The works of the pious and profoundly-learned Joseph Mede, B.D., sometime fellow of Christ's Colledge in Cambridge

S. LUKE 2. 13, 14

And suddenly there was with the Angel a multitude of the heavenly Host, praising God, and saying, Glory be to God on high, (or, in the highest) and on earth Peace, Good-will towards men.

AT the Creation of the world, when God laid the foundations of the Earth, and stretched out his line thereon, the Stars of the morning (as God himself describes it, Iob 38. 7.) sang together, and all the Sons of God (that is, the holy Angels) shouted for joy. This in my Text is so like it, that a man would think some new Cre∣ation were in hand; nor were it much wide of truth to affirm it: for if ever there were a day wherein the Almighty Power, the in∣comparable Wisdom, the wonderful Goodness of God again the second time appear∣ed, as it did at the World's Creation; it was this day whereof S. Luke our Evan∣gelist now treateth; when the Son of God took upon him our Flesh, and was born of a Virgin, to repair the breach between God and man, and make all things new. The news of which Restauration was no sooner heard and made known to the Shepherds by an Angel sent from heaven, but suddenly the heavenly Host descended from their celestial mansions, and sung this Carol of joy, Glory be to God on high, and welcome Peace on earth, Good-will towards men. A Song renowned both for the singularity of the first example, (for until this time, unless it were once in a Prophetical Vision, we shall not find a Song of Angels heard by men in all the Scripture) and from the custom of the Church, who afterward took it up in her Liturgy, and hath continued the singing thereof ever since the dayes of the Apostles unto these of ours. Yet perhaps it is not so commonly understood as usually said or chaunted; and therefore will be worth our labour to enquire into the mean∣ing thereof, and hear such Instructions as may be learned therefrom. Which that we may the better do, I will consider, First, the Singers or Chaunters, The hea∣venly Host: Secondly, the Carol or Hymn it self, Glorid in excelsis Deo, Glory be to God on high, &c.

For the First; The Heavenly Host here spoken of is an Army of holy Angels: For

the Host of heaven in the language of Scripture is twofold, Visible or Invisible. The Vi∣sible Host are the Stars,* 1.1 which stand in their array like an Army. Deut. 4. 19. Lest thou lift up thine eyes (saith the Lord there) unto heaven; and when thou seest the Sun, Moon, and Stars, even all the Host of heaven, shouldst be driven to worship and serve them. The Invisible Host are the Angels, the heavenly Guard; according to that of Micaiah, 1 King. 22, 19. I saw the Lord sitting upon his Throne, and all the Host of Heaven standing by him, on his right hand and on his left. So. Psal. 103. 20, 21. Bless the Lord ye his Angels, that excel in strength, that do his Commandments. Bless the Lord, all ye his Hosts, ye ministers of his that do his pleasure: Where the latter words do but vary that which is expressed in the former. From this it is that the Lord Iehovah, the true and only God, is so often styled the Lord or God of Sabaoth or of Hosts, that is, King both of Stars and Angels: according to that Nehem. 9. 6. Thou art God alone;— and the Host of Heaven worshippeth thee. By which Title he is distinguished from the Gods of the Nations, who were some of the Host, to wit, of the Stars, or Angels, but none of them The Lord of Hosts himself. For the same reason, and with the same mean∣ing and sense, in the Books written after the Captivity, he is styled Deus coeli, the God of Heaven, as in Ezra, Nehemiah, Daniel; in which Books, together with the last of Chronicles, the title of Deus Sabaoth The Lord of Hosts is not to be found, but the title of Deus Coeli The God of Heaven only, which, as may seem, was taken up for some reason in stead of the other.

But to return to what we have in hand: It was the Angelical Host, as ye hear, who sang this Song of joy and praise unto the most High God. And wherefore? For any restitution or addition of Happiness to themselves? No; but for Peace on Earth, and Good-will towards men. He that was now born, took not upon him the Nature of An∣gels, but of men: He came not into the world to save Angels, but for the salvation of men: Nor was the state of Angels to receive advancement in glory by his coming, but the state of men; and that too in such a sort as might seem to impeach the dig∣nity, and dim the lustre of those excellent creatures; when an inferiour Nature, the nature of Man, was now to be advanced unto a throne of Divine majesty, and to be∣come Head and King not only of men, but of the Heavenly Host it self. O ye blessed Angels! what did these tidings concern you, That ruined mankind should be restored again and taken into favour; whereas those of your own Host, which fell likewise, remained still in that gulf of perdition whereinto their sin had plunged them, without hope of mercy or like promise of Deliverance? What did it add to your eminent Dignity, the most excellent of the creatures of God, that the Nature of man should be advanced above yours?* 1.2 that at the Name of Iesus every knee should bow, of things in Heaven, and things in Earth, and things under the Earth?

[unspec 1] The Observation therefore which this Act of the Angels first presents unto us is, The ingenuous goodness and sweet disposition of those immaculate and blessed Spi∣rits, in whose bosomes Envy, the Image of the Devil and deadly poison of Charity, hath no place at all: For if any inclination to this cankered passion had been in these Heavenly creatures, never such an occasion was offered (nor greater could be) to stir it up as now. But Heaven admits of no such passion, nor could such a tor∣ment consist with the blissful condition of those who dwell therein. It is the smoke of that bottomless pit, a native of Hell, the character and cognisance of those Apo∣state Angels, which kept not their first estate, but left their own habitation, and are re∣served for chains of everlasting darkness.* 1.3 These indeed grieve no less at the Happi∣n••ss of men than the Angels joy: witness the name of their Prince Satan, which sig∣nifies the Fiend or malicious one, who out of Envy overthrew mankind in the beginning; out of Envy he and all his fellow-fiends are so restless and indefatigable to seduce him still.

The Use of this Observation will not be far to seek, if we remember the admonition our Saviour hath given us in the Prayer left unto his Church, which is, To make the Angels the pattern of our imitation in doing the will of our heavenly Father; for so he teacheth us to pray, Let thy will be done in earth as it is done in heaven; that is, Grant us O Lord, to do thy will here, as thy holy Angels do it there. And as we should imi∣tate them in all things else, so in this affection towards the happiness and prospe∣rity of others. And good reason, I think, if we mean at all to approve our selves unto God our Father, why we should endeavour rather to be like unto them than unto Devils. But in nothing can we be more like them than in this, to rejoyce for the good, and not repine at the happiness, of our Brethren: Hoc enim Angelicum est, This is the Character of the Angelical nature, and consequently of those who one

day shall have fellowship with them. To be contrarily affected Diabolicum est, is the badge and brand of Devils and Fiends; and those who wear their Livery, reason good they should keep them company. Let every one therefore examine his own heart concerning this point, that he may learn upon what terms he stands with God, and what he may promise himself of the Blessedness to come. Do the gifts of God, doth his favour or blessing vouchsafed to thy brother, when thou ••eest or hearest of them, torment and crucifie thy soul? dost thou make their happiness thy misery? is thine eye evil to thy Brother because God's is good: If this be so, without doubt thy heart is not right before God; nor doth his Spirit, but the spirit of Devils and Fiends, reign therein. But if the contrary appear in any reasonable measure, with a desire to encrease it; (for we must not look to attain the perfection of Angels in this life, but in some measure and degree only) if thou canst rejoyce at anothers good, though it concerns not thy self; the Spirit of God rests upon thee: For emulations and envyings (saith the Apostle Gal. 5. 19. &c.) are the fruits of the flesh; but the fruits of the Spirit are 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, kindness and goodness: So he calls the opposite vertues to those former vices.

But as any good that betides our brother ought to affect us with some degree of joy, and not with grief and envy; so chiefly and most of all his Spiritual good, and that which concerns his Salvation, ought so to do. This was that the holy Angels praised God for in my Text, on the behalf of men, That unto them a Saviour was born, who should save them from their sins, and reconcile them unto God. Which sweet disposition of those good and blessed spirits our Saviour himself further witnes∣seth, when he saith, (Luke 15. 7, 10.) There is joy in heaven (namely, among the holy Angels) for one sinner that repenteth. But is there any man, will you say, such a son of Belial as he will not do this, will not imitate the holy Angels in this? Iudge ye: There is an evil disease which commonly attends upon Sects and Differences in opinion, That as men are curiously inquisitive into the lives and actions of the ad∣verse party; so are they willing to find them faulty, and rejoyce at their falls and slips, hear and relate them with delight; namely, because they suppose it makes much for their own side, that the contrary should by such means be scandalized, and the Patrons and followers thereof disreputed. But should that be the matter of our grief whereat the Angels joy, or that the matter of our joy whereat the Angels grieve? How is this to do our Father's will on earth as the Angels do in heaven? Nay, if this be not to put on the robes of darkness, and to shake hands with hellish Fiends, I know not what is. O my Soul, come not thou into their secret;* 1.4 unto their assembly mine honour be not thou united. And thus much of our first Observation

There is another Lesson yet more to be learned from this Act of the Angels; [unspec 2] namely, That if they glorifie God for our Happiness, and the Favour of God to∣wards us in Christ; much more should we glorifie and magnifie his Goodness our selves, to whom solely this Birth and the benefit of this Birth redounds. If they sing, Glory be to God on high, for his Favour toward men; we, to whom such Favour is shewn, must not hold our peace: for shall they for us, and not we for our selves? No, the Quire of Heaven did but set us in, we are to bear a part; and it should be a chief part, since the best part is ours. As therefore the Church in her publick Ser∣vice hath ever since kept it up; so must every one of us in particular never let it go down or die in our hands.

THUS much of the Quire; Now come we to the Amhem or Song it self: whose contents are two; First, The Doxology or Praise, Glory be to God on high; Secondly,* 1.5 A Gratulation rendring the reason thereof, Because of Peace on earth, Good-will towards men. For the conjunction 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is not to be taken here for a copulative, but, as Vau is frequently in the Hebrew, for a conjunction causal, or for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: Glory to God in the highest; for that there is Peace on earth, and Good-will towards men. Or, if we retain the copulative sense, yet we must understand the words following as spoken by way of Gratulation; Glory be to God on high, and welcome Peace on earth, Good-will towards men. Or both causally and gratulatorily thus, Glory be to God in the highest; for (ô factum bene!) there is Peace on earth, and Good-will towards men.

To begin with the First, The Doxology or Praise; Glory be to God in the Highest: that is, Let the Angels glorifie him, who dwell on high: for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is to be refer∣red to Glory, and not to God; the sense being, Glorified be God by those on high; and not, God, who dwells on high, be glorified. This may appear by the like expressi∣on in Psalm 148. 1, 2. whence this Glorification seems to be borrowed: Praise ye the Lord from the Heavens, praise him 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in the highest; Praise ye him all his

Angels, praise ye him all his Hosts. And therefore Iunius for Praise ye the Lord from the Heavens, hath Laudate eum coelites, Praise him ye that dwell in Heaven: The Chal∣dee, for Praise him in excelsis, hath Praise him 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 ye high Angels. In like manner here, Gloria in excelsis Deo, Glory to God in the highest, are the words of the Angelical Quire, inciting themselves and all the Host of Heaven to give glory and praise unto God for these wonderful tidings. Now therefore let us see What this Glo∣ry is, and How it is given to God.

To tell you every signification of the word Glory in Scripture, might perhaps di∣stract the hearer, but would inform him little. Nor will it be to purpose to reckon up every signification it hath, when it is spoken of God: I will therefore name only the two principal ones. And first, Glory, when it is referred to God, often signifies the Divine Presence or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as in this Chapter a little before my Text, when it is said, The GLORY of the Lord shone round about the Shepherds,* 1.6 and they were sore afraid. But this is not the signification in my Text, but another which I shall now tell you. For Glory besides signifies in Scripture the high and glorious Supereminency or Majesty of God, which consisteth in his threefold Supremacy of Power, of Wisdom, and of Goodness. And as words of Eminency and Dignity with us (as Majesty, Highness, Ho∣nour, Worship) are used for the Persons themselves to whom such Dignity belongeth, (as when we say, his Majesty, his Highness, his Honour, his Worship:) so in the Scripture, and among the Hebrews, His Glory, or the Glory of the Lord, is used to note the Divine Essence or Deity it self. As in 2 Pet. 1. 17. There came a voice (saith S. Peter) from the excellent GLORY, (that is, from God the Father,) This is my well-beloved Son, in whom I am well pleased. Rom. 1. 23. the Gentiles are said to have changed the GLORY of the incorruptible God into the likeness of things corrup∣tible: As it is said (in Psal. 106. 20.) of the Israelites in the Wilderness, that they changed their* 1.7 GLORY into the similitude of an Oxe that eateth grass. S. Iohn, chap. 1. 14. of his Gospel says of the Son, We beheld his GLORY, the glory as of the only-begotten Son of God. According to which sense he is called Heb. 1. 3. The Bright∣ness of his Father's glory, and the express Image of his person; where the latter words are an exposition of the former, Image expounding Brightness, and Person or Substance expounding Glory.

If Glory therefore signifie the Divine Majesty or Greatness, to Glorifie or give Glo∣ry unto God is nothing else but to acknowledge and confess this Majesty or Greatness of His; namely, his Supereminent Power, his Wisdom, and Goodness: for in the peer∣less supereminency of these Three, (under which all his other Attributes are com∣prehended) his Glorious Majesty consisteth. Take this withal; That all the religi∣ous service and worship we give unto God, (whether we praise him, pray, or give thanks unto him) is nothing else but the acknowledging of this Glory, either in deed or word; namely, by confessing it, or doing some act whereby we acknowledge it. To come to particulars: By our Faith we confess his Wisdom and Truth; by our Thanksgiving, his Goodness and Mercy; when we Pray, we acknowledge his Power and Dominion; and therefore the form of prayer our Saviour taught us, concludes, For thine is the Kingdom, Power, and Glory. In Praise we confess all these or any of them, according to that in the Hymn of the Church, Te Deum laudamus, Te Dominum confi∣temur; We praise thee, O God, we acknowledge thee to be the Lord. All which is evident by those forms of Glorification set down in the Apocalyps, which are nothing else but ex∣press and particular acknowledgements of the Greatness or Majesty of God, and his peerless prerogatives.* 1.8 When the four Wights are said to have given Glory, Honour and Thanks to him that sate upon the Throne;* 1.9 what was their Ditty but this? Thou art worthy, O Lord, to receive Glory and Honour and Power; for thou hast created all things, and for thy pleasure they are, and were created. When the Lamb opened the Book with seven Seals, the Wights, the Elders, and every creature in Heaven, in earth, and under the earth,* 1.10 sung, Worthy is the Lamb to receive Power, and Riches, and Wis∣dom,* 1.11 and Strength, and Honour, and Blessing. And again; Blessing, Honour, Glory, and Power be unto him that sitteth upon the Throne, and unto the Lamb for ever and ever. In which we may observe the whole Glorification to consist in the acknowledgement of these Three soveraign prerogatives of the Divine Majesty, his Power, his Wisdom, his Goodness: The two first, Power and Wisdom are express; and Riches and Strength belong to Power: the third is contained in 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Blessing or Thanksgiving, which is nothing else but the Confession of the Divine Goodness.

Hence it is that the Septuagint and Vulgar Latine commonly render the words 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which signifie to praise and glorifie, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, confiteor. Confite∣mini

Domino, quoniam bonus; quoniam in seculum misericordia ejus. Confess unto the Lord, for he is good; for his mercy is for ever. Psal. 106. 1. 107. 1. 136. 1. Confite∣bor tibi, Domine, in toto corde meo, quoniam audisti verba oris mei. I will confess un∣to thee, O Lord, with my whole heart; for thou hast heard the words of my mouth. So the Vulgar Latin in Psal. 137. Confitemini Domino, & invocate nomen ejus. Confess unto the Lord and call upon his name, Psal. 105. 1. and the like. And in the 148. Psal. 13. Confessio ejus super coelum & terram; that is, His glory is above the heaven and the earth. The Holy Ghost in the New Testament useth the same language. Matth. 11. 25. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, because thou hast hid these things from the wise and prudent, and revealed them to babes; where we have, I thank thee, O Father, Beza and Erasmus read, ••loriam tibi tribuo, I give glory unto thee; which I think is the better. So Luke 2. 38. it is said of Anna, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, she confessed to the Lord, or she gave praise and thanks unto the Lord. So Heb. 13. 15. By him therefore (that is, by Christ) let us offer the Sacrifice of Praise to God continually, that is, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the fruit of our lips confessing to his Name. By all which it is evident, That to Praise and give Glory unto God, whether by Praise at large, or Prayer and Thanksgiving in special, is nothing else (as I have said) but to confess and acknowledge his peerless Majesty over all and in all; which the Scrip∣ture calls his Glory. And if ever there were a Work of God wherein all these peerless Prerogatives of Power, Wisdom and Goodness, all together appeared in the highest degree, it was undoubtedly in this wonderful Work of the Incarnation of the Son of God for man's redemption: well therefore might the heavenly Host sing, Gloria in excelsis Deo, Glory be to God on High; The Power, the Wisdom and Goodness of the Glo∣rious God be acknowledged by the holy Angels and all the Host of heaven for ever and ever. This is the meaning of the Doxology.

COME we now to the Gratulation, which contains the cause thereof; Glory be to God on high; for (ô factum bene! O happy news!) there is peace on earth, good-will towards men. One and the same thing two ways expressed: for it is an Appositi∣on, or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the latter words declaring the meaning of the former; Peace on earth, that is, Good will towards men, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to wit, in imitation of the Hebrew construction, where 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Verbs which signifie 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the Noun signifying 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, are construed with 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in Greek, and accordingly both the Septuagint and New Testament express the same. But the Vul∣gar Interpreter reads here, Pax in terris hominibus bonae voluntatis, Peace on earth to men of good-will: as if the Greek were 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and not 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as now all our Copies constantly read, and I believe ever did. Yet Beza seems here to fa∣vour the Vulgar Latin, expounding Homines bonae voluntatis Men of good-will, of those whom God wills well to, to wit, of the Elect, to whom this Peace by Christ belong∣eth; and from the conveniency of this sense, inclines to believe that the Greek an∣ciently read so; quoting to this end Irenaeus, Origen, and Chrysostome (as he saith) in divers places. But he trusted too much the Latin Translation of Chrysostome; for the Greek Chrysostome hath no such matter; but both in those places Beza points to, and in divers others, reads constantly 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as our Copies do. And so I make no question Irenaeus and* 1.12 Origen did too in the Greek Originals, if we had them to look into. But the Latin Translators thought not fit to alter the words of the Hymn so ordinarily sung in the Liturgy, and so expressed it in Latin as the Latin Church used. And for the meaning, I believe the Vulgar Latin aim'd at no other sense than what the Greek implies; namely, That this Peace was no earthly Peace, but the Peace of God's good-will to man, referring the Genitive Case voluntatis, not to hominibus, but to Pax. Pax in terris: what Pax? Pax bonae voluntatis hominibus. That which makes me think so is, because Origen, or his Translator, in the place Be∣za quotes for this reading, expresly expounds it so. And so there will not be a pin to chuse: save that the Greek expresseth this sense by way of Apposition, more natu∣rally; the Latin by way of Rection, somewhat harshly; and yet perhaps the Transla∣tor thought, less ambiguously.

Well then, This Peace on earth is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, God's good-will or favour to men: and God's 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; Good-will to men is the Peace on earth the Angels gratulate; namely, the Reconciliation of God to men in Christ. For by reason of sin, Heaven and Earth, God and Man were till now at enmity: but by Christ this en∣mity is taken away; and man, by the forgiveness of his sin, restored unto peace and favour with God. And as by this Nativity God and Man became one Person; so by this conjunction Heaven and Earth, Angels and Men, become one Fellowship, one

City and Kingdom of God: the Kingdom of Satan, that Prince of the powers of the Air, who by reason of sin had captivated and brought under his service the whole Earth, and thereby held the same at open war and enmity with Heaven, being now by degrees to be destroyed and rooted out. And this is that admirable Mystery of our Redemption by Christ, which the Angelical Host here gratulates by the name of Peace on earth, and Good-will towards men.

And that we may not doubt but we have hit the meaning, That this Peace on earth is God's Good-will to men, and therefore expounded by it; besides that in the Old * 1.13 Testament Peace is often taken for God's favour and mercy to men; (as in that of Esay 54. 10. The moun••ains shall depart, and the hills be removed; but my kindness shall not depart from thee, neither shall the Covenant of my peace be removed, saith the Lord that hath mercy on thee:) so if we examine the use thereof in the New Testament, 〈◊〉〈◊〉 shall find it in special applied to this our Reconciliation to God in Christ by re∣••••••sion of sin. S. Peter to Cornelius, Acts 10. 36. describes the Gospel thus, The word which God sent to the children to Israel, preaching peace by Iesus Christ. And S. Paul, Col. 1. 19, 20. It pleased God the Father, that in Christ all fulness should dwell: And (having made peace through the bloud of his Cross) by him to reconcile all things unto him∣self. What can be plainer than this? The same, as I take it, he means Eph. 2. 17. when he tells us, that Christ came to preach peace both to those that were afar off, and to them that were nigh; that is, both to Iew and Gentile. But what peace? namely, that through him we both might have access by one Spirit unto the Father.* 1.14 Hence the Gospel is called The Gospel of peace; and God so often in the New Testament, The God of peace, that is, of reconcilement and favour: and the Evangelical salutation is, Grace, mercy, and peace from God our Father and Iesus Christ our Lord.

The meaning of this Angelical Gratulation being thus cleared, let us see now what may be learned and observed therefrom. Where my first Observation shall be this: S. Peter tells Cornelius,* 1.15 that to Christ give all the Prophets witness, that through his Name, whosoever believeth in him, shall receive remission of sins. Our Saviour after his Resur∣rection, expounding the Scriptures to his Apostles, says the same, Luke 24. 46, 47. Thus it is written, (saith he) and thus it behoved Christ to suffer, and to rise from the dead the third day; And that remission of sins should be preached in his Name among the Nations. But where is this Publication of remission of sins by Christ written? for in those formal words we shall hardly find it. Let us take here the Angels Key, and we shall: for they tell us, that Peace on earth is this Good-will towards men. Now do not the Prophets speak of some Peace on earth which Messiah should bring with him when he comes? Yes surely. Well then, let us look for this Publication of remission 〈◊◊〉〈◊◊〉 under that name, and we shall find it. Esay 9. 6. Vnto us a Child is born, unto as a Son is given, and the government shall be upon his shoulder; and his Name shall be called Wonderful, Counsellor, The mighty God, The Father of eternity, The Prince of peace, (that is, of peace not between men and men, but between God and men) and of the increase of his government and peace shall be no end. Esay 52. 7. How beautiful up∣on the mountains are the feet of him that bringeth good tidings, that publisheth peace, that bringeth good tidings of good, that publisheth salvation, that saith unto Zion, Thy God reigneth! Which place S. Paul, Rom. 10. 15, interprets of the publication of the Gospel of Christ, Esay 53. 5. The chastisement of our peace was upon him; that is, he suffered for the remission of our sins. Esay 57. 19. quoted by S. Paul to the Ephesians, chap. 2. 17. Peace to him that is afar off, and to him that is near, saith the Lord, and I will heal him. Ezek. 34. 24, 25. I the Lord will be their God, and my servant David (King Messiah) a Prince among them.—And I will make a Covenant of peace with them. So Chap. 37. 26. Hag. 2. 9. The glory of this latter house shall be greater than of the former, saith the Lord of Hosts; and in this place will I give peace, saith the Lord of Hosts. Zech. 9. 9, 10. Shout, O daughter of Ierusalem; behold, thy King cometh unto thee,—and he shall speak peace unto the Heathen, and his Dominion shall be from Sea to Sea, and from the River un∣to the end of the earth.

Thus much of the Use to be made of the Angels expression in this heavenly Carol: Now I shall propound to your consideration another, and that taken from the argu∣ment it self; namely, That if Almighty God, our Heavenly Father, be so graci∣ously disposed to us-ward, as to be reconciled unto us, by forgiving us our trespasses; then ought we semblably to be reconciled to our brethren, and forgive them their trespasses, when they have wronged or offended us. Leo Serm. 6. de Nativit. Nata∣lis Domini natalis est pacis, &c. The Birth-day of our Lord is the Birth-day of peace; and therefore let all the faithful offer up unto God their Father the united affections of peace∣able-spirited

children. The Illation is good; we have the authority of the Apostle S. Iohn to back it, 1 Ioh. 4. 10, 11. God (saith he) so loved us, that he sent his Son to be the propitiation for our sins. What follows? Beloved, (saith he) If God so loved us, we ought to love one another. So say I, If God be so gracious to forgive and be reconciled to us; we ought, as it were, to eccho this his loving-kindness, and to for∣give and be reconciled one to another.

This Congruity or semblableness of our Actions and Affections one towards another with God's Favour and Mercy towards us, is the Rule and Reason not only of this, but of many other duties he requires at our hands. Thus the Iews were every se∣venth year to manumise their servants, as an act of Congruity and Thankfulness to God, who had delivered them, when they were servants, out of the land of Egypt and house of bondage. They were bidden to use a stranger kindly, because themselves had been strangers, and God, when they were oppressed, had been compassionate and kind towards them, and redeemed them from their thraldom. Likewise we read in the Gospel, Luke 6. 36. Ee ye merciful, as your Father also is merciful: and Matth. 5. 7. Blessed are the merciful, for they shall obtain mercy. In a word, God hath revealed he will shew mercy to none but such as appear before him with this Congruity. Iames 2. 13. He shall have judgment without mercy, that hath shewed no mercy. And therefore the tenour of our Sentence at the last Iudgment runs, Come ye Blessed, and be parta∣kers of mercy, because ye have shewed it: But, Go ye Cursed without all mercy into Hell-fire, because ye have shewed no mercy.

Thus we see how God requires this Congruity in general: And as for the particular of reconcilement and forgiving our brother, it is written in capital letters, and urged in such sort as it might not unfitly be termed The Livery of Christianity. Insomuch that if we consider it duly, it cannot but breed astonishment, that the evidence and neces∣sity should be so apparent, and the practice, among those who look for the benefit of Christ and call upon his Name, so little regarded; whenas I dare boldly pronounce, there is no remission of sins to be looked for at the hands of God without it.

An invincible argument whereof is, That our Saviour himself, in the Prayer he hath [unspec 1] taught his Church, hath put in a bar against asking it but upon this condition, Forgive us our trespasses, as we forgive them that trespass against us. If we ask not with this disposition, there is no promise that any such prayer shall be heard: nay our Saviour tells us in plain terms, it shall not: If (saith he) you forgive not men their trespasses, no more will your heavenly, Father forgive you your trespasses.* 1.16 How then can any man whose heart is fraught with malice, and meditates revenge against his brother, hear this and not tremble? Is it not a fearful thing for a man to carry in his own bosom, not only an evidence that his sins are unpardoned, but a bat too, that he cannot ask the forgiveness of them? Let no man deceive himself: Though our consciences should bear us witness of many good works we have done; reconciliatione tamen contemptâ, nul∣lum possumus promereri solatium, yet if we neglect to be reconciled to our brethren, we are not in a capacity to receive any comfort and mercy from God. So Chrysost.* 1.17 As the fifth Commandment is called by the Apostle the first Commandment with promise, so is this Petition for forgiveness of sins the only Petition with condition: and such a condition too as our Saviour dwells upon and enforces, when he had delivered this Form of Prayer to his Disciples: For he passes by all the rest of the Petitions, and* 1.18 singles out this alone to comment upon, as that wherein the chiefest moment lay, and with∣out which all our prayer would be uneffectual and to no purpose.

A further confirmation of which we have in that parable of Servus nequam, the [unspec 2] wicked Servant, Matth. 18. whom his Lord being moved with compassion, when he besought him, forgave a debt of ten thousand Talents: But he finding one of his fel∣low-servants which ought him an hundred pence, though he fell at his feet and be∣sought him, yet would not hear him, but cast him into prison.* 1.19 Then his Lord was wroth, and said, O thou wicked servant! shouldst thou not have had compassion on thy fel∣low-servant, even as I had pity upon thee? And he delivered him unto the tormentors, till he should pay all that was due to him. The Application is terrible: So likewise, saith our Saviour, shall my heavenly Father do unto you,* 1.20 if ye from your hearts forgive not every one his brother their trespasses. We are this Servus nequam, if when our heaven∣ly Father forgives us thousands of Talents, we stand with our brethren for an hundred pence. For there is no proportion between the offences wherewith we offend God, and the offences wherewith our brother offends us. And therefore we have no ex∣cuse, hath our brother wronged us never so often, never so much, never so hai∣nously: For whatsoever it be, or how unworthy or undeserved soever; our sin, our

ingratitude to Almighty God is and hath been infinitely greater, even as ten thousand Talents to an hundred pence.

[unspec 3] To these two Testimonies add a third, and that also, as the former, out of our Blessed Saviour's own mouth: Matth. 5. 23, 24. If thou bring (saith he) thy Gift to the Altar, and there remember that thy brother hath ought against thee; Leave there thy gift before the Altar, and go thy way: first be reconciled to thy brother, and then come and offer thy gift, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the word whereby the Septuagint constantly render that which the Law calls Corban; and the Gospel concurs with them, Mark 7. 11. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Now* 1.21 Corban in the Law is in special used for those Offerings which were made for atonement of Sin, as the Burnt-offering, Sin-offering, Trespass-offering, and Peace-offering, call'd Offerings by Fire or Sacrifices. So that this Pre∣cept of our Saviour's here is the same in effect with the former. When thou comest to offer an offering unto God for an atonement of thy sin, go thy way first, and be reconciled unto thy brother, for without this thy sin shall not be forgiven thee. I shall not need tell you, that now in the Gospel Christ is the Sacrifice, is the Gift, which a Christian by faith offers unto God for the propitiation of his sin; and that this Sacrifice is commemorated, sealed and communicated unto us in the blessed Sacrament of the Lord's Supper: whereby it will easily appear, how this Precept of our Savi∣our's, uttered after the style of the Legal worship, is appliable to the Evangelical.

Hence in the ancient Church, when they assembled to celebrate this Sacrament, the Deacon was wont to proclaim, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Ne quis contra aliquem, Let no man have ought against his brother: And then, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Salute one another with an holy kiss: which accordingly they did, first the Bishop and Clergy, then the Laiety, the men apart by themselves, and the women by them∣selves: and this was a profession of friendship and reconciliation, and therefore called Osculum pacis, the kiss of peace. In after-times the Priest gave this Kiss of peace unto the Deacon, and he to the chief of the Congregation, and so it was given from one to another. In stead of which at length was brought in that foolish ceremony, still used among the Romanists, for the Priest to send a little gilded or painted Table, with a Crucifix or some Saint's picture thereon, to be kissed of every one in the Church before they receive the Holy Bread; which they call the kissing of the Pax. So of∣tentimes profitable and useful Ceremonies degenerate into toys and superstitions. Our Church, though she useth no ceremony, retains the substance, when the Priest in his Exhortation to the Communicants saith, If any of you be in malice or envy, or any other grievous crime, bewail your sins, and come not to this holy Table: and by the Ru∣brick the Priest, if he knows any such, is to turn them back, unless they will be re∣conciled.

[unspec 4] Lastly, The necessity of this duty is testified by that pious and generally-received Custom amongst Christians, to exhort those that are dying to forgive all the world, that so themselves may find mercy and forgiveness at the hands of God. Is it need∣ful at the hour of death, and not as needful in the time of our health? Is there no forgiveness to be expected at the hands of God without it, when we are dying; and is there while we are living? No certainly; All times are alike here; and there is no time wherein God will forgive us, unless we forgive our brother. What then re∣mains, but that we do every day as we would do if we were to die the next? It is a blessed disposition to have a becalmed heart to those who have wronged us, and not to let* 1.22 the Sun go down upon our wrath; to be able to come before God with confi∣dence, and say, Lord, forgive us our trespasses, as we forgive them that trespass against us.

Notes

• * 1.1

  Luk. 2. 13, 14
• * 1.2

  Phil. 2. 10.
• * 1.3

  〈◊〉〈◊〉. ver. 6.
• * 1.4

  Gen. 49. 6••.
• * 1.5

  〈…〉〈…〉
• * 1.6

  Verse 9.
• * 1.7

  I••r. 2. 11.
• * 1.8

  Chap. 4. 9.
• * 1.9

  Verse 11.
• * 1.10

  Chap. 5. 12.
• * 1.11

  Verse 13.
• * 1.12

  Origen contr. Celsum lib. l. p. 46. Gr. ••g•• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.13

  Vid. Num. 6. 26. Iudg. 6. 24. Psal. 85.7, &c. Ca〈…〉〈…〉 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.14

  Verse 18.
• * 1.15

  Acts 10. 43.
• * 1.16

  Matth. 6. 15.
• * 1.17

  Eph. 6. 2.
• * 1.18

  Matth. 6. 14, 15.
• * 1.19

  Verse 32, &c.
• * 1.20

  Verse 35.
• * 1.21

  Of the Cor∣ban, see Dis∣course 〈◊〉〈◊〉.
• * 1.22

  Ephes. 4. 26.