes four ways into the world Aug. Serm. 20. de Temp. 1. By the help of man and woman so all are usually born 2. Without any man or woman and so the first man was created 3. Of a man without a woman and so was Eve made 4. Of a woman without a man and so was Christ born So that Christ birth differs from the birth of others He that was more excellent than Angels became less than Angels Vt nos aquaret Angelis minoratus est ab Angelis He that laid the foundation of the earth and made the world was himself now made Factor terra factus

place to another so the Christian life is a continual moving of the heart from sin to sanctification departing from our selves and drawing neer to God Multi bene ambulant pedibus male moribus They go not toward Zion but abide in Babel and Aegypt where they walk but in Circuitu in a circle the centre whereof is Satan the circumference several sorts of sins beyond which they walk not From one of these they walk about to another so as they return to the same They weary themselves in a way of iniquity 2. Walking includes that we are not yet where we should be We should remember what the Angel said to Elijah as most pertinent to us 1 King 19.7 Torophilact Arise and walk for thou hast yet a great journey to go Quidam sunt in Patriâ quidam in vi● Some are got into the heavenly countrey and some are but yet in the way No setling here but forward according to that of the Psalmist They go from strength to strength untill every one of them appeareth before God in Zion 3. It includes our care of keeping the right way The Devil walks but it is to and fro up and down Worldlings walk but it is on the left hand Hereticks walk but it is on the right hand yea Apostates run but it is retrograde so as they fall backward But this is a walking to God not a wandring from God Eamu● post Christum q●●a veritas per Christum quia via ad Christum ●uia vita Christ is the way if we walk in it we walk with God as Enoch before God as Abraham toward God as David Christ is the end the way the guide Let us walk after Christ because he is the truth in Christ because he is the way and unto Christ because he is the life 4. It concludes a continual progresse in godliness In walking one foot interchangeably goes before the other till we come to our desired place of rest so in piety Thus every good man is a great Peripatetick walks much and happy he who neither goes back with Hezekiah's sun nor stands at a stay with Joshua's ●●n but rejoyceth as a strong man to run his race as Davids sun Yea shining 〈…〉 unto the perfect day Aust The walking Christian is the most wise All knowledge without practice being but like a precious stone in a Toads head Surgunt indocti rapiunt C●lum nos cum omnibus doctrinis nostris detrudimur in G●hennam What greater folly than for learned men to be disputing of heaven and others lesse knowing to surprize it This is like him that gazed upon the Moon but fell into the pit Phil. 1.27 Onely let your conversation be as becometh the Gospel of Christ Example The Lord that made us knoweth our mold Facile est errare cum pluribus quando veritas cun paucisametur Tertul. l. de Pudic. c. 2. and how easily we are perswaded to taste of the forbidden fruit and how prone to be carried head-long to Error and therefore gives us many Caveats and sets Bars in our way to stop us that we run not to evil because we see others lead the way before us Mahometisme hath more under it than Christianity Austin teacheth us to take Religion not by tale but by weight numbers make not a thing good but weight of truth some are so mannerly that they will not go one step before a great man no not to heaven Many will say with Hushai Whomsoever the people and all the men of Israel chuse 2 Sam. 16.18 his will I be but not with Ioshua chuse you what Gods soever you will serve but I and my house will serve the Lord. The inferiour Orbs have a motion of their own contrary to the greater good men are moved by Gods Spirit not by the Planetary motion of Popular greatness Let us prize righteousnesse highly because it is found seldome The pebbles of this world are common but the pearls rare The vulgar stream will bring no vessel to the land of peace In matters of faith its good to build upon a surer foundation than numbers whom it was never safe to follow Hieron And in matter of practice to walk by rule not by example Multitudo errantium non parit errori patrocinium And again Quid sit agendum prudens specta non quid agatur That oftentimes is verefied That in Synodis conciliis major pars saepe vincit meliorem But it was not so with Paphnutius who perceiving the unjust proceeding of the Counsel at Cesarea-Palestinae took Maximus Bishop of Jerusalem by the hand saying come let us rise and be gone for it becomes not us that have suffered so much for the truth of Christ to be present or to communicate with wicked men in their sins Thou shalt not follow a multitude to do evil Exod. 23.2 Vivitur exemplo Especially men of repute are as seeing-glasses by which most men dresse themselves The commpn people are like temper'd wax whereon the vicious seal of greatness makes easy impression It was a custome for young Gentlemen in Athens to play on Recorders at last Alcibiades seeing his blown cheeks in a glasse threw away his pipe and they all followed him Our Gallants instead of Recorders embrace scorching lust staring pride staggering drunkennesse till their soules are more blown than those Athenian cheeks I would some Alcibiades would throw away these vanities that all the rest might follow Thus spreads example like a stone thrown into a Pond that makes circle to beget circle till it spread to the banks There was nothing so forcible with David to cause him to praise God and to hope in him as the approbation of the Saints concerning hope and thanksgiving Which approbation no doubt he saw to be in them by some external exemplary good deeds Psal 52.9 I will give thanks unto thee for that thou hast done I will hope in thy name the reason is for thy Saints like it well Christians must walk Exactly and Exemplarily According to the counsel of our Saviour let your light so shine before men that they may see your good works Mat. 5.17 It is not enough to do good works in secret but we must shew them openly and though we must abhorre to do our works for this end that they may be seen yet we must so do them as they may be seen It was spoken of Constantine that he was Preteritis melior venientibus auctor better than his Predecessor● and a good president to those that succeeded him Of Gregory the great who sent Austin into England to propagate the Christian saith that he was Preteritis pejor yet venientibus auctor bad in comparison of his Pred●cessors but good in comparison of his successors Like Fabullus in the Poet Mart. Optimus molorum so he worst of the good Popes best of the evil But Epiphanius so lived that vitam doctrina doctrinam vita comprobaret As

the hearts of all that should read those stories Thou shalt worship the Lord thy God and him onely shalt thou serve Now if any Anabaptistical Humorist who hath a company of Phanatique toyes whiffling about his understanding should censure me for inforcing Bowing and Kneeling I have no more to say to him than this Being that God is the Creator and Redeemer of soul and body that therefore as well with the body as the soul we are to worship him by kneeling bowing and that especially when the act of our Redemption is presented unto us by visible signs as it is in the Lords Supper I conclude this with the Apostle 1 Tim. 1.17 Now unto the King eternal immortal invisible and onely wise God be honour and glory for ever and ever Amen I follow still the Angels strain and pitch my thoughts on the second part the words are these And on earth peace From the time of Mans capital apostasie effected by the cunning project of the subtile Serpent all the creatures of God were at odds with Man affected with reciprocal enmity The fiery Dragon had set the world on fire Combustion and Confusion the two extremities of distempered Passion came on after Hence by reason of the perpetual opposition of the creatures Iniquity did abound and the love of many waxed cold The burden of these disturbances was so ponderous that all things did groan under it So many blustering storms did succeed one upon the neck of another as that the world seemed to despair of peace Mans wicked disobedience was taken so ill at Gods hands as well he might as that he was incensed against him and his posterity and for their sake cursed the earth Here then we find Man in hostility with God with himself with his brethren with all Gods creatures both in heaven and in earth So that he is excluded felicity whereof he was before possessed inviron'd with that deplorable misery which he then could not and we now cannot without Christ Jesus avoid His rebellion against God caused the creatures to rebell against him He neglecting his Creator is both by the Creator and creature neglected His falling from the Lord made the Lord and the servants fall out with him Because the sons of Adam had such aspiring minds as to seek after that which is proper unto God Peace is therefore departed from the sons of Adam Now there was no peace within none without until the Prince of peace Jesus Christ by grace put a period to the mutinous disposition of ill-affected humors until he had so salved the matter betwixt God and us as that all things might work together for the good of us that are the elect of God Wherefore as the Dove after the ●sswaging of the waters of the Deluge brought an Olive branch into the Ark of Noah so Christ as innocent as a Dove came unto the world and brought Peace and Reconciliation with him into the Ark of God which is his Church floating in a restless Ocean of intestine troubles Who was no sooner come but the Heavenly Courtiers invite us men on earth to give glory unto God in Heaven because that the God of Heaven did by his own Son send peace on earth to men For when he came he brought peace to us when he departed Zanch. he left his peace with us Qui pacem dicit dicit uno verbo omnia bona saith Zanchius Who names but peace comprehends in one word all that 's good And indeed all that 's good did in and through Christ descend to us from the Infinite Good out of the inexhaustible treasures of whose uncomprehended fulness we have all received Since then O my God that my soul and discursive faculty must now be fixt upon all that 's good refine I bese●ch thee my diviner thoughts and let not all that 's good be in any wise tainted by any unhallowed imperfections of mine Assist with thy Divine power in setting out this Olive-branch of Peace fetcht from Heaven that may in time spring up unto eternal life Our Saviour the Everlasting Son of the Father and blessed Peace-maker of Heaven and Earth wrought for believing men such as shall receive him by faith for whose sake he came into the world a foursold inviolable Peace Viz. 1. Peace with our God 2. Peace with our selves 3. Peace with one another 4. Peace with all the creatures First he wrought our peace with God What befell Adam for his insolent behaviour and disobedience against the Author of his life no son of Adam that hath but the least sense of misery can be ignorant of Upon the apprehension of the transgression he found himself and we since our selves miserably plung'd in a depth of inselicity for by the offence of that one man that first man all became enemies to God and God an enemy to all Thus God and man stood off at a distance never to come together but by a mediation Whereupon the God of mercy that delights not in the death of a sinner unwilling to see so noble a creature perish everlastingly provides and sends a Mediator that Son of his who was in his own bosom to reconcile us unto himself to bring us unto the bosom of his Father ratisying such a league as may if it were possible outlast Eternity Hence it was he took our flesh upon him whereby being God and Man he might bring man to God Oh the hardness of my stony heart saith Bernard in a heavenly extasie Bern. Vtinam Domine sicut Verbum caro factum est ita cor meum carnem fiat I would to God my God and Lord that as the Word was made flesh so were my heart hereby to be seelingly apprehensive of thine infinite mercy in granting pardon to my sin and peace unto my soul through the Lord Jesus It is the Apostles speech 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He that is Christ is our Peace Eph. 2.14 our Peace in the very abstract By him our eternal quiet is procured Gods consuming wrath appe●sed and by his light are our feet guided into the way of peace A Jesuite spake it and to speak truth 't is Gods received truth Ex inimicis amicos ex servis filios ex filiis irae haredes regni fecit nos per Christum Deus God the God of peace hath made us through Christ that of being his enemies his friends of being his servants his sons of being sons of wrath heirs of a Kingdom not subject to mortality Bu●lest an headstrong credulity arising out of a flattering misconceit should draw some into a precipitate presumption of concluding themselves to be reconciled to God and restored to favour though they persist in sin and infidelity Learn this Orthodox truth grounded on that of the Apostle That they only who are justified by faith and sanctified by his Spirit have peace with God Rom. 5.1 through our Lord Jesus Christ Happy is that soul alone that hath faith it hath Christ Happy

fruit of your body and the fruit of your ground and the fruit of your cattel Deut. 28. the increase of your kine and flocks of your sheep blessed shall be your basket and your store And in heavenly places ye shall be blessed with those joyes which are at Gods right hand world without end And thus much concerning the first peace wrought for Believers by Christs coming into the world The peace of Reconciliation unto God The second peace which the God of peace grants us by our Saviours coming in the flesh is peace with our selves called The peace of a good Conscience For sin that did at first put God and us at variance continues in the children of wrath not yet reconciled to God a perpetual disquiet Their conscience finding no rest brings in despair and ruine But the apprehension of Gods favour and sense of reconciliation by Christ calms the conscience of the child of God and stops the passage to despair and ruine The ground of this peace is Justification whereby we have peace with God Condemnation is a terror to the heart and the thought of it able to shake the very foundations of the soul But when a man by the demonstration of the Spirit finds himself to be in Christ Jesus and so free from condemnation having his conscience washt in his blood from the guilt of sin and the saving benefits of his unvalued Passion attributed unto him then he takes his rest no turbulent passion shall disturb his quiet condition but will lay him down in peace and dwell for ever in safety This leavenly tranquillity of the Christian heart is excited and effected in us by Gods Spirit rightly informing our understandings of the glad tidings of peace and assuring us of the adoption of sons by the remission of all our sins Phil. 4.7 Hence it is called The peace of God that passeth all understanding The peace of God 1. Because none can confer it upon us but God alone it is his proper gift and his alone work My peace I give unto you Joh. 14. saith our Saviour 2. Because it is not carnal nor humane but divine not consisting in external matters but in the heart the mind the conscience and Gods graces in them which are all internal Again it is said to pass all understanding that is all created understanding because that no created understanding can express it no not conceive it if it be destitute of the Spirit of Christ if it receive no Divine spiritual illumination from above No wonder then that being it is ens transcendens of a transcendent nature it is hid from the world I assure you it is out of the sphere of the worlds activity and too too remote from the compass of worldlings capacity 'T is a secret which the glimmering light of nature cannot discover but is made apparent in Converts and to Converts by the refulgent rays of the Spirit of grace I will briefly describe it for better satisfaction from the Agents and operations or effects of it in man From the Agents Then is the Conscience truly possest of peace saith one Quando caro animo judici regitur animus Deo praesidi gubernatur when the Mind as Judge ruleth the flesh and when God as President or chief Ruler ruleth the mind God ruling the mind and the mind the flesh cometh to work this peace in man For the Conscience by the perfect operation of God and the good mind is as the Apostle saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Tim. 1.3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 13.18 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Act. 24.16 Pure good or without blemish void of offence which is the glory and the consolation of the Saints whereby an entry is made for peace there to take up an abode for ever for ever to stay because it cannot be taken from them For it is not possible that that conscience which is purified with the blood of Christ and wholly practised in the works of Gods commandments can be customarily subject to the infestuous distractions of a troubled spirit From the operations or effects of it in man The peace of conscience produceth in a Christian these four things Viz. 1. Confidence 2. Security 3. Liberty 4. Joy This peace maketh us confident in going to the Throne of grace of obtaining our requests and fearless of the assaults of our greatest adversaries 'T is the wise mans judgment of the righteous man that he is as bold as a lyon and righteousness is never without peace where righteousness and peace kissing each other at their joyful meeting augments and strengthens the confidence of the just man No power shall block up his passage but upon all urgent occasions he will unto his God Sin the greatest impediment bringing shame and confusion is quite removed from reigning in him and the guilt thereof taken away from condemning of him Satan the principal and malicious tempter is troden under foot the world is overcome the strong-holds of Satan demolished so that no perplexed evils shall alter his resolutions in the ways of holiness or make him falter in the solemn services of God This peace secures us He that keeps within distance of his enemies reach and lies open without good guard may find that his enemies malice and revenge straight take the advantage and ply their parts making the Act tragical and the Scene bloody But that man that is at peace with God and himself may stand upon terms of greatest defiance against his opposites For as he comes not within the list of their reach nor is destitute of safest protection so neither can their malice or revengeful minds gain the least advantage against him for their greatest power is ever curbed by the awful power of the Omnipotent What can Satan do what can sin what can the world They may thwart us and that 's all Phil. 4.7 Sat mediis tranquillus and all that in vain too for as the Apostle saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The peace of God shall keep your hearts and minds through Christ Jesus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall keep like a warlike garrison for that 's the emphasis of the word with watch and ward that the enemies shall not invade or surprise the soul and through Christ that neither impatience against God on one side not diffidence and despair of Gods favour on the other side shall make us fall from him but we shall persevere unto the end Quis usqnam excidit quem Deus pacis custodit Tell me what man hath ever perished to whom the God of peace vouchsafed protection The third work of this peace is Christian liberty Liberty from the yoke of the Moral law and that in a double regard In regard of the perfect fulfilling of the Law an exact obedience without any error or obliquity is not of absolute necessity but to be proportion'd according to the measure of grace which he that accepts the will for the deed gives unto us Joh.

body whereof Christ is the head Be we then exhorted as sensible of being in the presence of God to the love one of another which as learned Scaliger defines it Appetitus unionis Scaliger Exercitation a desire and inclination to a quiet union Charity is the soveraign preservative of peace and nothing makes us more like God than it saith one As all things are fill'd with his goodness so the universal is partaker of the good mans spreading love Let me also dehort from malice and envie which is a grand enemy to peace Invidia siculi non invenere Tyranni majut tormentum the Sicilian tyrants never invented a more cruel a more cursed torment Give it no countenance no harbour for it ever thirsteth after revenge and attributes to it self what belongs to God vengeance It is like Vipers wine which being drunk will never leave working until it discover it self and those intestine humours that depend upon it by stirring up strifes for hatred stirreth up strifes Prov. 10.12 Pliny Nat. Hist lib. 8. cap. 28. Mark the monstrous nature of this unnatural humour whereas all plants and other creatures have their growth and increase to a period and then their declination and decay except only the Crocodile Dalington in his Aphorism who ever groweth bigger and bigger even till death as Plinie did observe So saith ingenious Dalington have all passions and perturbations in the mind of man their intentions and remissions increase and decrease except only malicious revenge for this the longer it lasteth the stronger it waxeth and worketh still even when the maligne humour of avarice and ambition are setled or spent And would you know how this Crocodile-like sin growes bigger and bigger I will tell you It is Galens observation Galenus ' that when a humour is strong and predominant it not only converteth his proper nutriment but even that which is apt for contrary humours into its own nature and quality Of like force is this strong and wilful vice it not only feeds upon agreeable motions but makes even those reasons which are strongest against it to be most for it and so swells immeasurably big If therefore any one be troubled with this malady whereby this peace of Christians is disquieted I will give him a receipt of a medicine taken out of St. Cyprian which will cure him Venena fellis evome Cypr. lib. de Zelo livere discordiarum virus exclude purgetur mens quam serpentinus livor infecerat amaritudo omnis qua intus insederat Christi dulcedine leniatur Disgorge thy self of the poyson of thy gall cast out the venome of discords purge thy mind which is infected with serpentine envie and let all bitternesse which setled in thy heart be gently mittigated with the sweetnesse with the meeknesse of Christ Jesus It is the voice of God Thou shalt not hate thy brother in thy heart Levit. 19.17 1 Joh. 3.15 Eph. 4.31 32 Homo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nec minum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tremelius of Cranmer he that hateth his brother is a murderer and ye know that no murderer hath eternal life abiding in him This may somewhat satiate and allay the boiling heat of a revengeful mind Lest then this sin kill your souls following the Apostles counsel let all bitternesse and wrath and anger and clamour and evil speaking be put away from you with all malice and be ye kind one to another tender-hearted forgiving one another even at God for Christs sake hath forgiven you For Christs sake then in the bowels of compassion forgive and forget all offences Cyprian 1. Forgive Demittentur tibi debita quando ipse dimiseris accipientur sacrificia cum pacificus ad Deum veneris saith Cyprian Thy sins shall be forgiven thee of God when thou forgivest other thy sacrifices of praise and thanksgiving shall be acceptable to the Almighty when thou shalt come peaceably before him Xenophon No mercy shall be shewed to them that shew no mercy 2. Forget Xenophon reports of Trasibulus that after he recovered his countrey he ordained 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a forgetfulness of all injuries as indeed not worth keeping in mind the part truly of a generous spirit and heroick disposition which may well befit the best Christian to imitate O let Abrahams speech to Lot beget in every one of us ever hereafter a well grounded resolution of preserving peace Let there be no strife between me and thee for we be brethren saith he Religion tyes us beside reason to keep and maintain the Kings peace on earth if we will have the peace of Kings in heaven I have read of one Archidamus being chosen to decide a controversie between two that disagreed being sworn to stand to his judgment I lay this injunction upon you that neither of you depart this place until ye be reconciled to each other The like charge I lay on all Chistians by authority from heaven that at least ye depart not this life but in peace having your hearts cleansed from the leaven of malice and hypocrisie and filled with Christian amity and brotherly love I charge you as Joseph did his brethren at their departure from him see that ye fall not out by the way Ye are in the way to heaven go close together as hand in hand so heart in heart until you come to your journeys end heaven Now for a conclusion of the point I will use the same prayer for you which Paul did for the Thessalonians 1 Thes 3.12 The Lord make you to encrease and to abound in love one towards another and towards all men And thus much concerning Civil peace The second is Ecclesi astical the peace of the Church which is interrupted either by Heresie or Schisme Gal. 1.8 9. the one breeding dissention in Doctrine the other disorder in Discipline Against the authors and upholders of the first Saint Paul hath pronounced an Anathema If any man preach any other Gospel unto you than that ye have received let him be accursed Against the abettors of the second it is his judicial and Apostolical sentence seperate them from among you As faction divides so infection devours the Church of God if not prevented We who are Messengers of peace ought to walk like Paul and Titus Eodem spiritu iisdem vestigiis in the same spirit touching faith in the same steps touching good life Acts 4.32 It was reported of the Beleevers that they were all of one mind and one heart Oh! I would to God that all of us that bring the message of peace in our mouths who should be the sons of peace and brethren of unity were so affected as to suppresse all pragmatical dispositions in us Beleeve me my brethren fiery spirits apter for innovation than administration become not the servants of Christ Jesus The principles of Religion which Hereticks call into question are infallible grounds where on we should build our faith not disputable points

are reconciled to God St. Chrys on those words in Colos Chrysost in Cap. 1. Epist ad Cosos it pleased the Father by him that is by Christ to reconcile all things unto himself whether they be things in earth or things in heaven understandeth by things in heaven the holy Angels of God who saith he became enemies to all men by reason of their universal rebellion against the Lord their God But now beare good will to us after we are reconciled to God by Christ and are of the houshold of faith Hereupon it is as our Saviour saith that the Angels in heaven rejoyce at the conversion of a sinner unto God Heb. 1 14. and the Apostle writing to the Hebrews saith they are all ministring spirits sent forth to minister for them who shall be heires of salvation They guard such as their proper charge saith devout Perkins that be in Gods favour and carry them as a nurse doth a child in her armes that they dash not their foot against a stone Perkins on Revel 1. Psal 91.11 Wherefore some Christian Philosophers out of Act. 12.15 where speech being made of St. Peter it is said it is not he it is his Angel collect that every elect man of God hath his good Angel to protect him to guide him in all his wayes and upon occasion when it seemes good to God many as Elijah had Thus we are at peace with good Angels as for the bad we must have no peace with them Origen on● Rom. 5. for then we shall have no peace with God Origen on the 5. of the Romanes tells us that Ipse supra omnes cateros pacem habet apuà Deum qui impugnatur à diabolo c. he above all others hath peace with God who is ever combating with Satan Warre against Satan procures peace with God Wherefore being he will do us no good the Lord so works as that he shall do us no hurt As for the other creatures all of them are in league with a good man their lesive facultie is restrained by the supreme power from doing violence to the Lords redeemed whereas the wicked are still exposed to the danger of their power The starres in their courses fought for Israel against Sisera Judg. 5.20 The fire did not hurt the three children in the fierie surnace The hungry lyon preyed not upon Daniel in the den Isa 11.6 8 9. lying at the mercy of that ravenous beast A little child saith the Prophet Isaiah shall lead the young lyon the sucking child shall play on the hole of the Aspe and the weaned child shall put his hand on the Cocokatrices den neither these nor any of the rest shall hurt or destroy in his holy mountaine in his holy Church It was a most comfortable promise which God made to Judah and Israel and in them to his peculiar people that he would make a covenant for them with all creatures Hos 2.18 the beasts of the field the fowles of the aire the creeping things of the ground heaven earth corn oyle and all Yea the child of God shall tread upon the lyon and the serpent and they shall not hurt him Thou shalt be in league saith Eliphaz the Temanite to Job with the stones of the field Psal 91.13 Job 5.23 and the beasts of the field shall be at peace with thee Thus Gods Children in Christ Jesus shall receive no detriment by any thing that God made but by his blessed providence they shall find assistance and comfort from all his creatures Now the God of peace that sent his Son with the Gospel of peace and his messengers with the glad tidings of good things grant that we may live in peace and depart in peace according to his word to leade an everlasting Sabboth of rest in the highest heavens Great mens births are commonly celebrated with the joyful acclamation of their dependants every one being in a readiness to noise abroad the newes that includes happinesse whereby others might be partakers of their joys and excited to do the like in imitation Thus the glorious and blessed Angels the inhabitants of heaven and the immediate attendants of the most high do the birth of the Son of God the King of Kings like wel-bred Courtiers in significant terms divulge the birth of so great a Prince and melodiously express what good what great benefits come by the birth of so good so great a person Which ought to be a forcible incentive unto us after their example to render due honour unto God and ●o worship that day-star which from on high hath visited us with everlasting comforts All the holy Angels of God are obliged to praise him but we much more he restored not them to any felicity for they lost none we lost the primitive goodness of our unblemished creation and yet restored he us He redeemed not them they needed it not nor the wicked Angels that needed it but wrought our redemption when we were enemies worthy condemnation O then let us praise the Lord for his peace and merce for both endure for ever What the Angels sung will serve our turn Glory be to God on high c. The parts of our discourse are 1. The glory we owe to God 2. The peace God sent on earth 3. Gods good will towards men Concerning the two first I have no more to say than what I have already but proceed unto that last and maine point whereupon depend all our future hopes of eternal blisse which is Gods good will and mercy I confesse that the very name of peace is a sweet word and sweeter the work but sweetest that of mercy which is the cause of it Being then that mercy must be the subject of my present meditations first I betake my self to thee O God of mercy and eternal Spirit of truth humbly beseeching thee to enable me by thy gracious illumination and to rectifie the retired cogitations of my soule that whilest I display thy mercy thy goodness thy salvation and when all is done there may be in mens hearts a deep impression of true joy and a perfect sense may be obtained of thy loving kindness and good-will toward them To behold God sitting in his throne of justice is to a sinner most full of dismal horrour but to view him seated in his throne of mercy is to a distressed soule most full of heavenly consolation If there be any that obstinately forget God and carelesly cast behind their backs his sacred ordinances let them expect to be torn in picees of him and none to deliver them let them look to be consumed of that God whose Jealousie burns like fire If there be any that are heartily submissive and sincerely penitent in the sight of our all-seeing God for their enormities let them joy up in abundance for in him there is mercy and plenty of redemption although all of us have highly offended him and multiplyed our transgressions above measure yet if we can

is better than the mighty And he that ruleth his spirit Prov. 16.32 than he that taketh a city See I Cor. 15.57 Gain An argument from profit is very forcible This was Hamans cozenage Hest 3.8 It is not for the Kings profit to suffer the Jews Why are men so desirous of sheep because they are profitable creatures Why do men give so much money for an office because it is profitable and bringeth great gains with it Why do men strive to make their sons Lawyers because the Lawyers go away with all the profit Godlinesse of all things is most profitable to procure us the peace of conscience in this world and to save us in the world to come Hope of profit will turn some spirits into any posture Some men will be in any action so they may gain by it they will mourn for hire and curse for hire So did Balaam When he was sent for to curse the people of God Num. 22. He made many delayes and seemingly conscientious scruples yet at last goes about the work as black and bad as it was What overcame him and answered all doubts He loved the wages of unrighteousnesse Nay which is the highest argument of a mercinary spirit some act holinesse for hire and are godly for outward gain But ill gain in a little time becomes heavie to the conscience as heavie as Judas his thirty pieces He sed his thoughts with the hope of the money before he had it and pleased his eye with it when he had it but now in a few hours in the sight of the money he sees his sin the sight of his hateful sin works horror of conscience horror of conscience brings in despair despair causeth self-murther Godlinesse it self is great gain if we have no more but godlinesse brings in gain in abundance besides it self Whatsoever drops out of any promise of the Gospel falls into the lap of a godly man When the promises open at any time and give forth their vertue they must needs give it forth to him that is godly for golinesse hath the promises Hence godly persons are said in Latine Deum colere because they are sure by sowing to the Spirit to reap of the Spirit life everlasting Gal. 6.8 Godlinesse is great gain 1 Tim. 6.6 Riches Antiquus quidam Philosophus execratur cos Indivitijs capid●tatem reprehendit non facultatem qui primi utilitatem ab hontstate sejunxerunt Riches in themselves are not evil Ne putcutur mala da●tut bonis nè putentur summa bona dantur malis Therefore we tell you from him whose title is rich in mercy that you may be at once rich and godly Yet it oft comes to passe Difficile est opibus non tradere mentem they are irritamenta malorum Divitiae superbie sunt inseperabilia sicut Jonathan à Davide It is as hard for a rich man to be proud as for a cholerick man to be angry The Duke of Venica shewing the Emperor of Germany his house Haec nos faciunt invitos mori he made him this answer These things even make us unwilling to die Riches unto the covetous are thornes in this life and the next life their pricks are threefold in this life Namely Punctura 1. Laboris in acquisitione 2. Timoris in possessione 3. Doloris in amissione Cyprian speaking of possessions shew me saith he all the stately edifices and tell me what they exceed the Swallows nest which may for a time endure but in winter even of themselves they fall down What doth he here mean by winter but the day of judgment when as these our houses of clay will sail us to whom they have been nests all this summer and sun-shine of the Gospel But what then shall we like the Swallows take the wing and so fly into some hotter Countrey No alas we have been so bewitched with the flesh the nest of our soul that we cannot part from it but even die with it and if we happen as we shall into some hotter place it shall be into fire that shall burn not that shall aford any moderate heat to comfort us Search if you can find any ill-gotten wealth amongst your heaps and away with it as you love your selves else know as Chrysostom saith ye have lockt up a thief in your Counting-house Omnis mihi Copia quae Deus meus nen est agestus est Aug. which will carry away all and if you look not to it the sooner your souls with it Oh that this could be our ambition as Nazianzen reports of Philagrius Lutum contemnere to scorn this base and pardon my homely word dirty God of this world Ambiant terrena Consider that Coyne which passeth in Forrain Countreys serves but for Counters with us All our pieces of Coyne are but currant to the brim of the grave there they cease We justly laugh at the folly of those Eastern Pagans which put coyne into the dead mans hand for his provision in another world Therefore if we will be wise Merchants thrifty and happy Usurers part with that which we cannot keep that we may gain that which we cannot lose For those are true riches which being once had cannot be lost Riches are not 1. Distinguishing 2. Satisfying 3. Sanctifying But they are 1. Deceiving 2. Defiling 3. Perishing If it were fatal for Gehazi to take what the Prophet refused then much more to us to gather up what Christ rejected Lay not up for your selves treasures up on earth but in heaven Matth. 6.19 20 21. For where your treasure is there will your heart be also Odours Of Odours there is a lawful use why else were they created to please the sense refresh the spirits comfort the brain c. But the excesse and abuse of them is utterly unlawful and hath been justly punished Posthume non bene olet qui bene semper olet Saith Martial And another saith That woman smelleth best that smelleth of nothing Spiret antem soemina Christum Let women learn and labour to smell of Christ saith Clemens Alexandrinus who is the royal unction and let them ever be anointed with chastity that chiefest ointment Aristotle writes of a parcel of ground in Sicily that sendeth forth such a strong smell of fragrant flowers that no hound can hunt there Labour we so to resent heavenly sweetnesse that we may have no mind to hunt after earthly vanities Alexanders body is said to be of such an exact constitution that it gave a sweet sent where it went However Christ the true Carcasse smells so sweet to all heavenly Eagles that being now lifted up he draws them after him All thy garments smell of Myrre and Aloes and Cassia Cant. 1.3 Psal 45.8 Protection A shadow in Scripture being taken properly is that darknesse which is caused by the interposition of a thick body between us and the Sun But by a trope any thing of defence is called a shadow Judg. 9.9 15.

he is as man in heaven so he is as man higher than the heavens O praeclarum diem cum ad illud animorum concilium caetumquae proficiscar et cum ex bâc turbd et colluvione discedam Cicer. de sencetute Hebr. 12.24 higher than the heavens which are visible to the eye of man yet in part of the heavens where the God of glory is pleased to make the most ample and immediate manifestation of his glory 't is called the habitation of the highest a new world the new heaven Paradise the heavenly Jereusalem the City of the living God where there are an innumerable company of Angels the general assembly and Church of the first-borne and God the Judge of all and the spirits of just men made perfect There is I say Jesus the Mediatour of the new Covenant and the blood of sprinkling that speaketh better things than the blood of Abel There our high-Priest presents to the Father the propitiatory sacrifice of himself and sprinkles upon us his purifying blood that is by his powerful mediation he applies unto us who are faithful the saving merits of his never to be forgotten passion by which our mortal sins are freely remitted and we destin'd to a Crown incorruptible that never fades away in the highest heavens Thus are we through him had in perpetual remembrance and accepted of God in the beloved as righteous as if we had never offended When a man indeed looks on things directly through the aire they appear in their proper forms and colours as they are but if they be look't upon through a green glasse they all appear green So when God beholds us as we are in our selves we appear vile and squallid but when as presented before his throne in heaven in the person of our Mediatour our high-Priest after the order of Melchisedeck approved of for his merits then we appear before him as Christ himself holy harmlesse undefiled seperate from sinners and in some respect and measure made higher than the heavens for those that overcome by faith and a good conscience being Kings and Priests by him shall be so honourably esteem'd of Revel 3 21. as to be made sit down as coheirs with him in his throne as he sitteth down with his father in his throne As he vouchsafes us to partake of his merits so of his glory Cap. 5.10 making us unto our God Kings and Priests In lieu whereof let us in all humility with the four and twenty Elders fall down before him thut sitteth on the throne Cap. 4.10 and worship him that liveth for ever and ever And with those ten thousand times ten thousand and thousands of thousands celestiall spirits Cap. 5.11.12 13. let us say for of him 't is said worthy is the Lambe that was slain to receive power and riches and wisdom and strength and honour and glory and blessing Vnto thee therefore O our loving Saviour Christ Jesus our high-Priest who art holy harmless undefiled seperate from sinners and made higher than the heavens be ascribed by us as by every creature which is in heaven and on earth and under the earth and in the sea blessing honour glory and power for ever and ever Amen GLORIA IN ALTISSIMIS OR THE ANGELICAL ANTHEM LUKE 2.14 Glory to God in the Highest and on earth peace good will towards men THis is the sacred Anthem which by the heavenly quire of Angelical spirits was most melodiously sung as a pregnant expression of exceeding joy conceived in them at and for the so much desired nativity of our blessed Saviour These ministring spirits I propose as the fittest and compleatest pattern for our pious imitation to whom seeing we are made but little inferiour in regard of the lively image of God imprinted in our soules so be we also but little inferiour to them in expressing the joyes conceived in our hearts I may safely averr without the least smack or touch of Popery that the Angels of God in heaven rejoyce at the good of Gods Church whereof they themselves are apart for such is the spiritual sympathy of their holy affections with ours whose conversation is in heaven though our selves on earth that they bear a part with us in solacing themselves for our happiness The heavens could not hold these Angels from coming to the earth in hast upon the wing to bring the glad tidings of peace and great joy that shall be to all people the sun was anticipated in his course for the Angels proclaim a Saviour ere the sun the worlds eye did discover him That we therefore may not come short of affection if it be possible of them let us in a joyful sense of felicity Psal 103. Incipit à superieribus sinlt in infinis coming unto us by our Saviours coming unto us sing Hallelujah unto God and with David call upon all creatures from the highest to the lowest to publish the praises of the highest Blesse the Lord ye his Angels that excell in strength that do his Commandments hearkning to the voice of his word Blesse ye the Lord all ye his hosts ye Ministers of his that do his pleasure Blesse the Lord all his works in all places of his Dominion Blesse the Lord Kimchi O my soul and all that is within me blesse his holy name Elevate your hearts and voices good Christians in harmonical strains with these blessed spirits setting forth in some measure the exceeding greatness and glory of the love of God extended unto us without all measure Glory to God in the highest and on earth peace good will towards men This Song doth consist of three parts viz. 1. Glory 2. Peace 3. Mercy The 1. is Glory be to God on high there is the honor the reverend obedience the admiration and the divine worship which we ought to give to God The 2. is And on earth peace this is the effect of the former working in the hearts of men whereby the world appears in its most glorious splendor and transporting beauty being an entire chain of intermutual amity The 3. is Good will towards men this is Gods mercy reconciling man to himself after his perfidious apostacie and ungrateful dissertion from his Creatour Glory peace and mercy then must be the welcome subject of my discourse Glory to God Peace to the Kingdomes of the earth and mercy unto sinful men Gods mercy appears in our Saviours appearing to the world which brought peace on earth for which men and Angels glorify the Lord of glory Glory be to God on high The first part comprehends what ought to be the first and principal aim both of our Christian intention and pious execution wherein if we behave our selves well we shall have a part and portion in that inheritance which Christ with his blood purchased for us Glory be to God on high Gods glory is either divine or humane Gods divine gloty is that which is proper to the divinity incommunicable to any creature Which

received more in the second Adam than we lost in the first Where sin abounded grace did much more abound Rom 5.20 In Adam we lost our native innocency in Christ we receive absolute perfection and integrity in Adam we lost Paradise on earth in Christ we receive the Kingdom of heaven the true Paradise of God at whose right hand are pleasures for evermore How then can that infinite mercy repel us from him when we come unto him being now made partakers of his nature much rather being reconciled we shall be saved by his life Rom. 5.10 And this is called the glory of his grace whereby we are made accepted in the beloved in whom we have redemption through his blood even the forgiveness of sins according to the riches of his grace Eph. 1.6 7. Gods goodness appears in his justice worthy of admiration for the God of mercy as he was inclined so was he content to pardon sinners if it might stand with the unblemisht reputation of his exactest justice That therefore his justice might not suffer his mercy brought to passe the incarnation of his Son thereby to satisfy his justice and appease his wrath Rom. 3.25 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Him hath God set forth to be a propitiation through faith in his blood to declare his righteousness for the remission of sins that are past hence he is said to dy for us that is in our stead which taketh away condemnation Cap. 8.34 and bringeth peace to undoubted salvation Cap 5.10 Here is plenary satisfaction to God for us and a peaceful reconciliation betwixt God and us Hence 't is said that he was made sin for us that is a sinner 2 Cor. 5.21 which cannot be but either interna pollutione by an inward infection which was impossible to him vel externâ reputatione by an outward repute and estimate which was no otherwise than by undergoing the punishment due to us which he hath done as was meet by which Gods justice is everlastingly immutably and fully satisfied and we perfectly saved Hence he is said to bear our iniquities Isa 53.4 which is not tollerantia patientiae the bearing of patience though he did bear them patiently but by bearing them he took them away behold the Lamb of God that takes away the sins of the world neither is it sola poestas auferendi peccata 1 Pet. 2.24 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 onely an authentick power or authority of taking away our sins but which is far more he actually bare our sins in his one body on the tree that is submitting himself to divine censure and justice did suffer the punishments of our offences by which we passe from death to life for by his stripes we are healed by his death we are saved Hence he is said to have paid for us the price of our Redemption we are bought with a price faith the Apostle whereby is intimated our captivity and subjection unto the just vengeance of the Almighty We were debters unto him and were broke like bankrupts upon the matter despoil'd of all good we had and disenabled to pay the price of our redemption which the Son of God undertaking saith of himself Mat. 20 28. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Tim. 2.6 that he came to give his life a ransome for many whereof the Apostle making use saith that Christ our Mediatour gave himself a ransome for all The Apostles All are those Many mentioned by the Evangelist Hence he is said to be an offering and a sacrifice to God for a sweet smelling savour Ephes 5.2 Such a one as hath wrought a perfect reconciliation and an eternal peace betwixt God and us his justice satisfied our sins pardoned our souls saved Such a one as all sacrifices before him were but his shadows and for any to be after him is but needless and most unlawful for he after he had offered one sacrifice for sins for ever sate down on the right hand of God and by that one offering hath perfected for ever them that are sanctified Thus to satisfie the justice of God and secure us Heb. 10.12.14 the Sonne of God is sent from God into the world and went stitch-through with the work of our redemption So that it is compleat and cannot admit the least exception nothing in it being defective nothing superfluous To close up this point admire the wonderful temper of Gods mercy and justice which no creature could find out before God did manifest it and none now it is made manifest can fully apprehend it In sending us a Saviour God was merciful that he might be just and just that he might be merciful For in his mercy he sent him he gave him to us in his justice he made him a curse he punished him with death for us which he triumphantly overcame he made him sin for us that knew no sinne to the end that through his mercy again we might be made the righteousnesse of God in him Cor. 5.22 Wherefore with holy David unto thee O God do we give thanks unto thee do we give thanks for that thy name is near thy wondrous works declare Psal 75.1 The works of thy mercy the works of thy justice are exceeding wonderful in our reparation Thy Name thy nature is near unto us in thy Son Nomen i.c. Num●n who being the true IMMANVEL God with us hath wrought and accomplished our deliverance Not unto us O Lord not unto us but to thy Name give the glory Tibi gloria nobis lucrum let the glory be thine now the gain is ours Glory be to God on high Thus much concerning the first thing imported in this Glory which is a pious admiration of Gods infinite Wisdom Power and Goodness The second thing imported in this Glory is a religious honour due to God which is evermore the necessary consequent of pious admiration We honour our Benefactors the best we may as the benefit bestowed and the love of the Benefactor doth require and the greater the benefit the greater is the Benefactors love and the greater his love the greater honour is due to him from the receiver Great out of doubt is the Gift God sent to us freely confer'd upon us it is a Gift of an heavenly nature of the highest vaine his own only begotten Son him hath God given that a● many as believe in hi● should not perish but have everlasting life Seeing then that he graciously vouchsafed to honour us so highly so lovingly we cannot in modesty in honesty in piety but highly honour him again who is the highest Being then upon the point of honour I must fixe upon those two points wherein this honour doth consist which are 1. Obedience not fained but real 2. Divine worship or adoration of him First then because God hath sent a Saviour into the world to visit us his people from on high and to redeem us from below the nethermost hell we are to render all sincere obedience to him

that soul alone that hath Christ it hath the Spirit of Christ Happy that soul alone that hath the Spirit of Christ it hath God Happy that soul alone that hath God it hath all things The sins of true Believers and all their imperfections do like the Morning-dew at the Suns approach vanish away and dissolve into nothing by the beams of the Sun of Righteousness by whom we have access by faith into his grace wherein we stand and rejoyce in hope of the glory of God Here 's a remedy to stanch a bleeding heart here is rest for a troubled spirit here is a Cordial restorative for a Christian soul that aforetimes did surfeit with the luscious bewitching pleasures of a sinful life and after trembled at the killing fears of the pangs of Hell To say something more how our peace with God was wrought which is worthy of all observation Know the condition of the Obligation of the first Covenant was this Do this and thou shalt live the transgression whereof by necessary consequence must have brought death To reduce us then into grace with God again after our desertion Doing and Suffering was requisite the one serving to give us life the other to save from death both for expiation of our offences and satisfaction of the offended Justice Our peace then is made by Christ's 1. Doing 2. Suffering By Christ's doing For if by our ill doing we undid our peace our peace must be m●de up by well doing which we being unsufficient for Christ whose grace is abundantly sufficient for us performed in our stead His conversation i● the days of his flesh besides his unspotted and pure Conception was unblemished He came to fulfill all righteousness and did so In the volume of the book it is written of me Heb. 10.9 saith our Saviour Lo I come to do thy will O God I can quickly impannel a sufficient Jury out of the three Kingdoms the Kingdom of this World the Kingdom of Grace and the Kingdom of Glory some friends others foes by their just verdict given up already to justifie the Innocency of our Blessed Redeemer An Angel in the 9. of Daniel calls him The most Holy And the same Angel tells his Virgin Mother that That Holy thing which should be born of her should be called the Son of God The Prophet Isaiah by Divine inspiration saith That he did no sin neither was there guile found in his mouth S. Peter saith He was a Lamb without blemish and without spot The Apostle to the Hebrews describes him to be Holy harmless undefiled separate from sinners S. John insorms us that We have an Advocate with the Father Jesus Christ the Righteous He is said by the Spouse in the Cantieles to be white and ruddy Ruddy in respect of his bloody Passion and whire in regard of his unstained Innocence Pilate though Christs enemy ingenuously professeth that he could find no fault in him Traiterous Judas when the fact was done confesseth that he did betray the innocent blood Habemus consitentem reum There was Herod's action in causing him to be arrayed in a gorgeous white robe as an implicite testimony of his innocence Pilate's wife bids her husband sitting on the seat of Judgment to have nothing to do with that Just man The Thief upon the Cross condemning himself and his fellow makes this his last and his best confession This man hath done nothing amiss The Centurion when he saw what fell out upon the death of Christ concluded with himself Verily this was the Son of God Luk. 4.34 or as S. Luke hath it Of a truth this was a just man The Devil too I know thee who thou art the Holy one of God For more evidence I can produce from heaven a cloud and innumerable company of witnesses as that Rev. 15.3 Part of the Saints heavenly song is Just and true are thy ways thou King of Saints Lastly take with us the sentence of the just Judge of all the world uttered from Heaven This is my beloved Son in whom I am well pleased I need to say no more in it 't is a plain case here 's a threefold cord Vox Dei vox populi vox populi Dei The voice of God the voice of the people the voice of the people of God Now for our comfort know thus much Christ's active righteousness was meritorious for our salvation for our peace wherefore Christ is said to be made to us of God righteousness and sanctification and that he knew no sin that we might be made the righteousness of God in him By Adam's fatal disobedience the peace was broken by Christs perfect and absolute obedience the peace is renewed As by the disobedience of one man the first Adam many were made sinners and so enemies to God so by the obedience of one man the Man Christ Jesus the second Adam many are made righteous and so reconciled to God Our peace then is made by Christs doing in fulfilling the Law in every point which in every point we did unrighteously violate He did work upon the Earth to work our peace in Heaven Which in like manner he did by suffering as well as doing Which I will by Divine assistance also briefly prosecute Were we not sinners Christ had no need to suffer Had he not now suffered we should not be saved because sinners All our deaths could not have wiped away one sin much less all our sins and therefore not made our peace Eternity of torments is satisfaction indeed to Gods Justice but then what hope of mercy of peace of life What we therefore could not do by suffering eternally Christ hath effected for us by a timely death Rom. 5.10 Act. 20.28 1 Joh. 1.7 We being sinners Christ died for us and being enemies we were reconciled to God by the death of his Son Hence he is said to have purchased his Church that is the peace of his Church with his own blood and his blood to cleanse us from all sin Divine Truth terms him The Lamb of God that taketh away the sin of the world The sin of the world that takes away the world from God the removing where of out of the way makes way for grace and so for peace for a world of men Princeps vitae est interfectus ut nos ad vitam restitueret Dominus gloriae crucifixus est ut nos ad gloriam exaltaret The Prince of life was put to death to restore us from death of life The Lord of glory was ignominiously crucified to exalt us unto glory He was content to be for saken of his Father and to bear his indignation to make peace for us through the blood of his cross to reconcile us who were sometimes aliens and enemies in the body of his flesh through death to present us holy and unblameable and unreproveable in his sight Col. 1.21 22. Eph. 5.2 For this very purpose he became a Peace-offering for us Christ loved us and hath

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

8.36 For Christ hath freed us from the curse of the law being made a curse for us If the Son make you free ye shall be free indeed And liberty from the bondage of sin Whosoever committeth sin is the servant of sin saith our Saviour Joh. 8.34 But he that hath the peace of a good conscience is not in subjection to the dominion of sin but is servant to righteousness having obtained the liberty proper to the sons of God to which he is called Liberty from the burden of humane traditions and superstitious inventions of men either crept into the Church through the subtilty of Satan or neglect of the Pastors or impiously imposed by the Antichristian Hierarchy under the shew of piety and Religion 1 Cor. 7.23 Ye are bought with a price be not ye the servants of men Liberty from the fear of Tyrants in matters concerning the solemn worship of God or fear of danger in matters indifferent The conscience of a man rightly informed and guided by discretion is apt to undertake all that may make for Gods glory the Churches good and his own salvation Fear not little flock it is your Fathers pleasure to give you a kingdom The last effect of this peace is Joy and it is called Joy unspeakable in the Holy Ghost such an excess of joy as we want utterance to express it A good conscience that is a pacified conscience saith Solomon is a continual feast it frollicks and merries the heart in the very prease of adversity it encourages a man to alacrity of spirit and a certain hope of victory and it admits no bitter invective to be cast out against us to deject us nor produceth any clamorous accusation to ruine us Am●s but being calm and quiet excusat absolvit consolatur saith Amesius it pleads our excuse it frees us from condemnation it brings in an ebullition or a springtide-like overflow of all soveraign comforts Balaam did wish that he might die the death of the righteous I for my part wish to live the life of the righteous None under heaven can live a more truly jocund life or at greater hearts ease than he that hath an upright conscience towards God and towards man His soul in the midst of tribulation is full ballasted with rejoicing which the world cannot take away Hab. 3.18 It was Habbakkuk's resolution that notwithstanding all misery he would rejoice in the Lord he would joy in the God of his salvation But is it so with the wicked can they participate of saving consolation It cannot be Yet my charity forceth this good wish for them I would they did for then would they bid adieu to all sinful courses which in the end prove dismal I am sure I have seen the wicked rejoice in their wickedness yet that rejoicing as it is like crackling of thorns under a pot of short continuance so it is never hearty And wot you why surely because their conscience can never be at rest There is no peace Isa 57.21 saith my God unto the wicked For their consciences tell them that the Lord hath a quarrel unto them for their sins they see their condemnation printed in their soul as it were with red letters in an Almanack How can it be otherwise Where there is no zealous reluctation to evil but a constant gliding into mischief and study to transgress when sinners confident in the imagination of their giddy heads like Tumblers that stand upon their heads kick against Heaven what expectation of peace or joy or what hope of Divine solace can they have On the contrary They that war against the flesh and will not admit any composition th Satan they that spend themselves to please God and to be in league with heaven It cannot be but being that all your aims bend at peace Isa 57.2 you shall end in peace and rest in joy and glory everlasting Now the God of peace that brought again from the dead our Lord Jesus that great Shepherd of the sheep through the blood of the everlasting Covenant make you perfect in every good work to do his will working in you that which is well-pleasing in his sight through Jesus Christ to whom be glory for ever and ever There remains yet two other kinds of peace to be treated of peace with one another and with the creatures Sin the cause of all confusion hath so distempered the whole fabrick of man and bred such malignant humors in our nature that unlesse the God of order take us in hand we are apt upon the least occasion to lay violent hands one upon another or else by secret contrivances to work one anothers downfal If unbridled passions once get but an head in man nothing unlesse Gods restringent grace stop him shall hold him from breaking out into outragious disorders Wherefore to cure this malady this running sore it seemed good to the God of peace to send his beloved Son the Prince of peace into the world Part of whose function was not to put men together by the eares Sacrosancta 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nobis committitur non 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but to combine their hearts together by a loving union He came and preached peace to you that were afar off and to them that were nigh My peace saith Christ I give unto you And this is my commandment saith love it self that ye love one another Ephes 2.17 John 14.27 cap. 15.12 17. History reports that the Temple of Janus in Rome Paynim at the time of Christs Nativity had all the gates thereof laid open Histor Rom. which was interpreted to be a manifest intimation of a general peace over all the world And out of doubt in whom the Spirit of Christ beareth rule they are ever addicted to a peaceful life for peace whereof the turbulent spirit makes no reckoning is reckoned among the fruits of the blessed spirit Seeing then that Christ brought it preacht it gives it commands it I shall therefore briefly presse it This kind of peace is twofold Civil and Ecclesiastical As Religion is the King upon which the Government of the Political State depends and moves so Peace is the Raile that keeps both close together Truth hath aver'd it that Kingdoms Cities and houses divided against themselves cannot stand Factious spirits in the Commonwealth and schismatical hot-brains in the Church by their unhappy divisions lay a gap open for destruction to enter in by For the preventing whereof be ever observant of the Apostles wholsome advice which is 1 Thes 4.11 5.13 to study to be quiet and to be at peace among your selves We must not let loose the raines to precipitate passion or let flie distastful language unbeseeming the professors of the Gospel of Christ but ever by a sanctified discretion moderate our minds in love and keep our selves within the precise circuit of Piety and Religion Reason it self pleadeth for a civil behaviour towards all which in reason cannot be denied

All of us lay miserably prest under the grievous weight of sin surrounded with extreme miseries the foiles that Satan gave us and the wound that sin made in us put us into such perplexities and streights that did not that good Samaritan the Lord Jesus raise us up did he not pour oile into our wounds and bind up our killing sores we had perished everlastingly without hope of recovery Which that he might perfectly effect he took part of our flesh and blood whereby being capable of death he might through death destroy him that had the power of death that is the Devil Heb. 2.14.15 and deliver them that through fear of death were all their life-time subject to bondage To this accord Epiphanius his words Chistus seipsum exinanivit forma servi assumpta non ut quod liberum erat in servitutem redigeret Epiphanius sed ut in forma quam assumpsit obedientes servos liberaret Christ being in the form of God equal with God made himself of no reputation Phil. 2.6 7 8. but took upon him the form of a servant and was made in the likenesse of man wherein he humbled himself and became obedient to death even the death of the crosse not that he might bring into servitude what before was free but that in that assumed form he might free from base servitude obedient servants You may remember what Zacheus said to Christ Lord I am not worthy that thou shouldest come under my roof yet he did So might we say Lord we are not worthy that thou shouldest dwell among us and become flesh of our flesh and bone of our bone yet Christ neglecting the Apology came unto us in our nature united to himself which the Postiller calls Divinitatis domum the house of his Divinity Aug. Medit. Upon which Saint Austin grounds this comfortable meditation if the book be his Desperare potuissem propter nimia peccata mea nisi verbum tuum Deus caro fieret habitaret in nobis I could despair O my God by reason of the multitude of my sins were it not that thy Word were made flesh and dwelt in us Wherefore his coming into the world and that in mercy to save sinners that could not save themselves may keep our hearts from distrust from despair and cause us to set up our rest and confidence in him alone who hath suffered for sin the just for the unjust Lastly Christ's humiliation is a work of justice For it is just with God to put in execution what before all times he did determine should come to passe All mankind stood guilty and forlorn before the barre of Gods exact justice until our Advocate who is the propitiation for our sins did fetch us off which could not be so fairly so conveniently done unlesse he were made like unto us his brethren The supreme wisdom therefore to preserve his justice unspotted and withal to manifest the riches of his grace upon the vessels of his mercy made his Son in the fulness of time the Son of man that so his justice as was right and meet might receive a plenary satisfaction from that nature that had offended Hence it was the Lords resolution in bringing many Sons to glory according to his determinate counsel to make the Captain of their salvation perfect through sufferings This was in equity requisite Heb. 2.10 Quod per eum homo redimendus erat in quo redemptio nostra ab aeterno paedestinata fuerat For that by him we were to be redeemed in whom from all eternity our redemption was decreed Trelcatius Institut cap. 2. By him we were to be made up again by whom we were first made We ought to be partakers of the love of God in him who was the onely Son of Gods eternal love In a word we were to receive the right of adoption and liberty of sons through him who by nature was the everlasting Son and heir of the Father Hence saith the Apostle God sent forth his Son made of a woman Gal. 4.4 5. made under the law to redeem them that were under the law that we might receive the adoption of sons Wherein that we might have a sure interest and just claime without any strife Christ must needs have suffered Thus was Christ fitted in power in mercy in justice to be made a sacrifice for sin whom we will now consider more particularly according to the parts of the text and first of the person humbled which is Christ Christ was design'd from all eternity to be the sole Mediatour between God and man and to this end was both God and man to reconcile both God and man together Because both stood at an infinite distance and could not come together but by an infinite person which is God alone Our sins like a cloud interposed betwixt God and us made us strangers to heaven so that the light of Gods countenance could not be listed up upon us nor the comfortable heames of his saving grace reflect upon our soules Could any of the sons of Adam dispel the cloud of our sins or make way for Gods grace to descend to us or for us to ascend to God there could not We have all erred with our first father and cannot indure the presence of the Almighty Fear and trembling seize upon soul and body upon the apprehension of his presence But could any of the Angels work our peace with heaven there could not For they being creatures mutable in their wills as well as men stood in need of an Head by whose neer union unto them they should inseperably be joined unto God For ever then most lamentable had been the condition of man did not Gods infinite Majesty vouchsafe to descend to us ascendere nostrum non erat it was not in our power to ascend to him Hence is he called Immanuel God with us which name imports thus much that as he hath joined his Divinity with our nature so hath he coupled our nature to his Divinity that so he might be a perfect and sufficient Mediatour according to that 1 Tim. 2.5 One God and one Mediatour betwixt God and man the man Christ Jesus For did he not participate of both natures had he not been man as well as God he had been a stranger to us and therefore unfit for the office of Mediatour To bring us therefore unto God he united our man-hood to his divine nature by which union we are made partakers of the divine nature whereby our peace is for ever concluded upon The great acts and worthy designs that by him as Mediator were undertaken to be performed shew how he was God and Man He did so restore us into the favour of our God that of the sons of men we became the sons of God and that of the heirs of Hell he made us heirs of Heaven But who could bring this to pass unless the Son of God were made the Son of Man and unless what was his by

ye not then defiled with the contaminating and for did customs of the world but as ye are separated from all others to an holy emploiment so do not ye degenerate but let your light so shine before men that they seeing your good works may glorifie your Father which is in heaven Know that the eys of all men are fixt upon you If covetousness pride luxury drunkenness or any other vice reign in any of you if any of you be of a dissolute life whose conversation is not ruled by the doctrine ye teach ye are but miserable creatures Be assured Pope Innoc. lib. 3. de S. Altar myst that Quisquis sacris indumentis ornatur honestis moribus non 〈◊〉 quanto venerabilior apparet hominibus tanto indignior redditur apud Deum saith one God contemns him and will reward him according to his work For It is not every one that cries Lord Lord that shall enter into the kingdom of heaven but only they that do the will of my Father saith Christ Take heed therefore to your lives If you preach well and live ill you do but build with one hand and pull down with another And thus much for the Caveat as it respects our selves Now of the Caveat briefly as it respects the Church of God Take heed to all the flock c. A Minister hath the custody of many souls and if any perish through his means he is liable to Gods judgments As therefore we come provided with Knowledge so with a resolution to propagate and diffuse it Knowledge in the best of us not communicated to the building up of the Church in holiness is like costly materials prepared for the erecting of some sumptuous building yet to no use the loss whereof is irrecoverable It stands us upon therefore to be instant in season and out of season to be Instructers of the flock committed to our charge both in doctrine and manner of living The reason hereof rendred in my Text is substantial in that we are made Overseers of the flock The word interpreted Overseer is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hence saith one Nomen Episcopi plus sonat oneris quàm honoris But I take it here in a larger signification than it is commonly used All Ministers are Overseers of that Flock the charge of whose souls is committed to them They are their Spiritual Tutors unfolding unto them the secret mysteries of Divine knowledge They must inform them if ignorant reform them if erroneous reprove them if dissolute confirm them if weak in the faith They are called Watchmen to watch for their souls salvation that they be not carried away with every wind of dectrine that they run not into absurd enormities but that they hold fast the profession of the faith in holiness and righteousness all the days of their lives They are called Pastors whose calling is to use all diligence to feed their flock and protect them from eminent mischiefs by a careful foresight or present needful power The Symbole of this say some is the Bishops Crosier the Spiritual Shepherds staff which is acutus in fine ad pungendum pigros rectus in medio ad regendum debiles retortus in summo ad colligendum vagos sharp in the end to prick up the slothful and make them nimble right in the midst to govern the weak but crooked in the top like a hook to gather the dispersed or such as go astray They are called Gods Stewards whose office is faithfully to provide all things necessary for his family They are called the Light of the world whose property is to discover things hid in darkness They by their knowledge dispel the clouds of ignorance by their holy conversation the works of darkness All things that are discovered are made manifest by the light for whatsoever doth make manifest is light hence they shew the house of Judah their sins Eph. 5 13. and the house of Jacob their thrnsgressions They are called Stars Fixt in the right hand of God tanquam in firmamento suo as in their heaven Stars have their light from the Sun so you not originally from your selves but derivatively from the Sun of Righteousness Your knowledge proceeds from the revelation of Jesus Christ who was in the bosom of the Father and must be communicated to the world And to this end they move perpetually about the world so ought you about the Church that all therein may be partakers of the light of life Wonderful are the effects and powerful the operation that the Celestial bodies have by their influences upon the Elements and upon those things compacted by them So questionless the effects wrought by the powerful preaching of the Gospel which is the power of God unto salvation by such whose conversation is in heaven as Divine stars are far superior unto them The operation I am sure more effectual because more spiritual For as the Stars beget life in things void of life and cause vegetation by their heat So they by their precepts beget saith in those that are dead in sins and trespasses which is the soul of the soul by which we live unto God for Faith cometh by hearing and the just lives by his faith Furthermore by the propagation of the Gospel by preaching the Church of God grows and all therein as tender plants and trees of righteousness bring forth the fruits of eternal life Lastly The fixt Stars candem sempet inter 〈…〉 disstantiam they keep the same proportion of distance to each other The like harmony must be among us that all of us together may declare the glory of God They are called Angels to whom God hath given charge over his people to protect them Heb. 1. ult For as they are ministring Spirits sent forth to minister for them who shall be heirs of salvation so are Ministers wherefore saith the Prophet How beautiful are the feet of those that bring the glad tidings of peace What shall I say more They are called Fathers All these names import labour in them to whom they are ascribed So that great must be the pains that we must take with the Flock the Church of God over the which the Holy Ghost hath made you Overseers A word to the people I beseech you brethren to know them which labour among you and are over you in the Lord and admonish you and to esteem them very highly in love for their work sake 1 Thess 5.13 Apud Graecos majori in honore babebantur Philosophi quàm Oratores Illi enim rectè vivendi c. Lactantius The Grecians gave greater respect to their Philosophers than to their Orators because these taught them how to speak but those how to live well And s●ffer the word of exhortation Heb. 13.22 God must send ere man can go And here is Gods care of man his love to man God comes not in his own proper person He speaks not in his own proper voice So great is the Majesty of the one that