The blessed peace-maker and Christian reconciler: intended for the healing of all unatural and unchristian divisions, in all relations: according to the purport of that divine oracle, pronounced by the Prince of Peace himself, Matth. 5.9. By Claudius Gilbert, B.D. minister of the Gospel at Limrick.

THE Blessed Peace-Maker, AND Christian Reconciler: Intended for the Healing of all un-Christian and unnatural divisions in all Relations.

MAT. 5. 9.

Blessed are the Peace-makers, for they shall be called the children of God.

* 1.1 CHrist Jesus is the Sun of Righteousness that arises with healing under his wings for the salvation of his people. His progress carried the Light of * 1.2Life, in the Chariot of his Humanity round about Israel. This Melchizedeck and high Priest of Salem, came to procure their peace, being sent to be that great Prophet, who should speak Peace, and that royal Prince, who

should give it them. His Person is eminently set forth by our Evangelist, that his Office might appear as illustriously. He went up and down, in performing of his Mediatory function, doing good, and speaking Peace to their souls and bodies. A famous Sermon of his is epitomized in the context foregoing and fol∣lowing. Therein he first describes the Persons to whom he gives Peace, and then in our Text, sets forth their duty with * 1.3their dignity. The Poor in Spirit that mourn for sin over their Saviour, and on his account; the meek of the earth, that are still hun••ring and thirsting after his Righteousness; the merci∣ful ones, whose heart is purified through his Word and Blood, his Spirit and Grace; they are the blessed ones, whom he qua∣lifies to be Peace-makers, and dignifies among his children. * 1.4Blessed indeed are such Peace-makers, for they shall be called the children of God.

Three special parts are signally observable in these words, 1. A blessed thing, Peace. 2. The blessed Persons imployed about it, Peace-makers. 3. Their blessed Property dignifying them, they shall be called the children of God.

Thence accordingly flow three propositions.

1. Peace is a blessed Thing.

2. Peace-makers are blessed Persons.

3. Peace-making is the dignifying Property of Gods chil∣dren.

1. Proposit. Peace is a blessed Thing: This point requires Explanation and Confirmation, Demonstration and Applicati∣on.

1. Explanation must unfold the Terms: the word, Peace, in Hebrew, Shalom, is derived from a Root that signifies serenity, quiet, perfection; it imports comprehensively, what the Greeks express by various phrases, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the wel∣fare of soul, body and estate.

The Greek Eirene may be deduced 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, knitting into One, as the Latine Pax from paciscendo, agreeing and joyning.

Generally its the mutual Agreement of things, and so its either Good or Evil, in Scripture acception.

1. There is an evil Peace; Peace in evil, not meant in our

Text, which admits of a fourfold consideration. Its 1. Dissem∣bling, 2. Dreaming. 3. Dead. 4. Diabolical.

1. There is a dissembling Peace, a seeming shew, an hypo∣critical appearance of Peace without reality; thus wicked men * 1.5speak Peace to their neighbours, but evil is in their heart. This Joab like, gives a deadly wound with a fair complement; this is a * 1.6cheat, a mock-Peace. Thus by Peace that Arch-enemy deceives many.

2. There is a dreaming Peace, frequent among sinners, that are lulled asleep in the bosom of their lust, as Sampson in * 1.7Dalilahs lap. They cry peace, peace, when there is no Peace, but sudden destruction, like the Dreamer in the Prophet, that * 1.8eats and drinks in fancy, but is still empty and wretched. Thus many dream themselves into a fools Paradise snorting on the Bed of carnal security, till they drop into Hell at una∣ware.

3. There is a dead Peace, without sense or smart, because without life, in such who are Spiritually and judicially dead, though they seem to live. This was the case of many in Sardis. * 1.9All unregenerate Souls are naturally dead in Sins and Trespas∣ses. Divers of them, after a temporary flash of profession, do apostatize and grow worse then before. These are the Trees twice dead, plucked up by the root. Seared conscien∣ces, that grow past feeling into all Excess. Like the dead Sea, once a flourishing soil, turned now by divine Vengeance, for sin, into a stinking puddle, that Kils every fish and fowl that come but near it. Such like the Ranting Crue have stifled and mur∣dered Conscience, by frequent Relapses, so that they can com∣mit all iniquity with greediness, and without remorse. They are dead, whilst they live, like the wanton Widdow. The Peace of a rotten Carrion is their perfection, wherein they please themselves, till conscience revive, to hurry them to their * 1.10final Execution.

* 1.11 4. There is a Diabolical Peace, a Combination with Satan, and for him, in the waies of sin. Hell it self hath some kind of Union and Order; that Kingdom of Darkness, if disorder∣ed in it self, or divided against it self, could not possibly stand. There is a Belzebub, a Prince of Devils, the strong man that

keeps all in Peace, under his Rule. As Satanical spirits do con∣jure together, so are too many wicked Wretches combined with them, either directly, or collaterally. Witches and Sor∣cerers are become Satans slaves, by explicite Compact. All wick∣ed Persons, are his Instruments, though many of them more implicitly. Conjunction in sin, is a conspiracy, though often coloured with specious pretences of good fellowship. Many are daily found to do the Devils work, in plotting mischief and tempting others to sin. The best of their Peace is but conju∣ration * 1.12in all sinfull associations. Whilst they make a Covenant with Hell, and find no trouble in Satans drudgery, what Peace can they expect? There is no Peace saith my God to the wicked. All such Peace is but nominal and aequivocal. Our Text excludes all such.

Secondly, There is a good Peace, Peace in good, which is intended here: This is the sweet agreement and harmonious Correspondency of things in conformity to Gods Will, their Soveraign Principle, Rule and End. The Creatures esse and Be∣ing is given it in order to its operari and working. That work∣ing is still to be sutable to their Being, according to that Rule, which the Being of Beings doth by his pleasure appoint thereto, for its proper end. Whilst things thus move in their respective Sphere, Peace is maintained in a mutual accommodation to each other. Man is specially concerned in this Peace, and that in a treble respect.

1. There is an Eternal Peace, Peace with God.

2. An Internal Peace, Peace in man.

3. An External Peace, Peace with men.

1. Peace with God is made in the Court of Heaven in the Regeneration of Gods Elect when the Soul is first united to * 1.13Christ by the renewing of the Holy Ghost in the first conver∣sion. Then is actual application made effectually of Christs all-sufficient oblation upon conjugal terms, whereby Reconcilia∣tion between God and Man is actually compleated. Thus be∣ing * 1.14justified by faith, we have Peace with God, through our Lord Jesus Christ; by whom we have access, through faith, into the Grace wherein we stand. The Fathers eternal Purpose, and the Sons

virtual Purchase is then, and not till then, effectually fulfilled by the spirits Operation. The Elect themselves are by nature before this gracious change, alike Children of wrath, and ene∣mies to God, even as others. The sentence of the Law, given * 1.15to mankind in the first Adam, abides in force upon all his natu∣ral Posterity, and upon Gods Elect, with the rest, till they be∣come by renewing Grace, the seed of Christ, the second Adam, and thereby brought into a state of Reconciliation; His Union to Christ that affords communion with him, in this as in all other priviledges. Thus God wills a change in them, positive and Relative, though he changes not his will about them▪ His Ele∣cting * 1.16Love of good Will towards them, is an immanent eter∣nall Act of his, which makes no actual Change in their state, till their nature be changed by his sanctifying Grace, that his Love of delight may operate about them, being a transient Act. The change is not in God, but in the Creature, wrought upon by such Acts, flowing from God. Gods Will is indeed but one * 1.17Intire Act, being God himself; but the operations, manifestati∣ons and effects thereof, about the Creatures, are various many wayes. A Traytor is not in Peace with the Prince, till actual∣ly pardoned and discharged, in a legal and orderly way. Christ indeed presented an all-sufficent satisfaction to divine Justice, whereby Impetration was made of divine Mercy, for all Gods Elect; but upon the conditions agreed between them, to be sea∣sonably and effectually applyed to those Elect of his. Till such conditions be fulfilled in them by his sanctifying Spirit, they can∣not * 1.18enjoy the actual benefit thereof. This divine Peace is the peculiar of the new creature, born again by that singular Grace, which forms the new man after Gods Image by a supernatural Birth. The 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the best of the best Man, before this spiritual work, is enmity against God, neither willing nor able to yield subjection towards Peace and Reconciliation. But the Soul once married unto Christ and adopted of the Fa∣ther * 1.19through the spirits gracious application is made Partaker of true and lasting Peace, the debts being paid, crimes forgiven, and all sins covered with the Wedding Garment of Christs Ri hteousness, imputed to him, and by Faith recei∣ved.

2. Internal Peace, is Peace of conscience, flowing from * 1.20the former, by a seasonable and orderly reflexion. The King∣dom * 1.21of God is first Righteousness, then Peace and Joy in the Holy Ghost. Thus to be spiritually minded, is Life and Peace. * 1.22The Conscience duly purified, through faith in his blood, is or∣derly pacified. This Peace admits of a various and variable latitude, according to the various degrees and conditions of Gods children. In some its not perceived sensibly of a good while after conversion▪ admitting of Clouds and Eclipses, as the light of the Sun in nature, through earthly and airy Interposi∣tions. The due sense thereof requires a special Irradiation of Christs Spirit, shining upon his gracious Image, wrought in * 1.23the soul to make a due Reflexion thereof. That Holy Spirit must witness with our spirit, that we are the children of God; and if Children, then Heirs, yea coheirs with Christ. This re∣quires a rational discourse formed in the soul by divine Logick; whereof Scripture yields the Major, conscience suggests the Minor, and from both premises deduces a comfortable conclu∣sion. There is a reflexive Act of Faith necessary hereto, cal∣led * 1.24the faith of evidence, or assurance, to perfect such a graci∣ous Eccho, resounding from Earth to Heaven. Paul en∣joyed * 1.25such a Peace by a due Improvement of Grace. Christi∣ans should labour orderly for it by their due progress in spiritu∣all Growth, working out their salvation with fear and trembling, to make their Calling and Election as sure to themselves, as they are sure in themselves. Yet many gracious Hearts often want this sight, through the many Blasts of external temptations, and cloudy vapours of internal Corruptions.

3. External Peace with men is answerable to our several Re∣lations, both religious and civil.

1. There is a Religious, Ecclesiastical Peace, which is the tuning of Gods People into a due composure and Christian Correspondence in the affairs of his Church and Worship. This Peace are we often minded of and pressed to, that having Salt in our selves, we may have Peace one with another. The mem∣bers * 1.26of Christs body, though different and distant, are thus to be at Peace, as in the Church mystical Invisible, so in the Church Political visible. They must study the things that are for Peace,

wherein they may edifie one another. They that agree in the * 1.27main of Christianity, should labour to agree and help one ano∣ther in the means thereof. All the living stones of Christs spiri∣tual * 1.28house, that are duly set on him the foundation, should be regularly squared, to comply with each other therein: Schisms and Convulsions are alwaies bad, but worst of all here. Though we may not joyn with Gods people in that which appears evil to us; yet that difference must not hinder us from closing with them in such things which they and we do account needful and good. This Peace includes not Approbation of evil, nor doth it exclude due Administration of regular Censures, private or publick. We are herein to imitate Christ our Head, who ap∣proves of no evil, and still administers all due censures; yet is not, in the least, hindred thereby from bearing with his children and servants, in forbearing them, as he sees convenient. He keeps peace with them, whilest he chides and frowns, threatens and corrects; so should Christians do, after his pattern for each others good.

2. A civil Peace bears its proportion to our respective stati∣ons, either political in the State, or Oeconomical in the family. To this Peace we are all called, being bid and bound to seek and * 1.29follow it hard, not only with the gentle, but also with the fro∣ward. As we are men, subject to humane frailties, and willing to be born with, so must we think the like of others. No poli∣tick fabrick can stand without this. The Laws of Nature and of Nations, are subordinate to the Laws of Hea∣ven, for the cementing and maintaining hereof. This Peace in∣cludes not any Commission of evil, or omission of duty, but only that which tends to an orderly accommodation of mutual Relations, for good, against evil.

* 1.30 This threefold Peace, hitherto explained will appear to be a blessed thing, if we do but consult with Scripture and Expe∣rience. Blessedness is the confluence of all good, in the remo∣val of evil opposite to that good. Such as the Peace is, such is the Blessedness attending it, whether spiritual or temporal▪ pub∣lick or private. Divine Records comprize still all good under this expression, either as included in it, or joyned to it, or flowing from it. Its the constant Dialect of Christ and his

* 1.31 Apostles in their salutes and fare-wells, as it was the Spirits lan∣guage under the Old Testament, whence the New Testament borrows most of its expressions. Benedictions and Valedicti∣ons run s••••ll on this wise, Peace be to you, Peace be with you, in the Word of God. Induction might easily be made by pregnant instances in each particular branch, were it needful, in so clear a point. The experience of all Ages, publick and personal ve∣rifies it more then sufficiently. This Sun-light needs not the help of our Candle.

3. The Demonstration and Ground of this truth may be contracted into a threefold Reason, from the Author, Nature, and Adjuncts thereof.

Reason 1. Peace is a blessed thing, because the blessed God is the peculiar Author and Cause thereof, considered both essen∣tially and personally.

* 1.32 1. God essentially considered is the God of Peace; that's his Title of Honour frequently proclaimed by his Heraulds and Embassadors. What's Peace but the congruity of the work∣ings in each creature, to that end, whereto the supreme Mover hath appointed their respective Beings? All Good must needs be from the first and chief good, being ruled by him, and lead∣ing to him, as it comes from him. The more of true Peace there is found anywhere, the more of God, and Blessedness still. Gods excellency is shadowed out to us by Divines in a triple Method of exemption, eminency, and causation. Thus God is declared to be infinite, unchangeable, &c. he is most just, most wise, &c. and he is the Cause of Causes, who sup∣ports, governs and supplies all things by a constant Influx of Providence, being alwaies the proxime immediate Cause to every action. His divine causality runs as a string through all secundary Causes, to knit them to their respective operations and effects, which he suspends and orders at his will. The Cor∣respondency of creatures to his will keeps the Peace and Bles∣sedness so far; their breaking of rank, and forsaking their ap∣pointed station and motion, brings the Jar and Woe, by break∣ing that Peace. Sin and sorrow come in at such a gap, whilest the rational creature loosens this Bond of Peace in any Relati∣on.

God himself challenges a special interest in this great bles∣sing, as the Author and Ruler, Supporter and Promoter, Re∣storer and Preserver, Proprietor and Disposer thereof.

2. God personally considered is the God of Peace, which makes it to be such a Blessing. In the divine Trinity a perfect Peace shines most gloriously. Unity and Order, the great Essen∣tials of Peace appear therein, by the beams of that eternal Brightness. Unity of Essence, and Order of Persons hold forth that transcendent Peace in the divine Trin-Unity. There are * 1.33three that bear Record in heaven, the Father, the Word and the Spirit; and these three are one. Here is priority, not su∣periority; * 1.34a co-ordination, though no subordination. These three divine Persons, have a distinct, as well as a conjunct in∣fluence * 1.35into Peace; there are three that bear Record on earth, agreeing in one also, towards Peace.

1. God the Father is the Head-spring, and Original Source of Peace to man. It flows from him primarily to us; thus the Apostle teaches us to expect Grace, Mercy and Peace, from God * 1.36the Father.

2. God the Son is the grand Treasurer of our Peace, which he receives from the Father for us. You have him therefore still joyned to the Father in the Magna Charta, the great Charter * 1.37of our Blessedness. Grace and Peace coming from the Father, descend likewise from our Lord Jesus Christ. He is our Peace, in the very abstract, both Efficiently and Meritoriously, Sub∣jectively and Objectively, Originally and Completively, by whom the Father speaks and gives Peace still.

* 1.38 3. God the holy Ghost is the Author of our Peace also, that gives life and strength thereto. Peace is the fruit of that di∣vine Spirit, who speaks and acts still from the Father, and from the Son. He shall take of mine said Christ, and declare it to * 1.39you: All that the Father hath is mine. He is the Spirit of Unity and Order, that composes mens spirits to the receiving and promoting of Peace, in all the waies he appoints and blesses, that the Unity of the Spirit may be kept still in the Bond of Peace. Thus the Blessedness of Peace is rationally drawn from * 1.40the blessed God.

Reason 2. The next ground is drawn from the Nature of Peace, which abundantly demonstrates its blessedness. Doth it not consist in an harmonious composure of Things, accom∣modating all their motions to their proper ends, in conformi∣ty to the Lords will? is not such an agreement most pleasant and beautiful, most honourable and profitable? How excel∣lently appears such a Symmetrie in all things Natural and Ar∣tificial? how much more in things moral, spiritual and divine? Unity and Order are the choice ingredients of this Peace, the chief materials and integrals thereof, and are not these of singular worth indeed? the former affords subsistence and strength, the latter regulates and improves all in all due moti∣ons? is not such a correspondence between God and man, a most happy thing? How blessed is the match that joins earth * 1.41to heaven, and the creature to the Creator! Is not the calm se••••••ity of our souls, a singular blessing? is not the sociable conjunction of men, in the pleasant waies of true Wisdom, an eminent Mercy? all that excellency, which may be found in good things below and above, is used often in Scripture Dia∣lect to set out the Nature of this singular Peace. This melodi∣ous Tuning of Persons and Things, cannot but afford a most blessed Musick to judicious ears. Peace is truly that eminent good, wherein center all other kind of good. Platonicians speak of a ravishing melody, resulting from the Heavens order∣ly motions, which would fill men with admiration, were their ears but tuned thereto. Peace is the marvellous consent of hea∣ven and earth, the choice result of their United, Orderly posi∣tions and products. That anima mundi and universal Intelli∣gence mentioned by Philosophers, doth in a sober sense illu∣strate the Nature of this Peace, which, in subordination to Di∣vine Providence, composes the creatures into their proper sta∣tion, and disposes of all in regular motions. This Symmetry is the perfection of every Fabrick Spiritual and Political, giving due proportion to the whole and parts in their well-ordered Union and Communion: it is in reality, vinculum universi▪ that keeps the unity of the Spirit in the Bond of Peace.

Reason 3. The blessed adjuncts thereof demonstrate the same in an ample manner. ••ruth and Righteousness, Grace and Mercy, Joy and Bliss, are the choice companions and At∣tendants thereof.

Truth and Peace are the blessed twins, that lovingly embrace each other in the Kingdom of Christ. When he gives an ab∣stract * 1.42of his gracious All-sufficiency, engaged to h••s people on Covenant-terms, he reveals to them the abundance of Truth * 1.43and Peace. The summe of mans duty, challenged by Gods Mercy, is the Love of Truth and Peace. This is the divine com∣pass whereby a Christian is to steer his course towards true Bl••••••edness.

Truth conforms all Beings to the divine understanding, and Peace squares their Workings to the divine Will, for such ends as his Truth declares to them. They are aptly represented by a pair of compasses, centred by Truth, and moved about by Peace. The girdle of Truth is buckled with Peace. This golden chain leads all things to God, from whom they came, by a transcendent way of circulation.

Righteousness is as dear a Sister to Peace, yea as a Mother and a tender Nurse thereto. They come down together from * 1.44the God of Heaven, to bless the earth with all desireable good. Righteousness indeed is the eldest sister, yet inseparably atten∣ded with Peace. Righteousness gives to God and man their * 1.45due, Peace looks to the orderly preserving thereof. When the Lord Jesus appears to men as King of Righteousness, he acts also as the King of Peace. The work of Righteousness and the effect thereof in his Kingdom of Nature and Grace, is assured Peace and lasting quiet. The experience of all Persons and Places hath ever found this made good by the righteous God. As far as Righteousness did ever extend in Morals, or Spirituals, so far hath Peace been extended also. The Roman and Greci∣an States for many hundreds of years were made sensible of this. The righteous God loves Righteousness, his countenance * 1.46doth behold the upright, to bless them with all the blessings of Peace.

Grace and Mercy bear likewise as dear and near a Relation

* 1.47 to Peace, and Jointly to Bliss. They are coupled together by the hand of heaven in the salutes and val••dictions sent to Gods people by the Prophets and Apostles. Gods favouring Grace towards them, and his renewing Grace, in planted in them have still Peace for a blessed Associate. They are Imparted and multi∣plied together, as their choise Portion. Often is Mercy subjoin∣ed to that Grace; to denote the undeserved favour of the Lord shewed to his people in misery. Thus Grace and Peace, Grace, Mercy and Peace go hand in hand to excite, direct and enable Gods people to every duty, in each relation.

Joy and Blessing do accompany Peace, on the same account; * 1.48when the Lord speaks Peace to his, he bestows on them the Blessings of Peace. Thus the Peace of God, which 〈◊〉〈◊〉 all understanding, fils them with comfort, through the Spirit of Christ. Being justified by faith, we have Peace with God, through our Lord Jesus Christ, and rejoyce in hope of the * 1.49Glory of God. This Peace of God keeps them, as with a Garrison, in the sense and comfort of his love to bring forth the fruits of his Spirit. Internal Peace begets the like rejoycing in God, because the love of God is shed abroad in their heart. * 1.50External peace with men brings an answerable measure of Joy and blessing. Thus the Churches having Peace, were edified, and walking in the fear of the Lord in the comfort of the holy Ghost were multiplied.

The Application of this Point may be improved.

By way of Information. 1. See hence the sinfulness of Sin. It is sin alone that is a desperate Enemy to Peace, and ir∣reconciliable. Before sin came in, all things were in a perfect Peace. So far as sin is removed, so far is there Peace, and no * 1.51farther. It was the sin of Angels that broke their Peace irrepa∣rably. It was Adams sin that brought confusion on himself, and the whole Creation. Sin in every Relation, in every con∣dition, in every occasion still opposes, disturbs, and expels Peace. Your sins said the Lord to his people of old, have made the se∣paration between God and you, as among your selves, that he will not hear, nor shew you mercy. Your Iniquities take

away all good, and keep it from you. The blessedness of Peace still aggravates the sinfulness of every sin, its Implacable enemy. Sin spoils the harmony, marres the strings, breaks the Instrument, and untunes all, that should make a peaceable melody. It breaks the Bonds of Christian Concord, and dissolves that Correspon∣dence that should unite God and good men still. Its the breeder of all convulsions, ruptures and dislocations in all bodies and So∣cieties, * 1.52as in the souls of men. It is that wretched Moth, that eats out the very sinews of Peace, the Canker that consumes the heart and strength thereof. Sin wasts the Cement of every Fabrick Divine and humane, and turns unity and order into a Confuse and woful Chaos, So far as sin prevails, so far it blasts all the Blessings of Peace.

2. See hence the wofulness of discord and division, that se∣parate from good, by separating from the Peace of God. Dark∣ness and Death cannot but attend all withdrawings from the Light and Life. The Peace of God is the light of our Life, spiri∣tual and civil; what wretchedness is this, that makes a distance between him and us? Discord and Division are the genuine fruits of sin, and the wofull seeds of wretched sorrow. Sin brings them forth, and they bring forth death of every kind. Division is alwayes wofull, but most of all in the Church of * 1.53Christ, sadly known there by the name of Sch sm, a Greek word that imports Rending and Tearing. Schism is a sinfull di∣viding from the body of Christ, as heresy divides from the Head. They both usually end in Apostacy, a dividing from the whole, * 1.54by woful Revolt. What Woes Convulsions and Wrenches, Luxations and Dislocations, Fractions and Dismembrings, do bring on the Body natural, the like doth Schism in the Body Ec∣clesiastical. The Symptoms thereof do sadly appear in its in∣justice * 1.55and rashness, in its violence and uncharitableness, which do properly characterize Schism, as the learned well ob∣serve.

1. Injustice is the Character of Schism, a caussess separation; it is without sufficient ground, breaking the bonds of Justice, which require the giving of all both dues to God and Mna. Schism rends a member without due cause from ts place and duty,

bursting all the cords of righteousness, in doing wrong, and de∣stroying Right.

2. Rashness is the next brand of Schism, being a heady and hasty separation, carried on with inconsideration and peevish∣ness, through mistakes and prejudices. Schism hearkens not to rational perswasions, divine and humane, that would argue a Christian into sobriety and submission in the body of Christ, according to his proper place and function therein, disowning of evil, and owning of good. Schism is self-conceited and self-willed, irrational and imprudent still, not minding expedi∣ency and equitable conveniency in those things wherein Christi∣an forbearance and moderation are of singular need. Schism tears away as a strong-headed Jade, that will not hearken to ei∣ther snafle or bit. The Asse is observed by Naturalists to be of all Brutes the most brutish and heady; thence rash and obsti∣nate sinners are expressed by the wild Asse, snuffing the wind at pleasure; and the Asses colt traversing its wayes in a perverse * 1.56headiness. Thus Schism acts with brutish rashness, like the fool that will not be convinced by the best reason.

3. Violence is another Mark of Schism▪ carrying the per∣son with impetuousness and fool-hardiness, like a stubborn horse, rending all to pieces that would keep him within Chri∣stian bounds. Ignorance breeds confidence in such, which begets Impudence and violence. As in strong convulsions, the limbs are forcibly snatched and racked out of their proper seat in the body natural by the strength of malignant humors, or vapors; so doth Schism boisterously rend many a member from the body of Christ, as those poor wretches, mentioned in the Gospel, that were possessed with unclean spirits, were violently tor∣mented by them, and hurried away from their place and work, through fire and water into woful Extreams. So deals Schism with many often. The raging fierceness of a phrenetick distracted * 1.57Patient sadly represents the turbulent state and stormy carriage of this dreadful evil.

4. Uncharitableness is also the note of this wofull Schism. As it opposes Justice, Prudence and Modesty, so doth it deal with Love. Schism will not be kept by the strength of Divine or

Christian Love within due bounds of Christian Communion; such are sowr and rigid towards all that cannot jump with them in their conceited way. They will unchurch and unchri∣stian others, though godly, wise, humble, sober and meek. Schism knows not how to bear with the weak, and manifest the bowels of Christian sympathy towards the sickly children of Gods house. Its still in Solomons sense, over-righteous and * 1.58over-wise, through self-deceit and selfl-love. Schism doth still pick straws in other wayes, leaping over the blocks in its own course. Such are troubled at others for trifles, and mind not their own greater evils. The moats in others eyes trouble them * 1.59still, but the Beams in their own affect them little, if at all. They press much on circumstantials, in the neglect of the most substantials. Schism is a Pharisee, a sad Separatist, (as the He∣brew word elegantly denotes) that is exactly accurate about Mints, Annise and Cummin, whilst he disregards the great commands of Christian Love and Peace, in all orderly Union and Communion.

Object. But is all separation sinfull? are we not directed often in Scripture to separate our selves from evil persons and evil things still?

Answer. 1. There is a good separation from evil; and an evil Separation from good. The former is commanded and commended of God; the later forbidden and threatned. Christians are bid and bound to separate themselves from the * 1.60man of sin, and from the sin of man. They must withdraw from every Brother who walks disorderly, much more from that Anti-christian Church, where the Roman Prelacy hath cast out Christ, to set up his pretended Vicar in his stead. We must be still at the swords point with sin▪ no Truth, no Peace is to be made * 1.61therewith. Every person, every Society is bound to keep them∣selves pure, yea, to be still purifying themselves, even as God is pure. We must cleanse our selves from all filthiness of flesh and Spirit, to perfect holiness in the fear of God.

2. A Christian must beware of separating from good, whilst he labours to separate from evil. We may not divide from the

* 1.62 Church or Members of Christ, nor from his Ordinances, though we ought to disown what ever evil may have crept into the same. Sin is not to be approved or countenanced, but to be declared * 1.63and opposed therein, with prudent Zeal, in due season, order and manner, within our respective Relations. Thus Gods people are bid to plead with their Mother, to contend for the faith, to admonish one another with mutual watchfulness, &c. that they may not be partakers of other mens sins, but still keep∣ing the Unity of the Spirit in the bond of peace. Christ and * 1.64his Apostles did so in the Jewish Church, though exceedingly corrupt till that ceremonial administration of the Lords gracious Covenant gave way to the Evangelical dispensation thereof.

3. The evil that Conscience startles at in the Church, is ei∣ther fundamental, or circumstantial, as to salvation. That evil which destroyes the foundation, not holding the Head, when obstinately retained, after all due convictions, renders a Person and Society, unfit for Christian Communion deservedly, who are to be accordingly dealt with. Thus Paul withdrew from the Jews, obstinately rejecting Christ, and separated the * 1.65Disciples. Thus the reformed Churches did orderly protest against Apostate Rome, aad separated from them. In this case the Heretical Society is the Schismatick; for as in Martyrdom, * 1.66so in Schism, its the cause, not the suffering that constitutes it. Thus when a rotten member contracts an Heretical Gangrene, which makes him fall off, or to be cut off from the Church, he himself is the Schismatick.

4. The circumstantial evil, which offends any person in the Church, is variously considerable in Doctrine, Worship and Discipline, according to the weight of that Truth it seems to oppose. Some are of far greater moment then others, and * 1.67challenge sutable care and carriage. Some circumstantials are Indefinite and indifferent in themselves, to be regulated by Christian prudence in every Society and meeting, as the gesture of the body, length of time spent in the exercise, &c. where * 1.68in the general Rules of Order, Decency, Edification and Expe∣diency are still observable. Other Circumstantials are definite and parts of Worship, Instituted of the Lord, as the keeping of the first day of the week for a Christian Sabbath, singing of

Psalms, solemn Prayer, &c. which are not indifferent, but necessary to be observed according to Scripture Rule. He that scruples any thing about such, should use the best means of Information, private and publike, with much humility and sobriety, diligence and teachableness. If after all, he cannot be satisfied, he may forbear that particular thing, which his conscience cannot meddle with, still keeping Communion * 1.69in the rest. This is the Apostles Doctrine, as far as we have at∣tained, let us walk by the same Rule, and mind the same thing; if any be otherwise minded, the Lord will reveal that unto him * 1.70also. Hast thou faith? have it to thy self in such a case, that thou maiest give no offence to others.

5. If any Christian should find the Church, whereof he is a Member, growing worse daily, and not admitting of any advice & help for amendment, but obstinately refusing to rectifie what is palpably evil, such a man is to be very cautious in that case, that in desiring leave to depart to some other society, (where * 1.71he may serve God with purity and freedom) that all proceed∣ings therein may appear to flow from cordiall Love to Christ, to his Ordinances and people, with all due respects to those also, from whom he departs, still owning what ever ap∣pears of good in them with hearty grief for what is amiss, that he may avoid the stigmatical Brand of a schismatick, in the performance of his duty.

6. Schism from the Church is either universal or particular. Universal, when Persons divide from all Christian Societies and People, that do not own their particular way. Such was the separation of the Donatists, besides that of the Arrians, Mele∣tians, Acesians, Circumcellians, and many others, divers whereof were also heretical. Such is the Schism of the Romish Church now apostatized from the very foundations of Christi∣anity▪ which they verbally profess, but collaterally and effective∣ly destroy and renounce by their Antichristian additions and De∣tractions, Traditions and Corruptions.

A particular Schism is a sinfull division from some particular Church (whereto a Christian had his Relation) or from some Member or Members thereof. The former is a Schism from the Body; this later in the Body; a sad instance whereof appeared

in the Church at Corinth, which Paul sharply reproves and * 1.72prescribes a fit cure unto again and again. The grudgings and Rudiments of this sad distemper bewrayed themselves by divers Symptoms also in most of the Christian Churches, even in Apo∣stolical daies, and the succeeding Primitive Times, witness the many cautions and hints given in their Epistles, and the Relati∣ons of Ecclesiastical Records. The sad experiences of the Reformed Churches in former and later Seasons, especially in these Nations, afford numerous Instances thereof sufficient∣ly deplored.

Ʋse 2.

This speaks conviction to all persons estranged from Peace. Is Peace so blessed a thing? then should it not sharply reprove multitudes of men? As

1. The Ignorant that know it not, and will not learn. This * 1.73is the dreadfull brand of the children of wrath, the way of Peace they have not known. An evil Peace they are acquaint∣ed * 1.74with, but the Peace of God they are strangers to. Their Peace in sin, is wofull presumption, which feeds them with de∣ceitfull hopes. Quick-sighted they may be in carnal things, but they are quiet blind in spiritual matters. Christ wept * 1.75sorely upon such a people, wishing they had known the things of their Peace, when alas, they were hid from their eyes.

2. The Negligent that mind it not, but are pleasing them∣selves * 1.76on the bed of carnal security, laying their head on the devils cushion. Such Laish like sleep securely in their sluggish course, till they awake in the midst of Hellish flames. Like Moab and Edom, they settle on their lees, till Divine wrath * 1.77do sweep them away. Their sleepy Peace feeds them with spe∣cious dreams of pleasure, profit and preferment, till they be rowzed up by the Messenger of Eternity. They embrace a cloud in stead of Juno; they are of Gallios spirit, not caring for the things of their Peace. Their sleepy disease is so much the sadder, because so sensless.

3. The scornfull that own it not, but reject and disdain it;

such can make a Jea•• of war and of Peace, and turn all things of the greatest weight into a fond jest. Such fools make a mock at * 1.78Sin, and at Peace too. Their Pregnancy of Parts serves them for a Racket to toss the Ball of a wanton witt from one to ano∣ther, * 1.79like the mad fellow that throws fire-brands in his jovial mode, saying still, am not I in sport? such as thus abuse Gods Peace in jest, are like to go to Hell in earnest far enough from Peace. This is the high road to Satans Kingdom, wherein * 1.80many gallop in a full career. The seat of the scornfull is the highest degree of advancement in the devils University, whereto many ungodly sinners attain per saltum, by a trick of youthfull wit. Sweet meats of this kind will have very sowr sauce. Such * 1.81chuse rather to be the devils fools, then the Lords wise friends, in the way of Peace.

4. The Hypocrites that possess it not, but deceive themselves and others with a dissembling Peace. Such have a double man∣tle to cover their juggles of formality and morality, towards God and Man. External shews of duty they put on, that they may brave it in the painted form of seeming piety and charity, whilst they deny it the Power thereof. They are as far from the Peace of God, as they are far from sincerity and Integrity. But what good will such fig-leaves do them, to the covering * 1.82of their nakedness, though they be gathered, stitched and ap∣plyed never so curiously? This Hypocrisy is either of a single or of a double Dye. Some are notoriously and knowingly such, as many Pharisees; others more secretly and ignorantly, as the foolish Virgins. Its sad and frequent to be thus cheated in cheating of others, to dream of Heaven in the way to Hell.

5. The Notionist that regards it not, but embraces a fancy in stead of Gods Peace. Glorious apprehensions such enter∣tain still of a Peace within, while they disdain the only way of * 1.83Peace. Christs satisfaction and Intercession are little regarded for Impetration and application of sure Peace by them. They have light and sufficiency within, a figment of their brains, which they paint out with the name of Christ to please them∣selves and deceive others▪ whilst the strong man keeps the house within, all things are are at peace there. That Prince of dark∣ness

hath a garment of Light to put on in the play, and drive on his Game. He can easily, being a Spirit, fill their phantasie with pleasing Raptures, and speak to them, as by a voice from Heaven, under a Scripture disguise. But how far are such poor Wretches from Peace, that are thus entangled in Satans Labyrinth? This dreaming dead Peace is not much unlike Heliogabalus his pleasing Precipice, and the Duke of Clarences Butt of Malmsey, or Cleopatras insensible Asp, giving a fair dis∣patch into the Land of eternal woe. To pretend Christs name, whilst men oppose him in each of his wayes, and are still slight∣ing his Word and Ordinances, is as direfull a juggle as its com∣mon.

6. The prophane Wretches, who take their swinge in the course of sin, swilling it still in the devils trough, such who make a trade of lying and swearing, tippling and cheating, vo∣luptuousness and licentiousness, are as far from Gods Peace, as they are from his Grace. They are at Peace with sin, and Satan, under whom they fight continually against God. His Creatures, his Mercies, are all turned by them into Arms of rebellious defiance against his Majesty. What Peace, so long * 1.84as Jezebels Whoredoms and Witchcrafts, Idolatry and Impi∣ety are still multiplied? Such may be cheated with a dreaming and diabolical Peace, but they still pay dear for it at the last. No Peace with God, where there is Peace with sin, either gross or close, open or secret.

In a word, All sinners should be throughly humbled at the sense of this. Is it not egregious folly and misery to slight and mistake such a blessed Peace?

Object. But we hope its not so bad with us; we are better friends to God and to his Peace.

Answ. Dost thou hope so indeed? it were well if thy hope were but well grounded. There is a great deal of vain hope in the world. Is thine any thing better? It may be thou art not so bad as many others; thou thinkest God is merciful, Christ is a good Saviour, thou doest what thou canst, and art sorry thou canst do no more, thou seemest troubled at sin some∣times,

and hast many good words and good wishes for Peace; yea may be thou hast many good duties to plead it for thee, many good works of piety and charity, justice and equity. Possibly thou hast had many convictions of Conscience, and many reso∣lutions to mend; Happily thou hast professed much, hast said, done and suffered much in the wayes of Christ, and hast got thee a good esteem among good men.

But what of all this? Did not Judas and Demas, Ananias and Saphira, with many more go as far, at least. Dost thou yet out-strip the foolish Virgins, and knowest thou not whats become of them? Doth it not appear thou art as yet a stranger to Gods Peace, and a friend to sin? what else mean the bleat∣ings of the sheep? will not thy vain Imaginations and evil af∣fections testifie so much to thy own conscience? do they not often bewray so much by the language of thy lips and life? if thou lovest what God loaths, and loathest what God loves, doth it not speak out thy enmity to him? thy secret disdain to the purest Characters of his holiness, stamped upon his Word and Worship, his Sabbath and servants testifie so much. Thy secret Love to some bosome lust and darling corruption, whom thou feedest and cherishest in the dark, doth express no * 1.85less. Thou wouldst have Peace with God and with sin at once, but these two are still incompatible. Thou hast not yet learn∣ed to pluck out thy right eye, to cut off thy right hand and right foot, to deny thy self in thy dearest comforts and corruptions for him, and therefore art not yet a Disciple of his Peace. If thou hast not given up all to Christ to accept of him on con∣jugal terms, at least in affection, purpose, and endeavour, trust∣ing in him alone, thou hast little right to his peace as yet. If Christ gives not all, he gives nothing if he receive not all, he re∣ceives nothing, to saving purpose.

Ʋse 3.

If Peace be such a blessed thing, it should put all upon se∣rious examination of our Interest therein, that our case may be weighed in Gods Ballance, and our state tried by his touch∣stone. Bring we every one our Peace to the Test and standard

of Heaven; is it good or evil? Is it not a dissembling or dream∣ing a dead or diabolical Peace? Is it a Peace in good and not in evil? Doth our Peace with God, with con∣science, and others, prove of the right alloy, and of the right stamp? consider it well, as you do your money, which you ins∣pect among so much counterfeit Coine.

Quest. How shall I be able to know it aright, seeing the mi∣stake is so frequent and so mischeivous.

Answ. The Spirit of Christ gives us in his Word six special Tokens, to characterize a good Peace to thee by its Subject, and Matter, Ground and Rule, End and Effects,

* 1.86 1. The Subject of a good Peace is good, a graciously renew∣ed heart manifested in a gracious life. There is no condemnation to them that are in Christ, who walk not after the flesh, but after the Spirit. For the Law of the Spirit of Life which is in Christ * 1.87Jesus hath made such free from the Law of sin and death. Art thou such a person▪ graciously renewed, sanctified in the whole man, after Gods Image, in knowledge, righteousness and holiness of Truth? art thou born again of the water and * 1.88Spirit, made a new creature by the Spirit of holiness, giving thee a new heart and a new Spirit, taking away thy heart of stone, to give thee a heart of flesh sensible and yielding? Hath * 1.89the Lord melted thy heart, having broken it kindly, to cast thee into the mould of his Will, and stamp his Image on thy heart by transforming thee in the inner man, the Spirit of thy mind, and writting his Law on thy inward parts? Hast thou beheld * 1.90with open face in the glass of his Gospel, the Glory of the Lord, that thou mightest be transformed into the same Image from Glory to Glory by the Spirit the of Lord? there is no Peace (saith my God) to the wicked, yet unregenerate, abiding in Unbelief.

2. The ground thereof must needs be good also, the Righ∣teousness of God, hoth imputed and implanted. 1. The Righteousness of Christ, God-Man, imputed by God to Man, * 1.91upon the marriage terms of his gracious Covenant, whereby the Soul is united to Christ, concludes Peace with God. Se∣condly,

The Righteousness of God implanted in man by sancti∣fication initial and progressive, through the Spirit of Christ, grounds internal and external Peace, by the Improvement, and reflexion thereof. Is thy Peace thus grounded? Hast thou * 1.92been drawn to Christ upon conjugal terms, to receive him, and be fiducially acquainted with him for Peace? Dost thou strip thy self of thy own righteousness, accounting the same but filthy Rags, yea as dross and dung, that thou mayest know him, and be found in him; not having thy own righteousness which is by the Law, but the righteousness which is of him by saith? * 1.93Dost thou depend on him alone for Wisdom and Righteousness, Sanctification and Redemption? Hast thou learned thus to know him in the Power of his Resurrection, and in the fellowship of his sufferings, being made conformable to his death? Hast * 1.94thou the reflexion thereof in the witness of a good conscience, making thee to rejoyce, that in simplicity and godly sincerity, thou hast had thy conversation towards God and Man, exer∣cising thy self to manifest it in every Relation? If not, thine own partial polluted Righteousness can give no good Peace.

3. The matter is as good, if the Peace be good. Its Peace in good▪ and not in evil. Follow Peace with all men, and * 1.95Holiness; its a holy Peace. Is thy Peace so qualified, in the matter thereof, having still holiness conjoyned? Peace, as the Athenian said of his Amity, is to be extended us{que} ad Aras, as far as is lawfull, in all good matters. Doth thy Peace * 1.96converse about good Objects? Whatsoever things are holy, amiable, of good report, accompanied with virtue and praise, are these thy delight and exercise? Peace in sinfull things is war proclaimed against God himself; it is rather a conspiration, then Peace.

4. The Rule of a good Peace must needs be good also. The Truth of God is the Rule Adaequate of true Peace. Truth and Peace are the lovely inseparable Pair of Gods own twisting. They are the Abstract of Gods Mercy, and mans duty. The * 1.97Scope of the Law, and substance of the Gospel. The truth of man conforms all things of man to the mind of God, and thence Peace. Is thy Peace thus regulated by Truth in the

manner and means, in the getting, keeping and improving thereof? Dost thou therefore so love the truth, in order to Peace, as to give it still its priority, and due influence into all thy Peace? Is the Scripture-truth of Gods holy word, thy stu∣dy and standard, thy golden Rule and measuring line in all the Dimensions of thy Peace? Dost thou so love Truth and Peace in their order and conjunction, as to love the Truth in Peace, and the Peace in Truth? Whilst thou art using this Divine pair of Compasses, to draw the Lines of thy duty from the Center of gracious Justice to the whole Circumference of thy life, doth the foot of Truth stedfastly fix upon the Center, to give Being and Proportion, whilst the other foot of Peace is carried round, to give notion and extent to thy Christian course? Are they strongly and surely rivetted in their root and joint, to make a clear and perfect figure, by the rule of Divine Geome∣try? Doth the foot of Truth incline no further, then to give unto the foot of Peace the Rule of its due motion and strength, * 1.98for circular extension? Dost thou buy the Truth at any rate, and sell it at no rate? Peace without Truth, is the Peace of Hell, dark, dead, and devilish, like that carnal Wisdom, mentioned * 1.99by the Apostle; whereas true Peace, like the Wisdom from above, is first pure, then peaceable, gentle and easie to be in∣treated, that the fruits of Righteousness may be sown in Peace.

5. The End of a good Peace cannot but be very good like∣wise. Finis dat esse, & bene esse mediis. The End and Scope of things gives a Being and Perfection to the means. The Glory of God is the ultimate End, as of all things else, so of * 1.100this Peace. All are from him, and must needs therefore be also for him. Our Alpha must needs be our Omega, the first cannot but be the last. The subordinate End thereto is mans Good, both per∣sonal * 1.101and Relative, the publike with our particular. No man is made for himself alone, but most for others. The God of Nature taught Wise Heathens so much by their glimmering Light. The Apostle would have Christians not so much to mind their own, as each others things, and please their Neigh∣bour by true self-denial, for his good and edification. Is it so with thy Peace? Is Gods Honor the main scope thou drivest

at in every thought, word and work of thine? Dost thou account it the greatest Honor and Happiness, to be any way serviceable thereto? Dost thou still take off the Crown of thy best Acts from thine own head to cast it at his feet, as those no∣ble * 1.102Worthies triumphantly do, in that glorious Representation of the Lords Kingdom? Canst thou delight in thy own abase∣ment, * 1.103as David, the Apostles, yea Christ himself did, so that thy God may be exalted? Dost thou contribute thy utmost towards it, and is it thy great trouble, that he reaps no more Honor from thy self and others? Dost thou account his dishonor, thine own, being more zealous in his case then in thine? Is thy Spi∣rit so generous and ingenuous, as to scorn all sinfull basness, that reflects on his name, and thy profession, upon his score? Do * 1.104his reproaches still fall upon thee, as they did on the typical and the true David? Is this the Life of thy life, the cream and marrow of thy best desires and delights, designs and labours, to glorifie him in the doing, or suffering of his Will? And is thy Neighbours good, thy subordinate end thereto still? Hast * 1.105thou a publike and magnanimous Spirit, that other Spirit, so eminently commended and crowned in famous Caleb? Canst thou cheerfully sacrifice and venture thy All, upon that account, rather then the publique should suffer? Art thou a Patriot, and a Christian of a brave temper, of an heavenly resolution? Dost * 1.106thou prefer Jerusalems Weal, before thy chiefest Joy? Art thou still labouring in thy place, to be doing all the good thou canst, * 1.107unto all sorts, especially to the houshold of faith? Dost thou study news on this chief account, that thou maiest sympathize effectually with Christs Interest and friends in all parts whatever? Dost thou delight in thy Neighbours good as heartily as if it * 1.108were thy own? Art thou of Timothies noble disposition, full of royall Blood, from a Divine stock, naturally caring for the good of others; when the most are still unworthily selfish? That Peace is not good, whose chief end is not Divine and * 1.109publique, but selfish and low. Moses and Paul shewed their readiness to be accounted as cursed on earth, in being blotted out of the Lords Church-Book, by excommunication, or cut off from the living, (they could not desire to be blotted out of Gods choise-Book of eternal Election; it being sinfull and im∣possible)

if it might advance Gods Honor, and the publique Good. Such a Spirit becomes all Christians, that profess the name of such a self-denying Sav••our, who underwent the * 1.110worst of all evil, for their good, in subordination to Gods Glory.

6. The Effects of a good Peace must necessarily be also very good. All good is diffusive and communicative in its kind and way. What comes from God, the cheif good, must needs be proportionably active for God, in all possible good. A blessed Peace cannot but have a spreading Influence into every Relati∣on, Condition and Occasion. Being the effect of Divine Grace, it cannot but act still graciously, and produce effects answera∣ble to its stock and nature. The seed and the fruit must needs resemble each other. As much as our Peace hath of Grace in it, so far will it conduce to the preservation and augmentation, the Corroboration and excitation of every Grace, in our several places. It will appear in the way of faith and love, sincerity and self-denyal, prudence and patience, diligence and depen∣dance, zeal and courage, meekness and lowliness, thankfulness and obedience. Such a Peace will still be found in that gracious Train of Divine Virtues, which still accompany the God of Peace in his progress among the Sons of men. Is thy Peace thus actively productive in a gracious way? Doth it make thee more humble and wise, more faithfull and fruitfull in thy general and particular Calling? Doth it still direct, quicken and enable thee to do more for men with God, and for God with men, in every motion of thy proper Sphere? Art thou more vigorous and industrious in improving Gods mercy, and performing thy Duty, according to the Instructions of Gods Will summed up in the first and second Table of his gracious Law? Dost thou so acknowledge him in all his wayes and thine, in every Ordinance and Providence, that he may direct thy * 1.111paths, to the discharge of a good Conscience, in honouring and enjoying him? Is there no duty, thou wouldst willingly neglect, no Mercy thou wouldst forget, no Temptation thou woudlst not resist, no Corruption thou wouldst not mortifie, no Affliction thou wouldst not bear, no sin thou wouldest not forbear for his sake, through the constant supplies of his Holy Spirit? Is not thy Peace like the worlds Peace, that renders men more secure and

selfish, sensual and sinfull; but like the Churches Peace, making them to increase in number and Grace still? Dost thou abound * 1.112more and more in all the fruits of the Spirit, often repeated by the Apostles, as those famous Christians did, whose good Conscience was a continual Feast? An evil Peace still makes men worse, but a good Peace makes them better in every relation.

Object. But where is that man to be found thus qualified? Do not the great Professors turn Apostates and prove Hypocrites? Doth not much evil appear in the best of them? Do they not come much short of the good they profess?

* 1.113 An. 1. There are many such described in the word, and scat∣tered up and down in the world, though their number be com∣paratively but small, in respect of others. Christs Flock is little.

* 1.114 2. Many Hypocrites creep in among the best; Wheat never comes up without Weeds and Tares. The one must not be blamed for the other. No rich Minerals without Oare.

* 1.115 3. The best have much evil remaining in them, the Wheat doth not come up without chaff, nor grain without hull; but they do still observe and bewail it, they oppose and mortifie it, they abhor it, and judge themselves for it.

4. Though they come short of the good they profess, yet do they still desire it, and delight in it, its their purpose and endeavour; still they grieve for the want of it, esteeming it in others, and are restless till they attain thereto. The case of graceless hearts is quite different.

Ʋse 4.

If Peace be such a blessing, it must needs speak singular Consolation to all the children and friends of Peace. This Blessedness is their grand Portion, both free and full, choise and * 1.116sure. My Peace saith Christ, I leave with you, Peace I give unto you, and not as the world gives it. Let not your heart faint, nor be troubled, for in me you shall have Peace, though in the world you meet with trouble. This precious Cordial should be carefully laid up, that it may be orderly laid out.

A broken Heart is the best vial, that should receive and will best preserve this Elixi•• and Liquor of life. Such a heart is fitted by the hand of heaven for such a spirituous Extract and * 1.117Quintessence. The God of Peace, and the Peace of God delights to visit and to dwell with such. This Specifick Antidote will prove of wonderfull use against all Temptations and Cor∣ruptions, all Tribulations and Desertions. The best will find abundant need of it in their pilgrimage, through this wilderness of sin and sorrow.

Object. This is comfort indeed; were it but mine, I should for ever rejoyce, but I cannot see my right thereto, being so full of evil, and empty of good. My heart is still dark and dead, cold and stiff, bent to evil, backward to good.

Ans. 1. Is it so indeed? Art thou not mistaken; thy distemper may occasion thee to mis-judge thy self. They that have most * 1.118Grace, do most feel and bewail corruption. They are most secure, that are most graceless. They that know Peace best, do most long for it, and are most eager after the same.

2. Thou must distinguish, to prevent and remove mistakes. 1. Between the presence and the sense of Grace, as likewise of Peace. There is Peace with God, made sure to Gods weakest children, though they be not alwaies assured thereof. The Sun continues still in his Light and course above, though many Inferiour things often interpose to cloud and eclipse it.

2. Between the quality and quantity of it. There is a lati∣tude in the gifts of God, as there is a great variety among his children. Some are bigger, others lesser; some sic••lier▪ others healthier. All his dispensations are suited to their Sizes, where∣in his Spirit, Word and Providence admirably vary, according to those multiplicious Ends, whereto his good pleasure did from Eternity fore-ordain the same. That some have more, and others less of Grace and Peace, its no wonder. The various parts of the world are not alike visited from heaven for equa∣lity, though none of them be without their Portion.

Ʋse 5.

This truth should also prove of very great force to press an effectual Exhortation upon all the professors and possessors of Peace.

1. Nominal Professors, that do bear Christs Name, and yet want his Peace, should be mightily prevailed with to get the same and make sure of it. This inestimable Ʋnio, this rare pearl of price should marvellously gain mens hearts thereto. Such a Load-stone should draw powerfully. Blessedness is that * 1.119good, which all things do by natural instinct move earnestly for. What can you desire, for pleasure or profit, credit or comfort, that is not comprized in this incomparable Blessing? What evil can you fear or beware of, that it will not exclude and remove? Be perswaded then to look after it more affectionately and se∣dulously, more vigorously and effectually. You must treat for Peace, as for your very life, with all fervency. Sinners of all sorts should be strongly quickened thereto. Are not you all sworn enemies to God from the very womb? Were not you born and bred up in sinful Rebellion against his Highness? Are not you continuing your hostility every moment by the renewal of millions of sins, against the Crown and dignity of Christ? Can you make any amends to him for the evil past, or procure his favour, by any thing of yours for the present and future? Is not your case very desperate, if you look not instantly for re∣lief? What can all the world do to you, without Peace? What Peace as long as you stand out against God with arms of defi∣ance? Be convinced then of the necessity, excellency and use∣fulness of this blessed Peace.

Qu. How should I come by it?

Answ. Thou must treat with God upon his own terms, as a Traytor summoned by Proclamation. All sorts of sinful wretches are called thereby, as it were by name, none being ex∣cepted. Exclude not thy self, make no excuse▪ no delay, no stop, as thou tenderest thy eternal state. Seek ye the Lord, saith

* 1.120 his great Herauld, whilest he may be found, call upon him, whilest he is near. Let the wicked forsake his waies, and the un∣righteous man his thoughts, and let him return unto the Lord, for he will have mercy upon him; and unto our God, for he will abundantly pardon. Thou hast heard his offers, lay down thy arms, observe his Articles, cast thy self at his feet, and yield to Mercy; if thou persist in sin, dreadful will thy end be.

Obj. Alas I cannot come, I have no power, no will of mine own, to the least spiritual good.

Answ. Be the more earnest with him for his grace, that it * 1.121may be sufficient for you to the effectual bringing you off * 1.122from self to himself. He hath laid help on him that is mighty; yea, the mighty God, and Prince of Peace, able and willing to save to the utmost every soul that comes to the Father by him, doth not he bid you take hold on his strength, that you may make peace with him, assuring you, that you shall make Peace * 1.123with him in that way? Is not Christ himself the Way, the Truth and Life, the living and true Way, that good old Way renewed, by whom you must come to the God of Peace? is not Christ become our Peace for that end, that in him we might be sure to obtain Reconciliation, through faith in his blood? Come then to God with the Kings Son in your arms, (as Pirrhus in his distress did come to that Prince whose mercy he implored) that you may treat with him on the best advantage for a desired * 1.124Peace. Acquaint thy self with him and be at Peace, and there∣by great good shall come to thee. Receive, I pray thee, the Law from his mouth, and lay up his Word in thy heart: if thou return to the Almighty, thou shalt be built up, and put away ini∣quity far from thy Tabernacle. Then shall thy Peace be abun∣dantly certified and ratified to thee, as himself further assures thee, in that large Declaration of his. His Promises are divine Cords of love, and the strongest bonds of God-man, to draw * 1.125you to the Father by the Spirit of his Son. None can come to him, except he be thus drawn; and all whom he gave his Son, shall be thus surely drawn, and made willing to come, that they may be welcome. Resist not therefore his Spirits motions,

burst not those bonds, follow his drawings, yield to his offers, embrace his terms, and your Peace is made.

Obj. But I am unworthy, wretched, miserable, the chief of sin∣ners, unfit, unprepared, destitute of all good.

Answ. The more need have you to hasten to him, and em∣brace his gracious invitations. Doth not he call the hungry, weary and heavy-laden for Rest and Peace in himself, which no∣thing * 1.126else can afford them? The whole need not the Physitian, but the sick, saith this Prince of Peace, who came not to call the righteous, but sinners to repentance. He needs not, he ex∣pects not any worthiness of your own: He bids you come self-denyingly and self-resigningly, and strip your self of all your fil∣thy raggs, that he may cloath you with his own worthiness, the white robes of his imputed righteousness, which by faith you * 1.127are to put on, as he puts it on you by the hand of his Spirit. His Mercy must be your only Merits. Be but willing to be or∣dered by him in all things, that he may strip you of self, and cloath you with himself, and your Peace is sure. Lie but at his feet in all the waies of Peace prescribed you in his word of * 1.128Peace, and you may be certain of his Peace. He comes on the white horse of his Gospel, to preach Peace to all sorts of Gen∣tiles; hearken to his voice attentively, affectionately, submissive∣ly, applicatively, and all will be well. Neglect no means, rest on him alone, who will efficaciously ordain Peace for you, ha∣ving * 1.129wrought all his work within you.

Obj. But I see many do miscarry that have used the means, and been far more forward in all things then I ever was; I hear of * 1.130those that sock and find not, that but few are chosen, though many called, that many prove but foolish Virgins; and, many are turned * 1.131out, being found without the wedding garment.

Answ. What of all that? be you the more careful to avoid the rocks that others have split on. Use more diligence in mak∣ing * 1.132your Calling and Election sure, and working out your sal∣vation with fear and trembling, because its God that works in

* 1.133 you both to will and to do of his good pleasure. Strive to en∣ter in at the straight gate, and attend still at the posts of wisdoms house, all whose waies are pleasantness, and all her paths are * 1.134Peace. In your way to Peace, mind industriously the Subject and Matter, the Ground and End, the Rule and Effects hinted at * 1.135before. The Lord gives Peace by the mouth of his servants, at his pleasure, creating the fruit of the lips, Peace, Peace; all kinds and degrees, in all the waies and means of true Peace; to him that is near, and to him that is far off: in healing of them observe his method, forbearing what he forbids, taking what he gives, improve his Promises, obey his Precepts, follow his dire∣ctions, and be sure to break with sin and Satan, as you desire to have Peace with God. Conceal no enemy, but discover all to your Soveraign that you find plotting Treason within you: keep no rebellious arms, make no League, no Truce, with any spiritual Adversaries. Be sensibly ashamed and weary of your sinful Peace; manifest to all, especially to God, in his appointed waies, that you design and labour through his grace, to be whol∣ly and constantly his. His Covenant of Peace gives you those * 1.136Articles of marriage, on which you are to embrace his Son con∣jugally, in giving up your self to be wholly his. Study the same, that you may punctually observe each of them, through his Spirits help. Take all in Christ, and take Christ in all, in surren∣dring up your self unto him; so shall you surely enjoy the Peace of God, with the God of Peace.

2. This Exhortation should also perswade the real Possessors of Peace to make the best improvement thereof. Such a blessed Thing should be made use of in every Relation, in every Condi∣tion, in every Occasion, according to its worth. Men improve their Lands and Estates, their Trades and Offices to the best ad∣vantage, with all diligence. Is not this Peace of far greater moment, in all Spiritual and Temporal respects? Learn to be faithful Stewards of this choice mercy he entrusts you with, whom he hath made the subjects of this Peace. Keep the Kings Peace, that it may keep you in every good thing: Observe that Rule, and Ground, for that end of Peace before signified, that the blessed effects of the same may orderly follow. Improve with thankfulness and fidelity that Blessed Portion afforded you

fcom heaven. Beware of every thing that threatens a breach between God and you. Keep this Jewel with all watchfulness and industrious care. Make much of that which cost Christ so dear. Be sure to keep close to the divine Author of your blessed Peace, in the due review of its Nature and Adjuncts. Peace with God, well kept, will be of special help to the preserving of Peace in your conscience, and both will further your Peace with others too, in all the means tending thereto. Sin and Satan will be still striving to endanger and disturb the same. Keep your eye and heart stedfast on your God, in keeping your hand stea∣dy on his Work. He hath promised to keep in perfect Peace, such who thus faithfully rely and trust in him. Believe and pray, resolve and labour for Peace in all his waies, so will the God of Peace give you Peace alwaies, and by all means, according to * 1.137his Word. The very God of Peace will throughly sanctifie you in soul, body and spirit, and his Peace shall keep you as with a garrison, against all enemies internal and external. You must * 1.138still be receiving help from God, that you may still be helpful un∣to others. So shall you be blessed Peace-makers, which is the next thing to be considered.

Propos. 2. Peace-makers are blessed Persons. This is Christs assertion plainly expressed; the sense and truth whereof being made out and made good, good Application will be made there∣of.

1. The sense and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, is wrapped up in the words, suffici∣ently cleared, when we have but opened how this Peace-making is to be understood. The Greek expression 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, imports a kind of humane efficiency, variously expressed in Scripture dialect. God makes Peace as the supreme Agent, man as a sub∣ordinate Instrument under him. God works it, as the Primary cause, man as a Secundary, acted by him in every motion. God effects it, by over-ruling the minds and hearts of men; Man, by directing and perswading, in offering Reasons and Motives suited to such minds and hearts. God can do it without means at his Will, but usually by Blessing the means appointed by him; Man, by the diligent improving of those means, whereon the Lord hath promised his Blessing. According to the nature

of the Peace, such is mans way of working towards it.

1. With respect to eternal Peace with God. Man is said to make his Peace, when he follows the Lords directions in order thereto, through the efficacious help of Christs renewing Spi∣rit, closing with Christ by a lively faith upon Gospel terms, re∣ceiving of him, cleaving to him, resting on him, and surrendring * 1.139up himself to him, according to the conjugal Articles of his gra∣cious Covenant. Thus, whilest a man is exercising Faith and Repentance in an obediential love, that he may through the Spirit, die unto sin, and live unto God in Christ, he is said to make his Peace with God.

2. In regard of internal Peace, a man is said to be the maker thereof instrumentally, when he observes the Lords instructi∣ons through Christs sanctifying Spirit, in purging himself from * 1.140all filthiness of flesh and spirit, to perfect holiness in the fear of God. Whilest he is thus searching of his heart, viewing of his waies, and washing his conscience in the blood of Christ often, that he may behold therein, as in a Crystal Glass, the Lords image by due reflexion, he is then subordinate unto the holy Spi∣rit in the clearing of Peace in his conscience.

3. In relation to external Peace, both Civil and Ecclesiastical. Man is then a Peace-maker, when he is carefully diligent to at∣tend and improve the multiplicious means appointed of God thereto, according to the variations of his proper state and opportunities, through the supplies of the Spirit of Jesus Christ.

This Peace-making then is a multiplicious Act of the whole man, flowing from a gracious principle within, whereby all the powers and parts of soul and body are s••t on work to promote this Blessed Peace with all possible diligence and care though such cannot alwaies effectually produce what they sincerely and faithfully labour for. Such Peace makers are blessed Per∣sons.

2. The Truth of this Proposition, in the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 of it, that it is so, appears sufficiently from the Word and Providence of God, made out to man in all successive Generations. The God of Peace by his manifold precepts and promises, prefigurations and

prophesies doth largely make out the Duty and Dignity of his Peace-makers. The friends of God were alwaies the friends of his Peace, and were still blessed of him so far as they cordially promoted the same. Thence the royal Prophet, by the Spirit of Christ, gives such a charge unto all Gods people; Pray for the * 1.141Peace of Jerusalem, they shall prosper that love thee. Subjoyning his * 1.142Prayer, Peace be within thy walls, and prosperity within thy Palaces: And his gracious purpose to use all possible means * 1.143thereto; For my Brethren and companions sake I will now say, Peace be within thee. Because of the house of the Lord our God, * 1.144I will seek thy good. The New Testament is as full of the like expressions as the firmament of stars. All the Typicall oblati∣ons presented from man to God, by a Mediatory hand, (re∣presenting Christ) signified and shadowed this forth, in a way * 1.145suited to that dispensation. Their renewed Trespass-offerings, Sin-offerings, and burnt-offerings, ceremonially set forth the way o•• Peace-making with God, by Christs all-sufficient sacri∣fice, to be offered once for all. Their meat and drink-offerings, with all E••charis••icall oblations did set out that way of making Peace in man, and among men, as well as for man, which the grace of God carries on gradually, by rendring man service∣able thereto. Every one therefore was by the Law of God to bring his oblation to the door of Gods house, laying his hand thereon giving it to the Priest, that it might be set on Gods Al∣tar, and sent up to heaven, with the mixed perfume of the Lords providing. Thus the Gospel-Law expressed to their faith, how every one should contribute his best, and bring all to Christ, on whom and through whom, access to God, and acceptance with God was peculiarly to be looked for, in order to all kind of Peace and Good. The Lord is therefore said to have smelled therein a sweet savour of Rest, (which the noisom smoak of so many creatures burnt on the Altar could not of it self afford) to testifie his being well-pleased in and through Christ, our true Peace and rest. He therefore appointed, that the blood of sa∣crifices should be frequently sprinkled on the people, by the hand of the Priest, to testifie the communication of all, through the Lord Jesus, our singular High Priest, imparted to all his. He likewise ordered, that part of the Sacrifice should still be

eaten of by the Offerer, in a Festival mannner, to represent their participation in the blessings of Peace procured by Christ; Yet he excepted the whole Burnt-offering, whereof none was to eat, that they might understand, how that in the business of satisfaction and meritorious impetration, no creature should have any share with Christ, whose arm alone brings Redempti∣on, by his own intire and sole oblation. All Sacred Persons, Things and Actions then did still represent Evangelicall truths, concerning this blessed Peace, and the blessedness of true Peace-makers. That Mosaicall Law cloathed the Things of Christ with a vail and Garment, well becoming the Churches infant∣age. By the personal coming of Christ the vail was removed, to give unto all a more plain discovery thereof, in this new edi∣tion of his gracious Covenant. The Gospel therefore speaks most fully to this very point, pressing all Gods people to the great Duty of such Peace-making, and demonstrating the choice Blessedness attending thereon. The fruit of righteous∣ness is thus sown in Peace of them that make Peace. What Christ himself declared with many Arguments, was further promoted by all his servants, in their Ambassy from the God of Peace, that a good Peace might still be followed by the friends * 1.146of God, and Blessedness improved thereby. Their feet were beautiful, who published Peace, and promoted it.

Object. Christ, it seems, was not alwaies a friend to Peace; * 1.147Did not himself say, he came not to bring Peace, but the sword; to set one man at variance with another; Yea to send fi••e on the earth, and desiring it might be kindled? &c.

Answ. 1. Christ ever was a friend to true Peace, though ne∣ver to a false Peace. He came to convince men of their evil Peace, their Peace in sin, that they may be driven out of it, into a good Peace, true Peace in good.

2. Christ properly is the cause of Peace, and accidentally the * 1.148occasion of War, by reason of mens lusts, and Satans power enraged thereby. Though Christ in himself be altogether love∣ly, and most precious to them that believe; yet he proves also a Rock of offence, and a stumbling stone unto the greatest

part, whose corrupt principles and waies he comes to discover and destroy.

* 1.149 3. Christs Method is to work by contraries, that he may best appear like himself, shewing most of himself, where least of man and means doth appear. He carries his people through war into Peace, through the gates of Hell into the Kingdom of Heaven. Like ••ampsons Lyon, the Lyon of the Tribe of Juda, he gives to his friends meat out of the eater, sweet out of the bitter. His way is to carry still through a Wilderness, out of Egypt into a Canaan of Rest and Peace, his true Israel. He loves to be seen in the Mount of straights, and to make mans Extremity his Opportunity.

4. No wonder if Christ threaten fire and sword to the world, which is so directly opposite to him. There is still a sworn An∣tipathy, between the womans and the Serpents seed: The one * 1.150being from heaven, the other from hell, they cannot but be diametrally set against each other. The Person and Office, the Spirit and Grace, the Word and Law, the Service and Saints of our blessed Peace-maker, are so contrary to this sinful world, and the Prince thereof, that we cannot look for any thing else but a deadly feud between both parties, till the one be ut∣terly destroyed.

5. Christ is no more the cause of sinful jarrs, then the Sun of darkness, though sinful jarrs do still attend the interposition of self and Satan, between Christ and man; as darkness is still the consequent of a cloudy and accidential i••terposition be∣tween the Sun and us. Men must thank themselves for any * 1.151trouble attending Christs waies; for directly all the waies of wisdom are waies of pleasantness, and all her paths are Peace.

6. Because Christs interest is still to meet with opposition here, he therefore redoubles his cautions and warnings very fre∣quently to all his servants, to shun discord, and to promote Peace to their utmost Power. Peace is his proper and his blessed Work that he comes for, and sends his people about. If it be * 1.152possible, saith he by his Apostle, and as much as in you lies, have Peace with all men. He would have them to be of Davids mind, and therein after his own heart, to be still for Peace in the midst

* 1.153 of an hostible Generation. He bids them pray for their ene∣mies, and be peaceable towards the most perverse, that by kindling such fire on their heads they may either be dissolved, or destroyed, that he may still encourage to Peace. He declares and assures Blessedness in the Text to his Peace-ma∣kers.

3ly. The Reason and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 of this Point is clearely drawn from the Blessedness of the work it self, which cannot but impart a su∣table. Blessing to the Lords Work-men. The Blessedness of Peace hath been already demonstrated, in an ample manner. This work of Heaven is never destitute of Heavens Blessing. What was said of virtue by the Philosopher▪ that its both Work and Wages, carrying meat in its mouth, is verified of this blessed Peace. Its Christs work, they are his Work-men, he hath a special Interest in them both, and a special Blessing for them still in making them a Blessing to others. Such Peace-makers enjoy a singular Blessing in themselves, as Austin ex∣plains it. They communicate also a choise Blessing, even in Temporals to others, as Chrysostom comments on this place. Yea, They are choise Instruments of Christ, to convey saving Mercies, by the Gospel of Peace, as Basil Interprets the words. Peace-making is Christs Work so peculiarly, that he is called our Peace in the abstract, who breaks down all partition Wals, by the virtue of his cross, whereon he slew the Enmity, to re∣concile * 1.154his people to God, and to each other, through the ap∣plication of his Merits to them. This Blessed Work removes and prevents all Curses; it brings and declares, offers and im∣parts, increases and cherishes, restores and crowns all Blessings possible. So far as he honors any servant of his, in making use of them Instrumentally about this work of his, so far happiness attends them therein. Though he needs no help, yet is he pleased to make use of Helpers, against the mighty Enemies of Peace. He takes kindly, and graciously rewards the cordial contribu∣tions of his People thereto, though never so smal. All his Servants are called to Peace, and implyed about it in their se∣veral Stations. His Presence and Blessing cannot be wanting where he sets his friends on work on his account. He loves to walk in his wonted Road, and to act ordinarily by men and

means, having to deal with rational Creatures, not with blocks and Bruits. Wise and good men will not imploy servants, but they will help and own them in their work. The blessed God employes not his children and servants, without his aid∣ing and favouring Grace, about this work of his. To impose a hard Taske, and to refuse straw, is the property of an Egyp∣tian Tyrant; our gracious God is no such hard Master; he reaps * 1.155not where he hath not sown, though idle servants may charge him with cruelty. Christ is most benign in his Influence, to every Soul, that sincerily minds his service. He that feeds Ali∣ens and Enemies, is not like to neglect or forsake his friends. He that bountifully blesses with Temporals, the very worst of men, that oppose his Peace; will not he surely bless with his right hand his peculiar People, entrusted by him▪ about peace-ma∣king, wherein his Honor and his Interest, are so signally concern∣ed?

Ʋse 1.

The Improvement and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 of this Truth, affords a Word of Instruction in two Corollaries.

1. We may hence observe the unhappiness of our Age, wherein such blessed Peace-makers are so scant. Sad lamenta∣tions might be justly enlarged, over so many unpeaceable Spi∣rits. No wonder if we have so little of Gods blessing, consi∣dering * 1.156how little we have of his Peace. When a mans wayes please the Lord, he makes even his enemies to be at Peace with him. It is a shrewd sign, that our wayes are much displeasing to him, when our very friends are not at Peace with us. Da∣vid * 1.157much complained of his ill Neighbours, (the ten Nations surrounding Israel, whose inveterate enemies they still appear∣ed, in allusion whereto the ten Horns of the Antichristian Beast, are described in the Revelation) whose Character it was to be Haters of Peace, and lovers of War. Its common and sad to see so much of that Antichristian Spirit breathing among us. The most are wilfully, and the best unhappily engaged too much in unchristian▪ inhumane janglings. Too many we have of a Sa••••m••ndrian Spirit, whose Element is fire it self, they so love

to live among contentions. Too much of Hell-fire wofully appears in most of our unhappy contentions. Friends too often strike each other in the dark, upon mistakes. Hereby sport is made for Satan▪ and sorrow for Gods people; the Lords Name suffers, and his enemies laugh, the good are scandalized, and the bad hardened. Whilst ••any contend unhandsomly for * 1.158Truth, they miss of Peace and the Blessing, yea, of Truth also. To live still in a burning Climate, under a torrid Zone of hot dissentions, is more sutable to Negroes and Mores then for Christians, who are best fitted in a temperate Clime of due mo∣deration. How much do Christians wrong themselves and others in every respect spiritual and civil, by needless quarrels! Are not many of our differences as little weighty, as that woful brawl about the time of keeping Easter, which continued for so many years between the Eastern and Western Churches in the second and third Century, proceeding often to solemn Excom∣munications? The Jars between Epiphanius and Chrysostom, Jerom and Ruffin were very doleful, and from small beginings rising further to sad Catastrophes. It were to be wished, that divers eminent Lights of this Age were not so unworthily en∣gaged, as those famous ones were about the fifth and sixth Cen∣turies. Austins complaint might justly be ours, concerning such cases. The contentions at Corinthus, among those Chri∣stians so excelling in Gifts, bewrayed a great deal of fleshly Corruption reigning in many, remaining in the best; do they * 1.159not so with us? Our Sea of glass, our reformation-state, hath too much of this fire mingled therewith, which cannot but prove * 1.160wofully sinfull. Strange fire cost Nadab and Abihu dear, though such eminent Persons, in such an eminent Work. This wild fire so commonly scattered, is ominous and pernitious still in Civils and Ecclesiasticals. Its a perverse Spirit, that doth so * 1.161judicially divide between Abimeleck and the Sichemites, those old confederates, though over-ruled by the Lords own hand. When utter ruin was threatned to Egypt, such a perverse Spi∣rit was to be mingled in the midst of them, as the wofull Execu∣tioner * 1.162of Divine Vengeance. When the Pride of Babel and its Builders was mounting to the Heavens, it was fearfully checked by the confounding of their Tongues. Is it not very irrational

to think of building Zion, in that very way, whereby the Lord confounded Babylon? This is a sore Lamentation, and shall be for a Lamentation.

2. Hence also have we a vindication of peaceable Christians They that know the God of Peace, and the Peace of God best, are most forward to advance Peace-making. It is not from a low luke-warm Spirit, as many mistake it, but from the most rational grounds. There is nothing so rational as Grace, which makes the best use of Divine Reason, which appears herein very eminently. They are most zealous after Peace, who are most rationally sensible of Gods Honor, and mans good. The Apostles would have Christians still to study how to be quiet, and to do their own Business with as much calmness * 1.163as they can. Is it not much better to live in a serene, then in a tempestuous Air? Peace is the Health and due complexion of of Souls and Societies. Is it not much to be preferred before a crazy state and jarring distempers? The Thebans were a war∣like Nation, witness their success under Epaminondas and Pelo∣pidas; yet was Concord so much esteemed with them, that they deified it, and consecrated a Temple thereto, as the Romans af∣terwards. Those poor Heathens by their dim natural Light, saw often farther then many now in the Sun-shine it self. It was Satans Policy to carry them to extreams, in disguising the Truth with many fables and Idolizing Creatures; yet was there much of Truth and Good covered with their many Poetical Vails, and Philosophical Mythologies. Is it not a great shame, that Christians should come short of Pagans, in that which they have so frequently still with so much advantage pressed up∣on them?

Object. But do not those who pretend to be so moderate, run often also to the other extream of sinfull Compliance, and coward∣ly betraying the Truth? witness the various Cassandrian Syncre∣tisms, attempted in Germany, France, Brittain, Poland, and other parts, again and again?

Answ. 1. Its bad indeed to skip from the Pan into the fire▪ and run upon Scylla, in labouring to shun the Rock of Cha∣rybdis.

Extreams are ever nought that forsake the golden Medium of Virtue. There was but little reason and religion in that Law of Solon, which banished moderation from the * 1.164Athenian state, by ordering that in every Tumult and faction, all persons unengaged and neutrally impartial should be ba∣nished. His pretended ground was but a shadow of policy, if not a politick Heresie. The middle wherein virtue centers as in its Throne and proper Element between vicious Extreams, is a middle of Negation, not of participation, excluding both the * 1.165contrary evils, and sharing in neither. There is a difference between staring and stark mad. A sinful neutrality that neglects duty, and inclines to evil is very bad. But a virtuous neutra∣lity, that observes duty in avoiding evil, must needs be very good.

2. Those Cassandrian Mixtures of truth and falshood, Pro∣testants and Papists into a mongrel Hotch-potch are still, as they were, justly suspected and disowned by judicious Christians. What Communion can Light have with darkness? What con∣cord hath Christ with Belial? what agreement hath the Temple of God with Idols? What felloship can the people of God have with the man of sin? what hath Zion to do with Babylon? If any question whether the Roman Papacy be Antichrist, let them seriously weigh the Lord Bacons Answer to King James about this question. If hue and cry were sent out, said he, against Antichrist, I would surely apprehend Papacy, till she had * 1.166cleared her marks, being so many and so notorious. The A∣postles, who were most for loving forbearance and Christian compliance towards the weak, that are sound in the main; ab∣horred and still disowned all sinfull closings with persons and Doctrines opposite to the great foundations of our faith. Yet among the Papists there is a great difference. The Janse∣nians and Dominicans, with many Sorbonists, being far more Orthodox about Gods Decrees, and Providence, Justification * 1.167and free-Will, with divers other points, then the rest; some of the Jesuits themselves appear more moderate then others.

3. Though we cannot comply with such wayes that are fun∣damentally destructive of our Religion, without sin; yet may

we not neglect any means of convincing them by spiritual and mo∣ral Reasonings with all prudent zeal. The softest words will best set out the strongest Arguments. We are bid to Instruct in all meekness, such as oppose themselves: If God peradventure * 1.168will give them repentance to the acknowledgement of the Truth, that they may recover themselves out of the snare of the Devil, that are taken captive by him at his will. There∣fore should not the Lords servant meddle with foolish and un∣learned Questions, that engender strife, neither should he strive, but be gentle to all men, apt to teach, and pati∣ent.

This Apologie for moderate and impartial Christians can be no Plea for any base deserting of Truth, or unworthy luke∣warmness in religious or civil affairs. The same God that here pronounces Blessedness to the Peace-makers, denounces also a * 1.169most bitter curse upon Meroz, and all such Loodicean Spirits, who come not freely to the Lords help, and do his work deceit∣fully, or negligently in the quarrel of his Covenant for the building of Zion and pulling down of Babylon.

Ʋse 2.

This point directs a just Reprehension to all that slight, op∣pose and neglect this blessed Peace-making, being either stran∣gers, enemies, or friends.

1. Such as are yet strangers to this blessed work, should be admonished convincingly, both of their folly and misery. How many would be found upon Inquiry, as much estranged from Peace-making, as from Peace it self and from the God of Peace? Is not this the fruit and the sad Symptome of a blinded mind, and a hardened heart? What gross Ignorance and supine carelesness reign among multitudes, that neither know, nor desire to walk in the wayes of Peace? All men naturally be∣fore the new Birth, are strangers to Christ, and to his Righte∣ousness, and therefore alienated from his Peace. They that have most of notional Knowledge, and a gilded Profession, yet are found grosly unacquainted with the practical Mysteries, and experimental Power of Godliness. They speak of such things,

as blind men of colours, and as Geographers of terra incognita, and del fuego, at random and ghess. The Power as well as the * 1.170Wisdom of a crucified Peace-maker is folly to the Greek, and scandal to the Jew. There are not many wise, not many noble, not many rich ones called to this Peace, to seek and to embrace it. * 1.171The greatest number of our glorious Professors have but sipped of his Heavenly Gifts, and tasted but externally of the good Word of Peace. Their partaking of the common Gifts of the Holy Spirit puts for a time a lustre of excellency on them, which makes them flourish like the stony and thorny ground, among foolish Virgins. The unclean Spirit doth upon design, * 1.172seemingly leave their house, that they may be trimmed and swept with external formality and morality, by the removing of * 1.173common prophaness. Divers may seem to out-strip therein the most precious Christians, yet are they but for a time. Their painting soon washes away, their Gifts decay, the unclean * 1.174Spirit returns with seven worse, and such washed swines return again to the puddle of sin, in opinion, affection, or converse, or in all together. This seems to be an Epidemical disease of this season. The Lord awaken every secure, self-conceited Hypocrite. Such may have a flash and shew of Peace, as of Godliness; but they are strangers to the substance and solidity of both. Presumption and security are easily mistaken for true Peace with God, and in the Conscience. Such souls never came off freely and fully to the Lords Jesus, upon marriage Contract. There was still something reserved secretly, they would not part with. Some darling corruption, some close Daliah made them break off the Treaty of marriage before Conclusion. Something they stand upon, that will not comply with the Grace and Peace of Christ. They do but cheapen and bid this and that, as the foolish Chap-man; they come not off * 1.175roundly with the wise Merchant, who chearfully sold all to buy the Pearl out-right. These are very loth to part with their All, and accept of Christs All. Something they would give, that they can best spare of their natural, sinfull, and religious self. But to deny all, and to give up All, this is accounted hard * 1.176and unreasonable. There is much of Christ they would gladly take, as suting their carnal selfishness; but the strictness of his

yoak, and scandall of his Cross, they cannot relish and em∣brace. Thus whilst they stand parlying with Christ again and again, they weary him out, grieve his Spirit, and provoke him to forsake them quite. Then Christs refuses are Satans Delights. He seises on all strays, and lives upon such wracks. They go down a pace the many steps of Hell, being hurried up∣on that slippery ground, wherein the God of this World, the Prince of darkness claims a Dominion. Oh! The wretched∣ness of such deluded souls, who merrily follow such a ghastly * 1.177Leader into sin and sorrow, whilst the things of their Peace are hid from their eyes! Their estrangedness from Eternal and In∣ternal Peace, renders them as strange to Ecclesiastical and Po∣litical Peace. Carnal Policy and selfish Interest may occasion them to treat and admit of Truce among men, whilst their Lusts are fed uncontroulably, & their ends served satisfactorily. But they are no friends to a cordial Peace; they know not how to deny themselves for the publique good. If their will be crossed, and their hopes blasted, If their lusts be touched, and their wayes traversed, then Church and state shall be sure to smart. Their Families and Relations, their Neighbours and best friends shall soon hear of their freaks and reaks. This is sinfull and wofull indeed, yet the common Guise of this degene∣rate Age.

Object. Why do you censure and judge of us thus? We hope its better with us, and our waies. Our heart is good, and our meaning too, though we cannot be so nice and puling, as your holy Brethren and Sisters, that are meer Hypocrites.

Answ. 1. There is a bad and a good judging; that is for∣bidden, this is commanded. 1. Its bad to judge ra••hly and groundlesly of any mans estate or actings. 2. Or to judge pe∣remptorily of his final condition. 3. Or superciliously to censure and reproach; this is a gross breach of Justice and Charity due to our Neighbour, which believes and hopes the best of another, as far as may be, till the contrary appears clear∣ly.

* 1.178 But its our duty. 1. To judge prudently of the Root by the

* 1.179 fruits, as Christ tells us; for men gather not Figs of Thistles, nor Grapes of Thorns. The language of mens lips and life speak out their heart plainly. A good Physiognomist will give a shrewd ghess of the complexion by the very Visage. Out of * 1.180the abundance of the heart, speaks the mouth, saith Christ. Its the fool that believes every word; but Charity is no fool, nor wilfully blind. Yet in this judgement we should cordially do as Cato said he did, be more severe to our selves then to others, having most reason to know the worst of our selves. Secondly, We may judge conditionally of mens final state, as the Scrip∣ture * 1.181teaches us frequently. We may think and say, that he that believes not, that repents not, shall be damned, and not saved, though he makes never so fair a Profession. Some men * 1.182carry their sins engraven with capital Letters on their face, * 1.183tongue and hands; they speak out their wickedness, they hide it not. They declare their sin as Sodom, and as the wise∣mans fool, declare to every one what they are. We may think and say, that if such continue in their wickedness, they cannot escape Woe. Thirdly, In all such Judgeing, there should be much Pitty and compassion to others, and much self-re∣flexion still.

Answ. 2. If your heart and meaning be as good before the Lord, as in your esteem, its well with you; but your self∣conceitedness is very suspicious. The heart of all by corrupt * 1.184Nature, is deceitfull above all things, and desperately wicked, who can know it? saith the Lord himself. God it seems is not of your mind. The wayes of a fool are right in his own eyes, * 1.185and therefore abomination to the Lord, who searches the heart. The best Hearts judge themselves most for their reliques of Hy∣pocrisie and all sin. They who have most Grace, feel their corruption, and bewail it most. But self-love and self con∣ceitedness * 1.186are the Characters of a sinfull state. That which makes manifest, is Light internally and externally. They that have most of it, see most of their faults, their secret faults, which like small Atomes are not discernable, but in the Sun∣beams. * 1.187Eyes that are blinded and darkened, cannot see their most palpable spots. Self-justifying is the property of a proud Pharisee, whom God justifies not. His very prayer is a

Bravado, and a meer boasting, insulting over the mournfull Publican. A dead Carrion cannot know it self, nor be of∣fended at its own rottenness. What if you be not so base as the worst? What if the Leaks of your ship be not so visible as your Neighbours are; are they not the more dangerous, be∣cause secret and concealed? Are not sleepy diseases, and sopo∣rous Affects, the most desperate? Are not ill humours pent within a man, the most dangerous? Are not Cancers and Gan∣grenes in secret parts, most dreadfully ominous? Every one is naturally a self-flatterer, desirous still of others flatteries, as that famous Ape in the Apologue. But are not the faithfull * 1.188wounds of a reproving friend, better for you, then flattering Kisses, that do but cover the murthering dagger, levelled at the fifth rib of your souls? would not you have your best Phy∣sician to tell you your state, for your help and cure? then is your condition very wretched indeed.

3. If your heart were sound and your meaning good, it would be evidenced to▪better purpose. There is a Generation pure in their own eyes, who are not washed from their filthi∣ness. * 1.189Your scurrilous scoffing at the people of God, (under the opprobrious nick-names of Holy Brethren and Sisters, of Puritans, Round-heads and Precisians, an old device of that Satanical Accuser of the Brethren) and your slandering of all for hypocrites, testifie the putrid rancor of your heart. Doth it trouble you that they are holy, and desire to be such, that they may best resemble their Father in the beauty of holi∣ness? Are you troubled at the Scripture-dialect, that calls them Saints, Brethren and Sisters, that they may be further stirred up to act as such, and to own each other in such a Relation, with most entireness and mutual helpfulness? What if Hypocrites creep in among them, against their knowledge and will, should it reflect on all? Would you be content to be counted and called knaves, because some of your profession do sometime prove such? is it strange to see weeds among good corn in the Spring? Do not hypocrites multiply apace in such a spring of Reformation as this! Till you have learned to judge better of others, and worse of your selves, your case cannot but appear dolefully suspicious. Your estrangedness from Peace with good

Men and good Ordinances, shews yon to be yet strangers to Gods Peace, and to the God of Peace.

2. This Point speaks terrour to all the enemies of Gods Peace and work, opposing the same internally and externally, covertly and overtly, directly and collaterally. It opens the * 1.190black Box of the God of vengeance to send forth his flying Rolls of voluminous curses against his malicious Adversaries. The Prince of Peace is also Lord of Hosts, as terrible to his foes, as he is amiable to his friends. All ye, whose heart doth malign or scorn his Peace, whose tongue scoffs at and abuses it, whose hands do cross and reject the same, consider your waies. Do you know with whom you enter the lists, whom you re∣proach * 1.191and taunt, whom you oppose and abuse? If you did, you could not but tremble, as Be••shazzar did, at this hand-writ∣ing drawn out against you, by the Lord himself. Can your hands be strong, or your heart endure, when he comes to con∣tend * 1.192with you with fire and sword, with unquenchable flames and never-dying worms? Doth not fearfulness surprize your very souls at this Message of his? Are not his Pursuivants in inquest for you? Is not his Hue and Cry sent forth long ago * 1.193against such a rabble of Traytors and Rebells? who among you can dwell with everlasting burnings? Are not the Armies of the God of Battles gone forth against you, to serve the Exe∣cutions of his angred Justice and abused Mercy? Will you * 1.194still provoke the Lord to his own face unto jealousie, are you stronger then he? Have not you rejected his tenders of Peace, and abused his Mercy long enough? Hath not he been impor∣tunate with you to lay down your arms and submit to him for eternal Peace long enough already? Will you still trample his precious blood, the price of that peace, under the feet of scorn and abuse? will you still do despight unto the Spirit of his Grace and Paace? The hour-glass of your life is almost run out; your period is very near its end; and are you still resisting of his terms, and fighting against him every moment by your sinful course? Is not every thought, word and work of yours a weapon of Rebellious defiance against the Peace of your dread Soveraign? Is not your Peace with sin a published war against his Majesty? Will you still be cheated with a dis∣sembling

dead and dreaming Peace? will you still maintain your diabolicall Peace and Covenant with Hell? will you still oppose his honour and your good in opposing his Precepts and Orders? Do not you stand out against his interest, whilest you malign and oppose the Peace of Church and State, which he would have all to labour after? If Peace-Makers be blessed of him, what can wilful Peace-Breakers expect, but his judicial curse? Doth it seem light to you to tear in pieces his Church and fami∣ly, his Mysticall Body, his Evangelicall Kingdom? Will you still trample upon his bowels, and tread upon his despised mem∣bers? Will you still cast off his easie Burthen, and his gentle Yoke, preferring Satans drudgery before it? Will you still con∣temn the Laws and Orders of the King of Kings, and yet dream still of impunity? Will our General still suffer his Com∣mands to be thus obstinately opposed? Will not the Captain of the Lords Hoasts deal with his mutinous and rebellious Souldiers? Is not your seditious carriage against his Depu∣ties Civil and Ecclesiastical, a rebellious Affront, reflecting on himself? Is not this a piece of egregious Madness, to rend and spoil the publique Bottom, that you may dress and trim your private Cabin? Can you be safe, when the publique sinks, and enrich your self hy the publique Loss? Will not your mise∣ry be as infamous, if you thus wilfully cast away your selves, in endeavouring to serve others so? But me thinks I hear some say.

Object. God forbid we should be so vile: What, are we dead dogs, that we should do so, and be reputed such? We own Christ and his Peace, and its for his sake that we abhor and oppose a com∣pany of rebellious Schismaticks, that would over-turn all by their new Religion.

Answ 1. We wish a hearty Amen to your prayer, that none of you may appear so vile. Hasael little thought •••• the Prophets warning, that he should afterwards prove such an * 1.195outragious Villain. Mans heart is an Ocean of sinfull Corrup∣tions; smooth in calm weather; but terribly working, when the stormy winds of contrary Temptations conflict thereon▪

striving to turn up its very bowels. Its a sink of all filthiness, a Den of ravenous beasts, a bed of poisonous Serpents; which lie still for a while, but will make wofull work, when stirred to the purpose. Its a Hell on earth, full of direfull fiends, whilst sin and Satan have the rule thereof. Till your heart be changed, it may be as bad with you, as with the worst, if God restrain you not. No man hath the command of himself, further then Gods hand enables him thereto.

Secondly, If you own Christ and his Peace, in Truth, you'l * 1.196find the benefit thereof. But words are but wind, when the heart and life do give them the lie. The traiterous Jews and bloody Romans gave Christ good words too in the very worst of their villanies. Do not you give Christ more blows then good words? are not you real Butchers of his Peace, whilst you seem verbal Professors thereof? whilst you do cherish his worst enemies, and oppose his friends, sent on his Errand, is this to love Christ? Whilst you desire what he still disdains, and dis∣dain what he delights in, is this to own him? Whilst you turn your back upon the word and wayes of his Peace, do you own his Peace? If you can prefer any creature or lust, either direct∣ly or indirectly, before him and his Peace, you own them not in Truth. What think you of that disobedient ser∣vant, that knows his Masters will, but will not do it? Is not * 1.197he like to bear the more stripes? Did you own Christ, you would not disown those Things and Persons that bear his Image, and promote his Peace.

Thirdly, You again say, [they are not his friends, but a com∣pany of rebellious Schismaticks, that would over-turn all.] Its pitty that such persons should be found, or owned under the name of Christ. Its also too clear by sad experience, that many such are ranging among us. But you had need beware, that * 1.198you mistake not Light for Darkness, and Darkness for Light, that you put not bitter for sweet, and sweet for bitter. There is a woe denounced against such perverse Over-turners of per∣sons and things. Ponder well therefore what it is you dislike and oppose in them. Is it not that purity and power of his Word and Grace▪ which they own and promote? Do not you think them too rigid and strait laced for your loose and

wanton Spirits? Are not you afraid of lessening your sinfull pleasures, profits and credit, if they should bear sway? Are not you secretly moved with envy and indignation at the ad∣vancement of Christs Name by them? Do not you feel some∣times the Truth they declare, gnawing your conscience, and stabing your heart? Are not the Persons, often so nicknamed, humble and holy, meek and yielding, still desirous to promote true Peace? Is it indeed for evil, or for good, that you malign and oppose their work? Were it for sin in them, you would abhor your selves and your Companions, much more then you do them, for your sins exceed theirs notoriously. Were it not for their good, that you oppose them, you would honor and practise that good to better purpose. But is not your case much like that of the Scribes and Pharisees? They adorned * 1.199the Tombs of the Prophets, speaking well of the times and persons past; But they maligned and still persecuted the living Prophets, and servants of Christ, who taught the same Do∣ctrine. Thus ye speak well of our first Reformers, and Preachers that are dead, and cannot now touch your conscience; but do not you slight and oppose the liviug Prophets and Ministers of Christ, who tread in their steps, and teach the same Doctrine of his Word and Peace?

Fourthly, You call their Way [a new Religion, that would over-turn all,] But are not you deceived and grosly mistaken? There are indeed too many old errors raked up out of Satans old dung-hill, set out with a new dress, and passing for new Light. Such a new Religion would indeed over-turn all, if but let alone, and is justly to be abhorred of all. But that which you mis-call, is it not the Religion of the new Testament, re∣newing the gracious Edition of the Lords Covenant? Is it not that Truth of Divine Scriptures, wherein both Old and New * 1.200Testaments agree? Is it not the good old way of believing Abraham and David, of all the Patriarcks, Prophets and A∣postles, renewed by Christ for Evangelical use? Is not Truth ancienter then error, as much as God is elder then the Devil? Suppose it brings something new to you in Doctrine, Worship or Discipline? Doth your Ignorance make it a new Religion? Or is every lesser difference in the things of Christ a

new Religion? Suppose it come to reform things amiss in your persons and families, as in Church and State? Is the redress of things an over-turning? Is weeding of the ground, and dressing of ••t, hurtfull or usefull? Are not you content to have your body troubled with Physick to purge out ill humours, and recover health? Will not you be willing that Gods Physick should work effectually on your selves and others? Suppose your own and others Corruptions be thereby over-turned by the Root; will not Church and State be the better for it, and your selves also? If you get no good, and see little Peace from this Gospel of Peace; you must blame your own and others Lusts, still set in opposition thereto. Is not mens folly signally noto∣rious, that oppose Gods Word and his Ministers; and then complain of the Breach of Peace? Is not their misery of the like magnitude, that abuse and oppose both the messengers and message of Peace, like the mad and wretched Patient, that abuses both Physitian and Physick? Doth not your complaint * 1.201of the Lords servants resemble that of Ahab to Elijah, calling him the Troubler of Israel, and his enemy? May they not answer you, as Elijah did to him? As Paul to the Galathians, are they become your enemies, because they tell you the Truth? * 1.202Whilst you are enemies to the Peace-makers of Gods own sending, what can you expect from the God of Peace?

Thirdly, We have here also a just reproof to the professed friends of Peace-making. There is altogether a fault among such, even the best of them. Our deadness and dulness, our backwardness and frowardness about it deserves sharp Rebukes▪ No wonder if we miss of the Blessings of Peace, that take so little pains about Peace-making. Yea, we not only neglect our duty, and omit much good, but we also commit very much evil, which hinders the good that we should promote. Its our sin, let it be our shame and sorrow, that we have done so little about this great Work. The many Rebukes sent by the Apostle to the Christians at Corinth and Rome, at Phillipi, Co∣lossus, and other places, should be pressed home upon our Con∣sciences, to awaken and humble us. Our sins therein are the more provoking, because of our near relation to the God of Peace that calls us to this work. If it be so dreadfull, to be thus

abused by strangers and enemies, how much worse is it for Christ to suffer this from his nearest friends, and dearest Relati∣ons? How ill do we take it from our menial servants, when they do neglect any special Business committed to their care? Peace-making is the work whereto Gods servants are peculiarly called, the neglect whereof must needs displease him much. Our Peace with God is often much ecclipsed and clouded through our own default, and neglect of the means appointed to us, for acquaintance with the Lord, our Peace. How much help might we afford to others, to the making of their Peace, if we were but faithfully industrious? The Lord is pleased to honor his so * 1.203far, as to create the fruits of their lips to be Peace, Peace for the good of many. Should it not grieve us much, that we disho∣nor him so much in that work, for lack of prudence, activeness * 1.204and zeal? Christ himself made it his chief business to speak words of Peace to the troubled souls, and comfort his Mour∣ners, in reviving thei•• contrite Spirits; how unl ke are we to him▪ about that very thing? Do not we too often act like Peace-breakers, rather then Peace-makers, with respect to our own and others consolation, by omitting good, and committing evil? The Peace of his Church is most dear to him, who spent▪ and * 1.205was spent for that very end. But doth it not appear of little worth to us, considering how little we do for it? It offends us much to see our families disturbed, with brawls between our children and servants; yet what sad jarrings do we too often behold and occasion in the Lords family with little feeling, and less helpfulness. It would trouble us much to feel Convulsions in our own bodies, but how little are we stirred by so many convulsive motions in the body of Christ? Our sinfull cor∣ruptions are still breeding the malign humours, which cause such direful symptoms therein. Our Pride and Passion, our er∣rors and folly, our self-seeking and self-conceitedness, prove the sad grounds of many distempers. Our dividing Principles and practises are so many and so prevailing▪ that the abuses shewed to Christs natural Body by the Barbarian Crue, are most desperately revived thereby upon his mystical Body. It much aggravates our sins, and Christs sufferings, that the mem∣bers themselves of his own Body, have a chief hand therein.

To be a self-murtherer, a felo de se, is horrid to think of. How much worse is it, to be murtherers of Christs Body, of our souls and others, as far as in us lies! Our unchristian jars are so un∣narural, that Pagans themselves would be ashamed of them. Infidels of all sorts agree in their wayes, Christs followers are still disagreeing. We are too ready to lay the blame on others, whereas we should charge it on our selves, each of us. What * 1.206was observed by an Infidel, about the Christians of his time, that they were worse to each other, then wolves are to men, is upon sad grounds cast into our teeth, by all Christs enemies that do surround us. Those lusts of ours that disturb the Church, have the like ill Influence upon all our civil Relations. Satan hath a great stroak in all our divisions, and finds it best fishing in such troubled waters. The least spark of Ingenuity cannot but make the hearts of Christs friends to break and relent at these considerations. But some think and say.

Object. Divisions are indeed sinfull and wofull, hindering all good, and procuring all evil; but we cannot help it, the fault is not ours, we must contend for Truth, blame others for opposing it; if they come not up to our Light, how can we agree? as things are now it cannot be otherwise, there were such before, and the Lord will turn all to good at last.

Answ. 1. We should the more judge our selves for these evils, because they are increased to such a height▪ that little help can be afforded thereto. Is not our sin and danger so much the greater thereby? that our diseases are so inveterate, so com∣plicate, and desperately incurable? The more shame for us, that have let them grow so long on us, till they be thus radi∣cated within, and spreading as so many ulcered Cancers, and dreadfull Gangrenes.

2. Excuse we not our selves, by blaming of others, for we have all had too much hand in this Epidemical evil. We should not imitate our foolish children, that will be still justifying themselves, though they be guilty, and charging of others. Should not we rather imitate David, and condemn our selves? Which of us can say, that his heart is clean? Were we never

moved by any Lust of ours, to cast in fuel into these Incen∣die? The most gracious judge themselves most still.

3. Though we are bid to contend mightily for the faith, yet are we also bound to speak the Truth in love, and to avoid per∣verse * 1.207disputings. There is a good contention for Truth against the Subverters of it, carried on graciously; and an ill contention, about lesser things, and against Christs friends, carried on sin∣fully. Gods work is never well done with the devils Tools. He never needs, nor likes Satans help. Mans wrath doth not fulfill * 1.208the righteousness of God. Is it not pitty that Gods Truth should suffer by our ill handling▪ and be made a patron to mens base lusts, and a disguise to them? Do not our dissentions savour too much still of self, sin, Satan?

4. There is an unseasonable profession of some Truth, wherein we are ready to discover much evil, and to do much hurt. We must indeed be alwayes ready to give a reason of our faith to any one that asks (not in diriding scorn, nor ensnaring malice) * 1.209but with meekness and fear, so as to honor God, prevent scan∣dals, be helpfull to others, discharge a good conscience, and own the name of Christ, when duly called. But this Command, * 1.210as all other Affirmatives, though it binds still, yet not for every season to be published. There is a time, wherein silence is expedient, as when others cannot bear a Truth of lesser weight, which would hinder a more important Truth, or prove a block to the work of Christ and my profession; or when its like to be basely abused by the palpable corruptions of Standers by, or asked in scorn, or malice, &c. Hast thou faith? saith the * 1.211Apostle, have it to thy self in such a case; a fool utters all his mind, but he that is wise, keeps it in till afterwards. Should we not be humbled for our Imprudence and rashness, in not ob∣serving the times of speech and silence?

5. Though others come not up fully to our Light, it excuses not our unchristian janglings. Cannot Christians agree, unless their complexions agree in all things? Is there not a great vari∣ety of Gifts and Graces in the Lords school and family as there is diversity among the members of all Societies? is it not our weakness and sin, rigidly to measure all others by our line, and * 1.212force them to our standard? Doth not the Lords word still di∣rect

* 1.213 the strong, not to dispise the weak; and the weak not to judge the strong, but to be mutually compassionate and help∣ful, as becomes the members of Christs body? Should not * 1.214Christs servants attend their work together, so far as they under∣stand his Will, walking in love, till they can receive and give further satisfaction mutually?

6. There have been indeed sad distractions in former Ages; but was it not the sin and sorrow of Gods people? That A∣braham * 1.215and Lot, Paul and Barnabas, Moses, Aaron and Miriam should fall out, was very sad indeed. The various wranglings of the Corinthians, as of other Apostolical Churches, and of all after ages to this day in every Nation, hath still moved Gods people to singular Humiliations, should they not do so with us?

7. God also hath an over-ruling hand in the disposal of our distempers, as of all things else, to his Glory and Mans good. His way is made through such whirl-winds, his paths appear in * 1.216the storms and depths; he suffers the poison of sin, as the Soveraign Physician, who can correct it so, as to bring forth a greater Good out of it. He will still so curb both sin and Sa∣tan, that they shall be subservient to his Ends, as all things else * 1.217also. Surely the wrath of man shall praise him, and the re∣mainder thereof will he restrain. But is this any excuse either to man or devil? Doth it lessen our evil against so great and so good a God? Should it not the more deeply affect us, that we wound our selves and others still to make work for him? Is it not pitty that the riches of his Divine Bounty and Pati∣ence should be thus abused? Will the Lord alwayes bear with such horrid Affronts? Hath not he at all times testified his * 1.218wrathfull displeasure against such disorders? Is it not shame∣full that our eyes should be evil, because God is good? The Lord will humble us forcibly▪ if we humble not our selves willingly, for our many sinful divisions.

Ʋse 3.

This point should press next to a serious Inquest, which should be set up for a due estimate, both of our own and others condi∣tion.

The Diagnostick of our present State, and the Prog∣nostick of our future Hopes, will be hence discerned, both per∣sonally and relatively by proper Symptoms, and various Cha∣racters.

1. Personally▪ We may take a view of out blessedness, by the Dimensions of this Truth explained. So far as we appear real Peace-makers, so much of real Blessings will appear to be our Portion by Christs own Verdict. If ou•• Peace-making be but external, or a seeming one, the Blessing will prove much like thereto. That our discovery may be righly made, enquire we may of our Judgement and Conscience, Will and Affections, Speech and Behaviour, about this Affair of so great moment, wherein self-deceit is very common, facile and mischievous.

1. Consult we with our Judgement. What acquaintance have we with this work? Do we understand the Nature, Au∣thor and Adjuncts of Peace? Do we know the Subject and Matter, the Ground and Rule, the End and Effects thereof? Do we apprehend what Peace-making imports and requires? Do we compare aright the several things belonging thereto? Do we reason the case by Scripture-Logick, and argue our selves by Divine Arguments into our Duty? Are our Principles and conclusions sound about this great work? Are we duly sensible of the Necessity and Excellency, of the Utility and Equity thereof? Do we account it as most pleasurable and most rational, so most honourable and most comfortable? Are we duly inform∣ed of the wayes thereof, and of the various means leading thereunto? Are we made sensible of those false Principles, which prevail with most against this blessed Work? Do we perceive the weakness and error of those conceits and conse∣quences that so frequently do oppose the same? Are we sound in the Truth, that still leads to Peace? Doth that Light from * 1.219above, enlighten us within in our whole progress and labour about it? Are we studious of all those Rules and Helps, that may direct and further us thereto? Are we prudently wise in * 1.220cautions, discerning of its counterfeits, to avoid the same? Are we taught of God the things that make for Peace, to prize and esteem them sutably to their worth and use? Are we convinced of the vanity and folly, of the sinfulness and wofulness of all

dividing Principles and Courses? Do we count it as honoura∣ble to have out will by yielding, as by overcoming? Would we rather suffer the greatest evil, then do the least? Do we ac∣count none our enemy, that is not more his own then ours, yea more Gods enemy then ours? Do we think it best to do good to all, but provoke none as far as we can? Do we think it best to erre on the extream of mildness, rather then on that of rigor? Do we think that Peace cannot be bought too dear, but by sinfull Baseness? Do we Judge our Good to con∣sist more in the publique, then in our own private Interest? Do * 1.221we study to do still to others, as we would be done to? Do we account another mans good to be our own? Do we think it possible for good men to walk peaceably together, notwith∣standing * 1.222their various infirmities and mistakes? Do we reckon it far more honourable to be giving, then receiving good, and not to get by strife, what by Peace may be obtained? Are the Axioms of true Piety, the best Maxims of our Poli∣ticks? Do we duly ponder on all occasions, the vast difference between Lawfulness and Expediency? Are our Judgements thus poised and balasted, that we may still regularly move be∣tween all extreams, in guiding the whole man into all true peace?

Secondly, Consult we with Conscience in all due Reflexions of our Judgement on our selves, as subordinate to Gods own Judgement. Doth it check us for our unpeaceableness, and excite us against the ill thereof? Doth it convince us of our multi∣plicious Guilt, habitual and actual in the neglect of our duty herein? Doth it smite us for our smiting of others in the breach of Gods Peace? Doth it deal freely and effectually with us, about all the particulars hereof, whether good or evil? Doth it act faithfully the part of a Teacher and Ruler, of a Witness and Judge, of a Recorder and Executioner within, on Gods behalf? Doth it prompt us to all peaceable good with en∣couragement, and against all the contrary evils?

Thirdly, Consult with our Will about the said Work in its various motions concerning it. This is the Master-wheel, the prime Mover and Agent of the soul. Doth it act orderly and efficaciously to chuse the proper good, and refuse the evil? Is

our Will therein subservient to Gods Will, in its state and act∣ings? Are we setled in our resolutions for this Peace-making? Are our Purposes fixedly established against all obstructions that would oppose it? Do we thus design in the strength of Christ to follow his work with all diligence, as becomes his ser∣vants, so many wayes engaged to him and it? Is our heart season∣ed with uniting Graces, and strongly byassed against all dividing Corruptions? Do we still aim at those fruits of the Spirit, that may throughly mortifie the deeds of the flesh? Are we especi∣ally set against darling sins, and our dearest bosom lusts through the gracious support and supplies of Heaven? Are we moved thereto by all rational considerations, drawn from Gods mercy and from mans duty, so multipliciously expressed in his Word and Providence?

Fourthly, Inquire we of our Affections. How move our souls upon these wings and feet towards Peace-making, against all discord and disorder? Do we cordially love this blessed Work, and whatsoever helps toward it? Do we heartiy detest and hate all sinfull jarrings and differences? Do we earnestly desire the things of Peace, and disdain the contraries thereto? Do we much rejoyce in the presence and enjoyment thereof, sorrowing as much with unfained grief, for the absence and the want of it, occasioned by unchristian jars? Are our hopes of this mercy cherished by the many promises made by the Lord, to be gradually fulfilled in the latter dayes? Whilst we despair both of men and means, because of their insufficien∣cy, do we expect seasonable performance from the Lords gra∣cious * 1.223All-sufficiency? Are we so afraid of our own and others sinful unworthiness and unpreparedness, that all our confidence is grounded on the Lords undeserved and inexhaustible Mercy? Doth our trusting in his Covenant-Grace, engaging all his * 1.224Divine Attributes increase our filial fear of displeasing him, by any sinfull neglects, whilst it casts out the many slavish fears that would distract and distemper us? Is our zeal inflamed with indignation, and increasing still with holy fire against all inward and outward oppositions that would obstruct this blessed Peace-making?

5. Observe we our Speeches and Expressions. Do they sa∣vour

* 1.225 of a peaceable Spirit? Do we speak the Truth in love, for * 1.226mutual Edification? Do we sharpen that sword of the spirit on Gods own whet-stone, and furbish it with the oyl of meekness? Are we like Naphtali, speaking goodly words, satisfied with fa∣vour, and followed with the Lords Blessing? Do we cloath the strength of our reasons with silken words and sweet ex∣pressions? * 1.227Do we wisely labor by a soft answer to pacifie wrath, and to asswage the swoln waves by pouring the oyl of the Sanctuary thereon? Are we far from the Tale-bearers course, whose tongue is sharpened and fired from Hell to do mischief with? Doth the language of our lips hold forth the composed frame of our inward Man by all possible mildness and soberness? Do we so hate backbiting slanders, that our mouth is ready to * 1.228remove mistakes, and dispel jealousies, rather then cherish or increase the same? Is our Tongue our Glory in glorifying God about this great work, when others do shame him, themselves and others in abusing it? Have we learned that excellent Art * 1.229of mastering the Tongue, which a godly man is said to have bestowed 37 years a learning daily, before he could be perfect at * 1.230it? Is Davids care ours in all occasions, to beware of offending with our Tongue? Do we make and keep Covenant with it, as * 1.231Iob with his eyes, that it may prove usefull, not hurtfull to Peace? Is it a Soldier so well disciplined, as still to observe superiors Orders? Is it a servant so well at command, as still to attend with sober reverence, and to execute with faithfull diligence the ma∣sters pleasure?

6. Take we a view of our Behaviour and actual Endeavours. Doth the language of our Life speak us to be blessed Peace-ma∣kers? Is our carriage towards all above us, about us, under us, tending thereto, and an enemy to division and to confusion? Do we still labour for Unity and Order, the very sinews of Peace in all Civil and Spiritual respects? Do we recommend it to others also, by all effectual courses that may be? Are we ambitious of overcoming them by an amicable Emulation, as * 1.232Taxiles and Alexander did with mutual kindness? Are we the first in seeking for Peace still, and the last in occasioning stirs, as Aristippus did to the winning of Aeschines, his angred enemy? Do we strive to cure others reproaching Genius, as Philippus of

Macedon did, by gratifying of a good Souldier, who had been too much neglected? Do we manifest by our dealings with men, that what ever we say and do to them, is in love to their good, and from fear of their hurt? Do we avoid needless and * 1.233perverse Disputes, the breeders of strife, whilst we explain and apply the Truth with purity and Power? When we are forced to contend for the faith, is it still in the demonstration of that Heavenly Spirit, whose Wisdom is first pure, and then * 1.234peaceable, gentle, and easie to be intreated? Is the fruit of Righteousness thus sown in Peace, to testifie us to be Peace ma∣kers? Do we labour to manifest most Peace to mens persons, whilst we are signifying war against their Lusts? Do we appear to act as wise Physicians, tendring the Patients most, when we are most set against their ill humours and diseases? Do we beware of wresting mens words beyond their Genuin sense and Tenden∣cy, by suspicious jealousies and reflective constructions, as we de∣sire not to be prejudiced our selves in that way? Do we disown that Sophistick Spirit that lies at the catch of every tripping word? Are we ingenuous in all our debates to aim at Truth, not at victory? Are we as thankfull to have our own mistakes recti∣fied, as we are ready to rectifie others? Do we still strive to make the best construction of others thoughts and acts, till the worse do more plainly appear? Are we candid in our trans∣actions, wishing as Cato, so to carry it as if every man had a window open to look through our house, and our very heart? Are we diligent in the use of all means appointed of God, to get and keep Peace in every Relation, in every occasion, in every condition? Is this our industrious Activeness manifested by a constant exercise of self-denial, and all the Graces of Gods Spirit, which are the womb and the breasts of Peace? Is it our continual care effcctually still to mortifie and purge out the many corruptions of our hearts, which are the sworn enemies of Peace? If it be possible, as far as in us lies, do we endeavour * 1.235to have Peace with all men? Do we therefore carefully attend the proper duty of our general and particular Calling that in each respectively, we may punctually give God and man their Due? Do not we willingly neglect any thing, which might be∣get or propagate Peace, whether eternal, internal or external?

* 1.236 Is Pauls exercise our continued Recreation, that we may have alwaies a conscience void of offence, both towards God and Man? Though the Market of Peace be at a dear Rate, yet do we not grudge any thing for it, that is not sinfull and disho∣nest?

Secondly, We may hence also take relatively an estimate of others present state, and a Prognostick of their future case, whether Oeconomical or Political, Military or Ecclesiastical. So far as any Soul or Society are from Peace-making, so far are they from the Blessedness attending the same. The more of this good work is found among men, the more evidence still of the Lords Blessing. Such as the Peace is, such is the Blessing, whether internal or external only, whether spiritual or seeming. The Records of all Ages, and of all Nations demonstrate it fully. We need no star-gazing Mountebanks to cast a figure for a cheating Prediction. Do but prudently view the various Aspects of mens Spirits in their multiplicious Motions towards Peace: Observe but those many constellations of all sorts of People in the firmament of publique affairs, both in Church and State, with the Planetary revolutions of private Relations, in their respective Spheres. Compare these Providential passages with the experiences of all, or any other place and season, by the certain Rules of Divine Wisdom, recorded in Scripture, and your conclusions duly drawn from thence will be clear and sure, whether, for good or evil. God indeed reserves his Soveraignty still to act as he pleases, with or without means, by them, or against them. It is his free Grace can save with a notwithstand∣ing mens unworthiness and unpreparedness. Yet as he himself walks in his own Road of Scripture and Providence, so doth he teach us, thus to observe him, in observing our selves and others therein, to teach us aright what we may regularly expect, lea∣ving all Events to his supream Ordering. The crazy constitution of things among us, and the many Symptoms of our inveterate complicate diseases, in all the parts of this great Body, redner our condition very suspicious to all wise Physicians. We seem to hasten towards the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and critical Period, as other parts of * 1.237the world also. If we be found effectually to know the things of our Peace, our Crisis and turn will be a saving and a blessed

Change; but if they should be still hid from our eyes, as they * 1.238were more then once from Jerusalem, and Gods professed peo∣ple, we know what followed, and what we deserve. The great Climacterical year comes on a pace on all ranks of men; none of us is certain of an hour longer for our selves, or others. What ever becomes of the greater world; our Microcosm, our di∣minutive World cannot be far from its dissolution. The right Improvement of such a personal and publique Trial may prove to all of singular Use, and quicken our Pace into those waies of Peace, which are sure to be still accompanied with Blessedness from the God of Peace. So shall our Hopes over-poise our fears in all Spirituall and Civil Relations.

Ʋse 4.

Choise Consolation flows from this Truth to all true Peace∣makers. Christ assures them of a Blessedness still commen∣surate to the work they attend. Such are like to meet with very much trouble, that will be faithfull to God and his work, in this and all things else. He therefore provides sutable refresh∣ment, that they may not be dismaid and discouraged. The Souldi∣ers of Christ meet with many a Brunt in this warfare for Peace, among such mighty and numerous enemies, so full of malicious Cruelty and desperate rancor. Friends themselves prove often unfriendly, and opposite to the Lords Champions, through mistakes herein. He therefore gives a blessed Viaticum, that they may not want any provision or protection, answering their Work. Peace is the Health of the body Politick and Ecclesi∣astical, as Health is the Peace of the body natural. Much la∣bor and toil, much attendance and watching the procurement thereof will still require. The Lord therefore lets all Physicians know, and other attendants called to this cure, that they shall not want his Blessing therein. This is a cordial against all faintings and discouragements rising from within, or from without us. This will arm us against all Temptations and all corruptions, against all Afflictions and Perturbations from men, or from Devils. These things saith Christ to all his Disciples, that in him they * 1.239may have a blessed Peace; in all the world we shall have Tribu∣lation,

but be we of a good chear, he hath overcome the world. * 1.240My Peace saith he, I leave with you, Peace I give you▪ not as the world gives it, give I it to you; let not your heart faint, nor be ye troubled. Christ himself, the great Peace-maker, could not perfect his work without infinite cost, trouble and opposition. Yet went he through all with Faith and Patience victoriously into a Triumphant Peace. As we are called to be his followers in the work it self, we may be sure to enter with him into a Blessed Peace in the faithfull discharge of our Duty. What can he want that hath the God of Peace, and the Peace of God for his Porti∣on, Work and Protection still? Doth not this Blessedness include all good, and exclude all evil? Doth it not express an answer of all doubts, a supply of all wants a fulfilling of all possible desires? Is it not a free and a full Blessing, a sure and singular Mercy transcendently surpassing all humane conceptions? Is there any thing of excellency, either in Heaven or Earth, that is not com∣prized under this Expression? Turn this Jewel round, view this Blessedness in all its dimensions; the heighth and length, the breadth and depth thereof are inestimable. This Blessedness is the true Nectar and Ambrosia, the meat and drink of Hea∣venly Persons. The richest Extracts, the noblest Tinctures, the choicest Quintessences of the best Chymists, are but Bables to this. The summu•• Apex, the Cream and Abstract of the finest humane Perfections, come Infinitely short of this. Could all the Creatures Excellencies be melted into one, and sublimed to the highest degree, by the best Artist to compleat an Aurum potabile, a Lapis Philosophicus, an Elixir of Life, all would be but loss and dung before this. This rare Confection fits all persons in all conditions, for all times and places. This Water of Life, which runs through the midst of the Paradise of God, is the Priviledge of all faithfull Peace-makers, con∣veying * 1.241to them all the Benefits of the Tree of Life to Eternity. Is not this cordial well worth the laying up, that it may be sea∣sonably laid out? Will not this Blessedness, every way so Di∣vine, make full amends for all cost and care, that we can be∣stow upon Peace-making? If the Lord will bless, who shall hinder it? Who shall speak trouble, where he speaks Peace? If the Lord bless not, what can men expect? This Blessedness is the

Prerogative of the friends of Peace; Strangers, Enemies med∣dle not with this Joy, that were not willing to meddle with the work and Master that afford the same.

Ʋse 5.

Hence also arises a forcible Excitation to press all sorts to this Eminent Work. The Dignity should sufficiently enforce the Duty. Such Divine wages attending Divine Work, should abundantly commend the same to any person that hath not made wrack of his Reason and Religion at once. All persons are so nearly concerned therein in their respective Capacities, that the very naming of Christs words and work, should be a sufficient Exhortation to them. Motives of all sorts have been enlarged on by many choise Pens, to this very purpose, where∣to we refer the studious Reader. Our intended brevity bids us contract and say much in few words. Do we yet need cogent Arguments, and prevailing considerations? Take but a re-view of the hints already given about the Blessedness of Peace, and Peace-making, and your heart cannot but be mightily set on work towards it. If any should desire or need any further Induce∣ment, yet let such but observe how much Gods Interest, Mans Advantage, and their personal good are concerned therein. Was it not the prime and proper work of Christ? Is it not the chief work he cals Christians to? Can any Pleasure, Profit or Credit worth the looking for, be wanting thereto? Do not all the Divine Attributes shine most eminently about all the parts and friends of this work? Are not all hmmane Excellen∣cies centred in and cherished by the same? Is it not as Beautifull and Radiant, as it is needfull and expedient?

Two signal Things should efficaciously be prevailing with us, as wonderfull Incentives thereto, in this Generation, viz. 1. The Season. 2. The Work of Reformation.

1. The Season is a remarkable Part of the latter dayes, pro∣mised to be a special Time of Peace. All controversies about such Times and Seasons we willingly wave. This phrase of the

* 1.242 latter dayes, is taken largely or strictly in Scripture. It signifies largely the whole Complex of the Evangelical Period from Christs time to the End; strictly, the later part thereof which is also called the last day, the great day of the Lord, that day known to the Lord. This solemn Day hath two eminent parts * 1.243also; the Morning and the Evening thereof. 1. The first part is a cloudy, stormy morning, like the Reign of David, full of Civil and Forraign Wars, attended with varieties of troubles and discords. A time its of strong delusions and direfull divi∣sions, of wofull defections, and renewed provocations from men; though of special Illuminations and Salvations from * 1.244God. Secondly, The latter part and Evening thereof is like to be of a various Mixture, attended with strange Revolu∣tions in the shaking of Nations, and overturning of all things, untill Christ come into his Right, to clear up all, and fill his house with Glory. In the Evening time it shall be Light, when * 1.245in natural Probabilities, all things incline rather towards mid∣night. The Zeal of the Lord of Hosts shall do this, that he * 1.246may be known to be the Prince of Peace, both as King of Na∣tions, and as King of Saints. Then shall the Lord be one, and his Name one, when he gives them one Heart, and one Way, that they may serve him with one Lip and shoulder. The Lord will thus gradually accomplish all those precious and glorious Promises, which have a special Aspect on these latter dayes, con∣cerning the Propagation, Settlement and Glory of the Kingdom of Christ. Should not all this be a wonderfull encouragement to every Christian, to have the honor and the happiness of being a faithfull and succesfull Instrument therein? The Lord loves to act by men and means, though he needs them not, and never ties himself to them. He bids his people be very active, and self-denying in this very season, that by restoring health * 1.247and cure to them, he may therewith reveal the abundance of Truth and Peace. When Christ is owned and served thus as * 1.248our Melchizedek, our King of Righteousness, he will soon appear to be King of Salem, a King of Peace, and settle his People in his Jerusalem the vision of Peace. Thus the very season gives us a strong Invitation to Peace-making, that we may be found faithfull Attendants on his Spirit, Word and

Providence, in the diligent use of all fit means through his gra∣cious Help. Should not true Patriots learn and improve that * 1.249famous Wisdom of the men of Issachar, who so well understood the times of Gods mercy, and what Israel ought to do therein, that all their Brethren were at their Command, for the advan∣cing of Christs Interest, and the common Good? A curious * 1.250search of things and times unrevealed to us, is forbid and con∣demned; But an industrious studying of Things and Times, that we may perform our Duty therein, to the promoting of the Lords Promises in compliance with all his Precepts, doth * 1.251become all in this signal season, that bear a good will to him and his work.

Secondly, The Work of Reformation is a singular Incite∣ment to this blessed Peace-making. The latter dayes are the * 1.252special Season of this special Work. The Gospel Time is emi∣nently called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the Time of Reformation, the proper Nick and Juncture of time, for the perrectifi∣cation, the through redress of all things amiss. This latter part thereof challenges this Work of Reformation in a peculiar way, as Reformation challenges Peace-making. Our solemn Covenants and Engagements so frequently renewed for Refor∣mation before God and Men, do press us thereto. Our Christi∣an Profession, and the very Name of all Christian Churches, recovered out of the Egyptian Sodom of Antichristian Romish Pollutions, require justly of us further Reformation. How much hath been declared by all sorts of Persons, to express their Duty, and excite each other to Reformation of all things amiss in Church and State, in publique and private, will stand on Record to Eternity, though it be too much forgotten, even of the best. Peace-making is still a chief part thereof, and a chief help thereto. Should it not quicken our designs and de∣lights, our desires and Labors to the most industrious pursuance of it? Is not the absence and estrangement from Peace, the great evil of these dayes? Are not our discords and disorders the Bane and Poison, the sores and diseases, the ruin and Pest of all ranks among us? Are not our jars and unchrstian Wranglings a continual eye-sore to God and good Men? Do not those un∣natural Dissents, and uncivil Contentions blast our budding

hopes of all temporal and spiritual Good, threaning destructi∣on to all our Comforts? Doth it not concern all to reform such abuses as fast and as far as they can possibly? Shall we not be charged as wilfull self-destroyers, if we neglect it? Will not all Nations cry out justly on us? Shall we not be the scorn and mirth of all evil men and devils, the sorrow of all good men and Angels? Secondly, Is not Peace-making as great a furtherance to Reformation? Is not this the sure, sweet and speedy way to unite our strength, and to manage it to the best advantage for good against evil, at home and abroad, in all Civil and Spiri∣tual Regards? Do not sinfull dissents distract our minds, dis∣affect our hearts, disable our hands, and divide our strength from the Lords great Work? Doth it not fare with us, when divi∣ded * 1.253asunder, as it did with Sciurus his Arrows, easily broken one after another? Is not an orderly uniting of Gods people, as strong and durable a means of preservation in every respect, as that Bundle of Arrows, which the said Sciurus gave unto his sons, to let them understand the good of Peace, and the evil of War? This Cable-roap, thus orderly twisted by united strength, is of lasting use; if you do but once take it into * 1.254pieces, how weak doth it become? Two are better then one, and a three-fold Cord is not easily broken, said the wise Man, by good experience. His Kingdom (the Throne and the Type of Christ) flourished in a triumphant way, whilst Princes and people kept close to their God, and to each other in all his wayes, according to his word. As soon, and as fast they disjoyned and disordered themselves, sin and sorrow increased on them to their total and final destruction. Peruse all Records, sacred and humane, for a further Illustration of this▪ Do not Reformers need all possible help from one another in the cause of Christ, and of the Publique? Is not their work maligned and opposed by multitudes of enraged enemies, both humane and diaboli∣cal? Are they not weak, few and inconsiderable in Compa∣rison of the adverse party? Do they not still carry in their bo∣soms, Legions of Traitors, of rebellious Lusts, that are still plotting and stirring against the Lord Christ, and his gracious Work? Do they not still find in the midst of them, very ma∣ny back friends, and counterfeit Spies, (as Nehemias time gave

sad experience) that are still Laboring to weaken and undo them? Is not this now the case among all Protestants, and all Reformers, as in Europe, so in America? Take but a Survey of the parts of the world, most whereof is shared among Hea∣thens, Mahometans and Jews. See how much of the rest Po∣pery bewitches; how many Abyssins, Coptits, Armenians, Georgians, Maronits, Greeks and Russians, stand still engaged to sad Ignorance, and gross Superstition, (though nothing so bad as the Romanists) in Africa, Europe and Asia! How few remain for the Protestant Name! yet how many of those very few are sadly divided from God, and from each other! How numerous are Satans Ingeners, and the Jesuited Crue, with the various swarms of Friers, Monks, Priests and Hermits, under new disguises in the midst of us, as of other Protestants, to di∣vide and destroy? Do not Germany, Poland and Swedland, Denmark, Holland, France and Switzerland testifie it by wo∣full Tokens? Should not we sympathize and unite with them, on all rational Grounds of Piety and true Policy? Is not their Interest twisted with our own in Christs Interest? Are not the Papists now combining in all parts to root out, if they can, both our Profession and its Professors? Have they not kept their late fourty Hours fasting, Devotion and their Jubilees, and Convocations, which are frequently renewed to that end? Are * 1.255we still asleep in the midst of storms? Do not their horrid plots so oft revived in our own Bowels, sound a loud alarum to every Conscience? Shall we still contend, till an Enemy come and seize upon all? How can we act in Reformation-work, unless we mind Peace-making in earnest? Hearken to Christs voice * 1.256calling upon all by the Apostles Pen, If there be therefore any Consolation in Christ, if any Comfort of Love, if any fellow∣ship of the Spirit, if any Bowels and Mercies, fulfill ye my Joy, that ye be like-minded, having the same Love, being of one accord, of one mind. Let nothing be done through strife or vain Glory, but in lowliness of mind, let each esteem others better then themselves. Look not every man to his own things▪ but every man also to the things of others. Let this mind be in you, which was also in Christ. Doth not he intreat us, as he did the Corinthians, by the name of our Lord Jesus Christ, * 1.257

that ye all speak the same thing, that there be no division among you, but that ye be perfectly joined together in the same mind and in the same Judgement? Doth he not press the most cogent Arguments upon us still, as he did upon the Ephesi∣ans, from the Nature and Honor of God, from the state and con∣dition * 1.258of his people, from the personal Relation and Benefit of every member thereof, sufficient to prevail on the most savage among wild Indians and raging Cannibals, did the Lord but afford so much favour to them? Shall we still resist such Invita∣tions, Intreaties, Offers, Expostulations, Waitings, Forbea∣rance, Mercies, Judgements, Warnings, Directions and En∣couragements from the God of Peace? If any do so, let them thank themselves for those dreadfull evils, that will speedily and surely follow.

Let all then be throughly perswaded to this grand Duty of true Peace-making, in each branch thereof.

1. Make your Peace with God instantly; effectually Review our former Instructions about it, sent unto you from thr Prince of Peace. Delay not, dissemble not, dispute not with him. Sinners of all sorts, consider your case, how sinfull, wofull; know your unworthyness and insufficiency; feel it at you heart, bewail it to him; open your sores, cry loud after him; lie at his feet, hearken to his Word; attend his Spirit, neglect none of his wayes, embrace his Offers, look up to Jesus Christ, get ac∣quaintance on conjugal terms; make no reservation, yield up all to him, that your Peace with him may be made sure of. In the use of all means trust on him alone.

2. Labor also for Peace of Conscience, in the right Method. The former must precede and help you to this, being well impro∣ved. Ye that have owned Christ thus fiducially, for Saviour and Lord, by Contract of marriage, look still to the cleansing of your own conscience, that it may reflect comfortably on you, from the Irradiation of his Holy Spirit. Walk we in the light, * 1.259as he is in the Light, that we may know the things given us of God; keep we close to him in every Ordinance, in every Provi∣dence, shunning all sin, in doing all good, through his gracious Help.

3. Attend also Peace Ecclesiastical, as the Lord gives abi∣lity and opportunity. Each of us in our place should do our utmost under Christ our Head, for the good of the whole, and every member. Our duty is fully cleared out, and strongly pressed to, as by Christ himself, so by all his Apostles; we learn of them the particulars belonging to us, in all homage due to our Soveraign, our husband and Master, our Lord and King. That must direct us in our peaceable care of his whole Body, to cherish and honor, support and supply it with all Sympathy and due supplications, answerable to that Relation we bear to each part, and the Church it self. Thus every one walking order∣ly * 1.260in that Spiritual Calling, is bid and bound to keep the Unity of the Spirit in the Bond of Peace, in the family and Kingdom of Christ.

4. Political Peace is carefully likewise to be minded in the Civil State, by a due observance of all Superiors and Inferiors therein. Our Municipal Laws are the Bounds and Bonds that limit and order, manage and maintain it in their due Execution. The Laws of Brittain are justly commended among the Learned for their Excellency, being the Cream of the best Laws, that the best Wisdom of the old Brittains and Gauls extracted out of their * 1.261own and Ancestors experience. King Lucius, the first Chri∣stian Prince, refined them further by due comparing of them with the Scriptures: the Roman Government added thereto the flower of their Imperial Laws, which had epitomized the Wisdom of Greekish Customs, (as the Greeks had learned of the Phoenicians and Aegyptians, and both from the Hebrews, and their sacred Writings) set forth with an Italian dress, in their twelve Tables, further sublimed by successive Governors. The Saxons following them, brought in the choise of their Ger∣man Constitutions, and the Normans after superadded what their Mothet Norwey and their Nurse France had afforded them. All these incorporated into an English frame by their successive Wittagen-Motes, and State Conventions, made up by the common Laws; whereunto have been joyned all the Statute Laws, since the solemn Title of Parliament given to such Con∣ventions of State, till this day. Besides these peculiar to En∣gland, there are also some proper to Ireland, suited to the com∣plexion

of this Country, by the Wisdom of former and later Rulers; which all do yield special Instructions for the due making of a Civil Peace. When Magistrates supreme and sub∣ordinate, give up themselves thus, to regulate and execute all such good Orders, in subordination to Divine Statutes, this Work goes on a main. Inferiors also have their share here∣in, in a due observance of the said good Laws, sutably to their several Capacities, whether in the whole Common∣wealth, or in particular Corporations, and Societies there∣of.

5. Peace Oeconomical is also to be made in every Family, and looked after, according to each particular Relation and station therein. Conjugally between man and wife; Parentally be∣tween Parents and Children; Despotically between Masters and Servants. This blessed work is to be attended, that all Offi∣ces of Duty and Love may be seasonably and effectually per∣formed therein, sutably to the Lords Will, made known to his Word.

Quest. But what is to be done about these various Kinds of Peace?

Answ. In each of them there are two main Essentials of singular Import, to be accordingly minded still, Unity and Or∣der.

1. Unity is the great Principle that must knit into one the different parts of every Society. God alone is one pure en∣tire Being, one perfect, Infinite, unchangeable, eternal Act. Creatures are finite, compounded Beings, whose parts require * 1.262Union towards Communion. Rational Beings, as men and An∣gels, must look first to their Relative Union unto God, the So∣veraign Being and Source of all Beings, that they may not want Peace with him, and in themselves. Closing with him, and keeping close to him, are then mainly to be attended in and through Christ, who must uphold the Elect Angels, and recover his Elect among men. Among all natural Things, uni∣ty is still the great Peace-maker. This makes the sweet Harmo∣ny in the Body, when every part is joyned to each other by fit

Ligaments, that the whole may be kept in Peace under its Head. Thus also in things artificial, as in Musick, Building, and all Com∣positions, Union effects that due agreement of many into one, in a fit way of Correspondency, whence a sutable Peace. Thus with all Societies it is, whether Spiritual, Political, or Oeconomi∣cal. There must be Union for due Communion, answerable to their several constitutions. Their Being and strength, support, and life depend hereupon. So far as any departs from Unity, he departs from Peace. Therefore did the Philosophers account the number of 2 accursed, because it was the first dividing * 1.263Number. The Church of Christ is such a Body, as needs this most peculiarly, whether considered as invisible and more mysti∣cal, or as visible and more Political.

1. The Church invisible, mystical, consists of all the Elect of God effectually called, being Coetus vocatorum, part whereof is triumphant in Glory, part militant in Grace. The Lords Spi∣rit cements them into one, under Christ their Head; thence are * 1.264they said to be one Spirit, being glued to the Lord, as the Ori∣ginal elegantly phrases it. As by faith regenerate persons are united to Christ; so by Love, are they knit to his Body. Peace is thus made and kept, when we cordially love every Christian, bearing his Image, upon his account, with a singular, constant, efficacious Love, without partiality, self-respects, or Hypocrisie; When we no sooner perceive that aliquid Christi, as Calvin was wont to phrase it, that resemblance of Christ, though it seems never so small, and a minimum quod sic, but our affections are endeared to such an Object by gracious Sympathy, we ap∣pear united to Christ himself, being thus knit to the members of his Body. This unfained Love of the Brethren, with a pure * 1.265fervent heart, so much commended and urged by Peter, John and other Apostles, as by Christ himself, is the great Peace-ma∣ker. Therefore are we bid to love the Brother-hood, and love as Brethren, not in word and Tongue, but in deed and in truth, to testifie our spiritual Resurrection, from a sinfull death, into the life of Grace by the Spirit of Christ, incorporating of us unto himself. Nothing should keep us from this blessed Union, either in others, or our selves. If they be poor and weak, un∣der corruptions and various distempers, yet we should own them by this endearing love, because they are his, and our fellow∣members.

We despise not the members of our Bodies, when infirm and diseased, but pitty and tender them the more. What though they be distant by place, or Opinion, Interest, or Affe∣ction from us? Yea, though they seem to be opposite and set against us! that should not estrange our heart from them. Calvin would still express his endeared respects to Luther, as to an eminent servant of Jesus Christ, though he was too much and often abused by his violent Spirit and blind zeal. We should not be overcome of evil, but still labor to overcome evil with good. Though others corruptions cannot suffer them to be so free and frequent with us, or hearty to us; yet the Grace of God in us should own whatever is of his Grace in them, re∣ally and actively. This Unity of the Spirit should thus be * 1.266efficaciously kept in the Bond of Peace, among all the members of Christs Body mystical.

2. The Church of Christ is considerable as a Body Political and visible. The many controversies about it we heartily wave, wishing that all others might do the like still for the Peace thereof. It admits also of a double respect, whence its denomina∣tion of Catholick or Universal, and Particular.

1. Whether the Church Catholick be totum integrale, or universale, we dispute not; what is granted of all sober Christi∣ans about the same, we would and should still improve towards Peace-making. There are general Rules of Faith and Order wherein all Christian Societies do agree together, though they dissent in the particular Applications, or Explications thereof. So far should all Christians labor to unite, and to own each other for Peace and Communion. Doth not our professed Belief of the Holy Catholick Church and Communion of Saints, engage, direct and excite us thereto? Though we cannot bring all others to our particular Judgement and Practice, supposed by us to be most Scriptural, yet are we not bound to labor for the utmost degree of Christian Communion, wiih all the Churches of Christ in the World, as far as may be possibly at∣tained? Are not those things wherein we agree with all Soci∣eties (sound in the main) sufficient to unite us so far, and to make us to own each other in the wayes of Christ? Will not this be of singular help, through the blessing of Heaven, to

further Ecclesiastical Peace▪ by the healing of our unchristian Divisions? Have we not wrangled too long already? Is it not possible to find out some Expedients that may unite us in the wayes of Peace? Are we not tired yet with our sinfully wofull Contentions? Can judicious Christians willingly still keep their distances and differences? Will not such Fractions, Luxations and Convulsions prove bitterness in the latter end? If we do not strive to yield one to the other, we are like to break all. We shall never meet without mutual condescensions. The Mi∣nisters of Christ are especially concerned in this great work. Be we heartily humbled for our former evils, opposing this Thing so dear to Christ, and of such import to his Interest. Labor we more for such Christian Associations which may gradually unite our Hearts and Hands, till our Minds may be further united, sutably to the Precepts and Promises of the Soveraign Peace-maker. We read of two Springs in Palaestina, near the famous * 1.267Castle of Machaerus, one whereof is extreamly hot and sweet, the other as excessively cold and bitter. Whilst they run at di∣stance, they are little usefull, and much offensive; but their uni∣ting makes a Soveraign Bath, for internal and external distem∣pers. The choise Composure of those medicinal waters gives name to the pleasant streams of Callichoc, in their further pro∣gress. What a mercy were it, if the excess of our prejudiced Spirits, that have been hitherto so pernicious, might be thus harmoniously corrected into a sweet and saving compliance? Such a blessed correspondency would then be of singular ad∣vantage towards the great Business of this Generation. Some have been too hot, and others too cold: some appear too mild, and others too bitter. Labor we to better one another, by Christian readiness, to receive and give the right hand of fellowship for mutual Assistance. Two eyes may discern the * 1.268Truth better then one. Two hands may help and heal one ano∣ther. Two legs are still mutually serviceable. Have not divers Persons and Societies found the Benefit of some attempts this way in several Counties, and Parts of these Nations? Do not forraign Ministers and Churches reap the many Emoluments thereof? Let each of us ••ay most blame on our selves for what hath been amiss, and be more industrious to avoid those

rocks, that so many have often split on. Beware we must of those corruptions that will still be obstructing Gods Work. Pride and self love, Jealousies and Prejudices, pre-engage∣ments, and all other Lets must be removed. The many causes of our distempers must be taken away to perfect the cure. Self-denyal and all other Graces must be very active towards Peace-making in the Catholick Church. Could all Christians meet together in one, as the Primitive Church did, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, it were most desireable. But seeing their increase hath occasi∣oned distinction of Churches, they should all labor to unite still to the utmost degree, and to maximum quod sic. The many Shephards and Flocks of Christ may be thereby a mutual com∣fort and Help. This greatt Family may live in one House, though not in one Room. This great Garden may have many * 1.269Beds dressed variously. This Kingdom of Christ may unite ma∣ny Corporations into one entire Body, though diversified in Cir∣cumstantials. This great Army of the Lord of Hoasts, this * 1.270Mahanaim, may compose many Soldiers into Union under their General, though otherwise variously distinguished. What we get by strife and by our distance, will never quit cost. Whilst * 1.271we walk together as far we may, Christ will meet and walk with us also according to his Word, to lead us further into his wayes of Peace.

Secondly, The Church Political visible, as considerable in each particular Congregation, cals for Unity towards Peace-making. The various debates about this also we meddle not with, and would rejoyce to see all such unhappy differences Scripturally composed by a judicious Moderation. Enough is granted by wise Christians, to help every one unto Peace-making in all the Churches of the Saints. That all such Christians who live near one another, should join together, as far as they can for Divine Worship, is unanimously owned. It should not be any slight matter should keep them from it. Christs Sheep * 1.272should not be as scattered Lambs, wandring in the wilds, and among the rocks, but unite sociably for their own safety, gui∣dance and helpfulness. Though Stones and Timber be of some use, when standing alone; yet is it not much better to have them knit together into a Fabrick for Beauty, strength and usefulness?

An Arch Building, closely cemented by united force, is made serviceable to singular uses, carrying with it a singular comliness. Strength and Grace united increase wonderfully in vigorousness. How efficacious prove the Sun-beams, (though weak, if dis∣persed) * 1.273when united into a Burning-glass? How infirm, de∣form and unserviceable are the members of any Body, when dislocated broken or luxated by inward distempers, or outward accidents? What pitty is it that any Christian should neglect his Duty, and hinder his own good by needless scruples, or in∣considerable doubts▪ Wo to him that is alone saith Solomon, up∣on * 1.274good reason. Such loose Christians are still exposed to Foxes, and Wolves, Deceits and Snares, Security and self-conceitedness, yea to all kind of evil. Satanical Spirits and Instruments prevail easily with solitary Persons; Man is a sociable Creature, saith * 1.275the Philosopher, much more the Christian. Many Duties of Christianity cannot be performed without Christian Communi∣on, whereto we are so frequently directed and quickened. There can be no Communion without some coupling and uniting Bond, to knit and cement those Things and Persons that were sundred before. The consent of rational creatures is the Bond of Union that glues them together, whether virtually o•• actu∣ally, implicitly or explicitly. In Baptism Christians were virtu∣ally by a Parental consent, given up to the Lord, and united to his people. When they grow up to years of discretion, is it not expedient they should solemnly ratifie the same in an explicite, actual manner, as they intend to enjoy the priviledge and per∣form the Duty of belonging to Christs family and Kingdom? However this expression be made, whether by discourse, wri∣ting, or otherwise, is it not needfull in these times of so much distraction and revolt? The expediency thereof hath been cleared by sundry learned Pens. The Churches of Christ in all ages and places, have had some way for their adult members to testifie their homage to Christ in their proper stations. As Providence disposes of mens abode, are they not bound to own Gods people, and close with them there in the best manner that may be most usesul and satisfactory? Should not a Christian be * 1.276alwayes ready to give an Account, or Reason of his hope, to any that ask him, much more to Church Guides, as there is oc∣casion?

Doth not a Christians Baptismal Covenant engage him to use all possible means conducing to Peace-making in the Church? Is not Union towards Communion a special help thereto? How can he pretend to the universal Church, that regard snot the particular Church where Providence hath cast his abode? Is it the mark of a friend of Christ, to neglect or slight Communion with his people? If there be doubts or offen∣ces, either given or taken about persons, or things, there is a due course appointed of Christ to give and receive satisfaction * 1.277meet. All inded are obliged to keep themselves pure, and Puri∣fy themselves, whether personally, or Ecclesiastically, but this duty doth not intrench on others that obliges all Christians, to use all diligence for Christian Union and Communion. All Church-Officers are indeed peculiarly concerned to look to their charge, yet doth not that absolve any private Christian from attending the duty of his place, and making good his Chri∣stian Profession. How many Unities doth the Apostle press upon * 1.278the Ephesians, that he might powerfully quicken them to use all diligence towards this peaceable way? Should not each of them have a strong Impulse upon our Spirits in these unpeaceable Times?

2. Order is the next Essential requisite unto Peace-making. What Unity doth constitute and strengthen, Order manages, go∣verns and preserves. Such as the Peace is, such is the Unity and such the Order that lead thereto, and act about it. Peace with God requires an orderly way of agreement with him, through Jesus Christ. The Lords Spirit works methodically about that great matter, as also about Peace of conscience. He convinces the world of sin, of Righteousness, and of Judgement, in order to comfort, when he comes to be their Paraclete. The * 1.279God of order will be observed orderly by every Christain in his and their wayes. Thus towards a civil and Oeconomical Peace doth he proceed orderly, and requires his people to do the like. His Providence sets every man in his proper station, * 1.280and his word gives exact directions how they should act therein. His Spirit qualifies all his people for every motion sutable to their Sphere by continual supplies out of Christs fulness. That Almighty God, who tels the number of the stars, calling them

by their names, calls all Persons and sublunary Things to their proper work. Whist they keep his Orders, they further that Peace, whereon depends the Blessedness of the Universe and of it▪ several parts. Superiors have most influence herein, moving in their places as Superior Planets in their higher Orbs. As their motion proves regular or irregular, so is their Aspect be∣nign or malign. Christ the King of all, the Sun of Righteous∣ness, * 1.281moves still orderly and regularly. Wh lst by him Kings reign, and Princes execute Judgement spiritually, as well as providentially, those mountains of his Kingdom then bring forth Peace, and the little Hils by Righteousness. Inferiors also are taught their Duty, in orderly working towards Peace-making. There is none so poor and despicable but hath some∣what to do towards it. Their Faith and Prayer, their Gifts and Graces are alwayes of use in each Relation, civil and Spiritual. Often they that think meanest of themselves, have most influx into this great work▪ Its sometimes the poor unregarded Person * 1.282that saves the City from eminent dangers. The feet are help∣full to the whole Body, and the smallest Toe doth not want its work, nor could it be spared. Propriety and Subordination are the Appointments of the God of Heaven. That whimsey of men that would level all to bring confusion, appears to come from confused Spirits, not from the God of Order. Though men often mistake and miscarry both in higher and in lower places, yet doth the Lord still over-rule all their disorders to his orderly ends. What we cannot redress in mens ill Motions, he would have us bewail and look to him for help, with all orderly motions in our own places, towards Peace-making.

* 1.283 As for Civil Peace, so likewise for Ecclesiastical Accord, due Order is specially observable. He is in this case very peculiarly the God of Order, not of Confusion. All things would he have to be done decently in Order and to Edification, in every Church of his. He hath therefore left upon Record all In∣structions necessary thereto, to be applyed as there shall be cause. He leaves more to humane Prudence in civil Affairs, then in Ecclesiastical matters. There he leaves men to more general Rules about the kinds and means of Government, but

here he gives more pnnctual directions; in those the external man is chiefly concerned, but here the internal. The matter and manner of Civil Government he doth often providentially alter, but the dispensations of Ecclesiastical Rule are fixed by * 1.284him. Though he formerly spoke sundry times and manners to the Fathers, yet having once spoken to us by his Son, he alters no more this Evangelical Administration, but curses any that pre∣tends to bring an other Gospel. The Matter and Substance abides still the same, though some Circumstantials may admit of change, pro hic & nunc, according to Rule still, and in Order to Peace. New Officers, and a new Power may be by men constituted in the State, not so in the Church. In that Christ rules chiefly, as King of Nations, but here as King of Saints. In both he would have all ordered to his Glory, according to his Word, which appoints every one the proper limits of their general and particular Calling. As in the Body natural, whilst all the parts move orderly in their proper place, there is harmo∣nious Peace in a healthfull Temper, so is it in the Body Politick and Ecclesiastical. As the strings of a Lute, being orderly set, wound up and touched, make a sweet Musick of different Ac∣cords, so doth it appear in the right tuning of the several strings in each Instrument, Civil and Spiritual. A confused heap of stones and rubbish is unseemly, useless and weak. Its the orderly fitting of materials, both to each other, and to the foundation, that makes a building strong and durable, pleasant and usefull. It must needs appear so in Ecclesiastical as in Ci∣vil Fabricks. It should then be the care of all Church-Officers * 1.285and of Church-members, to study and observe the Orders of Christ, appointed for his family and Kingdom in their respective capacities, that Peace may be had and the blessings thereof. Warning the unruly, supporting the weak, watching over each * 1.286other, mutual sympathy, comforts and supplies are frequently inculcated on us, and therefore to be as carefully performed. Rulers and ruled must walk exactly with accurateness, as upon Tip-toes, both in Doctrine, Worship and Discipline. All dif∣ferences of lesser moment are to be soberly, humbly, prudently prevented and cured as far as may be. What good may be done, or evil redressed by any gentler means, must not be handled in a

rougher way. It were absurd to struggle and sweat about a fea∣ther or any light matter. All means must still be proporti∣oned to our designed end, according to the various cases in hand. Thus wise men act in all their affairs of temporal Im∣port, much more should they in heavenly things. All have special need to beware of their Lusts, which are still unteach∣able and disorderly. The seed of the Serpent reigning in the * 1.287most, remaining in the best, will still bear a mortal fewd against the seed of the woman, both personal and spiritual. That An∣tipathy is a dreadfull enmity, natural and constant, universal and perpetual, whence the breach of Peace both in Church and State. 'Tis therefore most needfull that all sorts should study and attend that excellent Order which our Soveraign doth proportion out to every Person in each relation. Lustre and vigor will still attend it, and render thereby the fellow-mem∣bers of each Society singularly helpfull to each other, singly and jointly. Whilst all the wheels and weights of this Clock or Watch keep their due order in regular motions, the worth and use thereof effectually appear. The disordering of any part therein, hinders the whole, and renders it useless. Whilst Order is observed in an Army by good Discipline, there is safety and strength, honor and vigor towards success, for friends against foes. The breaking of rank, and neglect of Orders, soon confounds all to shame and ruine. Thus proved it in the Christians Army, after their great success against the Turk in Hungaria; whilst they kept order, they routed them all, * 1.288having mastered Bag and Baggage, and cleared the field: But their disorderly scattering themselves, to follow their prey, gave long after, time to the flying enemy to rally, return and put all to the sword.

Unity and Order appear thus to be the main Props and Pil∣lars of Peace, in every consideration. They are the Poles of that Axel▪tree whereon moves the Welfare of all things. These great essentials do well resemble the radical moisture and the native Heat of the Body natural, giving both Being and well Being to all. Thus is the Health of all Persons and Societies, Political and Spiritual, to be studied and procured, maintained & restored, that we may be blessed Peace-makers indeed, through

the Lords Assistance and blessing in removing all distempersop∣posing the same.

Quest. But how shall we be able to perfest this Cure, and pro∣mote this Work? How shall we proceed?

Answ. Our course herein must be answerable to the Me∣thod of a wise Physician. 1. By removing all Lets and Obstru∣ctions. 2. By using fit helps proportioned to the Patients case.

1. Remove and prevent all Lets and Obstructions, all causes and grounds of all distempers opposing our Peace, whether in Principles or Practice.

1. All principles of division and disorder are to be avoided with all possible care, as the great enemies of true Peace. All errors and sins are of this Nature, breeding diseases in the Bo∣dy Politick and Spiritual, as also in mens souls; much like ill humors that cause distempers in the Body natural. What course may best be taken with such, we have handled more largely in our Antidote against errors, and the Libertine schooled, lately published, whereto we must refer you for further satisfaction. All sorts of men in superior and inferior places are concerned herein, to shun and prevent these woful Obstructers of Peace, according to their import and tendency. They are very multipliciously various, some being much more pernicious then others in their Nature, Grounds and Consequents. 1. Such as * 1.289strike at the foundation of Christianity and Peace, are most in∣tolerable. To such Paul would not give place, no not for an hour. Mark, saith he, such (whether Principles or Persons) which make divisions and offences among you, and avoid them, knowing that such serve not the Lord Jesus, but their own belly, and carnal Interest [contrary to the Doctrine which ye have learned,] and by good words and fair speeches, deceive the * 1.290hearts of the simple. Be therefore wise unto that which is good, and simple concerning evil, and the God of Peace shall tread Satan under your feet shortly. Paul curses those that bring another Gospel, though they may seem to be An∣gels of light, and pretend an immediatte, infallible call, such as

the Apostles had. Christ is the personal foundation: Divine * 1.291Scripture, the Doctrinal Foundation that layes the ground of Faith, Repentance and Obedience, by making man acquainted with the Divine Nature, and All-sufficiency of the Trinunity * 1.292with the Person and Office of Christ, with mans creation and fall, his forlorn state, insufficiency and unworthiness through sinfull corruption, depraving whole man in every power and part; out of which there is no recovery but by Union to Christ, * 1.293and being new born for Communion with him on conjugal terms, through his sanctifying Spirit. What ever Principle sub∣verts those Foundations, doth also subvert Peace; and being contrafundamental to Religion, is intolerable among Christians, especially when obstinately, turbulently maintain∣ed.

2. There are other Principles that are not so directly subver∣sive, yet do much endanger the Foundation, by picking at it, and wasting gradually the cement and vigor thereof, or at least come near it, and are termed circafundamentals, likely to pervert both Grace and Peace, if cherished and improved su∣tably to their proper tendency, as most Arminian Tenets, divers Antinomian points, &c. If men be not very sober and meek, judicious and humble in their inclinations towards such Princi∣ples, they will much endanger themselves and others with their superstructure of Wood, Hay and Stubble, so dissonant from the * 1.294Gold, Silver and precious Stones that should be built on Christs Foundation, in sound Scripture-truth, though they may themselves be saved, as through fire, hardly escaping, whilst their trash consumes.

3. Other Principles are further distant from the foundation, being more to the surface, and more circumstantial, which some term supra-fundamentals; and yet divert Christians several wayes from Unity and Order, and so far from Peace. These admit also of a variable Latitude, more or less hurtfull, as they are variously owned and promoted. These are largely discour∣sed of by many worthy friends of Truth and Peace in their pub∣lished Tracts. Such are the Opinions for Universal toleration, cherishing of Divisions and Schisms, rigid pressing to Unifor∣mity in every circumstance of prudentially humane Imposition:

urging liberty in lawfull things beyond the limits of expediency, rash judging of others, as going against their Light that jump not with us: accounting every difference in Religion, a new Reli∣gion; severe engaging to one party or way in our Judgement, to the prejudice of other Christians though godly and wise, humble and sober, misjudging of all alterations, though on rational and Scriptural Grounds: slight esteeming of some Evangelical Ordinances, as if they were but external, indifferent Forms, &c. Beware we of these and the like Principles, if we would be found blessed Peace-makers. Such leaven will sour and swell apace in every relation to the disturbance of all kind of Peace▪ Such ill humors will soon degenerate into higher degrees of pu∣trefactions in mens heads and hearts (if any way cherished) and distemper all parts and spirits very wofully. If such weeds be not carefully eradicated and plucked up by the root, they will spread apace, and soon overgrow all to the spoiling and choaking of all good Plants, in all Spiritual and civil Gardens. A few such mutineering Opinions and Lusts in the Kingdom of Christ and all Societies, will quickly increase facti∣ons and fractions, and augment divisions and discords every∣where. Such Arch-traitors and Seditious Principles will be still plotting and stirring mischief against our Peace, whilst they are owned and not dealt with in an effectual way. Such sinfull Brats are dearer to men then the fruit of their Bodies, and will be more pampered and contended for then any thing else. Mens Lusts and Opinions are so much their own, that without a special measure of mortifying Grace, they will still be coc∣kered and maintained to the dreadfull prejudice of Unity and Order. Errors and Lusts go still in a chain, being so closely linked and combined, that their Conjurations will prove most dismal, if they be not timely and diligently still looked after. These unclean Spirits will rage and rant where they bear the sway, being subtle and strong, numerous and nimble, malign and mischievous, vigilant and desperate to the highest degree. Spirits of contention and jealousy, inconstancy and covetous∣ness, falsness and stubborness, rashness and rigidness, self-love and pride, envy and passion, with their Comrades, will rant it madly, and break all to pieces, where they are suffered to domi∣neer

and rule. The best find them most vexatious still, though curbed and greatly mortified in them. How unspeakably sad will their pranks then appear, where the reins are laid loose upon their necks? Such wild Beasts and ravenous Birds can never change their Nature and bent; though they may be for a time restrained, nothing but their death can end their mis∣chief, through the Almighty Power of Christs death, efficaci∣ously applyed and improved through his Spirit in the constant exercise of mortification aud self-denyal. These cunning Spi∣rits are insinuative, and disguise still themselves and their Baits with various colours, wises & methods, to deceive all sorts. They strip and rob both Truth and vertue of their best Garments, to adorn and paint themselves more speciously. Their Masks and counterfeits are very notable, plausible and multiplicious, to the cheating of all sorts of men, and obstruct their Peace. Yea they will pretend to be most for Peace, when they intend to do most against it. As its their course to plunder Truth and Vertue for their own dressing; so do they likewise cast their own filthy Rags on them, that the fraud may be doubled; and that Truth and Vertue being through that disguise mistaken for them, when found in their cloaths, may be disgraced, and so disabled from that blessed work of true Peace-makng, which the God of Peace doth call unto. Have we not all then special need still to watch against such cheating Mountebanks, who will still be act∣ing, like to the Prince of lyes, their ghostly Father, for whom they still move, both internally and externally? So far as our Prin∣cipels do participate of sin and error, so far will they be found to malign and oppose all Christian Order, Unity and Peace.

2. Evil Practices follow such Principles still very close, in op∣position to our desired Peace, by verbal expressions and real Actions.

1. Verbal Practises, obstructive of Peace, are to be avoided with all possible care. An ill Breath rising from a rotten inside, soon communicates much evil to others. This is a common and a woful evil, against which Christians are so often warned, and should arm themselves diligently. Discord and Disorder are found too often the fruits of polluted lips. Our tongue was

never made to shame God, in shaming others aed our selves, by * 1.295hindring Peace, aud promoting Jars. Let no evil Communi∣cation therefore proceed out of our mouth, as the Apostle charges us, but that which tends to edifying. Whisperings, Slanders, Backbitings and Tales are so frequently condemned in Scripture, that all should be ashamed of the least inclination thereto, and appearance thereof. What pitty is it, that any Christian should lend his mouth to the devils fire, for to blow his Coals of Jealousy, dissention and distance! What a shame is it that any ones Breath should throw about so much of Hell * 1.296fire, and cast fire-Brands, Darts and Arrows, as Instruments of Death, in private or publique occasions? How sinfully wofull is the common practice of entertaining and carrying about stories and reports, very often false, to the great prejudice of others Repute, and the breach of Peace? Why should any of us contribute so much of our Time and Breath, of our Cre∣dit and Conscience to the promoting of Satans Interest against the Peace of God? To receive and return any ill report against our Neighbour, is with the Psalmist, the Character of one that is unfit for Communion with God and his People in his Church on Earth, and in his Glory above. Our Neighbours defects are never to be disclosed to open Air, but when they are to be duly dressed by a skilfull and faithfull Artist. Such sores and wounds do get much hurt by being so much exposed to the Air unseasonably. Would we be content to be so served * 1.297our selves? Why should any ones tongue be sharpened like a cutting Razor upon Satans whet-stone, to slash the good name of those about us, and to wound the Peace of the great King? Is not Tale-bearing the womb and the Breast that begets and breeds all kind of disorders and discords, by Solomons Ver∣dict? Why should our Breath serve the devils ends in rai∣sing of storms, either in Church or State, or private Relations? Have we not all smarted sufficiently by the Blasts of ill tongues, to warn us of such mischievous Rocks, against which so many Wracks are made of Credit and Conscience? An unsavory and infection, Breath bewrayes a great deal of inward Cor∣ruption, and is most noisome unto all persons. Lets then ab∣hor itching Ears and Tongues, that we may still prevent and

remove the great obstructions of a blessed Peace. Let no expression be willingly sent forth that may hinder Peace, and cause division. Lets make a Covenant with our mouth, as Job with his eyes, and make a good use of the double fence of our * 1.298lips and teeth, so well provided by the God of Nature to keep and bind our tongues to the good behaviour, that Peace be not broken. Let not our tongues be set on fire from Hell, to set * 1.299our selves and others on fire. Be we heartily humbled both for our own and others ill language, and learn Wisdom from so * 1.300much folly. If others speak ill, lets not answer fools accord∣ing to their foolish way; if we see cause to answer to the matter of it, let it not be in a foolish manner. Its the second * 1.301word, and the second blow that makes the fray▪ and maintains it. The Lords servant should be no striker, nor slanderer, that * 1.302he may not prove an enemy to Peace. Are not good words as cheap as bad ones? Why should we delight to hurt our selves and others by the clashing of Tongues? David accounted it a very great mercy to be preserved from the strife of tongues. Why should we speak the language of Babel, Sodom and Egypt, that profess to belong to Canaan? A mans reputation is like a Venice▪glass, very bright and brittle, as other humane excellen∣cies; its easily sullied and broken, but very hardly restored to its pristin Splendor and Integrity. Why should the devil pre∣vail so far on us as to hire our tongue to be his Scavenger to car∣ry the filth, and rake the Kennels from one to the other, that his field may be enriched thereby? Why should our lips be lent to his use, and be made Puppets to sport himself and others with Jeasts and Taunts, with Satyrs and jears? Lets be wiser then to play the fools thus, in obstructing the blessed Peace of God, and offending the blessed God of Peace.

2. Real Actions tending to the breach and detriment of Peace follow the former evils, and should be eschewed with as much cautiousness. All actual sins are to be looked upon un∣der this notorious Brand, having been stigmatized by the Lords own hand in the whole series of his Word and Provi∣dence. Yet do they admit of many Gradations, divers of them shewing much more malignity and opposition to Peace then many others▪ According to the various kinds, degrees and

means of Peace is the malignity of sins opposition thereto considerable. Sinfull practices do employ mens hands in the Devils work, for the marring and hindering of Gods Work. Is it not pitty that our hands and feet should combine with our Tongues, our Heads and our Hearts, for Hell against Heaven? What horrid baseness to be thus unworthily hired by seeming pleasure, profit or credit, into the vilest drugery of Satan? Why should our outward man be so far enslaved to base Spirits of discord and disorder, and pressed thus the by Prince of this world to serve under him against a blessed Peace? Were we not redeemed with that infinite price that purchased and imparts Peace, that we might not be the servants of men in an evil way, much lefs of devils? Lets then beware of all such actings as have a native Tendency and Bent to obstruct Peace, and further wrangling. Take we still heed of rendering evil for evil; or of being overcome of evil to the neglect of duty. If we think our selves wronged in a personal case, Grace will teach patience, meekness, forgiveness; not passion or spleen, Ran∣cor or Revenge. If we suppose that wrong to reflect on the publique Interest, its no good way to trie a remedy by breach of publique Peace, and increasing the evil. If that abuse seem to reflect on God in his Truth and Cause, yet would not he have us to defend the same with Satans weapons, in a sinfull way. The Lords work can never be well done with the devils tools. Though Satan may seem very often to speak and act much good, and for a good cause, yet is it still in an ill manner and to an ill end. He gets too often credit with Gods friends by his disguised tricks, to make them serve his ends, in preten∣ding much unto Gods work. White Witches that seem to find whats lost, and to cure the sick, are the worst of all, who gain most credit and profit to their ghostly Master, though they ap∣pear to do nothing but good. Satan prevails far in these dayes of division and delusion, contention and confusion; we should not be ignorant of his devices, but most watchfull still. Blind zeal is still his common Boutefeu, his sad fire-brand, both in Church and State. If Satan can but make use of our hands to snatch fire from Gods own Altar, and scatter it round about his house, he hath gained enough to set all on fire with needless Disputes. If the fire of our private houses be not

kept on the harth in its proper place, but scatters abroad, beware an Incendie. Is it not sad that we should be found striking in the dark at our dearest friends, and breaking the Peace upon meer mistakes? Is it not bad that we should fall out with other Christians, because they are not just of our Temper and disposition? Peace should be dearer unto us then to venture its breach, or to obstruct it upon trivial accounts. The more indisposed we find others thereto, the more carefull should we be of provoking them▪ or acting like them in neglect∣ing good, or doing of evil. Were it not folly to bite a stone thrown by any at us, or to kick an Ass, that haply kicks us? The heathen Philosopher had learned more Wisdom in the School of Nature by the star Light, or rather candle Light of reason moralized. Most of our Contentions arise often from misapplications and misapprehensions of Persons and Things. Why should any be found to lie at a catch, to misconstrue words, to pervert others sense against their meaning; wronging there∣by both themselves and others? How much precious time is thus lavished away from better occasions▪ about nominal diffe∣rences & fruitless debates? Should we still follow that sinfull pro∣fuseness of the Romish Scholasticks, about their nice quiddities * 1.303and repugning quodlibets? If Lombard and Gratian, Thomas and Scotus, with the whole brood of their Commentators, whether Sorbonical, Jesuitical, Seminarian, or others, mispent their leisure on the gnawing of so many contentious Bones, are not Christians to redeem their time better? Solid Philoso∣phy is sober, substantial, and of singular worth; but vain Phi∣losophy is obstreperous, empty and worthless. Why should we do to others, what we would not should be done to our selves? Why should we put much strength to the heaving and moving of a feather? Why should we be rubbing of old sores still, and waste our selves and others about things disputable, which will not render us better, when all is done? Peace is such a Blessing, and the work thereof so weighty and excellent, that we should be willing to dig deep for it, and bury all our weedy corruptions in the dressing thereof. The sinfull actings of our carnal self, and worldly interest should be so remembred with a bleeding heart, as to be sacrificed by a self-denying hand,

to the God of Peace. The Persians were wont once a year to give up themselves to the destruction of all venomous Creatures on a solemn Feast. Were but Christians set in good earnest once upon the Extirpation of our poisonous Vermine, and Ser∣pentine spawn, what a festival might we then observe in the Blessings of Peace? Thus should we be carefull to prevent and remove all those sinfull evils which obstruct and oppose the Peace of God, being the causes of all dividing distempers, and fo∣menters of our many discords. It concerns Patients to forbear with care what is forbidden them, as prejudicial to their health and cure.

2. All fit helps also are to be used with care towards Peace-making, with due respect towards God and Man. Means are to be managed with prudence, for the promoting of a healthfull Peace.

1. Towards God, the supreme Cause and prime efficient thereof. He is the God of Peace, both Essentially and Perso∣nally. We must learn therefore to seek unto him, to depend on him, and expect from him all the sorts of Peace that we can desire. His Blessing alone can make all means, whether proba∣ble or improbable, efficacious towards it. He can create Peace and evil at his pleasure. 'Tis he that must blast all the enemies of our Peace. He must subdue all wrangling Spirits, mortifie all our dividing Lusts, and heal all our Breaches. He is the * 1.304Soveraign Physician of our Gilead, who must make all the bal∣som thereof, Effectual to this end. His Will and Rule are to be observed with all diligence, as the sure Receipts and fit Medi∣cines for all our distempers. He must make Peace within our * 1.305Borders, and he bids us to look up to him as the sole Arbitrator, both of Peace and War. All means must be used to make Peace with him, by closing with Christ and subjecting to him on conjugal terms, trusting in him alone, according to his * 1.306Word for the Peace desired. Great Peace have they that love his * 1.307Laws, and nothing shall offend them. He will then make our Officers Peace, and our Exactors Righteousness. Hath not he engaged himself to his People by his Word and Oath, by Co∣venant and Promises, by his hand and Seal, to communicate all Peace to them in due season and order? Observe we the me∣thod

prescribed to us, and we need not doubt of a Soveraign Cure. Whilst we are carefull in an Obedience of Faith to obey his Preceps, he will not fail to fulfill his Promises. Every Or∣dinance and Institution of his, is a special Help which he hath * 1.308promised to bless unto his People. In every Providence he will be also duly acknowledged, to direct our feet into the way of Peace. The wayes of his Wisdom are all pleasantness, and all her paths are Peace. The Lord Jesus is the great Peace-maker, both in Heaven and Earth. His coming brings still, with Glory to God on high, Peace on earth also, and good will towards Men. Promote his Interest, and you promote Peace, whe∣ther in Church or State, whether in publique or private Rela∣tions. According as his entertainment is, so is our Peace like to be, internally, and externally, whether real or hypocritical. Machiavellians that do neglect him, and put him off with Idol-worship and Obedience, shall find a sutable Peace and At∣tendance. They that give him but an empty shell, are like to receive little better from him. The true Politicks are still to be learned in the school of Christ, under the Teachings of his gra∣cious Spirit. They that are enemies to his Word of Peace, and Instructions given to his servants about Peace-making, may sad∣ly repent it, when its too late. As without him we can do no∣thing, so through his help we may do all Things, through Christ * 1.309strengthening us. Peace made in his way will be a good Peace; otherwise it will prove but a counterfeit one. He it is that will give Peace unto his People, and will give to them all the Bles∣sings of Peace. Let him have the Honor, we shall have the Comfort; he will bless us, whilst we are blessing him. Believe and pray, waite and endeavour for a blessed Peace, in due at∣tendance on the blessed God, whose Purposes and gracious Thoughts of Peace, are seasonably executed by him, in speak∣ing and creating Peace to them and for them.

Secondly, Towards men also should fit helps be used in refe∣rence thereto. He that hath made us rational Creatures, ap∣points us means to be rationally used. All his Creatures have their Instinct from him, which leads them steadily to their pro∣per Center for Rest and Peace. Mans Reason is his proper Instinct▪ that moved him aright to his Rest in God, and so long

had he Peace with all the Creatures. But by his Rebellion, as he broke with God, so they all broke with him, and his own self became his own enemy. The Lord hath appointed means for recovery, through Faith in Christ, the promised Seed, for spiritual Peace; and through Obedience, both of Faith and Love answerable to each kind of Peace, in each relation. All the Vertue and Power of the means depend on Gods appoint∣ment and Blessing, as in Naturals, so in Spirituals. He deals with Men, by Men, after the manner of Men. Thus all dili∣gence should be used in and about the means; but our depen∣dency should be on him alone, whether he do grant or deny any means, that Peace may be made, and duly maintained, resto∣red and improved in an Eccelesiastial, Political and Oeconomi∣cal Way▪ Unity and Order must be with all care still looked after, as was before hinted. All the means that direct and help thereun∣to, should be exactly studied and managed. The Physicians rules are to be observed, in taking all things by him appointed, towards Health and Cure. All Superiors in their several charges have their proper work cut out to their hand, and so have * 1.310Inferiors in each condition, private and publique, that they may be blessed in making of Peace. We should therefore con∣sider one another, to provoke one another to love and good Works, in all the wayes of Peace. All our Principles and our Practices should be animated with that gracious Spirit, which is directly opposite to all those sinfull Principles and Practices, for∣merly * 1.311mentioned. Our Thoughts, Words and Actions should still manifest the fruits of Christs Spirit, in Love and Joy, long suffering, gentleness, goodness, faith, meekness, tempe∣rance, which are the noble Attendants of Peace. In dying to sin, and living to God, we should attend our generation Work, among the Sons of Men. Every Grace hath its peculiar work and use, to be improved still towards true Peace. Gifts and Endowments, internal and external, should be made all subservient thereto. Every opportunity is to be redeemed in the right use of all Abilities for effecting of it. Each of us a part must study, and know his own Station well, therein to maintain, and to promote Peace. We must be content to allow their grains to the best of Men, and consider them as

subject still to much infirmity, that we may avoid all offence-giving, and offence-taking, in order to Peace. Observe what is good, either morally or naturally, in the very worst of Men, to make the best of it that we can towards Peace. Mind what evil remains, even in the best, that it may be checked and mortified to the same purpose. Make the best construction that you can possible of others thoughts, expressions and carriage, till clear evidence demonstrate the worst. Forgive others much, and your self nothing. Be content to bear and forbear very far, for the Blessing of Peace. Use no foul means, where fair ones will serve, a dextrous gentle hand is the best Bone-setter. Be very faithfull in all your dealings; in love to the person, and hatred to sin. Be as favourable to men as you can, so their sores be effectually searched and dressed toward a sound Cute. Avoid extreams, mind the vertuous middle, which unites all good and separates from evil. To do much good, and to hear much ill, is that property of a Peace-maker, observed of old by a famous Prince, out of experience. What you cannot mend with your best labors, bewail in secret, as gracious Austin did, till the Lord open you a door of Hope to enter into Peace. The God of Peace himself give you Peace alwayse, and by all means, was the signal request of the great Apostle, that choise * 1.312friend of Peace. Seek Peace and pursue it, when it seems to be lost and flying away, was the solemn Charge given by the Psalmist, to those that wish well to God and his People. If * 1.313it be possible, as far as in you lies▪ have Peace with all men; this is a Gospel precept, obliging us all. Only be we sure, that it be a good Peace, a Peace in Good, not an evil Peace, a Peace in * 1.314evil. Brethren, Live in Peace, fare-well, be perfect, be of good Comfort, be of one mind, live in Peace, and the God of Love and Peace shall be with you. This is Pauls Valedicti∣on, left with Gods Children, who are dignified with this Property of blessed Peace-making. That is the next point to be considered of.

Proposition 3.

Peace-making is the dignifying Property of Gods Children.

This Conclusion is considerable in its Deduction and Expli∣cation, Confirmation and Demonstration, towards Applica∣tion.

1. Its Deduction is cleared by viewing the Context, Scope and Connexion of the words and sence, parts and whole. Ha∣ving set down the Blessedness of Peace and Peace-making, he subjoins the Characters of such persons, whom God blesses in such a Work; They shall be called the Children of God, saith Christ; they shall be known and distinguished thereby, as a man is properly dignified and discerned by his name, this shall appear to be the Dignity and property of Gods Children. Thus the whole Text is a Divine Enthymeme, a contracted Syllogism; the first part whereof affords the Consecution, and this latter Branch holds forth the Proposition, from which, as from its Cause by an Apodeictical ratiocination, à priori, the particle For, deduces the said conclusion. Gods Children cannot but be Peace-makers, and blessed therein.

Secondly, For Explication, the genuine Import of this Scrip∣ture-dialect, is to be minded.

1. To be called, in the language of Heaven, is as much as to be and appear such. God cals a Thing by Constitution and Designation, by making and appointing it, to what that name denotes; thus he cals his Children to be Peace-makers, he enables and ordains them thereto. Man is said to call by Dignificati∣on and distinguishing Appropriation, acknowledging and dis∣cerning it to be thus truly and eminently. Thus Peace-making is such a proper Dignity, and a dignifying Property of Gods Children, that they shall be known and discerned thereby, as a Person of Honor is by his Name, and Title of Dignity.

* 1.315 2. The phrase of Gods Children is variously significant in Scripture. First, Generally by vertue of an immediate producti∣on; thus the Angels are called the Sons of God, and Adam also bears the Title of Gods Son. Secondly, More special∣ly

by supernatural Regeneration and Spiritual Adoption: thus true Converts, made new Creatures, born of the Spirit by re∣ceiving Christ, receive the dignifying Power, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to be∣come the children of God. Thirdly, Professedly by federal * 1.316Relation in a visible Ecclesiastical Dignification; thus all Church▪members, whether Infant or Adult, are called Gods * 1.317Children, though many of them apostatize afterwards from that professed Adoption. Thus the Jewish Posterity, were cal∣led Gods Children, all Church-members in Galatia are▪so dig∣nified; thus the Childen of the Kingdom are they called, who are cast out at last. Fourthly, Most especially by eternal Gene∣ration, thus God the Son the personal Word, is the Son of God. * 1.318Fifthly, By a transcendent Generation; so Christ, as the Son of * 1.319Man with respect to his humanity, being conceived of the Ho∣ly Ghost, and born of the Virgin Mary, was born the Son of God, the child of the most High. Sixthly, This Title is some∣times given by vertue of an eminent function, thus Magistrates * 1.320are called the Children of the most high; as they are also on the same account, sirnamed Gods, by a providential Call to that Office, wherein they act as the Lords Deputies.

The second and third Acception of this express, are proper to the Subject in hand, and sometimes the sixth. The gracious Children of God are eminently discerned by this property, which is their Dignity: so far as it is visible, so far appear they to be Gods Children, especially if they be Magistrates. Both their Honor and their Happiness flourish wonderfully in the blessed performance of this signal Duty.

3. For Confirmation hereof, you have the harmony of all Records, Divine and Humane, subscribed unto by the constant Experience of all men in all places. Gods Children have been still remarkably discerned by this singular Work. Scripture, by such illustrious Actings of the Lords Worthies, testifies it most eminently. The whole Series of sacred History speaks it aloud. In such a multitnde of famous Witnesses, a few hints may serve in the name of all. That glorious Type of Christ, well known by the Title of Melchisedek, is as famously dignifi∣ed * 1.321with that of King of Salem, the City of Peace. ••he Apostle presses▪ this notable parallel, attended with divers others, that

the Glory of Gods only Son might be the more observably admired in this dignifying Property of his singular Predecessor. Christ himself appeared to be the Son of God most eminently by this very thing. He came personally to become our Peace, to purchase and procure, restore and preserve, promote and * 1.322improve all Peace for us, in and through himself. His glori∣ous Office called him peculiarly thereto, for which he was pro∣portionably qualified by the Fathers Spirit. His Sacerdotal, his Prophetical his regal Function tended all to Peace, and are still conversant about it to Eternity. His whole progress from deepest humbling, to the highest degree of exalting, concurred thereto. All his eminent Types and fore-runners were faith∣fully employed to that end. The successive Priests of Aarons Linage, pointing at his Priest-hood, and holding it forth by ceremonial Rites, to believing eyes, made this work of his, their proper business and dignifying charge for his Honor, and his peoples good. The many Prophets whom his Spirit sent and qualified from one Age to another, still preached Peace in him and by him, whom they did represent. The famous Princes in their Generations, that governed his People, were his choise vicegerents, upon this very score. All those Instruments whom the Lord made use of, in bringing his People into the Canaan of Peace and Rest, out of Egypt through so many changes to settle them there, in their Spiritual and Civil Liberties under his Government, acted to the same purpose. The whole Contex∣ture of his Providence, from Adam to Christ holds forth as much in all the various transactions of it. Each passage also of the New Testament, whether Historical, Doctrinal or Propheti∣cal, points at this dignifying property. What was said and done more figuratively under the old Testament about this subject, is herein more Evangelically, as with a Sun-beam, expressed to us. The Peace of Christs Kingdom so much celebrated by David, Solomon, Moses and Esay, as by all his other Prophets, is glorious∣ly expressed, and gradually fulfilled in this last Period, which began at his first personal coming incoatively; and will be per∣fected by his second coming, consummatively. The 45. and 72. Psalm, the Song of Solomon, with the 31, 32, 33, 60, 61, 65. of Es••ias, the 31, 32, 33. of Jeremy, the latter end of Ezechiel,

the 2, 3, 7, 11, 12. of Daniel, with the many glorious Prophe∣sies of all other Scriptures bespangle this Truth as eminently, as the Firmament is bespangled with starrie constellations. In each, in all of them are marvellously set out the Subjects and Matter, the Ground and Rule, the End and Effects of this blessed Peace, about which all the children of God are still illustriously imployed. Ever since Christs return to his Glo∣ry, to improve and apply the fruits of his blessed Impetration in order to Peace, his people have been taught by his Spirit, Word and Providence, to attend with care this honourable Work, under him, for him, in conformity to him. Sacred vo∣lumes are as full of this, as the Sun of Light. Christ often minds all his D sciples, that their peaceable Unity and Order should be their Badge still of their being his before God and Men. What they learned of him, they were as careful to practice and communicate on all occasions▪ in order to Peace. Numerous In∣stances might soon be named, were it needfull in so clear a case. Their Christian forbearance of many lawfull things, when not expedient; and patient bearing with weak Believers, both Jews and Gentles in many ceremonial and other matters, testified then their studious Labor towards this choise Work. Humane Histo∣ries of all parts and ages give a further Attestation hereto. What singular Peace-makers appeared in the Eastern, and in the West∣ern Churches, untill the setting up the Romish Antichrist, that grand Peace-breaker, we may read at large in Ecclesiastical Re∣cords. Lucius and Constantine, Brittans princely Lights, and all their Successors, whose name is eternized for their piety and Heroick Actings, manifested this in a peculiar manner. The Primitive Fathers, those worthy Champions of Christs Interest, were eminently imployed about this; witness their excellent Memorials. It was the man of sin who began by time to quar∣rel with the rest, and by renewed Schisms and Apostacies, formed that Embryo of Roman Papacy into a compleat Son of Perdi∣tion. Faithful Endeavours fot the Peace of God were conti∣nually used by divers of his servants in the several parts of Asia and Africa, especially of Europe, against such Antichristian discords and disorders, as learned Mornay, Ʋsher and many more have abundantly cleared. Though in that stormy hour

of Temptation and Defection they suffered much in their wit∣ness-bearing for so many years of the Beasts prevalency; yet did they still defend the cause of Truth and Peace, and make good their ground to the very last breath. Since it pleased Heaven to smile again on earth in the beginning of the Refor∣mation, carried on through the regions of Europe; Gods Children have been labouring daily to this very season for Peace in Gods way. The more eminent that Protestants have been in the Magistracy or Ministry in Brittain and France, Germany and Holland, Swedeland and Denmark for the cause of Christ, the more studious have they been of his Peace. All their Conflicts with the man of sin, and with the sin of man, have been on Peace-account, so far as they owned God to be their Father. We may appeal to our experience, besides the Monu∣ments of every Nation.

Object. Doth not the contrary seem to be true? What else means the bloody contests, and bitter discords, both of the former and of latter dayes, among Gods professed People?

Answ. 1. Many profess to be Gods Children, that are in heart * 1.323the Devils Children. Though many be externally called, yet but few appear to be chosen by embracing Christs effectual Call. Its no wonder, that carnal Hypocrites prove contentious, seeing they carry still so much of the Serpents seed, whose Antipathy is still desperate against the womans seed. No marvel if such weeds prejudice the Lords ground, and all his good plants. Such disguised Foxes & Wolves under sheeps clothing, will shew their teeth and bite when they see their time. Such Malignant humors being mixed among the good in the body Political and Ecclesi∣astical, as in the natural, may lie couchant for a time, till they ga∣ther to a head, ripened for mischief.

2. In Gods own Children there remains much corruption still even in the best, though not in all alike, which occasions so many breaches of Peace in every respect. Paul himself found cause to complain heavily of his jarring lusts, indisposing eve∣ry * 1.324faculty to this choise Duty. The seventh to the Romans sets forth a lively Anatomy of his heart for a Looking-glass, to the

best Christians to behold their state in. David himself, the man after Gods own heart, gives the like account of his condition, * 1.325and bewrayed it by his woful relapse for a warning to all. The best Gardens retain still some weeds. Canaanites will remain, and scattered Tories after a Conquest. Our best state below is still militant, both internally and externally. Sin and Self will still be plotting with Satan against the Peace of God and Man. Mens lust are sturdy, strong and numerous, secret and subtile, vigilant, active, opposing each other, in opposing Peace; insati∣able are they and irreconciliable, full of malice, envy and re∣venge, having as much of Hell as earth can receive. So far as they remain, though but languishing of a deadly consumption, they will still shew implacable enmity to Peace; and all favour to jar and disorder.

3. Christians, even the best, are often mistaken about their Duty towards Peace and good. Much ignorance and infirmity still do attend them. Its not easie, but very difficult to observe the right middle, that avoids both sinfull extteams. Error is still a notorious Cheat and leger de maein, cogging his dice, and shuf∣ling his cards with dextrous methods to abuse the simple. Many * 1.326of Gods people are often ensnared and engaged into a party opposite to Peace before they be aware. Such a pre-possession begets a prejudice against others, and makes them often to sus∣pect each other for meer Hypocrites, especially in such a spring as this, wherein such weeds abound every where. The path-way to Peace is uncouth and obscure, very frequently, being much untrod and disregarded. The means leading to Peace are often costly, troublesome and harsh, whereas the high-road to discord and disorder is a broad way, crouded with multitudes, and of easie charges for any Travellor, promising fair▪ what ever it performs.

4. Satan is still a desperate Enemy to the Children of God, and to their peace. His part is still acted craftily and industri∣ously with all the powers and policies of Hell. He will be sure to stand at Joshua's Elbow to discover his filthy Garments, and * 1.327to accuse him both to God and man. He ceases not to be 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that Accuser of the Brethren day and night, charging them to themselves and others, so to hinder their peace. He

observes warily what darling sins they are most subject to, & fits all his Baits to their dispositions conditions and occasions in or∣der thereto. Many Reproaches upon the ways of Peace doth he often cast by his Ingineers, as so many thorns and stones of of∣fence to discourage Gods People. He mis-represents them one to another by Calumniations, slanders and mistakes. A fair var∣nish doth he put upon the wayes of discord and disorder, to in∣veigle honest plain-hearted Christians, under specious colours of Liberty and Purity, Power, Profit, Pleasure and Credit. Ma∣ny false glosses puts he on Scriptures to wrest them to his Ends; by Mis-interpreting and mis-applying them against their genuine scope and sence, context and harmony. He will often be reformer himself, Jesu like, and drives on furiously, that he may undo all by over-doing, whether in Church or State. He never wants his Sa••ballats and Tobias, his Samaritan Crue to attempt by Fraud what force could not effect; sewing the Foxes tail to the Lyons skin. He will build also with Gods Nehemias's, and be more forward then the best of them, that he may ruin all by undermining and counter-working. Emissaries of all modes and sorts, he ever entertains among Reformers, under various disguises of Souldiers and Scholars, Merchants and Trades-men, Courtiers and Travellers, to scatter his Tares, and breed divisi∣ons against their Peace, and for their ruin. Flectere si neque∣unt Superos, Acheronta movebunt. All fair and foul means shall be attempted, what ever it cost.

5. God himself hath a hand in all this, permitting and over∣ruling * 1.328all to his Honour, and his Peoples good in the Result. He can make straight work with crooked Tools, and correct the poison to made it useful in his Providential Confections. He thereby discovers to his People their secret corruptions, which upon boiling work up like froath to be scummed away. His Di∣vine Chymistry knows how to extract good out of the worst dung and vilest kind of Evil. The striking of the steel against the flint, will seasonably by his Divine hand bring forth sparks, both of Truth and Peace. Though there be much noise in the providing of all materials for his house, yet will he at last * 1.329perfect its building in Quiet and Peace. Every Grace of his wrought in his People hearts, by his holy Spirit, he doth hereby

furbish and exercise, to render them more humble and wise, more sincere and self-denying▪ more patient and active, more zealous and prudent in the wayes of Peace. The noise made at the breaking in of Windows for light▪ will be compensated by the Light come in. Our sad Experiences of those sinfull Woes attending disorder and discord will make us all to prize and desire, to promote and improve Peace at a better rate. Wit so bought will make us wiser for the future, then to slight our Peace and to venture it, as we have hitherto so foolishly done. God will over-shoot Satan in his own Bow, and magnifie all his glorious attributes in the creating of Peace for his People. Christs coming at night after many storms, will be most welcome * 1.330to his wearied disciples, though they did for a while mistake him for a Ghost, and mistrust his Peace. The chaff of his * 1.331floor will be winnowed▪ and fanned away by such renewed sha∣kings, * 1.332and after this toil, some turning up of his ground, his Seed and Plan••s will take and thrive the better. The dross * 1.333shall be consumed▪ and the Gold refined of his Church and People by those many fires that have been so long kindled among them.

Fourthly, The Demonstration will unfold the Reason wrapped up in the very words of the Text. They are his children, and their Relation to him is sufficient ground why such Peace-making should be their dignifying Property. That filial relation imports three special Things, among many others, which strongly en∣gage them to this work of his; his Nature, his Charge, and his Interest.

Reason 1.

His Nature is imparted to them by the Spirit of Grace, re∣generating them that they may partake of the Divine Nature * 1.334in quality, though not in equality; in the likeness, though not in the sameness; in the similitude, though not in the substance. The Divine Nature Essentially considered, is an infinite, un∣changeable Being, and incommunicable to Creatures, as in∣divisible, as incomprehensible. Men partake not of that; they are not, they cannot be deified; its absurdity and horrid

blasphemy to think or say so. The substance of God is one pure, entire, eternal Act, admitting of no parts, though it ad∣mits of three distinct persons, in whom it subsists in a mysterious ineffable manner. Yet the Scripture speaks both of the name and nature of God effectively and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to mans capaci∣ty, to be still understood 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, in a sence, becoming such a God. He is then said to give his name to men, and to call them * 1.335Gods, when he puts an office upon them, whereby he is to be re∣presented and served among men in a peculiar way. He is likewise said to make them partakers of his Divine nature, when he works in them a gracious Resemblance of his perfections accor∣ding to their created capacity. Thus man was at first made after Gods Image, in his own likeness; and Gods Elect are all in due time created anew after the same Image, in Knowledge, Righteousness, and true Holiness. That which is born of the flesh, * 1.336is flesh; so that which is born of the Spirit, is Spirit. Such Hea∣ven-born souls are called new Creatures, and must needs be duly qualified in some measure answerable to the God of Peace. Their sinful Nature being Satans Off-spring, bears still his Image * 1.337in all the black Lineaments of Hell, still indisposed and contra∣ry * 1.338to Peace; still disposed and bent to disorder and discord. Gods Holy Spirit uniting them to Christ, changes their Nature * 1.339in their gradual sanctification, turning their dung-hill heart into a garden, and that unclean Den into a holy Temple for * 1.340his own habitation. So far as the renewing Work goes, so far do they learn by this gracious Instinct, to move after Peace, and against sinfull jars, in conformity to the Lord himself. They are daily taught by the Spirit of Christ, (now working in their souls, much like as their souls work on their bodies through in∣termediate Spirits) to be of the sume mind that was in Jesus * 1.341Christ towards all kind of Peace. By thus putting his Spirit within them in their adoption, he causes them to walk in his Statutes of Peace, that they may keep his Judgements, and do * 1.342them. So far as the heart of stone is taken away from them, so far are their sinfull unpeaceable Spirits mortified and subdued; * 1.343so far as he gives them a new heart of flesh, so far are their Spirits made plyable and inclined to all the wayes of Peace. Their Sanctification is daily carried on in a gradual manner to

the crucifying of sin, and vivification of▪ every Grace in them. * 1.344This spiritual growth set forth in Scripture by all sorts of in∣crease in Vegetables and in Sensitives, is given to all, though not in all alike, and must needs render them so far like to him, bo h in Dignity and Duty. Peace-making is that, wherein God himself delights so far, to shew himself active in all kind of Means, that it must needs direct, oblige and enable them to conform to him after their measure in their several places. Every Creature moves after his kind, by its proper instinct; so doth the New Creature. This Bent and Motion being natural, is sweet and secret strong and successfull. No difficulty can alter the same, though it may for a while▪ retard and hinder it. The Children of God must needs be like God in the work of Peace, as in all things else. Nature being vexed gathers all it strength for the overcoming of all Opposition, Vexata natura seme•• mir•• prodit. Antiperistasis and surrounding contra-positions, do often drive it into very strange and admirable effects. The gracious nature given to Gods people, meeting continually with such oppositions both from Earth and Hell, is excited the more to recollect vigor out of Christs fulness, and to work wonders, through his Almighty Spirit, for Peace against evil.

Reason 2.

Gods Children have his charge imposed on them, as well as his Nature thus put into them. Their filial Relation engages them to this, as it doth enable to that. Having embraced Mercy on conjugal terms, they have also engaged to Duty. That gracious Covenant that gives them such a priviledge in giving Christ to them, doth also afford them his Divine Pre∣cepts, that they may know and discharge their Part. As he gives up himself to be wholly theirs, in a faithful loving relati∣on; so doth he require their mutual subjecting of themselves in all loving and faithful Obedience. That same Covenant which makes him to be theirs, makes them likewise to be wholly His: As he becomes their Master, they become his Scholars: As he becomes their Lord, they become his Servants to attend his Will, and to do his Work. Ye are my friends saith he, if

* 1.345 ye do what ever I command you, and hereby shall men know that ye are my Disciples if ye love one another, in the wayes of Peace, as I have loved you. His Covenant with them is a Covenant of Peace, as of Grace, by Grace, in Grace, and for Grace. A gracious Peace is the choise Mercy that he gives them, and the choise Duty he expects from them. This new Commandment is * 1.346the substance of the new Covenant. As his Promise engages him to write it on their heart: so his Precept engages them to Copy it out in their life. The Transcript of his Will he engraves on them by the hand of his Spirit; that they may transcribe it by the hand of Faith in the work of Peace-making. They must keep his charge, being kept by him; he fulfils to them his absolute Promises, by enabling and exciting them to the perfor∣mance of the conditional Ones. He cannot abide Loyterers in his house, nor Rebels in his Kingdom. His Instructions are many and exact, often enlarged and inculcated, that none be found to neglect this great Work, either through ignorance or sloth. There is nothing more mannerly then Grace. Who should have good breeding, if Gods Children should not par∣take of it? Ingenuity will teach all Inferiors to observe the charge of their Superiors, though but fellow-Creatures; Will it not much more prevail with Gods People to look to his charge who is so far infinitely above all? What ever Traytors, Enemies and Strangers may do against it, yet his near Relati∣ons must needs find themselves obliged by all Ties to keep touch therein. Encouragements he adds of all sorts in the back of his charge, to add more force to its Efficacy. His Precepts never want his Presence and Blessing, which commends such a dignifying Duty so much the more to all his Children. Because they are his, his Work must be theirs to honor and bless them, in acting like him, through him, and for him.

Reason 3.

Gods Interest attends the Relation of his Children to him, and gives sufficient ground of their being such Peace-makers * 1.347in a peculiar way. All things are his in a general sense, by Creation and Providence-right: but his Children are his pecu∣liar

Stock, his Inheritance, his Portion and Jewels, by Re∣demption * 1.348and Salvation-Right. Other Sublunaries do serve his designs in a natural and common course of things, often against their Will, and besides their Knowledge. But his Chil∣dren are made for his Glory, to serve his pleasure cordially to∣wards Peace. He is singularly concerned in them, and they as choisly concerned in h m. His Interest is theirs; then must needs his Work and his Peace be theirs. This choise Duty faithfully performed, glorifies him so much, that it cannot but dignifie them much. The dishonour of their quarrels and brawls doth cast so much reflection on him, that the sence thereof must of necessity work much on them, so far as they are his. All his Attributes are laid in the dust, by the disorders of his dividing People. How can the though s thereof be ineffectual upon his own Children? They rend his bowels whilst they rend each other. Can his People see it, and not labour for help? In all their sufferings he is afflicted, incomparably beyond what they endure, as far as his Being and Interest excell theirs. That Text in Esay, admits such reading in many coppies, In all * 1.349their Affliction there was no Affliction comparable to his; or, He made it no Affliction to them by the presence of his Angel with them; who took all on himself by Divine Sympathie. Must it not therefore be their Property to sympathize with him, as well for their own, as for his Interest? Are not Gods Children the Members of Christs Body, and can they chuse but feel at their heart those sinful jars that reach his very heart? Peace-making must needs be the dignifying Duty of Christi∣ans, since Christs Interest is so much concerned therein, and all his Attributes so much advanced thereby in the magni∣fying * 1.350of all Divine Excellencies. The Son of God himself made it his great Work in his progress from Humiliation to Exaltation, that he might direct, excite and enable his Adop∣ted Brethren to the same, according to their several Capaci∣ties.

Ʋse 1.

The Application of this Truth offers, 1. To our Inspection, the ungodliness of our unchristian Divisions. How few ap∣pear among us to be Gods Children? How hard is it to meet with such cordial Peace-makers? How unlike to God do Professors shew themselves in such Labyrinths of disorders and discords? How much of Satan appears thereby in the most? How little of God in the best of men? What ungodliness is this Spirit of division come to, thus to slight and oppose the Nature, the charge and Interest of God! Its bad enough for carnal Persons and wicked Ones to quarrel and break; but for Gods Children to wrangle and divide, to slash and abuse each other, this is ungodliness with a witness. How sad is this evil aggravated by all our Professions and Engagements, our Relations and Experiences, Gods Mercies and Judgements, our Dignity and Duty! How woful to see our Breaches increa∣sing from small beginnings, and embittering Brethren against each other, about things very disputable and dubious? How much is Gods work retarded, and his glorious Name abused by his childrens discords and disorders? How contrary are such ungodly jars to the Being and Will, Attributes and concern∣ments of that great God, whose Children we still profess to be? If Peace-makers shall be called Gods Children; What Opprobrious Title shall they not deserve and bear, who are still known to act as notorious Peace-breakers?

Corollar.

Secondly, It yields a Confutation of divers Erroneous mistakes about Profession and Peace. Too many account it their Du∣ty to maintain and promote every thing they conceive to be Truth, though at the costs of Peace, in a disorderly and dividing way. But how far is this from the Duty and Dignity of a child of God? no Truth indeed is to be renounced or opposed, but there are varieties of Truths and of Seasons to prosess the same. There is much Prudence and Care required still about it.

We often mistake Truth for Error, and Error for Truth. We often wrong Truth by our ••ll handling thereof. The Spirits * 1.351of the Prophets, said the Apostle, are subject to the Prophets. They who are taught and led by the Spirit of Truth, are so far judicious and orderly in the peaceable expressions thereof. The Wine of Truth being given too hot in a wrangling manner, or unseasonable time, doth much hurt instead of good. It en∣dangers the burning and casting of men into feavorish heat, and contentious distempers. In indifferent matters, in Circumstan∣tials we should speak nothing but the Truth; but we are not bound to speak all the Truth at once. There were many things which Christ and his Apostles forbore to tell others, because * 1.352they were not able to bear them. Many are like infirm Patients, whose head and stomack will bear but little, and must be wisely dealt with. Christians soon exceed in quantity & quality, in order and season about such matters. A man must in many cases have his Faith to himself, so as not to disturb others, by his ma∣king * 1.353a stir about it. The Spirit indeed leads his People into all Truths substantially needfull for their Knowledge and Practice, but he doth it gradually, orderly, peaceably and sutably, ac∣cording to their various conditions. In cases of moment, Pro∣fession is needfull, so far as it may promote Gods Honor and mans good; but when it crosses and endangers both, then is a child of God called to a Peaceable silence. Truth is too pre∣cious to be cast away upon such as cannot and will not entertain * 1.354it well. Holy things should not be abused in a swinish or dogged manner, either in the giving or receiving thereof. Fro∣wardness and janglings among our Children we cannot abide. God takes little pleasure to see his Children to wrangle and di∣vide under pretence of doing their Duty.

Ʋse 2.

This Point serves also for Admonition. The Children of Men are by the Lords own Dichotomy, divided in∣to two Ranks; some he cals the Children of this world, others the Children of God.

1. The Children of this World should be hence effectually dealt with for their contrariety to this dignifying property of Gods Children. Such as are strangers and enemies unto Peace-making, shew little Interest in God, and little acquaintance with him. Where worldly lusts do reign and domineer, they prove still sad Lords of mis-rule very many wayes. This is the * 1.355case of all unregenerate Ones, most are still sound to slight and disown, to reject and oppose that God in effect, whom they seem to own for their God in Profession. Their corrupt Na∣ture * 1.356is further still corrupted by sinfull Custom, habituating them to a further degree of Putrefaction, both in their Intel∣lectuals and Morals. There is a great Latitude in this sinfull State, though all agree in opposition to God and his Peace. Some do it more grosly and prophan••ly, others more closly and cunningly. Who ever thou art, who livest under the Love and Power of any sin, thou shewst thy self to be no child of God. Why dost thou pretend to the Dignity, whilst thou dost not manifest the property of his Child? Thy worldly lusts (whether Pride or Passion, Envy or Avarice, Ignorance or Unbelief, Self-love or Formality, Laziness or Wantonness, or any such other bearing sway over thee) so cherished of thee against thy Allegiance to thy Soveraign, wofully bewrayes thy estrangedness from him. Whilst thou dost disown his Nature, his Charge and Interest, dost thou not disown to be his Child? Whilst thou ownest a contrary Nature, Charge and Interest in a worldly way, dost thou not proclaim thy self an Enemy? Is not this a piece of egregious folly, to deceive thy self in moc∣king that God who searches thy heart, and will not be mocked?

Is it not attended with woful misery, bringing upon thee the dreadful wrath of an abused God? Thy Peace with sin, with self and Satan, maintains still hostile War against God. Thy nursing up of his enemies in thy own bosome, speaks out sadly thy ungodliness. What will it avail to be called Christian, whilst thou renouncest that gracious nature, and that holy Charge, which should still act thee to the utmost, to the advance of his Interest? Doth he not disclaim such degenerate Children, who love and serve any Creature, or sin to his disgrace and be∣fore his face? Are not such in effect as the Children of * 1.357the Aethiopians to him? Whilst thou embracest any thing in Equality with him, or Superiority above him or Contrariety to him, How canst thou own thy self to be his Child? If all Creatures be not accounted loss and dung in comparison of him, he is not thy God. If thy love to Creatures, and thy use there∣of be not subordinate, moderate and seasonable, according to the Rules of his Grace and Peace, its rebellion and Adultery of the very worst kind. That very thing which thou art wedded to, and keepest Peace with against thy duty, challenged from thee by thy Soveraign, that is, thy Idol which God will famish: That Dagon shall be sure to fall before his Ark brought in by an insulting Triumph to be its Prisoner. If thou art for God and * 1.358for his Peace, so far only as may serve thy Turn, and promote thy End, God will serve his turn, and promote his End on thee with a vengeance. If his Name be used as a cloak to thy Lusts, as a stalking horse to thy base designs, that jealous God will smoak against thee, and vendicate his name with a witness. What hast thou to do, thus to prophane his Name by thy sinfull mouth, whilst thou hatest to be reformed? Why mock∣est thou him as the wretched Jews, with a Hail King, whilst * 1.359thy heart and hands are betraying and abusing of him? Will thy Peace with sin, and thy War with God, dignifie thee with the Property of a child of God? Shouldst thou not be what thou doest profess, or profess what thou art?

2. The children of God should be hence also made through∣ly sensible of their guilt and shame. How far are the best from an exact performance of this great Duty! How unlike are we to this dignifying Property of Gods People? How short come

we of that peaceable Spirit and Carriage that should te••tifie ou•• gracious acquaintance with the Nature, Charge and Interest of Christ, the great Peace-maker? Lets all be humbled deeply be∣fore him at the sight and sence of so much unworthiness. Let the conviction of our foolish mistakes and woful miscarriages awaken and shame us. Doth the Lord suffer so much in his Cause, Credit and Charge through our sinful jars, and shall we not mourn? Have we been such peevish and perverse Children, and not judge our selves? Have we so basely slighted such a Fa∣ther, in that which is so dear unto him, and shall we not grieve? Have we abused our Brethren and Fellow-servants so unwor∣th ly, and shall we not express the regret thereof? Is not the fault of a child of a near Relation much more provoking then of any stranger? Hath not our God used all possible means to teach us manners, and press us with all might to Christian Peace-making? Are not our wretched distractions much more provoking now to him and to all, because of all the great cost and care he hath been at on a better account? Have we lost our ingenuity, have we forgotten our Duty and Interest so desperately, as still to be senceless of our folly and misery herein? Hath Satan so far deluded us, hath sin prevailed so, to the hardening of us, that we see not the apparent ruin of all publique and personal Good, following close our unnatu∣ral divisions, our uncivil disorders? All our miscarriages reflect on the Lord, who will not alwayes bear with our frowardness. His dearest people of old were frowned on and chid, threatned * 1.360and smitten very heavily for lesser faults then ours. Their re∣newed Crimes after much indulgence from his fatherly hand, forced him to turn them out of doors, and disinherit them. He bids us all go to his Shiloh, where his presence dwelt, and learn by the desolations thereof to observe the fruits of disorders and divisions in his Kingdom and Family. All his dispensati∣ons to them were for Types and Examples to us, to shame us all for those many sins wherein we so far exceed them. The woful Ruins of so many Churches, once so flourishing in each part of the World, should prove a powerfull warn∣ning to us all. If we be indeed the children of God, let

it appear by our ingenuous shaming of our selves for our unchristian abusing of him, in abusing his Peace, his People and our selves so groundlesly, and so frequently, so sinfully and so wofully.

Ʋse 3. This Truth may be improved by way of Discovery.

Hence may we enquire into our own State, and take a Prospect of the Posture of Affairs within and without us. Doth this character of God•• children dignifie us and others? Is it ou•• eminent property to be Peace makers? Do we act herein in a way becoming the children of God? This is a needfull and usefull enquiry for all sorts of persons in this self-deceiving and hypocritical Age so full of mistakes and distempers. Bring we the case to the Lords own Test, measure it by the line of the Sanctuary. Do we act about Peace from him and like him, for him and through him, as becomes his Children?

1. Do we act from God about all the matters of his Peace? Is he our Principle and source of all spiritual activeness? Is he the Supreme efficient of all good in us and to us? Are we born again of his gracious Spirit to make us new creatures, that we * 1.361might walk in newness of Life? As we have born the Image of the earthly, do we now bear the Image of the heavenly Adam? Do we receive from Christ the second Adam, the Root and seed of spiritual Life, as we received from the first Adam the Spawn and Beginnings of natural Life? We naturally grow wild, as the timber in the Forest, as stones in the * 1.362Pit and rock. Hath the Lord hewen and digged us down by the hand of his Spirit, with the tools of his Word and Providence, to square and polish us for his spiritual Edifice? Hath he trans∣lated * 1.363us from death to life, that were naturally dead in sins and trespasses? Hath he by his Gospel-salve opened our eyes to turn us from darkness unto light, and from the power of Satan to God? Hath he poured clean waters upon us, that we might be

effectually cleansed from all our filthiness, and from all our dividing Idols? A new heart also hath he given us, and a new Spirit hath he put within us? Hath he taken away the stony * 1.364heart out of our flesh, and given us a new heart of flesh? Hath * 1.365he put his Spirit within us, to cause us to walk in his Statutes, that we may keep his Judgements and do them? Hath he wa∣shed * 1.366us in the Laver of Regeneration, through the renewing of the holy Ghost, shed on us abundantly, according to his gra∣cious Promises? Hath the Lord thus begotten us again unto a lively hope, through the Resurrection of Jesus Christ from the dead, that we might enjoy and promote Peace? Have we put off the old man which is corrupt after its deceitfull lusts, and put on the new man, which af••er God is created in Righteous∣ness * 1.367and true holiness? Have we learned in his school to strip us of self, that we may put on Christ for our Garment? Have we received his effectual Call, to obey it efficaciously in order to his Peace? Hath his Spirit convinced us applicatively of sin, of Righteousness and of Judgement? Hath he brought us in∣to * 1.368to the wilderness, that he might speak to our hearts therein words of Grace and Peace? Hath he given himself in giving us his Son upon conjugal terms by his sanctifying Spirit, and have we thereby been enabled to surrender up our selves unto him by a lively faith of his own working? Do we through faith par∣take of those gracious Promises, which make us Partakers of the Divine Nature to escape the pollutions that are in the world through lust? Doth Christ thus dwell in our heart by faith, that being grounded and rooted in him, we may thence re∣ceive out of his fulness, Grace for Grace in order to Peace? * 1.369Doth he draw us so powerfully by the inward cords of his Spi∣rits motions, and the outward Bands of his Word and Provi∣dence, as to make us to run after him, and follow him fully in all the wayes of Peace? Is he the Load-stone that draws our Iron-hearts by Magnetical virtue into all sutable operations? Is he the Treasure, the Magazin of all our supplies, the Ground and foundation of all our desires & delights, designs and labors, about all kind of Peace? Do we thus receive and act all from him, not from any Creature within or without us to manifest our selves his Children?

* 1.370 Secondly, Do we act like him in all matters of Peace? Is he our Pattern as well as our Principle? Doth he conform us to his Divine Image, shining gloriously in his holy Word? Do we still behold in that Gospel-glass with open face, the Glory of the Lord, that we may be transformed into the same Image * 1.371from Glory to Glory by the Lord, the Spirit? Do we resemble him in our Intendments and consults, in our resolves and exe∣cutions * 1.372towards Peace-making? Have we the mind of Christ to conform our minds to the Lords pleasure declared in his Word, and pointed unto by his Providence? Are we still learning to follow his steps, and fulfill after him as noble Caleb * 1.373did through the many troubles of the wilderness into the land of Rest, the Canaan of Peace? Do we therefore study his sa∣cred Word with all possible care and diligence, humbly, soberly, affectionately, applicatively? Is it our meditation day and night * 1.374that we delight in, and desire after for acquaintance with the In∣structions of our great Peace-maker? Do we often search those famous Records of the court of Heaven, to make us skilfull and faithfull Improvers of all those things that belong to our Peace, Spirituall and Civil? Are those Monuments of Divine Wisdom, those Statute-Books of the Lords Kingdom, our best councel∣lors in every case still? Are we still learning in that school of Christ, under the teachings of his anointing Spirit, the true * 1.375Politicks that will make us wise unto salvation, temporally and spiritually for our own and others Peace? Do we observe Christ the Sun of R ghteousness, moving in that orb of Di∣vine Scripture to give the saving Light of Life and Peace to * 1.376both Hemispheres of the Old and New Testament? Are the radiant Beams of that Orient Luminary, sweet and efficaci∣ous upon our Horizon? Do we look up to him still with ad∣miration, wi••h affection, with application, to feel and fol∣low his operations? Do we so borrow all our Light from him, as to move like him in our respective Spheres, to the seasona∣ble communication thereof to all about us and under us? Are we still sailing by that compass of his, through the vast Ocean of this tempestuous World into the harbor of his promised * 1.377Rest in his Kingdom of Peace? Is he our Pilot, sitting at our stern, steering our Interest, whose Guidance and Rule we still

labor faithfully to obey? Is his Will revealed our Cynosura, our sure star-guide, which we attend to with a fixed eye in all the turns of our Peregrinations? The Caravans of Arabia, the Merchants of Africa, and the wandring Hoards of Tarta∣ria, are reported to move in their progress, by the guidance of heavenly Lights, both by night and day: Do we thus careful∣ly mind and follow the clear Instructions of Christs celestial * 1.378Light, in the night of sinful and sorrowful Troubles, as well as in the day of comfort and joy? Is it our Pillar of Cloud, and of fire, as unto Israel, both in prosperity and adversity, both in Temporals and in Spirituals, both privately and publiquely * 1.379still? Have we so earnestly hungred and thirsted after his pre∣cious Truths, that feeding thereon by faith every day, we con∣coct the substance of all into succum & sanguinem for our spiri∣tual * 1.380Nutriment? Are we thereby transformed in the Spirit of our mind, and conformed in our will to his, so as to express it in our reformed life, by performing his pleasure towards Peace? Ex cognoscente & cognito fit unum, saith the Philosopher, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; Mens videt hunc, visum{que} cupit, potitur{que} cupito? Is Christ so known and owned of us, that we still studiously endeavour to be as like him as can be possible? Are * 1.381we still upon that progress towards a more perfect conformity to him, as Paul teaches us by precept and president, as well as by * 1.382promise, in order to Peace? Do we like him abhor every sin, and cherish the least drop and grain of good, the smallest ap∣pearance * 1.383of his Grace, in the smoaking flax and bruised Reed? Do we as he, wisely distinguish between the offence and the par∣ty offending, as between the disease and the patient? Do we carefully in conformity to him, discern of weakness and wicked∣ness, Infirmities and Enormities, in Judgement, affection and * 1.384carriage? Have we learned of him to bear with the weak, (though not with the wicked, which are intolerable to him and to his) and not to please our selves, but others for their good? * 1.385Do we like him, restore such as are faln, with the spirit of meekness, setting them into joint again, as the Greek elegantly phrases it, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, with a sk••lfull tender hand? Do we observe as he, the vast difference between wandring sheep and disguised foxes, between the seduced Lambs and the sedu∣cing

Wolves? Have we gotten the Bowels of Christ to measure * 1.386out all due compassions towards his simple people, snatched out of his wayes into Satans ensnaring By-paths? Do we pitty them and pray for them, using all fit means for their efficacious con∣viction and return? Do we study with that good Shepherd▪ the * 1.387various tempers & distempers of his flock, for the proportioning of all sutable means to their health and cure, guidance and safety? Are we solicitous as he, for the good of all the mem∣bers * 1.388of his body, that nothing may be done but what is for help, nothing undone that might be helpfull to the lowest of them? Do we like him tender so carefully the peace and help of his whole family, that we are therein with Christian Sympathy and endearing love, bearing and forbearing, admonishing & ad∣vising, supporting and supplying with mutual helpfulness in our several relations? Doth our Love to all his, demonstrate it self like to his own Love, real and fervent prudent and constant, ac∣tive & watchfull in a peculiar way? Are the generous Characters of that Love, so frequently expressed by Paul, and the rest of Christs servants, lively testified in all the expressions of our Lips and Life towards Christs houshold? Is the Life of Christ the pattern of ours in utmost endeavours for a general peace, with good against evil? Do we not willingly neglect any branch of his Orders and Laws, which should Render us ser∣viceable still to the true Advantage of all his Subjects? Thus do we appear to be Gods children, by the various Fruits of this Dignifying property? Is it our Trouble and Grief that we can be no more like to him? Is it our joy to see any Resembling of him towards Peace-ma∣king?

Thirdly, Do we act for him spiritually also in this work of his? Is he our supreme End, as well as our Principle and Pat∣tern? * 1.389Doth our Faith work by love in all our motions to∣wards his Glory? Is that our sure and Soveraign Scope, whereto we level all our Intents, Results and actions? Do we there∣fore study laboriously, and labor studiously to know and pro∣mote his Divine Attributes in the Splendor and Lustre thereof, that others with us may adore and serve that Orient Sun with all due respect? Are his Greatness and Goodness, his Mercy and

Truth, his Justice and Holiness, his Wisdom and Power so pre∣cious to us▪ that we recommend still the Majesty thereof to the choisest observation of others about the affairs of his Peace? Are we mainly given up to the magnifying of God in his Son, that * 1.390through his Spirit we may still give to him that Glory of his, due unto his name, in every Ordinance and Providence? Do we sub∣dinate all our Interests, all things whatever, to the manifesting & magnifying of his great Interest? Is it our chief Care, Delight and Design to further our own and others Peace, that the God of Peace may reap the Honor, whilst we wi••h others share in the benefit of all his Goodness? Can we be content to be aba∣sed, so he be exalted, and to be his foot-stool, to get into his Throne? Do we imitate that heroical Posture of the famous Worthies mentioned in Rev. 4. and 5. chap. (the Prophetical Embleme of Christs Kingdom in these latter dayes) by casting the Crowns of all our Endowments and Atchievements at the * 1.391feet of the Lamb, who alone is worthy to win and wear the Crown? Have we learned to post-pose our best self at the train of his Highness, accounting it our highest honour and happiness, thus to honour and enjoy him in the service of his Peace? Is it our desire and endeavour that all our selfish lusts may be daily * 1.392crucified with shame and violence, for all the disgrace and dis∣advantage that their rebellions do still reflect on him and his Peace? Do we still with utmost industry search out our darling sins and bosome corruptions that all such arch Traytors may be sacrificed in a burnt Offering, by the hand of zealous Indignation, to God and his Peace? Are we moved towards the publique Good of all his People, still with a single eye; to∣wards his Honor, so dear unto him? Are we labouring with sincere self-denyal and diligent prudence, to promote their Peace, that the Lords Interest may be thereby promoted? Do we thus prefer still Jerusalem before our chiefest joy, having it still written upon our hearts and hands, on our brains and * 1.393tongues? Are we such faithful Remembrancers of God for Zion, and of Zion for God, as to be restless, both with God and Man, till he give Zion rest, and establish her his Praise in the earth? Do our souls bleed at the sight and sence of his peoples divisions and disorders, whereby his great Name is wounded

to death? Is it mainly upon his account, that we bewail our own and others follies and treacheries, that betray h s cause and honor, as the Jews his person into the hands of the common ene∣my, so skilful to destroy? Are our hearts inflamed with the * 1.394zeal of his house, to the consuming of what offends it, and inflaming others with sublimed Affections towards it, upon his score ••••ill? Do we appear to be his true servants, by taking * 1.395pleasure in the stones of Zion, and favouring the very dust thereof, though so much scorned and abused by others? Are we afflicted in his peoples sufferings, and sympathizing with all his Mourners? Do we for his sake earnesty contend for Truth and Peace, Righteousness and Peace against all error and unrighteousness, and all other desperate euemies of his? Do we therefore attend with diligence the proper work and extent of our several Callings, that all things within our compass may * 1.396be still managed to the best advantage in order thereto? Do we manifest such a property of Gods Children to others (whether friends, strangers or enemies) in our Respective transactions, that we make it appear by real demonstrations that Peace-ma∣king is reckoned of us upon Gods account, to be our singular Duty and Dignity?

4. Do we likewise still act through him in our motions for Peace? Is he ou•• Soveraign strength, as well as our Principle, * 1.397Pattern and End? Doth the sence of our unworthiness and in∣sufficiency drive us still out of self unto himself? Are we strong in the Lord, and in the Power of his Might, against all the ene∣mies of his Peace? In our greatest straights, Do we as David, streng••hen our selves in the Lord our God; the Lord, our Peace? Do we by Faith take hold on his strength, that we may make Peace with him, untill through his Spirit and Grace, our Peace be compleated with him in Christ? Do we run into * 1.398that strong hold of his, as the Conies to their Burroughs, upon any noise for Quiet and Peace? Do we cry to him, as the Disci∣ples often to awaken Christ, sleeping in the storm, that he may still our ••ears in calming winds and waves? Do we still as ingenu∣ous Children depend on him for support and supplies, whilst we attend with carefull diligence that Study and Work allotted to us? Do we daily bewail the folly of our selfish dependency, in

bemoaning our selfish Principles, selfish Rules, and selfish Aims, with effectual compunction of heart? Do we find still more em∣ptiness and weakness, wretchedness and nothingness in our own * 1.399selves, that we may solely rest upon Jesus Christ for Wisdom and Righteousness, for Sanctification and Redemption? Doth our daily discovery of the creatures van ty and vexatious deceit, wean our hearts more effectu••lly still from all kind of creature-dependency, that the Lord alone may be our strength, our El∣shaddai, * 1.400Omnipotent and All▪sufficient Jehovah? Do we expect Peace only from his creating Word, for the fulfilling of all his Promises, whilst we are observing of all his Precepts concern∣ing * 1.401the same? When we and others have endeavoured our best about this Work, do we still cry out on our Leanness, our Lean∣ness, and acknowledge our selves both unprofitable and insuffi∣cient Servants, coming still short of our duty, and unworthy of the least acceptance? Do we therefore cast our selves still with all our duties at the feetof Christ, as we desire still to trust in him, and rowl our selves on him for strength and acceptance, through his Mercy and saving mediation? Do we like his children of Old, place the strength of all our hopes on him, that he may * 1.402ordain Peace for us, because he hath wrought all our work in us? Is the stress of all our desires and delights, our designs and endeavours recumbent still upon his Al-efficient Grace, that he may please still to fulfill with his hand, what he hath * 1.403spoken with his mouth, according to the sure purposes of his heart? Is he our Rock of Ages, our sure City of Refuge, to whom we do continually resort to procure and settle▪ to main∣tain * 1.404and restore, to promote and preserve Peace? Do we re∣member the many experiences given us thereof, both in perso∣nal and publique Occasions; as so many Ebenezers set up for * 1.405Monuments and Memorials, that hitherto the Lord hath help∣ed us? Do we proclaim his Title of Honor, and exalt his Arms in all necessities, as Moses and Israel did, with this In∣scription, * 1.406Jehovah-Nissi, The Lord my Banner? Is it h s Presence and Blessing in every Ordinance and Providence, that we wholly rest upon, to conclude and effect all our Treaties and * 1.407Matters of Peace, either with God or Man? Have we none in Heaven but him, none on earth in comparison of him? When

our flesh and our heart fail us, is he then most the strength of our heart, and our Eternal Portion? Do we account it our great dignity to be nothing, that he may be All; to do nothing through self, that he may do all in us, by us, for us? Do we find * 1.408his Grace so sufficient for us, that his strength is still perfected in our weakness, so that we may cordially say with the great Apostle, When I am weak, then am I strong? Are we found active in this great duty of Gods Children, in imitation of Abrahams Faith, to trust him in the mount of Straights in mans extre∣mity; * 1.409not staggering at the Promise through unbelief, but be∣ing strong in faith to give him Glory in the diligent use of all appointed means, or in want thereof? Are we thus through his Grace carried on in his Work with dextrous zeal and watch∣full dependance, that we may demonstrate in our respective Spheres, that we are his Children by this signal dignifying pro∣perty * 1.410of Peace-making on all occasions? Is the joy of the Lord thus our strength continually?

Ʋse 4.

Singular Consolation flows from this Point also to all faith∣full Peace-makers, seeing this gives out the proper dig∣nity of Gods Children. Such may happily meet with ma∣ny Reproaches, and be slandred opprobriously for Neutral Spirits, and timerous Ones. They may be accused of luke∣warm indifferency and unworthy Compliance. Satan will be sure to set out Vertue with the dress of Vice, as he still labors to put on Vertue's Apparel on the contrary Vice. But true Peace-makers fare no worse herein then Christ himself and his Apostles did, so often mis-judged of, and mis-called. Honor aud Comfort will never be wanting unto Gods Children, whilst they manifest such a dignifying proper∣ty. What is defective to them on mans part, shall be surely made good on Gods part with greatest advantage. Those * 1.411that honour him, will he still honor, but such as despise him, shall become vile, as base as the dung. The Lord will * 1.412seasonably give strength to his People, the Lord will surely bless his People with Peace. What ever we bestow on this

precious jewel, will prove to be of admirable Increase. The cost and care bestowed on Gods Work, will orderly return with an hundred-fold augment. The Children of God are best Merchants; their Commodities, Trade and Venture, Facturage and Gain, are all incomparable in all their dealings with him, and for him. Much study and care, much labor and toil will this Work require; much self denyal and yielding to others. The Market of Peace is often inhanced to very high terms. It cost Christ dearer then it can possibly cost us. The more we venture, the more shall return. Such a precious grain will duly afford a plentiful Harvest. Our own bosoms shall be the Granaries thereof, if others be still estranged from it. If * 1.413we cannot meet with Sons of Peace abroad our Peace like Noahs Dove, will return home safe with a surplusage. If others can∣not * 1.414be perswaded to come along with us, yet shall we not fail to enter into Peace, the glorious Palace of Eternal Rest. That Rest and Joy of our Master shall be the Portion of all faithfull servants. It shall comprehend us, that are not able to comprehend it. It will entertain those that pro∣moted it. If men will not help, but discourage us, the Lord himself will be our Encouragement. Our Peace with him will be best ensured by that Spirit of Peace which he gives us to animate us about his great Work. Peace within we shall most enjoy, when we have laboured for Peace among Men. What ever men take, this Peace and joy of the ho∣ly * 1.415Ghost, none can take away. Our heavenly father will keep it for us, and keep us thereby through faith to Eter∣nal Peace. Great Peace have they that love his Laws in order to Peace, nothing shall offend them. Their work of Faith, their Labor of Love, and Patience of Hope will not be so succesless as to themselves or others. The Lord will speak Peace in the best way and season to his People and Saints, that they may not return unto folly. If our seed come not up so soon as we wish, yet will it appear towards its ripeness, as soon as God wils. We must not limit nor antici∣pate him. He likes not our Post-dates, nor Antidates. The * 1.416Vision of Peace is for an appointed Time. It will come and not lie. Though it seems to tarry, we should wait for it, be∣cause

it will come and not tarry. But the just must here exer∣cise his faith, whilst others are swelling and sowring through unbelief. Our comfort is, that our endeavours shall contribute to the Foundation, if not to the finishing of the Lords building. The deeper and wider he layes his Ground-work, the slower, yet surer will the Structure of Peace attain to perfection. Gods Time is still best so is his Method. He is still a God of Judge∣ment, * 1.417blessed are they that so wait on him in the wayes of Peace. The meek of the earth that work his Judgements, seeking Righteousness and Meekness still in order to Peace, shall be sure to be hid under his Covert, whil•••• his wrath is falling on others. All his Promises shall be orderly made good to all his Children. * 1.418He will in due time make their Officers Peace, and their Ex∣actors to be Righteousness. The turnings of his hand, and overturnings of Persons and things will be subservient to the taking away of our dross, and purely purging out of our Tin, that our Judges may be as at the first and our Counsellors as at the Beginning. Zion shall thus be saved with judgement and her * 1.419Converts in Righteousness. Then shall he extend Peace to us, * 1.420as a River, and the Glory of the Gentiles as a mighty stream. Then shall the Lord be One, and his name One throughout * 1.421the earth. Then will he turn to the People a pure Language, that they may serve him with one Consent. The Lion then * 1.422shall dwell with the Lamb, the Envy of Ephraim shall depart, that they may not hurt in his holy Mountain, but be filled with the Knowledge of the God of Peace, as the waters cover the Sea. The King of Peace is nearly concerned in the making good of these, and all other Engagements. He wants no Skill, no Power, no Will to the perfect compleating thereof. Tout vient a point a qui peut attendre, is a Maxim ever verified among all Nations. All things conclude well to such as can but wait Patients need Patience under the Physicians hand: Gods Children cannot but do well, whilst their own Father looks so to them, and their elder Brother is their Soveraign Physician. Shall not the Head look to his Body? Will not this dear Husband take care of his own Spouse? Can such a friend be still estranged from his dearest Relations? Shall not every Promise be made Yea and Amen in him, who is the same

* 1.423 yesterday, to day, and for ever? Should not this cordial be carefully laid up, and faithfully improved by all Peace-makers, who thereby testifie their dignifying Property of being Gods Children?

Ʋse 5.

This Truth cannot but express a vigorous Exhortation, and press it strongly upon all the Sons of Men, to look well after this signal Property of the Children of God. This voice of Heaven speaks a Divine Oracle by the mouth of Christ. 1. To the Friends of Discord: And 2. To the Friends of Peace.

1. The friends of discord should be effectually adviesd about it. Its a business of exceeding weight, to be found in a diame∣tral Opposition to this eminent Character of Gods People, will be as wofull, as its sinfull. All those who cherish dis-unions and jars between God and Man▪ between man and man, had need consider the sadness of it. All the Promoters of disor∣ders and Animosities in any relation, Publique or Private, Civil or Ecclesiastical, should be spoken to sinners of all ranks, either gross or close, Superiors or Inferiors, attend hereunto. The Cryer of Heaven proclaims an Oyer to teach of you. Hearken in season, as for your Life, before it be too late. A D••sswasive and a Perswasive are hence proposed to you in the Lords Name.

1. A Disswasive from your case and course, so full of evil, and empty of good; so bent to evil, and backward to good. How unlike are you to the Children of God, and to God himself, whilst you love what he loaths, and loath what he loves? * 1.424Do not envy and strife breed all confusion and every evil work? Whom do you resemble in such a Love and Life of contentious divisions and dividing Contentions? Are not you so much the more like Mars and Bellona, the gods of Heathens, by how much the more unlike unto Christ, the Lamb of God, and

the Prince of Peace? Are not you comformed to Satan, the God of Confusion, so much the nearer, by how much further you stand and act from the God of Peace, and the Peace of God? Shall not God himself disswade you from that state and carriage, so like unto hell, and so unlike Heaven? Is there not rea∣son enough in his Divine Logick, to convince you now of your sinfulness and wretchedness at once? When God refuses to own you for Children, the devil will be sure to challenge his Right in all such, who do so nearly represent him? Your dividing from God and from his wayes of Peace should strike terror into your very souls: Will you still carry Hell in your Bosome, in your Countenance, in your Speech and Carriage, to train you up for that Eter∣nal Hell, in utter Confusion? Have not you mispent time enough already in the base drudgery of Sin and Sa∣tan, against the Peace of our dread Soveraign? May not this hour be your very last, this advice the last ad∣dress to you? if you let it slip, how desperate is your Case? Have you not abused the Bounty and Patience of his Majesty too much already? do you not know he will * 1.425not alwayes bear? When his Spirit once ceases reasoning with you, his justice will immediately follow to seize on you towards Execution. Be then moved by your own In∣terest. Buy what ever is dear unto you, or to the pub∣lique. Let Ingenuity prevail with you, and be disswaded from following the God of Discord and Disorder, un∣der whom you serve at the command of your Conten∣tious Lusts. Be willing to see and conside rhow unreason∣able and unprofitable, how unpleasurable and dishonou∣rable such a condition will prove in the end. Be sensible at last, be ashamed, be weary of that Life, so wretch∣edly mispent in wrangling and Wars with God and good∣ness. What fruit can you expect from those sinful wayes, the End whereof is Death, Natural and Civil, Spiritual, Eternal? Learn to abhor and utterly abandon those Di∣viding Lusts, that would still separate you from God and his Peace. Such bitter Roots can give you no Fruit, but what is harsh, noisom and detestable to God and good men.

See then the baseness of that Rotten Heart, which like a Dung-hill is still putrifying, breeding more Vermin, Weeds * 1.426and Corruption. Your body of Sin must be crucified with a Lingring, Shamefull, Violent Death, for all its Treasons * 1.427against the God of Peace. The Limbs of that old man, that inveterate Rebel, that is still plotting and acting treche∣ry in your own bosome▪ must suffer jointly and severally. You * 1.428must be content, that his Right hand, Right eye, and Right foot should be judicially proceeded against, to Extirpa∣tion, else you are none of Gods Children; yet if you che∣rish any of Satans Brats in your deceitfull heart, you'l be arraigned for Treason against Heaven. Be then disswaded from such Compliances with Sin and Satan, by patronizing any secret Lust. See the worst of your selves in the Lords own Glass, that you may be throughly divorced from that corrupt self▪ which hath kept you so long in League with Satan, and at War with God. Be willing at last to be∣wail your case, and be dis-ingaged from all evil wayes in Principle or Practice, which are such desperate Enemies to your Peace. As you desire to be called the Children of God, be sure you beware of such State and Acts which oppose di∣rectly the property and dignity of such.

2. A Perswasive is sent to you likewise, to invite you to the Lords own Work, in his own Method. That you may be numbred among Gods Children, you must attend their * 1.429dignifying property. You must be born again, that you may enter into his Kingdom, and the Peace thereof, if * 1.430you will believe the Prince of Peace himself. Old Things must pass away, all things must become new. Is not the God of Peace well worth such a Change? Is not his Peace of incomparable value? What are all things below, but Ba∣bles thereto? Be then encouraged to look after the Na∣rure of Children, that you may manifest the Property of * 1.431such. You must receive the Spirit of Adoption from the Father of Spirirs in the renewing of your inward Man, that you may be able to speak and act as becomes Gods Children. A Contract of Marriage must effectually pass between the Son of God and your Soul, by mutual con∣sent,

that you may be taken into this Family. All men * 1.432naturally are children of Wrath, and wedded to Sin. By custome therein they increase their Bonds, becoming twice more children of Hell, till by increase of Disobedience, they visibly appear the Devils children. Be therefore stirred up to look after a gracious Change for a better state, that * 1.433you may live in a better Rank. You have been too long among the Beggars, embracing dung-hils; and with prodigals feeding among swine after your profuse lavishing of all he had bestowed on you; Is it not best for you to close with Christs terms for a sure Peace between God and you, that you may be advanced in his house and Kingdom among his children, to the dignifying property of blessed Peace-makers in every Relation? Is there any thing in his Articles of Peace to be stuck at on any consideration? Is there any Mercy in his Al-sufficiency, that you may not receive in your conjugal entertaining of him? Is there any Duty required of you, that is not most just and Rational, equal and beneficial? Is there any Lust in your heart or Life, that deserves not to be wholly crucified, being so poisonous, and so desperate an Enemy to all Good? Is there any creature to be com∣pared with, or preferred before Christ? Is there any part of your Religious self, that can in the least satisfie Gods justice, avert his wrath, or merit his favour? Is there any Good Divine or Humane, that attends not his Peace? Is there any Evil from God or the Creature, that ac∣companies not that sinfull Peace, which opposes and un∣dermines Gods Peace? Be then perswaded utterly to break with Sin, with Self and Satan, that you may con∣clude with God in Christ, through his Holy Spirit, ac∣cording to the Tenure of his Gracious Covenant. Accept of him so, as to resign up your whole self to him freely and fully, surely and singularly. As he engages for Mercy on his part, be engaged also for Duty on your part; that his Gracious Covenant may be compleated by such a cor∣dial Reciprocation. Receive by Faith, what his Spirit gives, that you may through his Help, return in Duty, what you receive in Mercy. Improve his Promises to obey his

Precepts. Yield your heart to him, to mend it for you, that you may mend your wayes towards him. Be you wholly His, that you may know him to be wholly ours. Let your Peace with him, in the Court of Heaven▪ be so well ratified by mu∣tual consent, that your Peace within may be thence evi∣denced by due Reflections in your own conscience, through the Irradiations of his renewing Spirit in that Christal Glass, washed in his Blood, and purified from its defile∣ments. Thence attend that noble work of Peace, both in Spiri∣tual and Civil Relations, which will characterize your Nature and Name among the Children of the God of Peace.

2. The Friends of Peace should hence be exhort∣ed to make good their Dignity and Duty, as becomes the Sons of the most High. Hath any of you concluded Peace with God in Christ, by his Spirit upon Gospel∣terms? Have you thence enjoyed a pacified conscience through the purging Vertue of his Blood and Grace, effectually applyed to your Soul by his Spirits saving Ope∣rations, in his Word and Providence? Have you learn∣ed in the School of Christ, what that good Peace im∣ports in each Society and condition of Men; which is such a Blessing; and so blesses all those children of God, who make it their Business to be Peace-makers? Do not all these Bonds twisted by the Lords hand, oblige you strongly to attend this Work to the very utmost, that you may act therein from him, and like him, for him, * 1.434and through him? Are not the Vows of our Grand Peace-maker upon all His in a special manner, engaging his children to demonstrate their Relation to him▪ by the most effectual Improvement of such a Dignifying Proper∣ty? Be we then hence stirred up in earnest, to make this our Business, and to follow it with all prudent Zeal, through the supplies of his Holy Spirit in each Relation and Occasion, whether in the Church, State or Fami∣ly. * 1.435The Doors of Gods Sanctuary were made of Olive-Wood, the choise Embleme of Peace. Lets believe and pray, wait and labor in all fit means appointed of God, gill those blessed Gates be opened unto us, that the righteous

Nation, which keeps the Truth, may enter thereby into the * 1.436Rest and Glory of Christs Kingdom. Let our Dignity quicken us to Duty, and our Duty lead us to Dignity. Observe we * 1.437hence how to carry it towards all Friends, Strangers and Ene∣mies.

1. Towards Friends in all Expressions of unfained Love and hearty compliance, so far as Gods Honour, their Good, and our Duty will prescribe to us. Let all the Friends of Christ be counted and used as our best Friends, though some of them may be found weak, sickly and froward. should not our carriage and mind towards them, answer the Lords mind and carriage, according to his Word? Turks and Jews, Heathens and Papists, labour to agree, shall not Christians agree as far as they can? Where Christs Image appears, though but small, and in a homely dress, should it not be owned and cherished among his children? What evil we see or suspect in others, let it cause us to reflect on our selves, and judge our selves for the seed and spawn of the like in us. Should not we pitty and bewail their case, labouring to help them, as becomes the fellow-members of Christs own Body, Family and Kingdom? Should not those Divine Exhortations so frequently and abundantly pressed on all Christians in his sacred Word, prevail mightily with us? Should we not study practically with utmost Industry, that more excellent way of Christian Love, so highly commended▪ so largely described in 1 Cor. 13. chapter throughout, in Eph. 4. Phil. 2. Rom. 14. 1 Cor. 14. Gal. 6. Col. 4. 1 Thess. 4. 2▪ Thess. 3. &c. as likewise in all the Epistles of James and Peter of John and Jude? Was not this the great charge which▪ Christ left with his Disciples in his last Sermons, so full of his heart, whilst he was pouring forth his tenderest Bowels in his loving and lovely expressions, so copiously inculcated on them? Did not he ratifie the same by the choicest Token of Divine Love, in giving up himself to that bitter Passion and accursed death, that he might be our Peace, and com∣mend Peace to us in the most efficacions manner that Hea∣ven could afford? Did not he give us the Seals of his

Covenant, and all the Blessings, and the Means thereof to knit all His into One in himself, that they might be orderly pre∣served in One by the effectual working of the measure * 1.438of every part, to the edifying of the whole in Love? Should not we be moved by such an Interest, so much con∣cerning our own Advantage in the concernments of Christ and of his people? Lets then study the things that make for Peace, wherein we may edifie one another. Mind we that Axiom, which the Light of Nature discovered to Pagans, and the Light of Grace explains unto Christians; Concordiâ res parvae crescunt discordiâ maximae dilabuntur, the smallest matters flourish thrivingly, watered by Concord; the greatest things waste miserably, blasted by Discord. Suppose that we meet with sower crabbed Spirits, that slight and oppose the wayes of Peace, which we would promote do not we find more cause of caution, care and information for compli∣ance, us{que} ad aras, as far as may be? Should we not remember how the Lord dealt with us, to perswade us to Peace by his long Suffering, Patience and Meekness, Love and Ten∣derness in all the means used for our good? Doth not our Heavenly Father instruct us fully by his Precepts, Promises and Presidents, how to overcome evil with good still? Will not this Divine Milk quence our unchristian flames most powerfully, if duly poured on in all the Incendies, publique and private, so fatally increasing among us? Suppose some of Gods own Children be infected with dangerous dis∣eases in their Intellectuals. Should we not contribute our best, that they may be cured in the best manner, tu••ò, citò, jucundè, as far as may be? Suppose they be infirm in their Vitals or Practicals; Doth it not become their Christian B••e••hren to lend a helping hand, in giving Physick, and applying Medicines with the best skil, tenderness and care that we can procure? Suppose we cannot prevail with some of them to Christian Union and Communion in such an orderly way as we could wish. Should not Gods Children deny themselves much, and stoop to the utmost degree of lawfull compliance, to unite and walk as far as may be in

those particulars wherein we agree? Suppose we conceive our selves to be much slighted and wronged by others many wayes in our very Attempts for their Good and Peace; yet * 1.439should we not still imitate our Father and elder Brother on the best account, in bearing and forbearing, giving and for∣giving? Suppose we think our selves peaceable and inno∣cent, yet is it not possible that we should mistake and flatter our selves, through the sinfull Reliques of our selfish Love, selfish pleasing, and other noisome Lusts? Have we not most cause to blame our selves still, and be sweeping daily before our own doors, judging of others better then our selves? Suppose that others be still frowardly backward, and all probable wayes to Peace obstructed. Should we not trust our God, rather then despond, and believe in * 1.440hope against appearing Hope, neglecting nothing wherein we may act like Children of Peace? Suppose we should suspect others of reigning Hypocrisie, upon probable Grounds; yet are not we bound to judge still the best, till the worst * 1.441manifestly appear, and to take all things by the right handle still, rather then by the left, making the best constructi∣on thereof, that prudent Charity can possibly afford without Offence to God? Were it not better to venture admission of ten Hypocrites, then to exclude through our Rigidness, one of Gods Children from that Peace, which attends Unity and Order in each Relation of his Great Fami∣ly? Lets then labor for the Peace of God in all the wayes of Truth and Righteousness, that the Holiness, which characterize all his Children, may appear in this digni∣fying Property.

2. The Friends of Peace are exhorted hence to carry it right towards strangers also, as becomes Gods Children. Such as appear yet alienated from the Peace of God, eternal and saving, are to be pittied, prayed for, and perswaded as far as may be. Our lips and life, should still afford them con∣vincing Arguments, that we are Gods Children, by the Exercise of this blessed Property. Should not we deal with such as the Lord himself directs in his Word, and as himself proceeds?

Though we cannot yet have Ecclesiastical Peace with such, yet a Political with them, as they are Men, should be with all care duly promoted for Gods Honor, for the publique Weal. Grace is the best Teacher of good manners in all relations, Ci∣vil and Spiritual. The meanest child of God hath a civil Ca∣pacity, as well as Spiritual, wherein he must labor as far as is pos∣sible, as much as in him lies, to have Peace with all men; doing good to all, especially to the House-hold of Faith. Self∣denyal and mortification of every sin, especially of our darling corruptions, are constantly to be exercised in order thereto. Every Grace is to be furbished in every condition, that we may commend the Peace of God to others, and win them gradually to the God of Peace. Political Unity and Order will be found signally subservient to Gods Glory, and the good of Man. Should not we labour to be true Patriots, in shewing our selves to be true Christians? Should not we strive for that noble Temper of a publique Spirit, which is ready still to subject its own private Emoluments to the publique Weal? If we be Gods Children, let it appear in thus acting from him, and like him, for him, and through him.

3. Towards Enemies Gods Children should act in a way be∣coming the true friends of Peace. We should account none for an Enemy, that is not Gods Enemy, much more then ours. We should not entertain any Enmity on a Private account, and personal respects. Christ teaches us to forgive and forget, though it be seventy times seven, from day to day. If any hate us, pitty their case, they hurt themselves most. Be sure to give them no cause, and to minister as little occasion of Offence as may be. Love to enemies, and prayer for them upon this score, Christ di∣rects us to. Yet when our best is done, we shall still meet with many enemies that will hate us upon Christs account, because of his Grace and Work entrusted with us. David shews us the difference between personal and publique enemies, praying for the former, and against the latter. Yet of these also, there is a Latitude, some exceeding others in malice and wicked oppo∣sition to God and his Peace. Do we what we can to quel their

poison, and to prevent hurt, if we cannot do them good, so shall our Prace return unto us, if it can find no Entertainment with * 1.442them. The worse they are, the better be we for a blessed Peace against opposing evil.

Thus all Christians in each Relation, Superior or Inferior, Spiritual or civil, publique or private, should be exhorted to la∣bour for peace alwayes, by all means, in subordination to the God of Peace. Christ the Prince of Peace, saith enough to move every soul thereto; Blessed are the Peace-makers, for they shall be called the Children of God.

* 1.443 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

FINIS.

Notes

• * 1.1

  Ma••. 4. 2.
• * 1.2

  Iohn 8. 12. Heb. 7. Acts 3. 22, 23. Deut. 18. 15. Isa. 9. 6, 7. M••••h. 5. 7.
• * 1.3

  Vers. 3, 4. Vers. 5, 6. Vers. 7, 8.
• * 1.4

  Vers. 9.
• * 1.5

  Psalm ••8. 3. 2 Sam. 20. 9.
• * 1.6

  Dan. 8. 25.
• * 1.7

  Iudg. 16. 19▪ 20.
• * 1.8

  Ier. 4. 16. Ier. 6. 14. 1 Thess. 5. 3. Esa. 29. 8. Eze. 13. 10, 16.
• * 1.9

  ••ev. 3. 1, 2. Ephe. 2. 1, 2. Iud. 12. Ephes. 4. 18, 19▪ Iosephus, Pli∣nius, &c. Its called Lacus Asphalites, where Sodom and Gomorrah stood once, Gen. 13. 10. Gen. 19. 24, 25.
• * 1.10

  1 Tim. 6. 6.
• * 1.11

  Mat. 12. 26. Mar. 3. 26. Luk. 11. 18,
• * 1.12

  Esa. 28. 15. 2 Kin. 9. 22. Esa. 57. 21.
• * 1.13

  Tit. 3. 5.
• * 1.14

  Rom. 5. ••, 2.
• * 1.15

  Ephe. 2. 3. Rom. 5. 10. Coloss. 1. 21.
• * 1.16

  Vult mutatio∣nem, non mu∣tat volunta∣tem.
• * 1.17

  Intentio mera∣nil ponit in e••••e.
• * 1.18

  2 Cor. 5. 11. Ephe. 4. 24. Ioh. 3. 3 5, 6. Rom. 8, 6, 7.
• * 1.19

  Rom. 5 10. Psal. 32. 1, 2▪ Esa. 53. 5. 2 Cor. 5. 2 1▪ Rom. 3. 24, 2••▪
• * 1.20

  Rom. 14. 17.
• * 1.21

  Rom. 8. 6
• * 1.22

  Act. 15. 9. Heb. 9. 14, 22.
• * 1.23

  Rom. 8. 15, 16, 17.
• * 1.24

  2 Cor. 1. 12.
• * 1.25

  2 Pet. 3. 18. Phil. 2. 12, 13. 2 Pet. 1. 4, 5, &c
• * 1.26

  Mar. 9. 50. 1 Thess. 5. 13.
• * 1.27

  Rom. 14. 19.
• * 1.28

  1 Pet. 2. 5, 6▪ Ephes. 2. 20, 21, 22
• * 1.29

  1 Cor. 14. 15. Heb. 12. 14. Rom. 12. 18. Ier. 29. 7. Psalm 34.
• * 1.30

  2. Confirm.
• * 1.31

  Iohn 14. 27. Iohn 20. 19. 1 Pet▪ 5. 14. Gal. 6. 16. Dan. 10. 19.
• * 1.32

  Phil. 4. 7, 9. 2 Cor. 13. 11. 1 Thes. 5. 23. Heb. 13. 20.
• * 1.33

  1 Iohn 5. 7.
• * 1.34

  Ordo Originis, non regiminis.
• * 1.35

  1 Iohn 5. 8.
• * 1.36

  Ephes. 1. 2.
• * 1.37

  Ephes. 1. 2. Ephes. 2. 14.
• * 1.38

  Gal. 5. 22.
• * 1.39

  Iohn 16. 14, 15.
• * 1.40

  Ephes. 4. 3.
• * 1.41

  Prov. 3. 17.
• * 1.42

  Psal. 85. 8, 9.
• * 1.43

  Ier. 33. 6. Zech. 8. 16, 19.
• * 1.44

  Psal. 85. 9, 10, 11, 12, 13. Rom. 14. 17.
• * 1.45

  Psal. 45. Psal. 72. 27. Heb 7. 1, 2▪ 3. Isa. 32. 17.
• * 1.46

  Psal. 11. 7.
• * 1.47

  Ephe. 1. 2. 2 Cor. 13. 14.
• * 1.48

  Phil 4. 7. Rom. 5. 1. 2, 3.
• * 1.49

  Gal. 5. 22.
• * 1.50

  Act. 9. 31.
• * 1.51

  Ese. 59. 2. Ier. 5. 25.
• * 1.52

  Iob 13. 28. Iob. 27. 18. •• salm 39. 11. Isa. 50. 9. Isa. 51. 8. Hos. 5. 12.
• * 1.53

  1 Cor. 1. 〈◊〉〈◊〉 Sehism in the Church an∣swers sedition in the state.
• * 1.54

  1 Co••▪ ••. ••. 1 Cor. 11. 18, Iam 1. 10.
• * 1.55

  Rom. 16. 17. Iud. 19.
• * 1.56

  Iob. 11. 12. Ier. 2. 24.
• * 1.57

  Mar. 1. 26. Luk. 9. 42.
• * 1.58

  Eccle. 7. 16.
• * 1.59

  Mat. 23. 23. The Pharisees name is deri∣ved from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in Piel signify∣ing rent and division, as Scaliger, Dru∣••••u•• and others observe; whence by the Greek they were called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Separatists.
• * 1.60

  Esa 52. 11. Ier. 51. 9. 2 Cor. 6. 16, 17. 2 Thess. 3. 6.
• * 1.61

  1 Tim. 6. 5. 1 Cor. 5. 7, 8, 12, 1 Tim. 5. 22, 1 Iohn 3 3. 2 Tim. 3 5. 2 Cor. 7. ••▪
• * 1.62

  1 Thess. 5. 22.
• * 1.63

  Hos. 2. 2. Iud. 3. Rom. 15. 14 2 Thess. 3. 15. Heb. 3. 13. Heb. 10. 23, 24.
• * 1.64

  Ephe. 4. 3.
• * 1.65

  Act. 13. 46. Act. 19. 9.
• * 1.66

  Voet▪Desperat. Causa Pap.
• * 1.67

  1 Cor. 10. 23. 1 Cor. 11. 34. Col. 2. 5. 1 Cor. 14. 40.
• * 1.68

  T••t. 1. 5.
• * 1.69

  Phil. 3. 16, 17.
• * 1.70

  Rom. 14. 22.
• * 1.71

  2 Thess. 3. 15.
• * 1.72

  1 Cor. 1. 1 Cor. 3
• * 1.73

  Isa. 59. 8. Rom. 3. 17.
• * 1.74

  Esa. 44. 20.
• * 1.75

  Luk▪ 19. 42.
• * 1.76

  Iudg. 18. 7. 10 27. Ier. 48. 11. Zeph. 1. 12.
• * 1.77

  See the va••i∣ous Mytholo∣gists as Natales Comes, &c. Act. 18 17
• * 1.78

  Prov. 1••. 9. Psal. 35. 16
• * 1.79

  Prov. 26. 18.
• * 1.80

  Psal. 1. 1.
• * 1.81

  2 Tim. 3. 1, 2, 3, 4, 5.
• * 1.82

  Mat. 23. 13, 14, &c. Luke 12. 56. Mat. 25. 1, 2.
• * 1.83

  They are set forth to the life in 2 Pet. 2 and Iud. throughout. Mat. 12. 29. Mar. 3 27. 2 Cor. 11. 14.
• * 1.84

  2 Kin. 9. 22.
• * 1.85

  Mat. 5. 30. Mat. 18. 8, 9. Mar. 9. ••7.
• * 1.86

  ••om. 8. 1, 2
• * 1.87

  Ephes. 4. 24. Col. 3. 10. Iohn 3. 3, 5, 6. Eze. 36. 26.
• * 1.88

  Rom. 6. 17.
• * 1.89

  Rom. 12, 1, 2. Ie. 31. 33. Ier. 32. 40. 2 Cor. 3. 18.
• * 1.90

  Isa. 48. 22. Isa. 57. 20, 21.
• * 1.91

  Rom. 3. 24, 25.
• * 1.92

  Iohn 1. 12. Hos. 2. 14, 19. Phil. 3. 6, 7, 8, 9, 10.
• * 1.93

  1 Cor. 1. 30.
• * 1.94

  Act. 24 16. 2 Cor. 1. 12. Prov. 15. 15.
• * 1.95

  Heb. 12. 14.
• * 1.96

  Phil. 4. 8▪
• * 1.97

  Zacha. 8. 16, 19. Esa 39. 8. Ier. 33. 6▪
• * 1.98

  Prov. 23. 23.
• * 1.99

  Iam. 3. 15, 16, 17, 18.
• * 1.100

  Rom. 11. 36. Revel. 1. 8.
• * 1.101

  Non nobis so∣lùm nati ••u∣mu••, fed publi∣co. Cicer. Phil. 2. 2, 3, 4. Rom. 15. 2.
• * 1.102

  Rev. 4. 10.
• * 1.103

  Phil. 4. 12. 2 Sam. 16. 22. Phil. 2. 6, 7, 8.
• * 1.104

  Psalm 69. 9. Rom. 15▪ 3.
• * 1.105

  Iam. 2. 8. Num. 14. 24.
• * 1.106

  Psalm 137. 6.
• * 1.107

  Gal. 6. 10.
• * 1.108

  Phil. 2. 20.
• * 1.109

  Exod. 32. 32. Rom. 9. 3.
• * 1.110

  Phil. 2. 7, 8.
• * 1.111

  Prov. 3. 6. Isa▪ 64. 5.
• * 1.112

  Act. 9. ••1. 2 Cor. 8. 7. Gal 5. 22, 23. 1 Thess. 1. 12.
• * 1.113

  Mat. 7. 14. Luk. 12. 32.
• * 1.114

  Mat. 13. throughout. Mat. 25. 1, 2.
• * 1.115

  Rom. 7. throughout.
• * 1.116

  Iohn 14. 27. Iohn 16. 23.
• * 1.117

  Isa 57. 15. Isa. 61. 1, 2, 3. Isa. 66. 2.
• * 1.118

  Mat 5. 3, 4, 5.
• * 1.119

  Bonum est quod emnia appetunt.
• * 1.120

  Isa. 55. 6, 7, 8.
• * 1.121

  2 Cor. 12. 9.
• * 1.122

  Isa. 9. 6. Isa. 63. 1. Heb. 7. 25. Isa. 27. 5.
• * 1.123

  Iohn 14. 6. Heb. 10. 20. Ier. 6. 16. Ephes. 2. 14.
• * 1.124

  Iob 22. 21, 22, 23, 24, &c.
• * 1.125

  Iohn 6 44, 45. Iohn 6. 37, 39.
• * 1.126

  Mat. 9. 12, 13.
• * 1.127

  Rom. 12. 13, 14.
• * 1.128

  Rev. 19. 11, 14. Zech. 9. 10. Act. 10. 36.
• * 1.129

  Isa. 26. 12.
• * 1.130

  Luk. 1••. 24.
• * 1.131

  Mat. 22. 13, 14.
• * 1.132

  2 Pet. 1. 10. Phil. 2. 12, 13.
• * 1.133

  Mat. 7. 13. Luke 13. 24.
• * 1.134

  Prov. 3. 17. Prov. 8. 34.
• * 1.135

  Isa. 57. 19.
• * 1.136

  Psalm 9••. Mal. 2. 5, 6. Heb. 2. 19, 20. Iohn 1. 12. 2 Chron. 30. 8.
• * 1.137

  Isa. 26. 3, 4. 2 Thes. 3. 16.
• * 1.138

  1 Thes. 5. 23. Phil. 4. 7, 9. Col. 3. 15.
• * 1.139

  Rom. 15. 13.
• * 1.140

  2 Cor. 7. 1. 2 Cor. 13. 5. Psal. 1 ••9. 59. Heb. 9. 14.
• * 1.141

  Psal. 122. 6.
• * 1.142

  Vers. 7.
• * 1.143

  Vers. 8.
• * 1.144

  Vers. 9.
• * 1.145

  The Epistle to the Hebrews gives a clear Comment upon all the Ceremonials mentioned in the Old Te∣stament, to point at Christ still and lead all to him.
• * 1.146

  Isa. 52. 7. Rom. 14. 15.
• * 1.147

  Mat. 10. 34, 35. Luk. 12. 53.
• * 1.148

  Cant. 5. 16. 1 Pet. 2. 6, 7. 1. Co••. 1. 23, 24▪
• * 1.149

  Contraria inter se posita magis eluces••unt.
• * 1.150

  Gen. 3. 15.
• * 1.151

  Prov. 3. 17.
• * 1.152

  Rom. 12. 18.
• * 1.153

  Psal. 120. 6, 7. Mat. 5. 44. Luk. 6. 37. Rom. 12. 20.
• * 1.154

  Ep••••e. 2. 14 15, 16, 17.
• * 1.155

  Mat. 25. 24.
• * 1.156

  Pro. 16. 7.
• * 1.157

  Psalm. 120▪ 6▪ 7.
• * 1.158

  Nimium alter∣cando veritas 〈◊〉〈◊〉 amittitur.
• * 1.159

  Reve. 15. 2.
• * 1.160

  Levit. 10. 1, 2.
• * 1.161

  Iudg. 9. 23.
• * 1.162

  Isa. 19. 14.
• * 1.163

  1 Thess. 4. 11. 1 Tim. 2. 2.
• * 1.164

  Plutarch.
• * 1.165

  Virtu•• in me∣dio negationis, non participa∣tionis.
• * 1.166

  Cor. 6. 16, 17.
• * 1.167

  Gal. 1. 8. 2 Iohn. 8. Gal. 2. 5.
• * 1.168

  2 Tim. 2. 23, 24, 25, 26.
• * 1.169

  Iudg. 5. 23. Rev 3. 16. Ier. 48. 10.
• * 1.170

  1 Cor. 1. 23, 25.
• * 1.171

  Heb. 6. 4, 5, 6.
• * 1.172

  Mat. 13. Mat. 25.
• * 1.173

  Mat. 12. 43, 44.
• * 1.174

  2 Pet. 2. 22.
• * 1.175

  Mat. 13. 45, 46.
• * 1.176

  Mat. 11. 29.
• * 1.177

  Ephe. 2. 23.
• * 1.178

  Mat. 17. 20.
• * 1.179

  Mat. 8. 24.
• * 1.180

  Mat. 15. 18, 19. Prov. 14. 15.
• * 1.181

  Iohn 3. 36. Luke 13. 3, 5. Mat. 18. 3.
• * 1.182

  1 Tim. 5. 24.
• * 1.183

  Isa. 3. 9. Ecc••e. 10. 3.
• * 1.184

  Ier. 17. 9.
• * 1.185

  Prov. 12. 15. Rom. 7.
• * 1.186

  Ephe. 5. 13.
• * 1.187

  Luk. 18. 10, 11, 12.
• * 1.188

  Psalm 141. 5. Prov. 27. 6.
• * 1.189

  Prov. 30. 12.
• * 1.190

  Zechar. 5.
• * 1.191

  Dan. 5.
• * 1.192

  Ezek. 22. 14.
• * 1.193

  Isa. 33. 14.
• * 1.194

  1 Cor. 10. 22.
• * 1.195

  2 Kin. 8. 13.
• * 1.196

  Quid verba audio, cum facta video. Mat. 26. 49. Iohn 19. 3.
• * 1.197

  Luk. 12. 47.
• * 1.198

  Isa. 5. 20.
• * 1.199

  Mat. 23. 29.
• * 1.200

  Ier. 6 16. Iohn 14. 6. Heb. 10. 20.
• * 1.201

  1 Kin. 18. 17, 18. 1 Kin. 21. 20.
• * 1.202

  Gal. 4. 16.
• * 1.203

  Isa. 57. 19.
• * 1.204

  Isa. 57. 15. Isa. 61. 1, 2. Isa. 56. 2. Luk. 4.
• * 1.205

  Eph. 5. 25 26.
• * 1.206

  Ammian. Mar∣cel.
• * 1.207

  Eph. 4. 16. 1 Tim. 6. 5. Iude 3. Tit. 3. 9. 1 Cor. 1. 11. Act. 15. 39.
• * 1.208

  Iam. 1. 20.
• * 1.209

  1 Pet. 3. 15.
• * 1.210

  Affirmativa Precepta obli∣gant semper, non ad semper.
• * 1.211

  Rom. 14. 22. Prov. 29. ••1.
• * 1.212

  Rom. 14. 1, 3▪ 13.
• * 1.213

  Rom. 15. 1, 2, 3.
• * 1.214

  Phil. 3. 15, 16. Eph. 5. 2.
• * 1.215

  Gen. 13. 8. Act. 15. 39. Num▪ 12.
• * 1.216

  Nahum 1. 2, 3.
• * 1.217

  Psal. 76. 10.
• * 1.218

  Mat. 20. 15.
• * 1.219

  2 Cor. 3. 6.
• * 1.220

  1 Thess. 4. 9. Rom. 14. 19. Col. 1. ••. Col. 2. 2.
• * 1.221

  Mat. 7. 12. Luke 6. ••1. Ph l. 2. 3, 4.
• * 1.222

  Act. 20. 35.
• * 1.223

  2 Cor. 3. 5.
• * 1.224

  Phil. 2. 12. 2 Iohn 4. 18.
• * 1.225

  Eph. 4. 16.
• * 1.226

  Gen. 49. 21. Deut. 33. 23.
• * 1.227

  Prov. 15. 1. Prov. 25. 15. Prov. 18. 18. Prov. 26. 20, 22. Iam. 3▪ 5, 6. Act. 26. 25.
• * 1.228

  Psal. 30 12.
• * 1.229

  Histor. T••ipart.
• * 1.230

  Psal. 39. 1.
• * 1.231

  Iob 31. 1.
• * 1.232

  Quint. Curt. Plutarch.
• * 1.233

  1 Tim. 6. 5.
• * 1.234

  Iam. 3. 17, 18.
• * 1.235

  Rom. 12. 18.
• * 1.236

  Act. 24. 16.
• * 1.237

  Luke 19. 42. 2 Kin. 17. 6, 13, 23.
• * 1.238

  2 Chro. 36, 16.
• * 1.239

  Iohn. 16. 33, 34.
• * 1.240

  Iohn 14. 27.
• * 1.241

  Re••. 22.
• * 1.242

  Act. 2. 17. Heb. 1. 2. 2 ••im. 3. 1. 2 Pet 3. 3. Zech. 14. 7, 8.
• * 1.243

  Zech. 14. 6, 9.
• * 1.244

  Hag. 2. 6, 7, 8. Izek. 21. 27. Heb. 12. 26, 27.
• * 1.245

  Isa. 9. 7.
• * 1.246

  Zech. 14. 9. ••zek. 11. 19. Ie. 32. 39. Zeph. 3. 9.
• * 1.247

  Ier. 33. 6.
• * 1.248

  Heb. 7.
• * 1.249

  1 Chr. 1••. 3••.
• * 1.250

  Act. 1. 7.
• * 1.251

  Mat. 16. 3.
• * 1.252

  Heb. 9. 10.
• * 1.253

  Plutarch.
• * 1.254

  Eccle. 4. 9.
• * 1.255

  Their Indul∣gences and Pardons, their Processions.
• * 1.256

  Phil. 2. 1, 2, 3, 4, 5.
• * 1.257

  1 Cor. 1. 10.
• * 1.258

  Eph. 4. 1. 2. 3, 4, 5, 6, &c.
• * 1.259

  1 Iohn 1. 7. 1 Cor. 2. 12.
• * 1.260

  1 Cor. 12. Eph. 4. 1, 2, 3, 4.
• * 1.261

  Gildas, Brac∣ton, Brito, Fo••∣tescue, Littel∣ton, Cooke, Sel∣den, Usher, Ba∣con, and all out Lea ned An∣t••quaries, clear these things fully.
• * 1.262

  Heb. 1. 2, 3, 4.
• * 1.263

  This distin∣ction is not of Species but of Adjuncts.
• * 1.264

  1 Cor. 6. 17. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, agglutinatus.
• * 1.265

  1 Pet. 1. 22. Eph. 5. 2. 1••0 4. 16. &c. 1 Pet. 2. 17. 1 Pet. 3. 8. 1 Iohn 3. 18. 1 Iohn. 3. 14.
• * 1.266

  Eph. 4. 3.
• * 1.267

  Josephus de bell. Judaic. lib. 7. c. 25. Hierorym. de qu. Hebr. in Genes.
• * 1.268

  Plus vident oculi, ••uàm o••ulu••. Manus manum fricat. Pes sublevat pedem.
• * 1.269

  1 Tim. 3. 15. Mat. 22. Act. 1. 3.
• * 1.270

  Gen. 32. 2. Can. 6. 13.
• * 1.271

  Isa. 64. 5. Mat. 18. 19, 20.
• * 1.272

  Hos. 1. 16. Iohn. 10.
• * 1.273

  Vis vnita for∣tior.
• * 1.274

  Eccle. 4. 10.
• * 1.275

  Homo est ani∣mal sociabilc.
• * 1.276

  1 Pet. 3. 15.
• * 1.277

  Mat. 5. 24. Mat. 18. 15, 16, 17. 1 Tim. 5. 22. 2 Cor. 7. 1. 1 Iohn 3. 3. 1 Cor. 5. 7, 8, 12.
• * 1.278

  Eph. 4. 2, 3, 4, 5, 6, 7. &c.
• * 1.279

  Io. 16. 8, 9, 10.
• * 1.280

  1 Cor. 6. 17. Iohn 1. 16. Psal. 147. 4.
• * 1.281

  Mal. 4. 2▪ Pro. 8. 15. Psal. 72 2,
• * 1.282

  Eccle. 9. 15.
• * 1.283

  1 Cor. 14. ••3, 40▪
• * 1.284

  Heb. 1. 1, 2. Rev. 14. 6. Gal. 1. 8. 2 Iohn 10. Heb. 12. 28.
• * 1.285

  Eph. 2. 20, 21. 1 Pet. 2. 5, 6.
• * 1.286

  1 Thess. 5. 14. Col. 1. 28. Rom. 15. 1, 2. 1 Cor. 16. 13. Heb. 10. 23, 24. 1 Cor. 12. Eph. 5▪ 15, 16.
• * 1.287

  Gen. 3. 14, 15.
• * 1.288

  History of Hungaria.
• * 1.289

  Gal. 2▪ 5. Rom. 16. 17, 18, 19, 20.
• * 1.290

  Gal. 1. 7, 8. 〈◊〉〈◊〉 Cor. 11. 13, 14.
• * 1.291

  1 Cor. 3. 11, 12, &c. Eph. 2. 20, 21▪ 22.
• * 1.292

  Iohn 17. 3. Iohn 3. 3, 5, 6. Eph. 2. 1, 2, 3, ••2.
• * 1.293

  Ier. 17. 9. Gen. 6. 5. Eph. 5. 8, 14. 2 Cor. 5. 17. Eph. 4. 23, 24, Iohn 3. 36. 2 Iohn 9. 10.
• * 1.294

  1 Cor. 3. 12, 13, 14, 15.
• * 1.295

  Eph. 4. 29. Col. 3. 8.
• * 1.296

  Pro. 26. 18.
• * 1.297

  Psal. 15. Psal. 52. 2. Lev. 19. 16. Pro 18. 8. Pro. 20. 19. Pro. 26. 20, 22.
• * 1.298

  Iob. 31. 1.
• * 1.299

  Iam. 8.
• * 1.300

  Pro. 26. 4, 5.
• * 1.301

  1 Tim. 3. 3. Tit. ••. 7.
• * 1.302

  Psal. 31. 20,
• * 1.303

  Durdan and O••c••m.
• * 1.304

  Ier. 8. 22.
• * 1.305

  Psal. 147. 14.
• * 1.306

  Psal. 119. 135.
• * 1.307

  Isa. 60. 17.
• * 1.308

  Luke 1. 79. Pro. 3. 17. Luke 2. 14.
• * 1.309

  Phil. 4. 13. Psal. 29. 11.
• * 1.310

  Heb. 10. 24, 25.
• * 1.311

  Gal. 5. 22, 23.
• * 1.312

  2 Thess. 3. 16. Psal. 34. 14.
• * 1.313

  Rom. 12. 18.
• * 1.314

  2 Cor. 13. 11.
• * 1.315

  Iob 38. 7. Iob 1. 6. Luke 3. 38.
• * 1.316

  Iohn 1. 12.
• * 1.317

  Gal. 3. 26. Deut. 14. 1. Ezek. 16. 20, 21▪ Mat. 8 12.
• * 1.318

  Rom. 1. 4.
• * 1.319

  Mat. 1. Luke 1. 35▪
• * 1.320

  Psal. 82. 1, 6▪
• * 1.321

  Heb. 7▪
• * 1.322

  Eph. 2. 14.
• * 1.323

  Mat. 22. 1••. Mat. 13. Gen. 3. 15.
• * 1.324

  Rom. ••.
• * 1.325

  Psal. 5••.
• * 1.326

  Eph. 4. 14. Iude. 19. 2 Pet. 2. 18, 19.
• * 1.327

  2 Cor. 2. 11. Zech. 3. Rev. 12. 11. Rev. 20. 2.
• * 1.328

  Psal. 76. 10.
• * 1.329

  2▪ Cor. 12. 9, 10▪
• * 1.330

  Mar. 4. 38. 39.
• * 1.331

  Mat. 3.
• * 1.332

  Iohn 15.
• * 1.333

  Isa. 1. 25.
• * 1.334

  2 Pet. 1. 4.
• * 1.335

  Psal. 82. 6.
• * 1.336

  Gen. 2. 26, 27. Eph. 4. 24. Col. 3. 10. Iohn 3. 6.
• * 1.337

  2 Cor. 5. 17.
• * 1.338

  Iohn 8. 44.
• * 1.339

  1 Cor. 6. 17.
• * 1.340

  2 Cor. 6. 16, 17.
• * 1.341

  Phil. 2. 4, 5. Ezek. 36. 27.
• * 1.342

  Ezek. 36. 26.
• * 1.343

  Rom. 8. 13.
• * 1.344

  2 Pet. 3. 17, 18. Pro. 4. 18. Psal 92. 11, 12. Hos. 1. 14.
• * 1.345

  Iohn 15. 12, 20. Iohn 13. 34, 35.
• * 1.346

  Ier. 31. 33.
• * 1.347

  Psal. 24. 1. Ezo. 19. 5.
• * 1.348

  Deut. 7. 6. Deut. 14. 2. Psal. 135. 4. Tit. 2. 14. 1 Pet. 2. 9. Isa. 60. 6.
• * 1.349

  Isa. 63. 9.
• * 1.350

  Rom. 8. 29.
• * 1.351

  1 Cor. 14. 32.
• * 1.352

  Ioh 16. 1••. 1 Cor. 3. 2.
• * 1.353

  Rom. 14. 22. Iohn 16. 13.
• * 1.354

  Mat. 7. 6.
• * 1.355

  Eph. 2. 23. Eph. 4. 18, 19, 20.
• * 1.356

  1 Pet. 4. ••er. 17. 9. Psal. 14. Psal. 58. 3.
• * 1.357

  Amos 9. 7.
• * 1.358

  Zeph. 2. 11. 1 Sam. 6. 2, ••.
• * 1.359

  Iohn 19. 3.
• * 1.360

  Ier 7. 14, 21. Ier. 26 6, 9.
• * 1.361

  Ioh. 3. 3, 5. 2 Cor. 5. 17. Rom. 6 4. Rom. 7. 6. 1 Cor. 15. 2 •• 49. Iohn 1. 16.
• * 1.362

  Isa. 51. 1. ••o••. 6. 5.
• * 1.363

  1 Iohn 3. 14. Eph. ••. 1. Act. 26. 18. Ezek. 36. 25, 26▪ 27▪
• * 1.364

  Tit. 3. 4 5.
• * 1.365

  1 Pet. 1. 2, 3.
• * 1.366

  Eph. 4. 22, 23, 24.
• * 1.367

  Mar. 8. 34. Rom. 13. 14. Rom. 8. ••9, 30. Ioh. 16. 8▪ 9 10.
• * 1.368

  Hos. 2. 14. 1 Iohn 5. 12. Can. 2. 16. Iohn 1. 12. 2 Pet. 1. 4. Eph. 3. 17. Iohn 1. 16. Hos. 11. 3, 4. Can. 1. 2.
• * 1.369

  1 Cor. ••. 1••, 12.
• * 1.370

  2 Cor. ••. 6.
• * 1.371

  2 Cor. 3. 18.
• * 1.372

  1 Cor. 2. 16.
• * 1.373

  Num. 14. 24.
• * 1.374

  Psal. 1. Psal. 119.
• * 1.375

  2 Tim. 3. 15, 16, 17.
• * 1.376

  Mal. 4. 2.
• * 1.377

  Num. 10. 33.
• * 1.378

  Neh. 9. 19.
• * 1.379

  Mat. 5. 5. Iohn 6.
• * 1.380

  Rom. 12. 2.
• * 1.381

  Phil. 3. 10, 11, 12.
• * 1.382

  1 Cor. 2. 2. 2 Pet. 3. 18.
• * 1.383

  Isa. 42. 3. Mat. 12. 20.
• * 1.384

  Rom. 14. 1 2. Rom. 15. 1, 2.
• * 1.385

  Gal. 6. 1.
• * 1.386

  Phil. 2. 1, 2, 3▪ Col. 3. 12. 1 Ioh. 3. 17. 2 Tim. 2. 25, 26.
• * 1.387

  Iud. 22. 23. Iohn 10. 1 Pet. 5. 1, 2.
• * 1.388

  1 Cor. 1••. Eph. 4.
• * 1.389

  1 Cor. 10▪ 31. Gal. 5. 6. Gal. 6. 15.
• * 1.390

  Psal. 96. 8.
• * 1.391

  Gal. 6. 14, 15, 16.
• * 1.392

  Psal. 18. 23, 28.
• * 1.393

  Psal. 137. 5, 6. Isa. 49. 16. Isa. 62. 6.
• * 1.394

  Psal 69. 9. Psal. 119. 139. ohn 2. 17.
• * 1.395

  Psal. 102. 14. Isa. 63. 9. Ezek. 9. Isa. 57. 18. Iud. 3.
• * 1.396

  1 Cor. 7. 20, 24. Eph. 4 1 2.
• * 1.397

  2 Cor. 3. 5. Eph. 6. 10, 11. Col. 1. 11. 1 Sam. 30. 6. Isa. 27. 5. Zech. 9. 12. Pro. 18. 10.
• * 1.398

  Pro. 30. 26. Mar. 4. 38. Luke 8. 24. Isa. 26. 3, 4.
• * 1.399

  1 Cor. 1. 30.
• * 1.400

  Eccle. 1 1, 2. Eccle. 12. 13. Zeph. 3. 12.
• * 1.401

  2 Cor. 1. 20. Isa. 24. 16. 2 Cor. 3. 5. Luk 17. 10.
• * 1.402

  Isa. 26. 12.
• * 1.403

  1 Kin. 8. 15, 24.
• * 1.404

  Psal 18. 2, 31. Psal. 46. 1. Psal. 48. 3.
• * 1.405

  Sam. 7. 12. 1
• * 1.406

  Exo. 17. 15.
• * 1.407

  Psal. 73. 24, 25, 26.
• * 1.408

  2 Cor. 12. 9, 10.
• * 1.409

  Rom 4. 19, 20.
• * 1.410

  Neh. 8. 10.
• * 1.411

  1 Sam. 2. 30.
• * 1.412

  Psal. 29. 11.
• * 1.413

  Luk 10. 6, 7.
• * 1.414

  Isa. 57. 2. Mat. 25. 31, 23.
• * 1.415

  Phil. 4. 7, 8. 1 Pet 1. 4, 5. Psal. 119. 165. 1. Thess. 1. 3. Heb. 6 10. Psal. 85 8. Psal. 126. 5.
• * 1.416

  Hab. 2. 2, 3, 4.
• * 1.417

  Isa. 30. 18. Zeph. 3. 3.
• * 1.418

  Isa. 60. 17. Isa. 1. 25, 26. 27.
• * 1.419

  Isa. 66. 12.
• * 1.420

  Zech. 14. 9.
• * 1.421

  Zeph. 3. 9.
• * 1.422

  Isa. 11. 6, 8 9. Isa. 65. 25.
• * 1.423

  Heb. 13. 8.
• * 1.424

  Iam. 3. 14, 15, 16.
• * 1.425

  Gen. 6. 3.
• * 1.426

  Col. 3. 4, 5.
• * 1.427

  Eph. 4. 23.
• * 1.428

  Mat. 5. 30.
• * 1.429

  Iohn 3. 3, 5.
• * 1.430

  2 Cor. 5. 17.
• * 1.431

  Rom. 8. 15. Gal. 4. 4. Mat. 22. Luke 14.
• * 1.432

  Hos. 2. 19, 20, 21. 2 Cor. 11. 2. Eph. 2. 1, 2, 3. Mat. 23. 15. Iohn 8. 44.
• * 1.433

  Luke 15.
• * 1.434

  Psal. 56. 12.
• * 1.435

  1 Kin 6. 23, 31, 33.
• * 1.436

  Psal. 118. 19, 20.
• * 1.437

  Isa. 26 2.
• * 1.438

  Eph. 14 6.
• * 1.439

  Luke 6. 35.
• * 1.440

  Rom. 4. 19.
• * 1.441

  1 Cor. 13.
• * 1.442

  Mat. 10. 13.
• * 1.443

  Ephes. 1. 2. Ephes. 6. 24.