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
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
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
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
hath it with the Creature with the whole order of nature with his armies celestiall terrestiall seeing all depend vpon his pay taketh the watch word from him who guideth their blowes and directs them as it pleaseth him even those which would seeme vnto thee mortall to be for thy health and for thy salvation Peace with the Elements for he bridleth the Sea moderateth the fire so as he who lodgeth vnder the shaddow of the Almightie Psal 91.1 needes not feare any thing which terrifieth by night or flyeth in the day which destroyeth at noone tyde Peace with the beasts of the field for he muzzells the mouth of the hungrie Lyon Out of the eater he giues meate and out of the strong he bringeth forth sweetnesse Iudg. 14.14 Peace with men though worse one to another then Lyons for sayth the Prophet Ps 56. God is on my side what then can man or flesh doe vnto mee Peace with death Psal the 3. so that although thousands should set thēselues in battayle array against mee I should not sleepe a whit the worse because he is on my side Peace with the graue and with hell for is it not he that bringeth to the graue and rayseth vs vp againe and what can death bring vnto mee but life Death which is but for a moment life eternall 1 Cor. 15. the 54.55 Death is swallowed vp into victory Our Lord Iesus hath not he triumphed for vs O death where is thy victory Henceforth where are thy triūphs Hell where is thy sting The power of sinne being now abolished by grace And therefore wee haue peace with all seing al their might and weapons turne to our peace all their curses into blessings all their gashes how terrible soever they may be are turned into balme their tempests into safe havens All these things I say and all others whatsoever worke together as sayth the Apostle vnto our good and that because of the loue of God which is purchased for vs by Iesus Christ for in steade of a judge he is now become a father and of a iust revenger a gracious protector disposing all against the haire to our victory to our peace to our glory and salvation Peace also amongst our selues with our brethren though some be hardly and not easily to be reconciled yet when we come to consider what and how many offences God hath forgiven vs and doth also daily forgiue vs even that God who is judge soveraigne Lord of all the world not sparing his owne Sonne for the ransome of our sins what offence then ought there to be so grievous vnto vs that should make vs to beare malice in our hearts against our brother or what pardon should seeme hard or difficult vnto vs be it to require be it to graunt to keepe backe or recover friendship with them But there is yet more for will they nill they thou hast peace with them though it be wanting on their part whilst thou giuest not place to wrath whilst thou renouncest revenge in doing good for evill Rom. 12.20 When thou holdest thy selfe for revenged by doing them good A glorious revenge and of a high straine farre more glorious then any other for ther by though they make not vse of it thou heapest coales of fire vpon their heads And such was that peace which David that valourous Prince had who overcame a Lyon with his strength a Goliah by his prowesse who had both given and also wonne so many battayles who fasted and put on sackcloth for his enemies who in the middest of the ruine which they plotted against him begged of God their life having them in his full power was contented with the skirt of his garment Lord sayth he if I haue not kept him who wrongfully oppressed mee let the Enemie pursue mee and take me let him treade my life vpon the ground and lay my honor in the dust Psal 7. A true figure of him who here leaues vnto vs his peace and yet more liuely in his owne example who prayed for those that crucified him and was crucified for them that offended him This Philosophy nay rather Chivalry how farre remote is it from that of the world Moreover he tells vs hereafter that hee leaveth it not vnto vs as the world doth Now peace in our selues behold the principal peace for in vaine will it be for vs to haue peace without vs if wee haue warre within vs health in the Cittie if the Plague be in our bosome if our conscience accuse vs if our sinnes warre against vs But is it possible to smoother sin in our selues Let vs if we can But who can doe it and who is it that doth not every houre kiddle it Yea rather giue fire as it were vnto it We would faine still the sting of Conscience Alas the remedie is worse then the disease What will it be but a gangrene in stead of an vlcer Let vs then imbrace that grace which God offereth vnto vs in Iesus Christ by a liuely faith Let vs awaken our Conscience to find out her sinnes to search her wounds to the bottome being assured that in confessing them it shall besayd vnto vs goe in peace and in laying them open it shall become our healing And which is more wee shall be strengthened in spirit to wrestle against flesh and bloud against all spirituall powers and wickednesses so that the flesh striving within vs against the spirit wee may notwithstanding say with the Apostle Gal. 2.20 In that I liue now in the flesh I liue yet by the faith of the Sonne of God who hath loved me and given himselfe for mee Though I fight and the Combat be sharpe yet the quarrell is just and the issue certaine I haue kept the faith sayth S. Paul therefore the Crowne of righteousnesse is layd vp for me 2 Tim. 4.8 These things haue I sayd vnto you sayth our Lord vnto his Apostles that you might haue peace in mee in the world you shall haue affliction yea he foretold them of all sorts of afflictions Whence then is this peace He addeth but be of good courage I haue overcome the world and am now about to giue it the last deadly blow for you principally as for my selfe it is alreadie overcome the victory is yours which obtaines for you perfect peace that is your reconciliation with God and the consequent thereof a freedome from all perills and feare For if whilst we were enemies there being nothing in vs nor ought that could proceede from vs which did not provoke his anger wee were reconciled to God by the death of his Sonne Rom. 5.10 being now reconciled his good favour being restored againe vnto vs shall wee not then much more be saved by his life He living in vs raigning for vs who vouchsafed to dye for vs Is not the Kingdome of God within vs to wit righteousnesse as the Apostle sayth peace and ioy Rom. 14.17 Hence it is that the Apostle amongst the fruits of
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
also depends on thy wisedome And therefore let vs waigh this saying of our Lord who contradicts not himselfe either in words or actions and let vs seeke with reverence among so many things what then may be this One thing necessary The which certainely ought to glad vs and to giue worth to all other things though otherwise superfluous One thing then sayth he is necessary necessary for thee Martha and vnto every beleever Now we properly account that necessary with which wee can and without the which wee cannot liue much lesse liue well wee I say who are composed of body soule one part mortall the other immortall It should then follow that this one thing must haue reference vnto both otherwise one thing would not suffice both but one of them rather then the other rather the soule then the bodie according to the vsuall manner of Christes words which alwayes respect the soule more then the bodie not as having an eye vnto the bodie but for the good of the soule Therefore let vs stand no longer Cheapening about riches favours greatnesse health or knowledg things which are not heere to be sought for nor in this one thing to be found things which all men haue not for if all were rich mightie learned then there should be no difference at all Men being respected more or lesse according as they want these things or as they haue them in greater abundance then others Our Lord then to giue it vs in one word sayth that Mary hath chosen the better part which shall not be taken from her For for the most part those things formerly mentioned are subiect to perish and totally to be lost Therfore this one thing must needes be Godlinesse that is mans dutie towardes God and his well-being with God subsisting in it selfe without the ayde or helpe of any other having the promises both of things present and to come which onely giveth the forme vnto all those other thinges Without this being but a confused lumpe whether mixed therewith or else being absent making them either good or evill as the salt to season them which otherwise would putrefie and corrupt or as the soule giving them their life feeling and motion which otherwise would turne and passe into rottennesse into wormes and into serpents which being ingendered therein eate out the bowells And therefore Salomon concludes with vs who had tasted of them even to distaste and possessed them to his fill Vanitie sayth he Eccl. the 1. and all is vanitie Feare God then sayth he and keepe his Comandements for this is the whole dutie of man Eccl. 12. This our Lord a greater then Salomon tells vs is that One 〈◊〉 necessary For doe we not see that our first Father in his integritie the Monarch of all the world not keeping himselfe vnto this one thing but suffering himselfe to be deprived of his favour which preserved him and made him better then all things thereby lost the government and almost the vse and knowledge of them so as notwithstanding the whole world was created for him yet hee revolting all became accursed and damnable vnto him from the greatest of the creatures even to the least The elements turned into corruption the beasts of the earth into rebellion the creeping things vnto persecution the hearbs into poyson the corne into thornes A curse which cannot be repayred but by returning vnto this onely pietie which by the perswasion of Sathan hee lost for all his posteritie but is now found againe for those who cleaue vnto God in our second Adam to wit in our Lord Iesus Christ God and man who sets vs againe in our way towards God making peace betweene him and vs And therefore he prayseth Mary who keepes neere vnto him sitting at his feete who setting aside all other businesse in the house le ts not goe her hold because in him shee finds all things or rather forgets all other things who indeed sucked the doctrine of life from that mouth and from that sacred spring and on the contrary hee reformeth Martha and cals her away from her houshold affaires and civill complements to a dutie of an higher nature wherein are to be found and recovered all other things that is vnto the studie of pietie and vnto this onely necessary thing Iacobs portion Maries lot even that pearle for the attaining whereof all must be sould Mat. 13.45 which thing being once got can never be taken away O Christian art thou rich glory not therein but be thou poore and be thou humble in spirit thinke that these riches are given vnto thee to make tryall of thy liberalitie towardes the Saints and of thy charitie towardes thy neighbours and so they turne as a blessing vnto thee which otherwise are to thee a snare the cause of a heavie reckoning reserving to him a great remaynder to be payd downe presently or else to prison or rather to the rack But art thou poore wast thou so borne thinke thou then that God in his justice hath neede of sergeants and officers to Cite and Summon the rich Or art thou decayd by theeues fire or by some banckrupt thinke then that thereby God hath discharged thee of this great account and therewithall hath lightened thine expences from superfluities vnto which these riches might seeme to bind thee and so to bring thee to that estate he hath ordained for thee But is it grievous vnto thee to haue lost that which once thou hadst yea more grievous then if thou hadst never had it thinke that in stead of being able to relieue others God calls thee to faith thinke also Note that GOD hath his Champions his Actors and so will haue thee to be one of them and that hee vnclothes when and whom it pleaseth him to set them as it were vpon the stage naked as my nayle even to the wast having neither raiment nor weapons to desend themselues withall against the iniury of the weather nor against the gripes of the world but onely his * Alluding to that oyle w th wrastlers vsed to annoint themselues with being naked from the girdle vpward Oyle But if they were clothed like others be it as rich as might be yet were they not acknowledged for Champions but if they come vpon the stage naked the beholders are attentiue they looke they admire their armes their sinewes their ligaments their musckles the stedfastnesse of their standing the force of their gripes their faith their constancie their vertue or rather the strength of this holy oyle of the spirit of God which is in them And being ready to depart thence they are proclaimed by the Herauld they carrie away the prize the crowne which withereth not Seest thou not then how pietie seasoneth the evill of thy povertie or wouldst thou now rather haue had the fairest garment of the rich Art thou in credit or reputation thinke it is but a smoake of the Court and beware least it turne to oppression Art thou as a Ioseph
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
saying and worthie of all acceptation therefore waver not neither dispute but with him confesse that Iesus Christ came into the world to saue sinners of whom say thou I am chiefe Here thou hast thy part take it home vnto thee it is Maries part which cannot be taken from her Cleaue therefore vnto Christ and cast downe at his feete by her example the pride of thy flesh the opinion of thy owne righteousnesse make thee a seat at his feete by humilitie in seeking his favour which is thy reconciliation with the Father And then say thou but not as David thy Law O Lord Psa 119.98 but rather thy Gospell which is the end of the Law Faith in thy Christ Rom 10.4 hath made mee more learned and wiser then all the learned men in the world Faith if of the right stamp is operatiue But learne also that this faith is not an emptie imaginary or idle opinion but an inward and found perswasion which hath a substance which manifests it selfe by workes makes a deepe Impression in thy soule engraues Christ in thy heart in thy spirit begetting in thine vnderstanding a feeling of the loue of God towards thee in thy will a holy fire of loue towardes God nourished by the same his loue which quencheth in thee all other loues Note that dependeth not thereon but aboue all the loue of thy selfe And therefore even as when thou hast grafted a grift vpon a wilde stocke and a while after commest to see if it hath taken findest the barke greene some budds and a little after both leaues and fruit thou reioycest and holdest it as yâ—â—nne so in like manner wilt thou see if the saith of Christ be rooted in thee and that vnto salvation review thy selfe from time to time if it hath imprinted in thee a hunger after the knowledge of God an ardent desire to please him a feare to offend him to order thy sences thy moovings thy actions thy passions to governe the faculties both of body and soule as instruments of puritie of integritie of charitie of justice to renew thee from day to day in thy inward and outward man casting forth a good savour in thy life and conversation then say boldly that faith hath taken roote in thee and the gift is past the worst but aboue all if shee renounce her first sape to receiue it from Christ this grafting being of another nature then ours are because these turne the wilde sape into them contrarily this conveyeth vs to Christ converts vs into Christ whence wee may then say with S. Paul Galat. 2. and 20. I liue yet not I but Christ liues in mee and whilst I liue now in the flesh I liue in the faith of the Sonne of God who hath loved mee and given himselfe for mee Being readie to cast away whatsoever is in vs and of vs whatsoever seemes to be most precious in our eye to keepe and to preserue this onely even this one onely necessary thing which is worth them all being then every way fit to say vnto Christ with all confidence and boldnesse I haue sinned but I know that thou art my JESVS the Sonne of God my redeemer this onely word sufficeth let vs therefore keepe it pure and without mixture with this Word let vs passe the night of this world let vs passe over his Barricadoes and Watches if we meete with some rubbes though it be with some danger yet let vs goe forward till breake of day even of our day of our rest there wee shall see our IESVS raigning in heaven to liue with him where wee shall raigne gloriously glorifying him for ever to whom with the Father and the holy Spirit be glory for ever AMEN FINIS ERRATA PAge 112. line 21. and 113. l. 2. for amongst read in P. 136. l. 5. for conversest read conversedst