workers of iniquitie who make a trade thereof who make you pillowes thereof to sleepe vpon Should we sinne Rom 6.1.15 sayth the Apostle that grace might abound God forbid Know ye not that vnto whom soever yee yeeld your selues servants to obey his servants yee are vnto whom yee obey be it of sinne vnto death or of obedience vnto righteousnesse Yee then that are servants of sinne who suffer it to raigne quietly in you what can you expect but death even eternall death But wouldest thou haue part in this promise to be eased of this burthen of sin Then confesse thy sinne freely vnto the Lord with sighes and teares So long as I held my peace sayth David my bones waxed olde thy hand was heavie vpō me my strēgth was changed into the drought of Sommer Psal 32.3.4.5 See him here as it were overwhelmed vnder his burthen I acknowledge my sinne vnto thee I sayd I will confesse my transgressions vnto the Lord and thou forgavest the punishment of my sinne See how he is eased both of his sinne and punishment Say vnto him then with the Prophet Daniell I haue sinned Dan. 9. I haue done wickedly vnto thee belongeth righteousnesse but vnto mee confusion of face but Lord doe thou forgiue And doubt not but Christ will say vnto thy soule if thy soule speake truely Thy sinnes are forgiven thee goe in peace thy peace is made with GOD be at peace in thy Conscience for he also it is in whom this promise is yea and Amen In him who calleth vs Math. the 11.28 saying Come vnto mee all yee that travayle and are heavie laden if with afflictions I will refresh you Heb. 2.18 For as I haue suffered and was tempted so am I of power to succour those who are tempted If with perplexities alas are not your Callings properly my yoke My yoke is easie and my burden is light seeing I haue layd it vpon you yea if of sinne 1 Ioh. 3.8 am I not come to destroy the workes of the Devill to vnloose sinne and to saue sinners Come then and you shall finde rest vnto you soules To him therefore with the Father and the holy Spirit for the riches of his grace be given from our soules all honour and glory for ever and ever AMEN AN HOMILIE VPON THESE WORDS My peace I leaue with you my peace I giue vnto you not as the world giueth it c. Ioh. 14.27 OVR LORD IESVS approaching neere vnto his Passion making as it were his last will and testament among his Apostles he leaues and giues vnto them his peace it behooveth vs to knowe wherein this Legacie and gift consisteth seeing it extends it selfe vnto all who haue need thereof Ioh. 17. who by their Word haue beleeved in his Name and so much the more because that in the words of our Saviour there is alwayes a mystery a heavenly treasure hidden vnder the earthly sound of his words which we must search and looke into by examining of them proportioning the sence according to the worth and excellencie of his person who vttereth them For example When he speaketh of washing vs of nourishing vs and of healing vs wee must vnderstand himselfe to be our washing our nourishment our healing wee beeing taught thereby to raise the signification of these words vnto the pitch of his meaning who speaketh and thereby to apprehend both the effects of his holy spirit in vs but chiefely in our soules being naturally spirituall If thou didst content thy selfe with a lesse gift Alexander would answere thee that if it suffice thy base minde yet it is not worthy of his magnanimitie And our Saviour Christ would answere thee who wouldest content thy selfe with temporall blessings that he came not into the world nor suffered so many things to pamper thy belly or thee to giue to thy bodie all cōtentments And therfore the question is here of a blessing and comfort truly spirituall For his spirit whom he ordaineth the true Executor of this his Testament will sufficiently witnesse vnto vs the nature of this Legacie The Comforter sayth he who is the holy Ghost whom the Father will send in my name A spirituall Executor as well both of a spirituall disposition as of a spirituall donation of the donation which hee hath granted vnto vs even of all that which he hath gotten and purchased for vs by his life and the price of his life I say of his life from the very first entrance whereinto even the heavenly Hosts haue sung Luk. 2.14 Glory be to God on high and peace on earth good will towards men Even his Passion whereof in so many preceding ages the Prophets did foretell vnto vs Esa 53.5 The chastisement of our peace was vpon him Both procuring peace betweene heaven and earth the onely reconciliation of the world I leaue vnto you sayth he my peace But what peace Truely vnder this word peace many blessings are comprehended and likewise many evills excluded And the strictest way wee take it it stretcheth it selfe very farre namely vnto the good of civill societie The which cannot be better cōprehended then by the representation of the contrary For example domesticall quarrels being the ruine of families publicke warre the combustion of States an abridgement of all calamities that either the malice of men or the mischiefe of ages can bring forth Here then he leaveth vnto vs a peace which preserveth vs therein such a peace as a Father may leaue vnto his Children by his Will and Testament setting bounds touching their portions curbing in their strifes and cōtentions Or like to those of a good Prince who in good pollicie passeth them over to his Subiects after his death vnder which peace every one sitteth quietly vnder his owne vine and figge tree Well then shall this peace be worthy to be vttered by the mouth of our Saviour of him who is King of Kings the Father of Spirits of the Prince of peace even of peace it selfe of our Saviour God and man God borne amongst vs God who dyed for vs Let vs looke for no greater nor more excellent thing Let it be graunted that hee leaue vnto vs the peace which Augustus himselfe had what will it profit thee if the fire consume thy harvest If the worme gnaw thy conscience If thy conscience torment thee Let vs graunt that thy fieldes bring forth plentifully that thy trade prospers that thy familie flourisheth that thy person triumpheth What will all that benefit thee if thy taste be gone thy spirit feaverish thy soule vpon the racke eternall death in thy bosome a hell in thy Conscience even then when thou thinkest most of all to haue made a covenant with death an agreement with hell to haue confirmed thy peace with every Creature yet art thou odious even vnto thy Creator Oft times there is an externall peace which causeth civill warres a bodily well fare which kindles in vs spirituall discases temporal good things which preiudice the
the afflicted and howsoever it be the vpright shall dwell before his face But some prophane person may here say is David thus confident the burthen notwithstanding lieth still vpon his neeke he is slandered abused watched pursued by Saul by his most familiar friends yea by his owne sonne but he is lightened of this his burthen comforted in soule because of his liuely faith which represented vnto him the helpe of his God both certaine and present because his loue by his holy Spirit was powred into his soule because a divine light shining vpon it scattered the darknesse thereof And thou Christian whosoever thou art if ever thou hast called vpon the Lord in the like anguish how often before thy burthen the cause of thine anguish of thy griefe was eased hast thou notwithstanding felt thy spirit eased by thy prayer God without doubt holding his hand invisibly and insensibly vnder thy burthen as it were hidden from thee The burthen continuing and yet the paine diminished because we haue now two to beare it because it pleaseth God to beare one part of the burthen and that the greatest part also suffering vs to redouble our strength that he might lend vs his owne For example Ioseph being cast into the pit by his brethren Gen. 37. ver 27. it was some reliefe to be solde vnto the Madianites and then vnto Potipher Captaine of the Guard Gen. 39.1 his burthen encreaseth when the slander of his mistris caused him to be cast into the dungeon but Moses addes presently that the Lord was with Ioseph ver 20. he shewed his mercie vpon him in giving him favour in the sight of the Maister of the Prison Such favour as made him way to Pharaoh even to the supplying of the necessities of Iacob his Father and all his house yea even to be ruler over Egypt Who now in the meane while would haue beleeved that GOD was with him in prison In like manner he saith to Iacob that is to his Church to all the members thereof Esa 43.2 When thou passest through the waters I will be with thee they shall not drowne thee and when thou goest through the fire it shall not burne thee because I will be with thee Even I who commandes the elements who rules over the waters of the Floud Psal 29.10 who makes my Ministers a flame of fire Psal 104.4 I am with thee because I haue redeemed thee Esa 43.1 I haue called thee by name thou art mine and by consequent I haue Interesse in thy ruine in thy losse Is God with vs in the fire and in the water Isa 43.2 if he said it not himselfe who durst beleeue it And indeed we see it in the waters of the red Sea which gaue place vnto the Children of Israell Exod. 14. when in the meane while they overwhelmed Pharaoh and his hoste Also in the three Children in the Furnace Dan. 3. being heated more then ordinary it consumed them who cast them in Dan. 3.27 but of those that were cast in it singed not a haire an Angell ioyning himselfe vnto them in the middest of the fire who kept them One sayth the Prophet like to the Sonne of God These things you see being performed both really and visiblie in them whence wee may learne that God who was with his in the middest of dangers out of the which there appeared no issue is invisibly and no lesse really with all those who call vpon him in true faith he compasseth them about with his mercy and assisteth them with the presence of his Angels yea of his owne presence also Whence it is that David hiding himselfe from the wrath of Saul in the Caue makes his prayer vnto God Psal 57.4 saying My soule is amongst Lyons I lye amongst these that are set on fire amongst men whose teeth are speares and arrowes he assures himselfe notwithstanding that God will send from heaven and deliver him yea out of this danger and in this faith he wakens his tongue and all his musicall instruments to giue him praise This deliverance being vnto him no lesse reall nor lesse miraculous Dan. 6.22 then that of Daniell in the denne of Lyons in which denne the Angell of the Lord did shut their mouths but what if not so visibly because such miracles are wrought visiblie but once or very rarely to try our weaknes as also to show that God can doe it ceasing not in the meane while invisibly to continue according to his word promise which assures vs that he will do it And herein the faithfull cōsider that so often as they finde themselues amongst such Lyons thirsting for their bloud and hungering for their life yet can they doe them no hurt And in such appetite and such fury seing themselues a prey can they doubt of him who restraines them who mussels them thus invisiblie Therefore tell me not here that wee now see no more miracles We see them not indeede because wee want eyes for what doe we see in effect but miracles Thou Christian if the creation of the world if the vniversall change of the course of the world by the power of Christ if the death of so many Martyrs beleeving the Resurrection of a God crucified so many ages past tell me if so sweete a harmony of all and every particular thereof be not a sufficient myracle In vaine will it be for thee to see the lame to goe the dumbe to speake the dead to rise Thou shalt alwaies find in thy discourse matter of doubt they will be vnto thee illusiōs slights and trickes of Sathan well then let vs cast our burthen vpon the Lord and let vs the rather consider of his grace and of his helpe in vs and towards vs. And after we haue seriously called vpon him feeling our selues in effect either discharged of this burden of this crosse which crushed vs or incouraged to beare it more ioyfully let vs then boldly say The Lord hath here put to his hand for from no other but him could come ease of paine or increase of strēgth Therefore let vs freely acknowledge in the healing of our stroake and of this issue of bloud that vertue is gone out from Christ yea albeit we haue but touched the hemme of his garment this touching this hemme which is as it were but to giue a body vnto their invisible and spirituall vertue thereby to make it vnto vs flesh and bloud as we are not more efficacious but more sensible Well then if the Lord as in some temptations seemes to thee that himselfe takes part against thee and by consequent thou thinkest that he himselfe is become the burthen so farre off is it that thou canst hope he should beare thy burthen vnto whom then shouldest thou haue recourse And here lyeth the highest point of the triall Take an example in Abraham when God commanded him to offer vp his sonne whom he had long time waited for his Isaac his onely sonne by that so expresse a
in Aegypt pray for thy Lord and Maister Be a Father vnto his people forget not thy thy kindred nor familie whether within or without in the Church or in the Common-weale but according to thy power as a feeling member thereof make them sensible of thy fidelity But art thou none of these but one of the cōmon sort it may be not because thou deservest not better then thinke with thy selfe that he who disposeth all thinges with waight number and measure who discerneth within thee that thou seest not thy selfe knowes best what is fittest for thee handles thee according to thy disposition hee takes that wine from thee which heated thy liver and therefore brought thee to this dyet And therefore bridle thine appetite and looke vpon his favours bestowed vpon others without repining liue without envie But hast thou beene in credite and reputation and art thou reiected be it by alteration of thine estate or by the Prince not of thy selfe be not discouraged thy fall is not great and seeing thou canst be no more reverenced vpon thy Chariot as a Ioseph let them reverence thee as a Iob although vpon a dunghill even by those holy consolations which thou hast learned hereby thy selfe and which thou shalt also leaue vnto others Beleeue mee that all those applaudings those flatteries those adorations which were given vnto Ioseph are now vanished in the ayre who nourished so many bodies and saved them from famine whereas on the contrary the holy speeches of Iob are consecrated vnto all eternitie for instruction and are so many perpetuall consolations reviveth and comforteth the soules of the Saints vnto this day and then this danghill being ordered by pietie wouldst thou change it for the smokes of a Court or for all the glory and treasures of Aegypt Art thou a Magistrate A Magistrate thinke then with thy selfe that he who judgeth here below shall be thy ludge from aboue and remember also that thou executest Gods judgement and not thine And therefore execute judgement and justice justice in helping the poore out of oppression judgement in chastizing the oppressor without exception without acception of person And hold godlinesse alwayes as thy sword in thy right hand poyse thy ballance straight not to make a false draught but to carry it even But art thou a private person A private person thinke then how much GOD hath spared thee who hast not to giue account of the goods of another nor of the bloud of thy brethren Arme thy selfe to suffer iniuries and ponder in thy minde in thine owne conscience the difference between such an high estate and thy meane condition whether in suffering or doing Hast thou beene a publicke person Of a publicke person becōming a private and art thou now deprived deprived not having deserved it deprived peradventure having deserved better and more then deserved it also disrobed notwithstanding of scarlet brought to weare freese then thinke with thy selfe how often thou hast willingly vnclothed thee to go to bed and didst thou sleepe the worse to take thine ease thinke then with thy selfe that this costly attyre is such where the Mothe most breeds the Mothe of the Court as jealousie slander envie But rather remember how many Kings and Emperours being weary of wearing their Crownes impatient of sustaining and vndergoing the same haue cast them off detested them to finde rest vnto their minde and that by laying them aside Many also to seek the health of their soules which they thought could not stand therewith namely true pie tie this One thing necessary and yet pietie which abhorres neither Scepters nor Crownes but on the contrary makes them flourish when they beleeue it But to a very few hath the Lord vsually given especially to these great powers a capacitie to holde them vpon such dependences And from thence comes so many miseries in the world But besides be it thou be disrobed and further vexed in thy estate they grate thee they hewe thee know how that God hath his dimonds amongst men and we are beautifull if we be such Rough as they be he puties them vnder the Wheele of steele he polisheth them he smoothes them he cuts them in Taples in pomted ones c. Otherwise it could not be done and then they shew their hardnesse their water their fire their faith their sinceritie their zeale And therefore feare not that he who is so good a leweller should marre thee for in cutting away some of thy rubbish Note he giues thee thy forme by diminishing of thy waight he augments thy price Pretie teacheth it thee it telles thee that all things nothing excepted worke together for good Rom 8.28 helping forward the salvation of them that loue it but to speake it more warily to those that it loues Of an helth full constitution of body Art thou healthfull art thou strong it is a gift of God giue him thankes for it but abuse it not vnto disorder and violence possesse these as things that are but frayle Of a sickly constitution But art thou sickly and afflicted with infirmities and hath Sathan touched thy flesh afflict not thy selfe aboue measure thinke that these grieses are as so many summons and goads to vrge thee to pray vnto God to call for his grace nay rather prayse him Note How often are the sicknesses of the body sent for the health of the soule and haue kept vs from sinnes and other follies For sicknesses and adversities haue their songs of prayse no lesse then prosperities yea even as well as the greatest joyes in their divers accents and tunes of sweetnesse most harmonious we haue an example in David who sung more in affliction then when he was jocund yea even in adversitie hee seemes to redouble his melodie because our nature being little or nothing sensible of the graces of God is not touched vnto the quicke hath quickly enough or lightly passeth it over and according as his hand is light or heavie it leapeth it cryeth and will haue no nay vntill she be heard Note But know be sides O Christian that forrow hath her part to pl y as well as joyes that as fulnesse hath emptinesse succeeding it in order so sorrow hath her sweete relish which stirres thee vp to call vpon thy Creator in thy misery and hearest him answering thee by his holy spirit in his mercy who feelest him in thy soule from his sweete hand bringing a slumber vpon thy sorrowes binding vp thy soares who teaching thee causeth thee to see that they are but incissions of the surgeon and not the wounds of an enemy being guided by the judgement of loue and not by a fury of hatred Whence the Apostle willeth vs. Phil. 4.4 To reioyce alwayes in the Lord and againe to reioyce being in a season when the Apostle was full of combatts of persecutions and of Bondes himselfe being bound for the Gospell But obserue that he sayth in the Lord for as much
as pietie makes vs receiue it all from God and as from a father makes vs to take sicknesses afflictions of the body as a purgation for the health of the soule for as much as but one dramme of the loue of God manifested vnto vs by his spirit is of power to dissolue a sea of griefes there needing but one sparke of the spirit of God to cōsume all Of such as are learned In a word art thou learned I will further instruct thee for know thou that whatsoever thou knowest is not the thousand part of that whereof thou artignorant for he who was most expert in the knowledge of the matters of this life acknowledged that all his knowledge was but vanitie yea vanity more apt to puffe vp then to fill to make thee proud rather then truely glorious A learned ignorance There is also a certaine learned ignorance that one who is truly learned would preferre before all thy learning And therefore in praysing God for his graces referring them to their right end namely vnto pietie to the service of God without the which they are nothing be not then I pray thee too wise in thy selfe But art thou ignorant Of such as are ignorant or esteemest thou thy selfe to be so who darest not speake before others and art ashamed of thy selfe Be not therefore troubled I am about to teach thee how to be both better learned and wise if thou wilt beleeue me nay if thou wilt but beleeue even that great learned Apostle who 1 Cor. 2.2 determined among his Corinthians to know nothing but Iesus Christ and him Crucified was notwithstanding rapt vp into the third heaven into Paradice where he both heard and sawe things not to be vttered and yet of all that he makes no reckoning in respect of this onely knowledge the knowledg of this one thing which is onely necessary on which they are all either grounded or confounded Let vs see then how pietie suffers not riches to make vs proud nor to turne favour into oppression greatnesse into violence health into disorder knowledge into vanitie but extracting these from it as it were poyson from Vipers to make thereof good Treacle turning it into the medicine of humaine societie being without this both dangerous and deadly to meddle withall It supplies also all our wants poverties infirmities afflictions and necessities as onely necessarie like vnto that hearbe Tobacco so much extolled in the New-found-Landes which alone is sufficient for meate and drinke for Clothes and for Physicke Wee say like to that Manna in the Wildernesse according to the Iewish Rabbines which fitted every mans taste whatsoever he desired else were there never so little of this drugge it would convert to it selfe and into it selfe every other thing See another Example in Saint Paul Phil. 4. ver 11. I haue learned sayth he to be content with that I haue I know how to want and how to abound every where and in all things I am taught as well to be satisfied as to hunger as well to abound as to want But heare how I am able to performe all things in Christ who giues me strength Phil. 4.13 in and by this his onely grace This onely grace of Christ doth furnish all being apt onely of it selfe both to pare away our excesses and to supply our wantes to make vs finde contentment in povertie and glory in shame And therefore sayth he elswhere God forbid that I should glory in any thing but in the Crosse of Iesus Christ A poore glory wilt thou say in one Crucified He is dead indeede but is risen againe ascended into heaven and raigneth there Of which glory of which kingdome hee that is a member of Christ feeles himselfe alreadie partaker of Who thinketh it strange that the head being in heaven the feete should not haue a feeling therewith should not glory therewith though creeping here belowe on the earth And from this glory it commeth that the Apostle stiles himselfe putting it in the front of one of his Epistles Philem. 1. Paul a prisoner of Iesus Christ in bondes for his Name Might hee not rather wilt thou say haue stiled himselfe with a more honourable title namely Rapt vp into Paradise as if he had beene equall to the Angells Note But his pietie this faith in Christ honours him and sanctifies his bondes so that to suffer in Earth for Christ is more vnto him then to be taken vp into heaven this ravishment being of short continuance but his sufferings which assure him of his promise to haue there an everlasting being and to raigne there for ever with him What is meant by this one thing But heere O Christian it may be thou desirest to knowe wherein this one thing properly consistes which hath so many vertues and onely can doe all things but thinkest and fearest that this knowledge is too laborious who seest so many bookes of so long studies written so many degrees to passe through to attaine to so high a knowledge And verily the mystery of godlinesse is great as Saint Paul telleth vs. 1 Tim. 3.16 That God was manifested in the flesh iustified in spirit seene of Angels preached vnto the Gentiles beleeved on in the world and received vp into glory For of every one of these Articles there might Volumes be made The Angels themselues sayth Saint Peter desire to prie thereinto 1 Pet. 1.12 But for all this be not dismayd For God the Creator of man in his mercies would that this mystery should of right belong as well vnto the ignorant as vnto the learned by very Idiottes he hath converted Orators in the netts of poore Fishermen he hath taken Philosophers In one and the same Sea both great and small fish liue and swimme depths for the one and shallownesse for the other thou hast thy part in this mystery or rather thy priviledge though thou couldest not reade Vnder the Law it was sayd doe this fulfill the Commaundements of God and thou shalt liue A lesson proportioned according to that integritie wherein our first parents were created After so great a fall which displaced which bruised all his faculties and ours in him as over-matched For where is the man that ever did or could performe it But Christ our Lord by his perfect obedience not content onely to satisfie for vs but therewithall giues vs a lesson both shorter and easier that is this mystery of faith If thou confesse sayth the Apostle the Lord Iesus with thy mouth and beleevest in thy heart that GOD hath raysed him from the dead thou shalt be saved Rom. 10.9 Wilt thou haue it in other words These things are written sayth S. Iohn these Gospels Ioh. the 20. and last verse that thou mightst beleeue that Iesus is the Christ the sonne of God and that in beleeving you might haue life in his Name And wilt thou make it thine and appropriate it vnto thy selfe say then with S. Paul 1 Tim. 1.15 It is a true
the godly the slaues at the perill of the children the Philistime vnto the shame of the Israelite reprobate Saul vnto the confusion of faithfull David He delivers them into their hands he forsakes them And therefore we are not to thinke it strange if the request of David passeth from a prayer vnto a cry from a cry vnto a hideous noyse from a hideous noyse vnto a tempest Psal 55. 2. And yet though he casts not off his burthen may he not be sayd to shake it off Hee shakes it off who to deliver himselfe from affliction makes a Covenant with death and hell takes counsell of flesh bloud trades with the world though it be with losse of the glory of God redeemes himselfe he cares not how from them who persecute him David doth not so for saith he death as a tyrant shall sease vpon them Psal 55.15 But as for me I will call vpon the Lord and he will saue mee Vers 16. Why so Verily because hee knoweth that the Church is Gods building that the faithfull are his true children and are the only living stones therof that amongst these stones some are hewen some polished for the corner-stone for the maister-piece for Corinth c. All that come vnder his hand must endure the mallet the chislell and so much the rather by how much they are destinated to a higher place to wit to stand in the forefront of the building Seest thou any exempted from the hammer then say boldly they are not fit for his building Vpon our corner stone he layeth no other but chosen precious 1. Pet. 2.5 yea himselfe to be layd as the head stone of the Corner by what hammers chislells c. hath he not passed Namely calumnies false witnesses of Pharisies of Priests the cruelties of the Romanes of the Iewes themselues his brethren according to the flesh Vpon this stone thinkest thou vnskilfull builder that there may be set any ruffe ones And thou vntamed member dost thou thinke it strange that to make thee capable thereof he make thee passe vnder the playne makes thee smooth through hacking and hewing Therefore David who had passed through such trials who knew what and how many hewings are needfull for the faithfull to make them fit for this building what were the vses and benefits of affliction which God sends vs is not ashamed to say Psal 119. vers 67. that before he was afflicted he went astray but now it had brought him backe to his Law He casts not off his burden through despaire but cryes vnto the Lord and waiteth for his answere because he assures himselfe that that spirit which cryeth in him Abba Father the same eternall spirit doubtlesse will giue him this answer behold I am with thee neerer vnto thee then thy selfe He knowes that the Lord doth willingly draw neere vnto the broken hearted contrite spirits Psal 34. 18. He delights rather to be in the prison of sorrow then in the wedding chamber in a soule withered with bitternesse then spread out in deliciousnesse And in deede seldome you see such a one powre out his soule before God but presently shee gathereth vp againe her selfe in faith and confidence and her cry is turned into thanksgiving this swounding into a sacrifice of praise Hath David said Psal the 6. vers 3.4.5 9. My bones are vexed and my soule is astonished By and by also followes Depart from mee yee workers of iniquitie the Lord hath heard the voice of my weeping And vpon the calumnies of Cusse the Beniamite prayeth he Psal the 7. vers 1.2.11.13 15. 17. Lord I draw neere vnto thee defend mee that he teare mee not in peeces like a Lyon He resolues with himselfe verses 10.11.12 The Lord is my Buckler if he turne not he will whet his sword There he finds both his weapons offensiue and defensiue hee shall travayle to bring forth wickednesse but shall bring forth a lye his travayle shall fall vpon his owne head I said saith he elswhere when I began to slide when I began to be swallowed vp with feare I am cut off in thy sight Psal 31. vers 22.23.24 But thou hast heard the voice of my supplication when I did cry vnto thee glorying therevpon by way of triumph saying Loue the Lord all yee his Saints for he keepeth his faithfull ones be of good courage and he will strengthen your heart And so in this place having felt himselfe discharged of the burthen of his griefes he encourages others saying Cast thy burthen vpon the Lord c. Psal 55. Is he hid in the Desert of Ziph flying from the fury of Saul his King being ready to be delivered vp into his handes by those of that place He hath no sooner sayd Psal 54.13 O cruell people a people that haue not set God before their eyes do even seeke my life But he presently resolues God is my helpe Vers 4. He even burnes with zeale to offer him sacrifice I will sayth he Vers 6. sacrifice vnto thee with a free heart for thou hast delivered me Even thou hast delivered me He holds his deliverance for accomplished he sees it with his faith with the eyes of his soule though a farre off yet most certaine For the holy History tells vs that as Saul and his people went pursuing him a messenger met Saul saying 1 Sam. 23.27 Make hast for the Philistimes are come into thy Dominions Saul presently breakes off his Chase and behold David in an instant beyond all expectation delivered by meanes of the Philistimes And hereunto belongs that of the Psal 57.4 1 Sam. 24. ver 1. at what time he hid himselfe in the caue of Hengedi When Saul also sent to kill him in his house we see him troubled 1 Sam. 19.9.11 He obserues their practises their plottes their watches he opposeth his integritie and his innocency but with what peace vnto his soule Psal 59. ver 9.12.16 Lord God thou wilt laugh at them and yet Lord slay them not least my people forget it He is now more carefull of their life then of his owne Lord I will sing of thy mercy in the morning I will not loose one houre of my ordinary exercises The like examples wee haue also in the Psalmes 64.69.140 and many the like against those who eyed him watched him in his wayes in his words if they could even to his very thoughts But even in the greatest perill he concludes all in certaine hope of Deliverance saying The iust shall reioyce in the Lord and shall draw neere vnto him and all that are true of heart shall be glad and reioyce as touching his Iustice which he will manifest to the one and will doe to the other The flouds are risen vp even vnto my soule I am afflicted and in griefe but thy deliverance shall lift mee vp on high so high that no waters no not a deluge shall attaine thereto I know that the Lord will execute Iustice for
eternall Nay let vs yet goe further even he who tells vs plainely that he came not to set peace in the world but warre who forewarneth his Apostles that for his sake housholds shall be devided Kingdomes troubled his Disciples persecuted from place to place That even then they should esteeme themselues happie when they shall be persecuted for his name He hath not promised vs a deceitfull and fraudulent peace which flatters many times the bodie to the hurt of the soule and makes vs forsake our inheritance for a pease and for very huskes and therefore he addes further I giue vnto you my peace not the worlds peace but contrariwise make your account to haue the world for your enemy What else doe wee see in all the liues of the Apostles for the space of so many ages in the death of so many Martyrs Not the peace of this world how long shall we be children and how long vnder the tutorship of the Law onely to taste and desire milke and hony Not peace with men seeing for this cause it behooved that God should become man and that heaven should come downe vpon earth Could not some Salomon haue given vs that peace But my peace peace with God peace in our selues with our selues which the onely Prince of peace the father of eternitie can giue vnto vs. Even he as the Prophet tells vs Mich. 5.3.5 whose goings forth haue beene from everlasting of whom it is written this man shall be the peace being able both to accomplish it and to giue it and is that very peace himselfe The governor of Israell of whose comming Haggai the Prophet sayth Hag. 2.6 I will set peace in this place to wit in my Temple in my Church sayth the Lord of Hostes A peace notwithstanding far different from that which carnall people which flesh and bloud comprehends Seeing that the government of this Prince of peace is vpon his shoulder A proofe that he should haue much to suffer himselfe even this governour whole kingdome is wholly disdained throwne downe and crushed and yet therein properly cosisteth the peace which he bringeth vs that in his wounding we might and healing for what temporall peace can wee expect from him and by him whose life in this world was a continuall warrefare He will say vnto vs Shall the servant thinke to be better intreated then the Sonne then the heire then the Father of the Familie Well then sayth he I giue you my peace mine such a peace as no other but I could make I. peace with God whom no other but Man God could vndertake Your iniquities had made a separation betweene you Isai 59.2 and your God and hath made him to hide his face from you nor would he vouchsafe to looke vpon you neither could he but in his anger and to your ruine and eternall damnation And therefore behold now how that by my mediation you haue peace with him and that in my bloud which I am ready to shed for you is made the propitiation for your sinnes a mystery heretofore hidden from other ages but now a myracle which will fill all the world with astonishment confound all humane wisdome in their discourses whence it is that the Prophet long agoe being ravished in himselfe cryeth out and sayth Esa 52.7 Oh how beautifull are the feete of him vpon the mountaines who bringeth glad tydings who proclaime peace and salvation vnto Israell And you haue this priviledge to be of them not onely to partake of this salvation but also to be the heraulds dispensers therof to proclaime the benefit of my death the forgiuenesse of sins vnto the world to manifest vnto Sion this good tydings Thy God reigneth Isa 52.7 and yet not with an iron rod for who then could beare it But with meekenesse and with mercie Zech. 9.9 Whereof you inioy the priviledges of his kingdome that is righteousnesse peace and ioy in the holy Ghost Rō 14.17 And therefore wee reade so often in the Writings of the Apostles Grace be with you and peace from Iesus Christ Peace through grace for without the grace of God there is no peace And therefore so often it is sayd Mercy and peace are mett together Gal. 6.16 one proceeding from the other Iude the 2. verse and both of them in Christ alone Thence it is that the Lord himselfe tells vs. Esay 48.22 57.21 that there is no peace for the wicked because there can bee no peace where there is no grace What soever peace they seeme to haue in outward appearance yet alwaies sayth the Prophet they are like a troubled Sea And there can be no grace but onely in Christ In Christ in whose name God sends to proclaime peace every where Act. 10.36 In Christ Ephe. 2.14 Rom. 1.5 who himselfe is our peace In whom being iustified by faith wee haue peace with God peace with all men Truly that peace which we seeke and which wee finde in him But here it is time now to examine what is the efficacie thereof Certainely it is such that in this peace alone we finde whatsoever is in all others and yet in all others put together we finde nothing of that which is found in this peace perfect in it selfe and makes a supply to all others Now three kindes of peace are vsually recōmended vnto vs. And first peace with all men as the Apostle saith Rom. 12.18 if it be possible as much as lyeth in you haue peace with all men But hath a man it when he will or did even the Apostle himselfe obtaine it And seeing such manner of speeches are doubtfull is it not rather to be desired then hoped True Christians especially being the obiects of the hatred and fury of the world secondly peace amongst our selues As when our Saviour sayth vnto his Disciples Mark 9.51 haue salt in your selues and be at peace one with another But amongst such varietie of humaine passions and so many civill broyles what salt what wisedome will suffice to season it if the bond of the spirit and true Christianitie come not betweene for even amongst the Apostles themselues at the evening of the Passion and in the presence of their maister yea even of such a maister who saw the very depth of their soules what disputes had they And now last of all peace amongst our selues To which purpose the Apostle exhorteth vs. 1 Thess 5.13 Be at peace among your selues 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to say possesse your soules in patience But againe how can this be where the outward man striveth against the inward the flesh lusteth against the spirit the spirit of flesh against the spirit of God the law of our members against the law of our minde tameth it leadeth it captiue is sold vnder sinne But in that peace which we haue with God by Christ alone wee recover all this even peace with all men will they nill they Because he who hath peace with the Creator
the spirit of Christ dwelling in vs sets downe first Gal. the 5.21 Ioy peace meckenesse Being now prisoner at Rome where they are wont to be impatient or where commonly they find neither ioy nor peace yet he tells vs that his bonds in Christ did confirme his brethren Phil. 1.14 that he reioyceth to be offered vpon the service of the faith of the Philippians prayeth them to reioyce with him But how even by the vertue of this peace of God Phil. 4.7 which passeth all vndo standing and keepeth our beaies and mindes in Christ Iesus which consequently ought to hold the chiefe place in our hearts to subdue all other affections with all other passions Collo 3.15 Such peace as proceedeth from the loue of God shed abroad in our soules such a loue which hath his roote in that reconciliation made onely by the death and Passion of Christ wherein being guiltie wee are absolved of sinners made righteous of enemies familiar friends of servants children redeemed by the death of that well beloved Sonne by whose spirit wee cry Abba Father And here ô Christian remember each one in his Calling how many Combats how many perplexities thou meetest with Publicke private without within corporall and spirituall and in the middest of the strongest of them yet holding tranquilitie possessing the peace of thy soule From whence hadst thou this but from this onely peace of God which alone can pacific the torments of the soule On the contrary O thou prophane wretch how many times even in the height of thy prosperities and in thy safest and surest haven hast thou found rest to thy soul And why onely because the Lord sayth by his Prophet Esay 57.19.20 that vnto them which mourne I giue consolations peace yea even peace vnto him that is neere and to him that is farre off I willingly draw neere vnto them though they seeme never so farre off But the wicked sayth he are like vnto a troubled Sea which cannot be appeased her waues cast vp myre and durt The Sea which when all winds be still yet is mooved by his owne proper motion So the wicked hath his owne heart vexing him and in the height of his prosperitie susters him not to bee quiet Also he by and by addes I giue not vnto you my peace as the world giveth it The world giveth that which is outward but I my selfe that which is inward The world giueth it you in your fields in your vineyards and in your gardens but I giue it you in your soules Now that peace which the world giues it giues it by with-holding now to giue and yet to keepe backe is vsually of no esteeme But I giue it you without sorrow without grudging absolutely absolute even for ever and ever But peace commonly amongst men is onely held by some reciprocall interest or vnder a mutuall feare where somewhat is wanting on either side and therefore soone disquicted But that peace which I giue you is not subiect to such accidents yee haue it altogether from me altogether freely what can all of you giue vnto mee poore silly Creatures Am not I the living God what can I looke for from you Where of should I be afraid This then is the peace which our Lord Iesus leaveth here vnto his Apostles vnto his Disciples and vnto all those which haue beleeved their word Peace with God peace in their Consciences for as much as the good pleasure of the father was to reconcile vs vnto himselfe and to make this peace by the bloud of the Crosse of his Sonne Truely his good pleasure Coloss 1.10 for whence else could it be expected Peace which dischargeth vs of our sinnes in as much as hee beareth them and clotheth vs with his righteousnesse 2 Cor. 5.21 for as much as wee are made the righteousnesse of God in him Peace which delivers vs from the evill of the fault in as much as it is forgiven vs from the evill of punishment because they turne to our good pacifying our Consciences against his anger In as much as of enemies we are received into his favour our soules partakers of his glory in as much as wee are incorporated not onely into his alliance but also into his familie In him I say who of God is made vnto vs wisedome righteousnesse sanctification and redemption To whom with the Father the holy Spirit be glory for ever and ever AMEN AN HOMILIE VPON THESE WORDS One thing is needfull Luke 10.41 TWo Sisters receiue our LORD into their house to wit Martha and Mary And Martha makes her Complaint vnto him that whilst shee was busie to giue him good entertainment Mary her sister sits downe at his feete to heare his Preaching not caring to put to her helping hand whereunto our Lord answeres Martha Martha which name twice repeated advertiseth her to take the greater heede to that he had to say vnto her thou art troubled about many things but one thing is necessary not reproving her for the offices of loue shee went about being such as were both seemely and commendable and where I pray you could they be better bestowed then vpon our Lord But our Saviour recalleth her vnto a more principall necessary and onely necessary worke being a thing vsuall with the sonne of God who descended from heaven to lift vs vp thither alwayes to weane vs from too much minding our belly our worke and to draw vs from this earthly life vnto the heavenly from these inferior and humane offices vnto those benefits which bring vs vnto the everlasting Mansions One thing then sayth he even one thing is necessary To the meaner sort how many things seeme necessary To those of higher ranke many things are wanting vnto the wise many things passe from pleasant vnto things profitable from profitable to things necessary and even amongst these necessary things how many of them are chosen or refused and yet Lord thou sayst that one thing onely is necessary thou who being man conversest amongst men couldest not be ignorant that in a house where there are a number of imployments if but one thing be wanting we think we are halfe if not wholly maymed In like manner in a store-house after wee haue imagined whatsoever can be devised yet many things are still wanting Thou O God and man in one person who didst giue thine assistance at the Creation of things thou hast made an infinite number of things as the Elements Mineralls Plants living Creatures Planets Starres and all for the vse and necessities of men nay rather of one man And yet thou here tellest vs That One thing is necessary what then are all other things therefore superfluous Hath nature made ought in vaine or thou LORD so many things in vaine As though thou wert lesse then thy Creature What then would become of that manifolde wisedome 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that wisedome of thine who tookest pleasure to create varietie of things Varietie then not vanitie seeing it came from and