THREE HOMILIES Upon these three sentences following.  PSAL. 55.22. 
Cast thy burden upon the LORD.  john 14.27. 
My peace I give unto you.  LUK. 10.42. 
One thing is necessary.  
Composed by Philip Mornay, Lord of Plessis Marly.  
LONDON Printed by I. D. for Nathanael Newberry, and are to be sold in Popes-head alley at the sign of the Star. 1626.   

To the Worshipful and his very loving Sisters, Mris Dorothy Gerrard, Mris Elizabeth Harvie, & Mris Anne Moulson; All increase of true happiness.  
Dear and loving Sisters, seeing it hath pleased God to unite us together by most near and strict bands of amity, as namely, those of nature and grace, I have often been projecting with myself which way I might (before my departure out of this world) leave with each of you some expressions of that love, which in regard of both these bands, I find myself obliged unto you in. Whereupon it being my hap during this late and great Visitation (never to be forgotten) to light upon a subject, well suiting to these troublous times, viz. these 3. Treatises ensuing, written by a Noble and judicious personage, in his own native Language: I resolved out of that little insight I had thereinto; by reason of my travels in my younger years, to set upon the translation thereof; time and leisure serving me so fitly thereunto. And the rather, least with the unprofitable servant, I might justly be taxed in mine own conscience, either of laying up in a Napkin, 
Luk. 19.20 Mat. 25.25.  or burying in the earth, even this one talon committed unto my trust. Now howsoever some may here not untruely object, that more Tracts in this kind have already been brought to light, then are either carefully read, or of the Readers kindly respected, yet well weighing the worth of the points herein contained, it seemed to me, that I could not without some wrong done to myself & others, withhold them any longer from the public view. For what burdened soul, would not gladly accept of case? What trembling heart would not rejoice to find peace? And who is he or she, whose heart & head being distracted & cumbered about many carking cares, would not willingly light upon that one thing, which being obtained, would breed in them a world of contentment? So that upon the point, these 3. Treatises carefully read, digested, and well practised, may in some cases prove more beneficial; then to be left by the gift of friends, thousands of gold & silver. Now as I am bold to publish them (my good sisters) to the world, under each of your names & patronage, so is it my meaning also to bequeath the same unto you, not as a worldly, but as a spiritual legacy, the fruit whereof my hope is shall abide with you forever. Let me entreat you all then, my dear sisters, with good Mary to choose the better part, which as Christ saith, shall never be taken from you, lest being overmuch busied about the things of this life, you should seem to come short of the heavenly: as it is to be feared too many have already done, do, & will do, till they repent the same at leisure. For what will it profit us, to gain the whole world, and to lose our own souls; or what can we give in exchange for our souls? Mat. 16.26. But beloved Sisters, I am persuaded better things of you, & such as accompany salvation, though I thus speak. Wherefore accept in love, what is here presented unto you, from a loving heart: and cease not I pray you, to pray for him, who desires from the heart, ever to rest,  
Your very loving Brother, A. R. january 5. 1625.   

To the Reader.  
CHristian Reader, thou hast here by the good providence of God, and not without the faithful endeavours of a very good friend, a fair opportunity offered thee to read and read again, if thou be pleased, these three Homilies of the thrice renowned Philip Mornay, Lord of Plessis: who in commenting upon the holy Scriptures, 
Act. 8.  seemeth rather to resemble Philip the divine Evangelist, than a peer of that Land where he did reside. His labours herein though short, yet shalt thou find them pious, pithy, learned, and sweet. For here 1. thou mayst learn on whom to cast the burden of thy ordinary and extraordinary trials. 2. In all outward and inward perturbations, where to find true peace. 3. In all thy worldly encumbrances, how to pitch upon that one thing, which in truth is better than all things whatsoever besides. So as had not my friend and myself by often viewing and reviewing them over (in these late dolorous days) esteemed, that thy gain inreading of them would plentifully have answered the pain, thou hadst not I dare assure thee in so great plenty and variety of good Books at this time, had so free an use of this; being penned as it was in another Language. Accept it then Good Reader, as a pledge of our Loves to thee; as also of our earnest wishes, that thou mayst daily profit in the knowledge of these and the like sacred and divine truths, to the glory of God, and thine own eternal good, Amen.  
Thine in Christ, C. C.   

A HOMELY Upon these words of DAVID;  
Cast thy Burden upon the LORD, and he will nourish thee,  Psal. 55.22. 
DAVID much experienced in bearing Afflictions, poureth out his soul in a most bitter Complaint before God. 
sal. 55.  I grieve, saith he, and am much perplexed, because of the voice of the enemy. But what voice? They cast iniquity upon me; upon me poor Innocent, all iniquity, all manner of Crimes; And for the furious hatred which they bear me. And what Enemy was it? He with whom I was so familiar, that we communicated our secrets tegether, we went together into the house of God. And in this case what could be more said? When, from whence comfort should come, thence ariseth grief: Neither dissembles he the depth of his anguish: My heart is sore pained within me. And I said who shall give me the wings of a Dove that I may fly away? As if he should say, now ready to leave all; This affliction above any other, being beyond the patience and consolation of man. But as soon as he was come again unto himself, nay rather going out of himself, he redoubles his courage; I will cry unto God, and the Lord will deliver me; if at the first he understand me not, nor answer me, I will not recoil. 
Psal. 55.17.  Evening and morning, and at noon day will I cry aloud, and he will he are my voice. I will knock, and that so often, and hard at his gate, that he will open unto me. Such importunity is pleasing unto him. Then he gives us a lesson; In like care; from whom can we better take it? or up on better proof? Vers. 22. Cast thy burden, saith he, upon the Lord, and he will nourish thee. Art thou a Christian, and overwhelmed with adversity, or toiled under thy Calling, pour out thy heart unto the Lord; roll thyself even upon him, take him for thy pledge, & doubt not, but as he is naturally good and faithful in his promises; so he will take thy burden upon himself, and comfort thee; In the same sense as he saith else where. Psal. 37. vers. 5. & 6. Stay thyself upon the Lord, commit thy way unto him, and he shall bring it to pass; quiet the disquiemes of thy soul; and commit thyself to his direction; the which S. Peter also teacheth us, together with him. 1 Pet. 5.6. & 7. verses. Humble yourselves under the mighty hand of God, that he may exalt you in due time, casting all your care upon him, for he careth for you. And seeing it pleaseth him to take the care upon him, who hath all times in his hands, let us not fear, that he will let the time slip. Should I cast my burden upon the Lord, may some say; Is it not over much boldness, were it upon a brother? Shall the servant presume to lay his burden upon his Lord, the Creature upon his Creator? A creature? nay which is worse; burdened with unthankfulness, with rebellion, and hateful sins, can this be done without presumption? or rather without pride? And what doth God more abhor? But I will help thee in this doubt. It were pride indeed, if thou tookest this boldness from thyself; But he hath given it thee, he hath ordained it for thee; Call upon me, and I will hear thee. Call unto me, and I will run to help thee; He is thy shepherd, and vouchsafeth to call us his sheep, and the shepherd carrieth the bruised upon his shoulders burdened himself with them; so fare is he from casting them off. Of a judge, of a Lord, of a Creator, he is become thy Father, and Brother; From whence, even David comforts himself. Psal. 27. vers. 10. Though my father and mother should forsake me, yet the Lord will gather me up; yea the Lord himself saith, 
Isa. 49.15.  Though a mother should forget her sucking child; the son of her womb, and take no pity of it, yet will not I forget thee. That is to say, not my Church, nor any member thereof; More tender therefore is he towards us, than any parents towards their Children, or towards those that hang upon the breast of the tenderest mothers, who in the mean time, run as it were undone at their cry, opposing and exposing themselves against the cruelest beasts, to defend them, they forget themselues, go out of themselues, to put themselves in their place. What then shall we not expect from the bounty of the Lord towards his children, from his Bowels ever yearning? From this Father, who spared not his own son, his only son, one with himself, to give him for us▪ Rom. 8. & 32. Of that Son who being in the form of God, equal unto God, emptied himself; took the form of a servant, and humbled himself unto the death, even the shameful and cursed death of the Cross; and all this, for servants; nay rather for slaves, malefactors, and accursed sinners.  
Well then, Cast thy burden upon the Lord. No other will take it upon him, upon no other canst thou lay it. But what burden? He saith thy burden, not every burden; but thy burden. Thine own burden; not that which thou impofest upon thyself, at thine own will, or dost rashly thrust thyself into. Know therefore, if thou be a child of his family, that thou art in a house of order; That is the burden which he hath laid upon thee, who by his Ordinance hath made it thine; But take thou heed also, that it be from him; that hath a sovereign privilege. By him who doth nothing, but by weight, number, and measure; it cannot be but well proportioned and rightly added, if according to the proportion of thy strength, of the strength which he hath given thee, that thou shouldest bear it cheerfully, that thou shouldest go on still in thy Calling with all thy power: if above thy power, it is to make thee feel thine own infirmity; and to call for his help: let thy weakness humble thee before him, and strengthen thyself with his grace. For how ever it be, thou canst not lie long under the burden, for as much as his grace is made perfect in thine infirmity; thy burden is made his; his strength consequently aboundeth towards thee, even then when thine saileth. Contrariwise, Impofest thou upon thyself, any cross or affliction; thou art in danger lest it be said unto thee; who hath required these things at thy hands? Also, if thou undertakest a charge according to thine own will, and afterwards fallest under it, take heed it be not objected unto thee, thou runnest and I sent thee not. jerem. 23. & 21. thou spakest, and I put not those words into thy mouth. Whereas those, unto whom God hath given their charge, he bindeth himself to be their Guardian; Saying, I will be with thee, and where he is, what can be wanting? He is faithful, saith the Apostle, and will not suffer his to be tempted above their strength; and giveth an issue with the temptation: with his calling, the efficacy. Only let us be assured, that we bear the burden; that we perform our (or rather indeed his) charge, and let us not be afraid to say with the same Apostle, Phil. 4. & 13. I am able to do all things, through Christ, who strengtheneth me. Now this burden is usually of two sorts; either a cross, or some tribulation laid upon us by God, or else a Calling, wherein he hath set us. And that properly is meant here, but in the highest degree, and highest terms. For, 
The burden of trials and temptations.  as for afflictions, it is certain, that there is nothing that listeth up our hearts more unto God, which draweth them from the earth, they are the bellowes, that kindle prayer in us, raising it, as it were, out of the ashes, But whilst they contain themselues within some measure, so as they seem fitted to our strength, abiding within the terms of hope, namely, disgraces, loss of goods, sicknesses, griefs, banishments, and such like. But when disgrace passeth unto persecutions without cause, the loss of goods, unto slander against our honour, sickness into agony, grief into heart-breaking, banishment into proscription, than the accents of our Complaints change their tune, the complaints themselves are dried up; and so much the more, if these evils be procured by those who should wish us well, yea, if when thou art most wronged, whilst thou takest most pains to do well; And so much the more, as it concerneth thy person, thy family, the house of God, his Church, (the apple of his eye) Because certainly it seems unto us; that God hath lost his rule, that he remembers not any more what flesh and blood is; but rather hath an eye to the mind of man, winding it up unto the highest pitch; Because it seems, he doth not equally poise the balance of his justice, nor to have left him any thing but the string to hold them, when often the wicked prospereth at the costs of the godly; the slaves, at the peril of the children; the Philistime, unto the shame of the Israelite, reprobate Saul, unto the confusion of faithful David; He delivers them into their hands, he forsakes them. And therefore we are not to think it strange, if the request of David passeth from a prayer unto a cry, from a cry unto a hideous noise, from a hideous noise unto a tempest. Psal. 55. & 2. And yet though he casts not off his burden: may he not be said to shake it off? He shakes it off, who to deliver himself from affliction, makes a Covenant with death, and hell; takes counsel of flesh & blood, trades with the world, though it be with loss of the glory of God, redeems himself (he cares not how) from them who persecute him. David doth not so, for saith he, death as a tyrant shall seize upon them. Psal. 55.15. But as for me, I will call upon the Lord, and he will save me, Vers. 16. Why so? Verily because he knoweth that the Church is God's building, that the faithful are his true children, and are the only living stones thereof, that amongst these stones some are hewn, some polished for the cornerstone, for the masterpiece, for Corinth, etc. All that come under 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. Upon our corner stone, he layeth no other, but chosen & precious. 1. Pet. 2.5. yea, himself, to be laid as the head stone of the Corner, by what hammers, chislells, etc. hath he not passed? Namely, calumnies, false witnesses of pharisees, of Priests, the cruelties of the Romans, of the jews themselves, his brethren according to the flesh? Upon this stone, thinkest thou, unskilful builder, that there may be set any ruff once? And thou untamed member, dost thou think it strange, that to make thee capable thereof, he make thee pass under the plain, makes thee smooth through hacking and hewing? Therefore David who had passed through such trials, who knew what and how many hew are needful for the faithful, to make them fit for this building, what were the uses, and benefits of affliction, which God sends us, is not ashamed to say. Psal. 119. vers. 67. that before he was afflicted he went astray, but now it had brought him back to his Law; He casts not off his burden through despair, but cries unto the Lord, and waiteth for his answer; because he assures himself, that that spirit which cryeth in him Abba Father, the same eternal spirit doubtless will give him this answer; behold I am with thee, nearer unto thee then thyself; He knows that the Lord doth willingly draw near unto 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 soul withered with bitterness, then spread out in deliciousness. And in deed seldom you see such a one power out his soul before God, but presently she gathereth up again herself in faith and confidence, and her cry is turned into thanksgiving, this swooning into a sacrifice of praise. Hath David said. Psal. the 6. vers. 3.4.5. & 9 My bones are vexed, and my soul is astonished? By and by also follows, Depart from me ye workers of iniquity, the Lord hath heard the voice of my weeping. And upon the calumnies of Cusse the Beniamite, prayeth he. Psal. the 7. vers. 1.2.11.13 15. & 17. Lord I draw near unto thee, defend me, that he tear me not in pieces like a Lion; He resolves with himself, verses 10.11.12. The Lord is my Buckler, if he turn not, he will whet his sword. There he finds both his weapons offensive and defensive, he shall travail to bring forth wickedness, but shall bring forth a lie, his travail shall fall upon his own head. I said, saith he elsewhere, when I began to slide, when I began to be swallowed up with fear, 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 unto thee: glorying thereupon by way of triumph, saying, Love the Lord all ye his Saints, for he keepeth his faithful ones; be of good courage, and he will strengthen your heart. And so in this place, having felt himself discharged of the burden of his griefs, he encourages others; saying, Cast thy burden upon the Lord, etc. Psal. 55. Is he hid in the Desert of Ziph, flying from the fury of Saul his King, being ready to be delivered up into his hands by those of that place? He hath no sooner said, 
Psal. 54.13.  O cruel people; a people that have not set God before their eyes, do even seek my life; But he presently resolves, God is my help: 
Vers. 4.  He even burns with zeal to offer him sacrifice; I will, saith he, 
Vers. 6.  sacrifice unto 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 soul; though a fare off, yet most certain. For the holy History tells us, that as Saul and his people went pursuing him, a messenger met Saul, saying. 
1 Sam. 23.27.  Make haste for the Philistimes are come into thy Dominions; Saul presently breaks off his Chase, and behold David in an instant beyond all expectation delivered, by means of the Philistimes. And hereunto belongs that of the Psal. 57.4. 1 Sam. 24. ver. 1. at what time he hide himself in the cave of Hengedi. When Saul also sent to kill him in his house, we see him troubled. 1 Sam. 19.9.11. He observes their practices, their plots, their watches; he opposeth his integrity and his innocency; but with what peace unto his soul? Psal. 59 ver. 9.12.16. Lord God, thou wilt laugh at them, and yet Lord slay them not, lest my people forget it; He is now more careful of their life then of his own. Lord I will sing of thy mercy in the morning; I will not lose one hour of my ordinary exercises. The like examples we have also in the Psalms 64.69.140. and many the like, against those who eyed him, watched him in his ways, in his words, & (if they could) even to his very thoughts; But even in the greatest peril, he concludes all in certain hope of Deliverance; saying, The just shall rejoice in the Lord, and shall draw near unto him, and all that are true of heart shall be glad and rejoice; as touching his justice, which he will manifest to the one, and will do to the other; The floods are risen up even unto my soul, I am afflicted and in grief, but thy deliverance shall lift me up on high, so high, that no waters, no, not a deluge shall attain thereto; I know that the Lord will execute justice for the afflicted, and howsoever it be, the upright shall dwell before his face. But some profane person may here say, is David thus confident, the burden notwithstanding lieth still upon his neck, he is slandered, abused, watched, pursued by Saul, by his most familiar friends, yea by his own son; but he is lightened of this his burden, comforted in soul, because of his lively faith, which represented unto him the help of his God, both certain and present, because his love by his holy Spirit was poured into his soul, because a divine light shining upon it, scattered the darkness thereof. And thou Christian, whosoever thou art, if ever thou hast called upon the Lord in the like anguish, how often before thy burden (the cause of thine anguish, of thy grief) was eased; hast thou notwithstanding felt thy spirit eased by thy prayer? God without doubt holding his hand invisibly and insensibly under thy burden, as it were hidden from thee. The burden continuing, and yet the pain diminished; because we have now two to bear it, because it pleaseth God to bear one part of the burden, and that the greatest part also, suffering us to redouble our strength, that he might lend us his own.  
For example, joseph being cast into the pit by his brethren. Gen. 37. ver. 27. it was some relief to be sold unto the Madianites, and then unto Potipher, Captain of the Guard Gen. 39.1. his burden increaseth, when the slander of his mistress caused him to be cast into the dungeon; but Moses adds presently, that the Lord was with joseph. ver. 20. he shown his mercy upon him; in giving him favour in the sight of the Master of the Prison. Such favour as made him way to Pharaoh, even to the supplying of the necessities of jacob his Father, and all his house; yea even to be ruler over Egypt. Who now in the mean while would have believed that GOD was with him in prison? In like manner he saith to jacob; 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 drown thee, and when thou goest through the fire, it shall not burn thee; because I will be with thee. Even I, who commands the elements, who rules over the waters of the Flood. Psal. 29.10. who makes my Ministers a flame of fire. Psal. 104.4. I am with thee, because I have redeemed thee. Esa. 43.1. I have called thee by name, thou art mine, and by consequent I have Interest in thy ruin, in thy loss. Is God with us in the fire, and in the water. Isa. 43.2. if he said it not himself, who durst believe it? And indeed we see it in the waters of the red Sea, which gave place unto the Children of Israel, 
Exod. 14.  when in the mean while they overwhelmed Pharaoh and his host. Also in the three Children in the Furnace, 
Dan. 3.  being heated more than ordinary, it consumed them, who cast them in. Dan. 3.27. but of those that were cast in, it singed not a hair; an Angel joining himself unto them, in the midst of the fire, who kept them; One (saith the Prophet) like to the Son of God. These things you see being performed, both really and visibly in them: whence we may learn, that God who was with his in the midst of dangers, out of the which there appeared no issue, is invisibly, and no less really with all those, who call upon him in true faith, he compasseth them about with his mercy, and assisteth them with the presence of his Angels, yea, of his own presence also. Whence it is that David, hiding himself from the wrath of Saul in the Cave, makes his prayer unto God. Psal. 57.4. saying, My soul is amongst Lions, I lie amongst these that are set on fire, amongst men whose teeth are spears and arrows; he assures himself 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 musical instruments, to give him praise. This deliverance being unto him no less real, nor less miraculous, 
Dan. 6.22.  then that of Daniel in the den of Lions, in which den the Angel of the Lord did shut their mouths; but what if not so visibly; because such miracles, are wrought visibly but once, or very rarely; to try our weakness, as also to show that God can do it, ceasing not in the mean while invisibly to continue according to his word & promise, which assures us that he will do it. And herein the faithful consider, that so often as they find themselves, amongst such Lions, thirsting for their blood, and hungering for their life, yet can they do them no hurt? And in such appetite and such fury, seeing themselves a prey, can they doubt of him who restrains them, who mussels them thus invisibly? Therefore tell me not here, that we now see no more miracles. We see them not indeed, because we want eyes; for what do we see in effect but miracles? Thou Christian, if the creation of the world, if the universal change of the course of the world, by the power of Christ, if the death of so many Martyrs believing the Resurrection of a God crucified, so many ages past; tell me if so sweet a harmony of all and every particular thereof, be not a sufficient miracle? In vain will it be for thee, to see the lame to go, the dumb to speak, the dead to rise; Thou shalt always find in thy discourse matter of doubt; they will be unto thee illusions, slights and tricks of Satan; well then, let us cast our burden upon the Lord, and let us the rather consider of his grace and of his help in us and towards us. And after we have seriously called upon him, feeling ourselves in effect either discharged of this burden, of this cross, which crushed us, or encouraged to bear it more joyfully, let us then boldly say; The Lord hath here put to his hand; for from no other but him, could come ease of pain, or increase of strength. Therefore let us freely acknowledge, in the healing of our stroke; and of this issue of blood, that virtue is gone out from Christ, yea, albeit we have but touched the hem of his garment; this touching, this hem, which is as it were but to give a body unto their invisible and spiritual virtue, thereby to make it unto us (flesh and blood as we are) not more efficacious, but more sensible.  
Well then, if the Lord as in some temptations seems to thee that himself takes part against thee, and by consequent thou thinkest, that he himself is become the burden, so fare off is it, that thou canst hope, he should bear thy burden; unto whom then shouldest thou have recourse? And here lieth the highest point of the trial. Take an example in Abraham, when God commanded him to offer up his son, whom he had long time waited for, his Isaac, his only son; by that so express a commandment, upon so solemn a promise. Gen. 22. In Isaac shall thy seed be called. What was here to be done? Certainly both these two, being equally objects of our faith, and of our obedience; the one and the other, being the word of God, but we will hold us to the commandment which bindeth us, 
Note.  leaving unto him the fit time to fulfil his promise; And let us say with faithful Abraham; The Lord will provide, who holds the issues of death in his power. Psal. 68.20. Who can raise me children even out of stones, and can restore me this son again, if need be, even the same and none other out of the grave; And yet on this child depended the promised Christ, the blessed seed, the salvation of the church? So ought the Christian to be resolved to follow the voice of God, with his eyes shut, against all imaginations, equivocations, & humane glosses; whereof in all perplexities, the chiefest wisdom is to be silent, 
Note.  both in God, and to God. Psal. 62.1. How ever it be saith the Psalmist, my soul is silent in God: an higher praise we cannot give unto him; To be silent, that is to say, he murmurs not in himself, replies not again, but yields to his will, and waiteth with patience the issue thereof, and submits his whole wisdom to his providence; This being certainly the highest point of faith, to which it is not always given us to attain unto. But if it happen unto us, as it did unto jacob upon his wading through the ford jabok, upon the point of his meeting with Esau, to wrestle with God, with our weakness, against his promises, let us not trust so much upon that, that he suffers himself to be overcome by us, vouchsafing to condescend unto our weaknesses, as to the perpetual mark he left unto jacob in his thigh, when he leaves unto us the mark, as of his power, so of our infirmity. Of this power (saith the Apostle) which is perfected in our infirmity. A healthful infirmity, which God delights to leave in those that are his, to keep them in duty. As in jacob, 
Note.  though he blessed him, yet he humbled him, that he should not be proud of that blessed wrestling; In like manner in S. Paul, notwithstanding his prayer many times reitterated; lest the excellency of things revealed unto him, should lift him up above measure. 2 Cor. 12. That we should always be forced under the heavy burden of our adversities, and in our weakness, to call to him for strength.  
Strength, which shall never fail, seeing it is he that promiseth it, offers it unto us, so as he even taketh pleasure to be called our strength, although somedmes he lets us suffer, and groan, being ready to sink; but he knows at what instant to help us; 
Note.  at the half blow, as of Isaac upon the block; the more to manifest his deliverance; if also he lets us alone in danger, in necessity; it is always one and the same providence, from the same art of the Physician proceedeth the incision of the Patient, and his diet; both the one and the other, being in his choice, and not in that of the patiented. 1 King. 17. That the Prophet Elias should be fed by the Ravens, which day by day brought him bread & flesh, evening and morning, his daily bread; it was the more to make him feel God his fatherly care, and the rather to bring him to commit himself unto his bounty, then if he should have set before him a full store house of victuals. Unto the widow of Sarepta also, to draw our of her barrel of meal, & her cruse of oil, to multiply it from day to day, even to abundance; it made her the more to feel her want, and in her necessity, the power and bounty of God, and by the one & the other, to keep her devout, to augment her faith, to heat her zeal; then if at the instant, he had given it her in a full barn, & wine-celler. Because the blessings we receive of God in the whole heap, 
Note.  and on a sudden, vanish away into some light thanksgiving; they are at the first but coldly acknowledged to God; and a little while after, they are attributed unto a friend, and to our good fortune, and to our own industry; but when they come flowly, and by degrees, so as we are constrained to wait for them, than they give us time to desire them, to sigh for them, to taste them, to relish them, to fill our senses, our imagination & memory; And to say with David. Psal. 63. I seek thee at the dawning of the day, my soul thirsteth for thee, my flesh lusteth after thee, in a barren and dry Land, where no water is. Grant, that he rain Quails down upon us, the flesh being yet between our teeth, we will be ready to murmur. And therefore the better to fly, to fly I say unto God, we have need to be kept low; to return unto him, to know his luer, and not to feed us to our fill, lest otherwise we take the wing, and follow after vanity, with the first wind that bloweth.  
God then being called upon by us, when we are under crosses and afflictions, which he lays upon us, he strengthens us with his grace, according as he sees it needful for our salvation. Lo the very end of these crosses, even of the crosses, which in the doubtful ways of this world, better than any other guide, or mark, do correct and reform us. 
The burden of bearing the Cross of Christ.  But under the cross principally of his Christ, under the true cross when it is laid upon our shoulders, than we feel the help of his strength; when we are called to suffer for his Name, for his Truth and for his Word; and indeed divers are the natures of thes crosses, every manner of way. By these he hath ordained to humble us, to bear witness unto the true faith, wherein consequently, God interposeth himself, yea he even participates with us, he suffers, and suffers with us himself. And therefore in this cross, the faithful seek for comfort from God by their prayer; in this affliction, their prayer gins with giving of thankes, he praiseth God for doing him the honour to suffer for his Name; to choose him as it were for a Champion of his quarrel, he rejoiceth, he glories, he boasteth in his sufferings, and in his disgraces. Rom. 5.3. The Apostles of our Saviour even rejoiced after they were scourged by the Magistrates. Act. 5.41. S. Paul so fare boasted, as to triumph in his tribulations; Because these afflictions were not so much his, as Christ's. Because he fulfilled the rest of the afflictions of Christ in his flesh, for his body sake, that is, the Church. Col. 1.24. Because the Christian is assured in suffering for Christ, that Christ suffers with him, taketh part of his sorrows, burdens himself, and disburthens him. And from hence did the glorious Martyrs, triumph in their Martyrdom. When thou seest them then half burned, their bowels issuing forth, and yet lifted up their eyes to Christ by prayer, nay rather by singing, broke through the noise of the flames. Therefore O flesh and blood tell me here; if Christ were not there, if he assisted them not effectually, or clothed them not really with his power against the violence of that Element, and against the cruelty of those who sharpens it against them; thinkest thou that there could be any one found, that could stand? And from whence then came so many millions? Yea where could there have been found any one, that should resolve with himself, to die for one dead, to suffer himself to be tortured, for one Crucified; and from whence then could this come, if it were not in that Christ liveth in them; and in them, & with them, is crucified? Verily in them who cast their burden upon the Lord; the Son coeternal with the Father, not to shake off their burden, but the more courageously to bear it, being encouraged by his presence, strengthened by his hand. And therefore in other crosses, the wonder consisteth herein, that the Lord being called upon in faith, doth graciously deliver thee; But lo here the miracle is, in that the faithful, against sense, reason, and nature, offer themselves up in sacrifice unto God; their flesh and blood, their humane reason, altogether flesh and blood, renouncing themselves, to confess Christ. And seeing it is impossible of themselves, whence is it then, for the honour of God, but by God.  

The burden of our Calling.  And so much for the burden of the Cross and affliction, when it overchargeth us. Now follows that cross, which concerns our calling, and function, unto which God calleth us. A true burden also, for there is none so small in regard of the weakness of our nature, under the which our shoulders do not bow, yet be it never so great, in his power, who calls us thereunto; we need not fear to pass; provided always, it be a true calling, by which he makes it his own. And therefore the Apostle exhorts every one, Ephes. 4.1. to walk worthy his calling, according to that grace which is given us, according to the measure of the gift of Christ. To walk, is not simply to go, but to hold a certain way, and to aim at the true end thereof; and besides, in a man's Calling, to look he have it from God; who is a God of order, who ordains, and who employs all his Creatures; every one to some certain thing; every stone to have a certain place in his building. He that walks in his Calling, sets all his paths unto profit, walks always well, though he halt in it; he that strayeth from thence, what speed soever he makes, goeth the further out of his way, and for the most part goes backward. Well then, every calling hath his labour, or rather his cross, yet not without some inward comforts, and help from above, even from him who hath created all things. He I say, with the same power, bounty, and wisdom, preserveth them, and directs all things. For let us not think, that he hath less care, or takes more pleasure to comfort an Artificer in his shop, than he doth a Prince in his Throne: a family, as well as a Common wealth; for every where where his name is called upon, he hearkens, he hears, he puts to his helping hand without exception, without acception of persons; unto him who hath equally made them, the brass is as dear as the gold, the hemp as the flax, the course cloth as the scarlet▪ But in the callings of those, whom he calleth to the conducting of his people, of his Church, this bountiful providence doth more appear; because she is set as it were upon a hill, because they are, or aught to be, the light of the world, as also because the Lord in his holy Scriptures hath left them for our examples.  
Art thou then in a public Calling, 
1. In the Magistracy.  be it either politic, or ecclesiastic; and dost thou meet with a stiffnecked people, being ready every hour to murmur; with giants, advancing their heads against heaven, against whom thou art every hour to pronounce, and lay open Gods judgements? A hard Commission, troublesome, rough, & hard to undergo, if thou only look into thyself, but look unto God, who hath imposed this Calling upon thee; do not thou therefore shake off thy burden, as another jonas. Who fled unto Tarsis, from the presence of the Lord, and shipped himself at joppa, who meets with him amongst the waves; Whether shall I go from thy spirit, saith the Prophet. Psal. 39.7. or whether shall I fly from thy presence. Therefore rather humble thyself before his face, acknowledge thy imbecility, seek thy strength from him, take thy warrant from his Commission. What, oh Lord, is dust and ashes, that thou shouldest expect such strength, such service, if thou put not to thy helping hand, if thou work not in it? There needs no greater matter than lice to confound the wise; the ruin of the pride of Egypt. Well then, Lord, work thou; Who am I Lord (saith David, 2 Sam. 7.18 19.22.23.24.) and what is my house, that thou hast brought me hitherto? is this the manner of men, is there any thing here whereof man can presume, or promise aught unto himself? But he takes him at his word, wherein his glory is interressed. And saith, for thy promise sake, and according to thy heart, thou hast done all this greatness, etc. to get thee a name, and a people for evermore. And where his calling meets, there his promise secretly comes between. Who am I also saith his Son Solomon. 1 Kings 3. to judge this so great a people, etc. Alas, I am but a child, who knows not how to go in and out before them. And further, the Lord, from whom every good gift comes, gives him, to him I say (who acknowledging his own incapacity; seeks the supply thereof in his grace) a wise and an understanding heart, a habit very necessary for a King; he gives him more than he requireth, riches and honour, things very seemly. Also, who am I, saith Moses, Exod. 3.11. that I should go unto Pharaoh, and that I should bring the Children of Israel out of Egypt, etc. 
Exod. 4.10.  Alas Lord, saith he, neither yesterday nor before yesterday, am I a man of cloquent speech, but on the contrary, of a slow mouth and tongue. Now the business was to speak unto a great Prince, to persuade him of strange offensive things; but I, saith the Lord, will be with thee; and behold the signs: Who made the mouth of man, who made the dumb, etc. Exod. 4.12. I will be with thy mouth, and will teach thee what thou shalt say, or rather by thy hand I will do that which thou shalt have to say; that we might know the great privilege those have, whom God sets on work in respect of all others. Those whom the Princes of the earth employ in their services, if they be not adorned with exquisite qualities, shall but shame both themselves and their Masters: but on the contrary, those who are assured of their calling; nay of his calling, who works all in all, and in all things, it cannot be but they should be able to discharge it. But yet in humility feeling their own imbecility, and for the most part, above that they imagined they could have done. Because they work by him, and he in them, by whose power the qualities of things work the contrary effect to their nature, as namely, heat to refresh, fury to cherish, weakness to cause itself to be feared, the stammering tongue, to be able to persuade, a child to pronounce judgement, yea bondage itself, to rule.  
Now this is also in respect of this confidence, which they believe they have a right unto, and so they have indeed, to cast themselves upon the Lord, when evil oppresseth them. jehosaphat being affrighted with the Moabites; he proclaims a fast, craves help from God. But how? they come, saith he, 2 Chron. 20.12. to dispossess us of thine inheritance, which thou gavest us to possess. O our God, wilt not thou judge them, and the rather because the case goeth thus ill with us, there being us strength in us, to stand before so great a multitude: But saith he, our eyes are towards thee; even towards the Lord, who forthwith puts his hand to the burden, and answers him by his Prophet; fear not, you shall not need to fight, but God; behold he cometh to their reseve, and he alone will do all for you; stand still, saith he, and see the salvation of the Lord; take you no other care but to praise me. So important and behooveful it is unto every servant of God in such occasions, to engage the Lord in his cause, and to have no interest therein but his justice, his sanctuary, his glory.  
Rabshakeh comes unto King Ezekias. 2 Kings 18. and 19 Let not thy God, saith he, in whom thou trustest deceive thee; thou seest what the King of the Assyrians hath done unto all other Countries; have their Gods delivered them, that thou shouldest hope better of thine? But what doth Ezekias in this anguish, Lord, saith he, thou art the only, or alone God of Kingdoms, belongs it not then properly unto thee; and this argument which he makes; comparing the Idols of the Nations with thee, shall he be left unpunished of thee; of thee, I say, the Creator of heaven and earth? Incline thine ear then Lord, and hearken unto the words of this Champion, whom Senacherib hath sent to blaspheme the living God; Deliver us therefore, O Lord, out of his hand, that all people may know, that thou Lord art the only God. Then comes the Prophet Esay unto him, and allures him in the name of the Lord, that his prayer was heard, and that the Lord took knowledge thereof, making the cause his own; who in the same night smote Senacherib and his Army, by the hand of his Angel. And Moses speaks to this purpose in more express terms; and for the ground of this Confidence, this holy boldness to cast his burden upon the Lord, he takes his measure from faith, faith grounded on knowledge. For is it not said, that God spoke unto him face to face? The people of Israel being nourished and fed by miracles so many years in the desert, being enemy to their own good, would not go into the land of Canaan, but murmured thereupon, against God, and rebelled so fare against Moses. Numb. 14. that they were ready to stone him. The Lord being wrath at this their infidelity, he tells Moses, that he is weary of them, and that he will destroy them. O but Lord, saith Moses, what then will the Nations say; for the Canaanites cannot be ignorant, that thou Lord art seen of this people face to face; that thy Cloud, thy protection standeth over them, and that thou hast expressly undertaken the safe conduct of this people; and now they will say, that thou hast killed them, because thou wast not able to bring them into the Land, which thou hadst sworn unto their Fathers to give them: urging God upon the point of his own honour, jealous in regard of man; no less jealous in respect of God, who giveth himself the title of jealous; thereby inducing him (as a means) to restrain his anger, and pardon his people. As I live, saith the Lord unto him, the whole earth shall be filled with my glory; with my glory in a double respect; first, because these murmurers shall not see the promised Land; yet notwithstanding, those who continued faithful, shall possess the Land for inheritance; thereby being equally magnified, both in my mercy, and in my justice. Let all this be granted, may some one reply, but this was in the time of miracles. True; but miracles were heretofore done from time to time, to none other end, but to make it appear to thee, as a glimpse of that infinite power, which worketh, and disposeth, all these miracles of the whole world, which being perpetual, are to thee no longer miracles. The Prophet saith, 
Isa. 59.1.  The Lord's hand is not shortened, that it cannot help, nor his ear heavy that he cannot hear. Whereas the globe of the earth, since so many ages past, continueth hanging in the air, holding by nothing, but by the only powerful will of the Creator; is it not miraculous even at this day? It may be, more miraculous than the first day that he framed it; whereas the Church also continueth, being but a point as it were in the midst of this Chaos of unbelief, yet swims aloft, always showing the head above water, amidst so many waves, is also no less a miracle, yea and it may be also more, in the midst of so many disordered Nations, and of so many floods; then when she floated in the Ark, or passed through the red Sea. The works therefore of the Lord, though less visible to our eyes, are not therefore less real in themselves, nor less considerable in the minds of the faithful. The Prophet saith Isa. 59.2. that our iniquities have made a separation between us and him, causeth him to hide his face from us. But let us only turn our eyes towards him, and he will return again wholly towards us. In like proportion towards an estate, nation, City, family, or particular person, which shall call upon him; where his Church, where his service, where his fear, hath taken up their dwelling. My soul which art often perplexed in thyself, in anguish for his Church, amongst so many waves which tosseth her, and thee in her, tempted to cast off thy burden, hast thou cast it upon the Lord, and hath he eased thee? How oft despairing of all humane helps, hast thou said unto him; how long; and did the Lord ever fail to answer thee; yea to answer thee by visible effects, more intelligible than his words?  

2. In the Ministry.  The like may be said of them who are called of God unto an ecclesiastical function; As heretofore of the Prophets denouncing the judgements of God against Kings, and against Nations; after them the Apostles sent to Preach the only word of salvation unto the ends of the world, to the ruin of false gods, and of their Idols, the pretended protectors of States and of Commonweals. Those Prophets and Apostles being consequently bound to defend their cause against the persecution of those who disgraced them. And so in like manner those, who in the Church, as they are dispensers of the Gospel, hold their place at this day. For with what confidence, and with what wisdom, did Elias and Elizeus with their cloaks stand against Kings, Princes, and the Priests of Israel; john Baptist with his garment of Camel's hair, withstood King Herod. The Apostles being poorefishermen, and unlearned, undertook the ruin of Satan's kingdom, the Conquest of the world, under the Cross of Christ? Therefore let those who succeed them in this office, accept of this Commission in all humility, and say, Lord, who am I, that thou hast called me thereunto; And what man is he, though never so great, that is sufficient for it? But yet as uncapable as I am, even the least in myself; yet being assisted by thee, who art the greatest, what am I not able to do? For so Esay saith; 
Isa. 6.  Woe is me for I am undone, because I am a man of polluted lips; no sooner had God touched his lips with a live coal from the Altar, but he changeth his speech; Who shall I send, saith the Lord, he answers cheerfully, behold I am here, send me. But with what Commission? Say unto this people, in hearing you shall hear, and not understand etc. Make fat the heart of this people, etc. Let a man have ten times as many natural gifts, as Esay had; could he without this assistance from the Lord, have undergone this Charge? In like manner, the Prophet jeremy; I have set thee this day, saith the Lord, over Nations, and over Kingdoms, that thou shouldest pluck up, and pull down, that thou shouldest build and plant. A pooresilly Priest of Anothoth. jere. 1.1. Therefore he that will wonder, let him yet wonder at it? Ah Lord God, behold I cannot speak, saith he, for I am but a child. And behold! he had no sooner touched his mouth, but presently he girdeth up his reynes, and is resolved, that whereas be-before he acknowledged himself to be but a child, now he gins to be a man; and the terror of men. So likewise Christ tells the Apostles, Math. 10.19. Ye shall be brought before Kings; and you shall bear witness of me even to the ends of the earth; being but men of mean condition, to stand astonished at the only look of a man of authority, the boldest amongst them, at the word of a poor silly maid. But take no care, saith the Lord, I will put that into your mouth at the very instant, which you shall say. Fear not, saith he also unto S. Paul, hold not thy peace, 
Act. 18.10.  for I am with thee. And what he said to them, let us take as spoken unto all; unto all who are Ministers of the same word, being never destitute of his spirit, nor of his strength, to the pulling down, saith the Apostle, of strong holds, 
2 Cor. 10.  casting down all counsels, and every high thing which exalts itself against the knowledge of God▪ bringing every thought into captivity, to the obedience of Christ having vengeance ready prepared against all d sobedience. What can be said more? And be not dismayed at this that the live coal hath not touched thy lips, nor the breath of Christ, breathed upon thee; the signs of his word and spirit; provided that thou hast his Commission with thee, and his word in thy mouth. Those signs had their place once for all; Timothy had not received them, whom notwithstanding the Apostle summons before God, and before the Lord jesus, unto whom he shall give an account. 2 Tim. 4.1. & 2. Where he saith, Preach the word; But how, in season, and out of season, reprove, rebuke, exhort, do the work of an Evangelist. It may be, thou shalt be hated of those which are without, and despised sometimes of those within; wilt thou have it bteter cheap than the Mr of the Vineyard? Which of the Prophets, or which of the Apostles, were not abused, stoned, and vexed? Say with David. Psal. the 31. I have been a reproach unto my adversaries, unto my neighbours much more, and those of my acquaintance seeing me, fled from me. But Lord, I have said, thou art my God, I trust in thee. Learn thou also with the same great Apostle. 2 Cor. 6.7.8. to go through honour and dishonour, through good report and evil report, by the word of truth, by the power of God, by the armour of righteousness, on the right hand and on the left. Be not discouraged also, if thou fallest upon a barren ground, as it were sowed with salt; upon a brutish and stiffnecked people. Who hath believed, saith Esay, our report? And after him, our Saviour himself. joh. 12.36. And of six hundred thousand which went on't of Egypt with Moses ready armed, how few of them entered into the Land of promise? Of so many people whom our Lord had healed, had preached unto, even the eternal word; how few of them did believe, and continued following him? How many thinkest thou were there of them, who helped to blaspheme him at his death? And notwithstanding, did God therefore cease to divide Canaan by line unto his people? The word of the Cross, did that cease to subdue the world, yea to triumph in the world, and over the world? Hear our Saviour Christ himself in Esay the 49.4. complaining, and in his consolation, receive thou thine; I said I have laboured in vain, and spent my strength for nothing, notwithstanding my reward is with the Lord, and my work with my God. The Lord who answers him afterwards, I have heard thee (hold it as if it were already done) in an acceptable time, in the day of salvation have I succoured thee. It must be a long time after, lest thou shouldst wax weary, yet in his time, in an acceptable time, in a time by him eternally preordained. And thus of this word which thou publishest, to the clearing of his truth, to the convincing of errors, to the advancement of the kingdom of his Christ, to the dissolution of the tyranny of Antichrist, wait for the fruit, and expect the effect in his time; but in the mean time, be not thou careless, but use all the means to manure the ground, which he hath committed unto thee. And say unto him, Lord, this ground will be but Iron, if the heaven be of Brass. From thy only blessing, I wait for the fruit of my labour; by thy Commandment I plant, and in this hope I water. And thus behold, how in the difficulties of our Callings, we are to comfort ourselves in the Lord.  
Is there no other burden which we are to cast upon the Lord? Yes verily, the weightiest doth yet remain, the burden of sin. Sin, 
The burden of sin.  as light as it seems unto us, which by no means can stand in the balance of so just a God, must needs be very heavy, & most weighty, because it provokes his anger, & presseth us down to hell, by an offence against an infinite Majesty, against an infinite anger. Sin which lieth upon the conscience, being the liveliest, the most sensible, and tenderest part of the soul, doth vex and disquiet it. Whereas the grief of afflictions, lieth properly upon the senses: perplexities in our Callings, lies upon our spirits. But sin was the cause, that made our first father after the commission thereof, to hide himself from the Lord; and to tremble at the very shaking of the leaves. As also that Cain having perceived his offence, was smitten with a dejected & pale countenance; and the sentence being pronounced, was as a burden and punishment unto himself; My iniquity, saith he, is greater than I am able to bear, Gen. 4. though he had all the world at command, yet he finds himself in a strait in his soul. Even so the best men, though more tender in Conscience, courageous and patiented in all sorts of afflictions, yet are here impatient, & stooping under this burden, lie distressed in, and by themselves. David who so often repeateth in the Psalm 56. I trust in God, and will not fear what the arm of flesh can do unto me, yet finds himself pressed down under the burden of his old man: My fin, O Lord, 
Psal. 51.  saith he, is continually before me; I see nothing else, I have sinned against thee; O turn thy face from mine iniquities. Not content with this, as elsewhere to say unto God, have pity on me; but here, he calls to his succour, the greatness of his compassions, the full depth of his mercies; to purge, wash, and wash again, to blot out his sins; to create in him a clean heart, to renew in him a right spirit, feeling nothing in himself, which might abide the light of his countenance, which turned not unto him in stead of a pleasing light, a countenance justly inflamed with wrath. And thus that great Apostle also, who was joyous and triumphing over all sorts of afflictions, shrunk at this; those others being pledges of help from God, but this a kindler of his wrath; those calling unto him as it were from heaven, and causing him to hasten his pace towards us, as at the cry of his Children: But this which turneth away his eye, and sequesters his presence from us, makes him forget, yea and to renounce his Creature. I repont that I have made man; 
Gen. 6.  my spirit shall not always strive with him; it makes him to consent, or rather resolve to blot out his Image with a curse, and to determine in himself, to destroy even all flesh from the earth with a Deluge. And therefore let us not think it strange, that he changeth here both tune and voice; that he who said Phil. 4.12.13. I know and am instructed, how to be full, and how to be hungry, as well to abound, as to want; I am able to do all things in Christ who strengthens me. But now with a languishing speech, changing his tune; saith, Sin dwelleth in me; and in me there dwelleth no good thing; I have not the power to perform that which is good; I find this Law in me, that when I would do good, evil is present with me. How far off was he here from doing all things? But on the contrary addeth; 
Rom. 7.  There is a law in my members which leads me captive to the Law of sin, delivers me bound hand & foot, my feet fettered with sin; and consequently to death, & hell, the rewards of sin. What burden think we then he felt, who before was so valiant under all other burdens, when he cries out in the end, 
Vers. 24.  wretched man that I am, who shall deliver me from the body of this death? Well then, seeing sin in itself is so heavy, in regard of God who is purity and justice itself; yea to hideous and so odious; who shall be so bold then as to cast this burden upon the Lord? Shall we say unto him as Adam did after his fall. Gen. 3.12. The woman whom thou gavest me, gave me of the tree to eat? Or as the profane ones mentioned by the Apostle, Rom. 9 19 Why hast thou not made us better? Whereof complainest thou? for who can resist thy will? Thus covering their sin with blasphemy; a sort of creatures, who Contest against the Creator, whose judgement sleepeth not. What then, is there no remedy to ease this burden? Is it exempted from the lesson which here the Prophet giveth us? And if we must lie down under this burden, what will it profit us to be relieved under any other burden? yea rather hear principally hath it place, here it is wherein God meaneth properly to show that his mercy is above all his works; to pour out his mercy, and to open his bowels of compassion, that by executing justice, he may make his chief work to appear. To us (saith the Prophet) a child is borne: 
Isai. 9.5.  to us a son is given, and his government is laid upon his shoulder; His government, that is, his power, to save his people from their sins; upon his shoulder, for as much as he hath laid the Cross upon himself, and unto the Cross hath nailed our sins. And therefore the same Prophet saith, Esay 53.5.6.7. He hath borne our griefs, and taken on him our sorrows, he was bruised for our iniquities. The Lord hath made to come upon him the iniquities of us all, the chastisement of our peace was upon him. Upon him, even upon his shoulder; therefore is it also added, that his name shall be cased Wonderful, Counsellor, the mighty and strong God, the everlasting Father, the Prince of peace. No other but he, could be capable of such a burden, our Emanuel, God with us. The Lamb of God, 
joh. 1.29.  saith S. john Baptist, that taketh away the sin of the world; hath borne them, saith S. Peter. 1 Pet. 2.24. in his body upon the tree; being made sin, saith S. Paul, 2 Cor. 5.21. that we might be made the righteousness of God in him; and made a curse for us, upon the cross. Gal. 3.13. that the blessing of Abraham might come upon us by him. But think not here that thou who delightest thyself in thy sins, and flatterest thyself therein, who makest triumphs, who art jolly and merry under this burden, that thou hast any part in these benefits, or that Christ should burden himself with thy sins, wherewith thou feelest not thyself burdened, thou must first feel them. Unto whom shall I have respect, saith the Lord, Esay 66.2. unto him that is afflicted, and hath a bruised spirit, and trembleth at my word; to such a one is it said, 
Rom. 5.20  that where sin aboundeth, grace doth more abound. On the contrary he saith, away from me, ye workers of iniquity, who make a trade thereof, who make you pillows thereof to sleep upon. Should we sinne, 
Rom 6.1.15  saith the Apostle, that grace might abound? God forbidden. Know ye not that unto whom soever ye yield yourselves servants to obey, his servants ye are unto whom ye obey, be it of sin unto death, or of obedience unto righteousness. Ye then, that are servants of sin, who suffer it to reign quietly in you, what can you expect but death, even eternal death.  
But wouldst thou have part in this promise, to be eased of this burden of sin? Then confess thy sin freely unto the Lord with sighs and tears. So long as I held my peace, saith David, my bones waxed old, thy hand was heavy upon me, my strength was changed into the drought of Summer. Psal. 32.3.4.5. See him here as it were overwhelmed under his burden; I acknowledge my sin unto thee: I said, I will confess my transgressions unto the Lord, and thou forgavest the punishment of my sin. See how he is eased both of his sin and punishment. Say unto him then with the Prophet Daniel; I have sinned, 
Dan. 9  I have done wickedly; unto thee belongeth righteousness, but unto me confusion of face; but Lord do thou forgive: And doubt not but Christ will say unto thy soul, if thy soul speak truly; Thy sins are forgiven thee, go 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 us, Math. the 11.28. saying; Come unto me all ye that travail, and are heavy laden, if with afflictions, I will refresh you. 
Heb. 2.18.  For as I have suffered and was tempted, so am I of power to secure those who are tempted. If with perplexities; alas! are not your Callings properly my yoke? My yoke is easy, and my burden is light, seeing I have laid it upon you; yea, if of sin; 
1 joh. 3.8.  am I not come to destroy the works of the Devil, to unloose sin, and to save sinners? Come then, and you shall find rest unto you souls. To him therefore with the Father and the holy Spirit, for the riches of his grace, be given from our souls, all honour and glory for ever and ever, AMEN.   

AN HOMILY UPON THESE WORDS;  
My peace I leave with you, my peace I give unto you; not as the world giveth it,  etc. joh. 14.27. 
OUR LORD JESUS approaching near unto his Passion, making as it were his last will and testament among his Apostles, he leaves and gives unto them his peace, it behooveth us to know wherein this Legacy and gift consisteth; seeing it extends itself unto all who have need thereof, 
joh. 17.  who by their Word have believed in his Name; and so much the more, because that in the words of our Saviour there is always a mystery, a heavenly treasure hidden under the earthly sound of his words, which we must search and look into by examining of them, proportioning the sense according to the worth and excellency of his person who uttereth them. For example, When he speaketh of washing us, of nourishing us, and of healing us, we must understand himself to be our washing, our nourishment, our healing, we being taught thereby to raise the signification of these words unto the pitch of his meaning who speaketh; and thereby to apprehend both the effects of his holy spirit in us, but chiefly in our souls, being naturally spiritual. If thou didst content thyself with a less gift, Alexander would answer thee, that if it suffice thy base mind, yet it is not worthy of his magnanimity. And our Saviour Christ would answer thee, who wouldst content thyself with temporal blessings, that he came not into the world, nor suffered so many things to pamper thy belly, or thee, to give to thy body all contentments. And therefore the question is here of a blessing and comfort truly spiritual. For his spirit whom he ordaineth the true Executor of this his Testament, will sufficiently witness unto us the nature of this Legacy; The Comforter, saith he, who is the holy Ghost, whom the Father will send in my name. A spiritual Executor, as well both of a spiritual disposition, as of a spiritual donation; of the donation which he hath granted unto us, even of all that which he hath gotten, and purchased for us by his life, and the price of his life; I say, of his life, from the very first entrance whereinto even the heavenly Hosts have 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 unto us, Esa. 53.5. The chastisement of our peace was upon him. Both procuring peace between heaven and earth; the only reconciliation of the world.  
I leave unto you, saith he, my peace. But what peace? Truly under this word peace, many blessings are comprehended, and likewise many evils excluded. And the strictest way we take it, it stretcheth itself very fare, namely, unto the good of civil society; The which cannot be better comprehended then by the representation of the contrary. For example, domestical quarrels being the ruin of families; public war, the combustion of States; an abridgement of all calamities, that either the malice of men, or the mischief of ages can bring forth. Here than he leaveth unto us a peace, which preserveth us therein, such a peace as a Father may leave unto his Children by his Will and Testament, setting bounds touching their portions, curbing in their strifes and contentions. Or like to those of a good Prince, who in good policy, passeth them over to his Subjects after his death; under which peace, every one sitteth quietly under his own vine and fig tree. Well then, shall this peace be worthy to be uttered 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 itself, of our Saviour, God and man; God borne amongst us, God who died for us? Let us look for no greater nor more excellent thing. Let it be granted that he leave unto us the peace which Augustus himself had; what will it profit thee if the fire consume thy harvest? If the worm gnaw thy conscience? If thy conscience torment thee? Let us grant, that thy fields bring forth plentifully, that thy trade prospers, that thy family flourisheth, that thy person triumpheth, What will all that benefit thee, if thy taste be gone, thy spirit feverish, thy soul upon the rack, eternal death in thy bosom, a hell in thy Conscience, even then when thou thinkest most of all to have made a covenant with death, an agreement with hell, to have confirmed thy peace with every Creature; & yet art thou odious even unto thy Creator? Oft times there is an external peace, which causeth civil wars; a bodily well far, which kindles in us spiritual discases, temporal good things which prejudice the eternal? Nay, let us yet go further; even he who tells us plainly, that he came not to set peace in the world, but war; who forewarneth his Apostles, that for his sake, households shall be divided, Kingdoms troubled, his Disciples persecuted from place to place; That even then, they should esteem themselves happy, when they shall be persecuted for his name. He hath not promised us a deceitful and fraudulent peace, which flatters many times the body, to the hurt of the soul, and makes us forsake our inheritance, for a pease, and for very husks; and therefore he adds further; I give unto you my peace, not the world's peace, but contrariwise make your account to have the world for your enemy. What else do we see in all the lives 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 under the tutorship of the Law, only to taste and desire milk and honey? Not peace with men; seeing for this cause it behoved that God should become man, and that heaven should come down upon earth? Can not some Solomon have given us that peace? But my peace, peace with God, peace in our selves, with ourselves, which the only Prince of peace, the father of eternity, can give unto us. Even he as the Prophet tells us, Mich. 5.3.5. whose doings forth have been from everlasting, of whom it is written, this man shall be the peace; being able both to accomplish it, and to give it, and is that very peace himself. The governor of Israel, of whose coming, Haggai the Prophet saith, 
Hag. 2.6.  I will set peace in this place, to wit, in my Temple, in my Church, saith the Lord of Hosts. A peace, notwithstanding far different from that which carnal people, which flesh and blood comprehends; Seeing that the government of this Prince of peace, is upon his shoulder. A proof, that he should have much to suffer himself; even this governor, whole kingdom is wholly disdained, thrown down, and crushed, and yet therein properly consisteth the peace which he bringeth us, that in his wounding, we might and healing; for what temporal peace can we expect from him, and by him, whose life in this world was a continual warfare? He will say unto us, Shall the servant think to be better entreated, than the Son, than the heir, than the Father of the Family?  
Well then, saith he, I give 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 undertake. Your iniquities had made a separation between you, 
Isai. 59.2.  and your God, and hath made him to hide his face from you, nor would he vouchsafe to look upon you, neither could he, but in his anger, and to your ruin, and eternal damnation. And therefore behold now, how that by my mediation you have peace with him; and that in my blood which I am ready to shed for you, is made the propitiation for your sins; a mystery heretofore hidden from other ages, but now a miracle; which will fill all the world with astonishment, & confound all humane wisdom in their discourses; whence it is that the Prophet long ago being ravished in himself, cryeth out and saith, Esa. 52.7. Oh how beautiful are the feet of him upon the mountains, who bringeth glad tidings, who proclaim peace and salvation unto Israel. And you have this privilege to be of them, not only to partake of this salvation, but also to be the heralds & dispensers thereof, to proclaim the benefit of my death, & the forgiveness of sins unto the world, to manifest unto Zion this good tidings. Thy God reigneth, Isa. 52.7. and yet not with an iron rod; for who then could bear it? But with meekness and with mercy, Zech. 9.9. Whereof you enjoy the privileges of his kingdom, that is, righteousness, peace, and joy in the holy Ghost. Rom. 14.17. And therefore we read so often in the Writings of the Apostles; Grace be with you and peace from jesus Christ. Peace through grace, for without the grace of God, there is no peace. And therefore so often it is said, Mercy and peace are met together, Gal. 6.16. one proceeding from the other. jude the 2. verse, and both of them in Christ alone. Thence it is, that the Lord himself tells us. Esay. 48.22. & 57.21. that there is no peace for the wicked, because there can be no peace where there is no grace; What soever peace they seem to have in outward appearance, yet always (saith the Prophet) they are like a troubled Sea. And there can be no grace but only in Christ. In Christ, in whose name God sends to proclaim peace every where. 
Act. 10.36.  In Christ, 
Ephe. 2.14. Rom. 1.5.  who himself is our peace; In whom being justified by faith, we have peace with God, peace with all men. Truly that peace, which we seek, and which we find in him. But here it is time now to examine what is the efficacy thereof.  
Certainly it is such, that in this peace alone we find whatsoever is in all others; and yet in all others put together, we find nothing of that which is found in this peace perfect in itself, and makes a supply to all others. Now three kinds of peace are usually recommended unto us. And first, peace with all men; as the Apostle saith Rom. 12.18. if it be possible as much as lieth in you, have peace with all men. But hath a man it, when he will; or did even the Apostle himself obtain it? And seeing such manner of speeches are doubtful, is it not rather to be desired, then hoped? True Christians especially being the objects of the hatred and fury of the world; secondly, peace amongst ourselves. As when our Saviour saith unto his Disciples, Mark. 9.51. have salt in yourselves, and be at peace one with another. But amongst such variety of humane passions, and so many civil broils, what salt, what wisdom will suffice to season it, if the bond of the spirit and true Christianity come not between? for even amongst the Apostles themselves at the evening of the Passion, and in the presence of their master, yea even of such a master, who saw the very depth of their souls, what disputes had they? And now last of all, peace amongst ourselves. To which purpose the Apostle exhorteth us. 1 Thess. 5.13. Be at peace among yourselves, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  that is to say, possess your souls in patience. But again, 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 mind, tameth it, leadeth it captive, is sold under sin? But in that peace which we have with God by Christ alone, we 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 celestial & terrestrial, seeing all depend upon his pay, taketh the watch word from him, who guideth their blows, and directs them, as it pleaseth him, even those which would seem unto thee mortal, 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 under the shadow of the Almighty, 
Psal. 91.1.  needs not fear any thing which terrifieth by night, or flieth in the day, which destroyeth at noon tide. Peace with the beasts of the field; for he muzzells the mouth of the hungry Lion; Out of the eater he gives meat, and out of the strong he bringeth forth sweetness. judg. 14.14. Peace with men, though worse one to another then Lions, for saith the Prophet. Ps. 56. God is on my side, what then can man or flesh do unto me? Peace with death. Psal. the 3. so that although thousands should set themselues in battle array against me, I should not sleep a whit the worse, because he is on my side. Peace with the grave, and with hell; for is it not he, that bringeth to the grave, and raiseth us up again? and what can death bring unto me but life? Death which is but for a moment; life eternal. 1 Cor. 15. the 54.55. Death is swallowed up into victory. Our Lord jesus, hath not he triumphed for us? O death, where is thy victory? Henceforth where are thy triumphs? Hell, where is thy sting? The power of sin being now abolished by grace? And therefore we have peace with all, seeing all their might and weapons turn to our peace, all their curses into blessings, all their gashes, how terrible soever they may be, are turned into balm, their tempests into safe havens. All these things I say, and all others whatsoever, work together, as saith the Apostle, unto our good, and that because of the love of God, which is purchased for us by jesus Christ; for in stead of a judge, he is now become a father, and of a just revenger, a gracious protector, disposing all against the hair to our victory, to our peace, to our glory and salvation.  
Peace also amongst ourselves; 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 us, and doth also daily forgive us; even that God, who is judge & sovereign Lord of all the world, not sparing his own Son, for the ransom of our sins; what offence then ought there to be so grievous unto us, that should make us to bear malice in our hearts against our brother? or what pardon should seem hard or difficult unto us, be it to require, be it to grant, to keep back, 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 givest not place to wrath, whilst thou renouncest revenge, in doing good for evil. Rom. 12.20. When thou holdest thyself for revenged, by doing them good. A glorious revenge, and of a high strain, fare more glorious than any other; for there by though they make not use of it, thou heapest coals of fire upon their heads. And such was that peace which David; that valorous Prince had, who overcame a Lion with his strength, a Goliath by his prowess, who had both given, and also won so many battles, who fasted and put on sackcloth for his enemies, who in the midst of the ruin 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, saith he, if I have not kept him who wrongfully oppressed me, let the Enemy pursue me, and take me, let him tread my life upon the ground, and lay my honour in the dust. Psal. 7. A true figure of him, who here leaves unto us his peace, and yet more lively in his own example, who prayed for those that crucified him, and was crucified for them that offended him. This Philosophy, nay rather Chivalry, how fare remote is it from that of the world? Moreover, he tells us hereafter, that he leaveth it not unto us, as the world doth.  
Now peace in ourselves; behold the principal peace; for in vain will it be for us, to have peace without us, if we have war within us, health in the City, if the Plague be in our bosom, if our conscience accuse us, if our sin's war against us? But is it possible to smother sin in ourselves? Let us if we can. But who can do it, and who is it that doth not every hour kiddle it? Yea rather give fire as it were unto it? We would feign still the sting of Conscience? Alas! the remedy is worse than the disease; What will it be but a gangrene in stead of an ulcer? Let us then embrace that grace, which God offereth unto us in jesus Christ by a lively faith. Let us awaken our Conscience to find out her sins, to search her wounds to the bottom, being assured, that in confessing them, it shall besaid unto us, go in peace, and in laying them open, it shall become our healing; And which is more, we shall be strengthened in spirit to wrestle against flesh and blood, against all spiritual powers and wickednesses; so that the flesh striving within us against the spirit, we may notwithstanding say with the Apostle. Gal. 2.20. In that I live now in the flesh, I live yet by the faith of the Son of God, who hath loved me, and given himself for me. Though I fight, and the Combat be sharp, yet the quarrel is just, and the issue certain. I have kept the faith, saith S. Paul, therefore the Crown of righteousness is laid up for me. 2 Tim. 4.8. These things have I said unto you, saith our Lord unto his Apostles, that you might have peace in me, in the world you shall have affliction; yea he foretold them of all sorts of afflictions. Whence then is this peace? He addeth, but be of good courage, I have overcome the world; and am now about to give it the last deadly blow; for you principally; as for myself, it is already overcome; the victory is yours, which obtains for you perfect peace, that is, your reconciliation with God, and the consequent thereof, a freedom from all perils and fear; For if whilst we were enemies (there being nothing in us, nor aught that could proceed from us, which did not provoke his anger) we were reconciled to God by the death of his Son; 
Rom. 5.10.  being now reconciled, his good favour being restored again unto us, shall we not then much more be saved by his life? He living in us, reigning for us, who vouchsafed to dye for us? Is not the Kingdom of God within us? to wit, righteousness, as the Apostle saith, peace and joy. Rom. 14.17.  
Hence it is that the Apostle amongst the fruits of the spirit of Christ dwelling in us, sets down first. Gal. the 5.21. joy, peace, meekness. Being now prisoner at Rome; where they are wont to be impatient; or where commonly they find neither joy, nor peace; yet he tells us that his bonds in Christ, did confirm his brethren Phil. 1.14. that he rejoiceth to be offered upon the service of the faith of the Philippians; & prayeth them to rejoice with him; But how? even by the virtue of this peace of God, Phil. 4.7. which passeth all undo standing, and keepeth our beays and minds in Christ jesus, which consequently ought to hold the chief place in our hearts, to subdue all other affections, with all other passions. Collo. 3.15. Such peace as proceedeth from the love of God, shed abroad in our souls, such a love which hath his root in that reconciliation, made only by the death and Passion of Christ; wherein being guilty, we are absolved; of sinners, made righteous; of enemies, familiar friends; of servants, children, redeemed by the death of that well beloved Son, by whose spirit we cry, Abba Father. And here o Christian remember, each one in his Calling, how many Combats, how many perplexities thou meetest with? Public, private, without, within, corporal, and spiritual; and in the midst of the strongest of them, yet holding tranquillity; possessing the peace of thy soul. From whence hadst thou this, but from this only peace of God, which alone can pacific the torments of the soul? On the contrary, O thou profane 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? only because the Lord saith by his Prophet Esay 57.19.20. that unto them which mourn, I give consolations, peace, yea, even peace unto him that is near, and to him that is fare off. I willingly draw near unto them, though they seem never so fare off. But the wicked, saith he, are like unto a troubled Sea, which cannot be appeased, her waves cast up mire and dirt. The Sea, which when all winds be still, yet is moved by his own proper motion. So the wicked hath his own heart vexing him, and in the height of his prosperity, sisters him not to be quiet.  
Also, he by and by adds, I give not unto you my peace as the world giveth it; The world giveth that which is outward, but I myself, that which is inward; The world giveth it you, in your fields, in your vineyards, and in your gardens; but I give it you in your souls. Now that peace which the world gives, it gives it by withholding; now to give, and yet to keep back, is usually of no esteem. But I give it you without sorrow, without grudging absolutely; absolute, even for ever and ever. But peace commonly amongst men is only held by some reciprocal interest, or under a mutual fear; where somewhat is wanting on either side; and therefore soon disquicted. But that peace which I give you, is not subject to such accidents; ye have it altogether from me, altogether freely; what can all of you give unto me? poor silly Creatures; Am not I the living God, what can I look for from you? Where of should I be afraid? This then is the peace, which our Lord jesus leaveth here unto his Apostles, unto his Disciples; and unto all those which have believed their word. Peace with God; peace in their Consciences; for as much as the good pleasure of the father was to reconcile us unto himself, and to make this peace by the blood of the Cross of his Son. Truly his good pleasure, Coloss. 1.10. for, whence else could it be expected? Peace, which dischargeth us of our sins, in as much as he beareth them, and clotheth us with his righteousness. 2 Cor. 5.21. for as much as we are made the righteousness of God in him. Peace, which delivers us from the evil of the fault, in as much as it is forgiven us; from the evil of punishment, because they turn to our good; pacifying our Consciences against his anger; In as much as of enemies we are received into his favour, our soul's partakers of his glory, in as much as we are incorporated not only into his alliance, but also into his family; In him, I say, who of God, is made unto us, wisdom, righteousness, sanctification, and redemption. To whom with the Father & the holy Spirit, be glory for ever and ever.  
AMEN.   

AN HOMILY UPON THESE WORDS;  
One thing is needful.  Luke. 10.41. 
TWo Sisters receive our LORD into their house; to wit, Martha and Mary; And Martha makes her Complaint unto him, that whilst she was busy to give him good entertainment, Marry her sister sits down at his feet to hear his Preaching, not caring to put to her helping hand: whereunto our Lord answers, Martha, Martha, (which name twice repeated, advertiseth her to take the greater heed to that he had to say unto her) thou art troubled about many things, but one thing is necessary; not reproving her for the offices of love she went about, being such as were both seemly and commendable, and where I pray you could they be better bestowed, then upon our Lord? But our Saviour recalleth her unto a more principal, necessary, and only necessary work; being a thing usual with the son of God (who descended from heaven, to lift us up thither) always to wean us from too much minding our belly; our work; and to draw us from this earthly life, unto the heavenly; from these inferior and humane offices, unto those benefits, which bring us unto the everlasting Mansions.  
One thing than saith he, even one thing is necessary; To the meaner sort, how many things seem necessary? To those of higher rank, many things are wanting; unto the wise, many things pass from pleasant, unto 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 sayest, that one thing only is necessary; thou who being man, conversest amongst men, couldst not be ignorant, that in a house, where there are a number of employments, if but one thing be wanting, we think we are half, if not wholly maimed; In like manner, in a store-house, after we have imagined, whatsoever can be devised, yet many things are still wanting. Thou, O God and man in one person; who didst give thine assistance at the Creation of things; thou hast made an infinite number of things, as the Elements, Minerals, Plants, living Creatures, Planets, Stars, and all for the use and necessities of men; nay rather of one man. And yet thou here tellest us, That One thing is necessary; what then? are all other things therefore superfluous! Hath nature made aught in vain? or thou LORD so many things in vain? As though thou wert less than thy Creature. What then would become of that manifold wisdom; 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  that wisdom of thine, who tookest pleasure to create variety of things? Variety then, not vanity, seeing it came from, and also depends on thy wisdom. And therefore let us weigh this saying of our Lord, who contradicts not himself, either in words, or actions, and let us seek with reverence among so many things, what then may be this One thing necessary. The which certainly ought to glad us, and to give worth to all other things, though otherwise superfluous.  
One thing than saith he, is necessary; necessary for thee Martha, and unto every believer: Now we properly account that necessary, with which we can, and without the which we cannot live, much less live well; we I say, who are composed of body & soul, one part mortal, the other immortal. It should then follow, that this one thing must have reference unto both, otherwise, one thing would not suffice both, but one of them rather than the other, rather the soul than the body, according to the usual manner of Christ's words, which always respect the soul more than the body, not as having an eye unto the body; but for the good of the soul.  
Therefore let us stand no longer Cheapening about riches, favours, greatness, health, or knowledge; things which are not here to be sought for, nor in this one thing to be found; things which all men have not; for if all were rich, mighty, learned, then there should be no difference at all. Men being respected more or less, according as they want these things, or as they have them in greater abundance than others. Our Lord then, to give it us in one word, saith, that Mary hath chosen the better part, which shall not be taken from her; For, for the most part, those things formerly mentioned, are subject to perish, and totally to be lost. Therefore this one thing must needs be Godliness, that is, man's duty towards God, and his well-being with God, subsisting in itself, without the aid or help of any other, having the promises both of things present and to come, which only giveth the form unto all those other things: Without this, being but a confused lump, whether mixed therewith, or else being absent, making them either good or evil, as the salt to season them, which otherwise would putrefy and corrupt: or as the soul; giving them their life, feeling, and motion, which otherwise would turn and pass into rottenness, into worms, and into serpents; which being engendered therein, eat out the bowels. And therefore Solomon concludes with us, who had tasted of them, even to distaste, and possessed them to his fill; Vanity, saith he, Eccl. the 1. and all is vanity. Fear God, then saith he, and keep his Comandements; for this is the whole duty of man. Eccl. 12. This our Lord (a greater than Solomon) tells us, is that One 〈◊〉 necessary. For do we not see that our first Father in his integrity, the Monarch of all the world, not keeping himself unto this one thing, but suffering himself to be deprived of his favour, which preserved him, and made him better than all things; thereby lost the government, and almost the use and knowledge of them; so as notwithstanding the whole world was created for him, yet he revolting, all became accursed and damnable unto 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 unto persecution, the herbs into poison, the corn into thorns. A curse which cannot be repaired, but by returning unto this only piety, which by the persuasion of Satan, he lost for all his posterity, but is now found again for those who cleave unto God, in our second Adam, to wit, in our Lord jesus Christ, God and man, who sets us again in our way towards God, making peace between him and us; And therefore he praiseth Mary, who keeps near unto him, sitting at his feet, who setting aside all other business in the house, let's not go her hold, because in him she 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, he reformeth Martha, and calls her away, from her household affairs, and civil compliments to a duty of an higher nature, wherein are to be found and recovered all other things, that is unto the study of piety, and unto this only necessary thing, jacob's portion, Mary's lot, even that pearl for the attaining whereof, all must be sold, Mat. 13.45. which thing being once got, can never be taken away.  
O Christian, art thou rich, glory not therein; but be thou poor, and be thou humble in spirit, think that these riches are given unto thee, to make trial of thy liberality towards the Saints, and of thy charity towards thy neighbours; and so they turn as a blessing unto thee, which otherwise are to thee a snare, the cause of a heavy reckoning, reserving to him a great remainder to be paid down presently, or else to prison, or rather to the rack. But art thou poor, & wast thou so borne; think thou then, that God in his justice, hath need of sergeants and officers, to Cite and Summon the rich. Or art thou decayed by thiefs, fire, or by some bankrupt; think then, that thereby God hath discharged thee of this great account, and therewithal hath lightened thine expenses from superfluities, unto which these riches might seem to bind thee; and so to bring thee to that estate, he hath ordained for thee. But is it grievous unto thee, to have lost that which once thou hadst, yea more grievous, then if thou hadst never had it; think that in stead of being able to relieve others, God calls thee to faith; think also, 
Note.  that GOD hath his Champions, his Actors, and so will have thee to be one of them, and that he unclothes when and whom it pleaseth him, to set them (as it were) upon the stage naked as my nail, even to the waist; having neither raiment nor weapons to descend themselves withal against the injury of the weather, nor against the gripes of the world, but only his 
* Alluding to that oil with wrestlers used to anoint themselves with, being naked from the girdle upward.  Oil. 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 upon the stage naked; the beholders are attentive; they look, they admire their arms, their sinews, their ligaments, their musckles, the steadfastness of their standing, the force of their gripes: their faith, their constancy, their virtue, or rather the strength of this holy oil of the spirit of God, which is in them. And being ready to departed thence, they are proclaimed by the Herald, they carry away the prize, the crown which withereth not. Seest thou not then, how piety seasoneth the evil of thy poverty, or wouldst thou now rather have had the fairest garment of the rich?  
Art thou in credit or reputation? think it is but a smoke of the Court; and beware lest it turn to oppression. Art thou as a joseph in Egypt, pray for thy Lord and Master; Be a Father unto his people, forget not thy thy kindred, nor family; whether within or without; in the Church, or in the Commonweal, 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 common sort, it may be, not because thou deservest not better, then think with thyself; that he who disposeth all things with weight, number, and measure, who discerneth within thee, that thou seest not thyself; knows best what is fittest for thee; handles thee according to thy disposition, he takes that wine from thee, which heated thy liver, and therefore brought thee to this diet. And therefore bridle thine appetite, and look upon his favours bestowed upon others, without repining, live without envy. But hast thou been in credit and reputation, and art thou rejected, be it by alteration of thine estate, or by the Prince, not of thyself, be not discouraged, thy fall is not great, and seeing thou canst be no more reverenced upon thy Chariot as a joseph; let them reverence thee as a job, although upon a dunghill, even by those holy consolations, which thou hast learned hereby thyself, and which thou shalt also leave unto others. Believe me, that all those applaudings, those flatteries, those adorations which were given unto joseph, are now vanished in the air, who nourished so many bodies, and saved them from famine; whereas on the contrary, the holy speeches of job, are consecrated unto all eternity for instruction, and are so many perpetual consolations, reviveth and comforteth the souls of the Saints unto this day; and then, this danghill being ordered by piety, wouldst thou change it for the smokes of a Court, or for all the glory and treasures of Egypt?  
Art thou a Magistrate, 
A Magistrate.  think then with thyself, that he who judgeth here below, shall be thy Iudge from above, and remember also that thou executest Gods judgement, and not thine. And therefore execute judgement and justice; justice in helping the poor out of oppression, judgement in chastizing the oppressor, without exception, without acception of person. And hold godliness always as thy sword in thy right hand, poise thy balance strait, not to make a false draught, but to carry it even.  
But art thou a private person, 
A private person  think then how much GOD hath spared thee, who hast not to give account of the goods of another, nor of the blood of thy brethren. Arm thyself to suffer injuries, and ponder in thy mind, in thine own conscience, the difference between such an high estate, and thy mean condition, whether in suffering or doing.  
Hast thou been a public person, 
Of a public person becoming a private.  and art thou now deprived; deprived, not having deserved it, deprived peradventure having deserved better, and more than deserved it also; disrobed notwithstanding of scarlet, & brought to wear freeze; then think with thyself, how often thou hast willingly unclothed thee, to go to bed, and didst thou sleep the worse, to take thine ease? think then with thyself, that this costly attire, is such where the moth most breeds, the moth of the Court; as jealousy, slander, envy. But rather remember how many Kings and Emperors, being weary of wearing their Crowns, impatient of sustaining and undergoing the same, have cast them off, detested them, to find rest unto their mind, and that by laying them aside. Many also to seek the health of their souls, which they thought could not stand therewith, namely, true pie tie, this One thing necessary; and yet piety, which abhors neither Sceptres nor Crowns, but on the contrary, makes them flourish, when they believe it. But to a very few hath the Lord usually given, especially, to these great powers, a capacity to hold them upon 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 hew thee; know how that God hath his dimonds amongst men; and we are beautiful, if we be such. Rough as they be, he puties them under the Wheel of steel; he polisheth them, he smooths them, he cuts them in Taples, in pomted ones, etc. Otherwise, it could not be done; and then they show their hardness, their water, their fire; their faith; their sincerity, their zeal. And therefore fear not that he who is so good a leweller, should mar thee; for in cutting away some of thy rubbish, 
Note.  he gives thee thy form; by diminishing of thy weight, he augments thy price. Pretty teacheth it thee, it tells thee, that all things (nothing excepted) work together for good, 
Rom 8.28  helping forward the salvation of them that love it; but to speak it more warily, to those that it love's.  

Of an health full constitution of body.  Art thou healthful, art thou strong, it is a gift of God; give him thankes for it, but abuse it not unto disorder, and violence, possess these, as things that are but frail.  

Of a sickly constitution.  But art thou sickly, and afflicted with infirmities, and hath Satan touched thy flesh? afflict not thyself above measure; think that these griefs, are as so many summons, and goads, to urge thee to pray unto God, to call for his grace; nay rather, praise him. 
Note.  How often are the sicknesses of the body sent, for the health of the soul, and have kept us from sins and other follies? For sicknesses, and adversities; have their songs of praise, no less than prosperities, yea even as well as the greatest joys; in their divers accents, and tunes of sweetness, most harmonious, we have an example in David, who sung more in affliction, then when he was jocund; yea even in adversity, he seems to redouble his melody; because our nature being little or nothing sensible of the graces of God, is not touched unto the quick; hath quickly enough, or lightly passeth it over, and according as his hand is light or heavy, it leapeth, it cryeth, and will have no nay, until she be heard. 
Note.  But know be sides, O Christian, that forrow hath her part to pl y, as well as joys; that as fullness hath emptiness succeeding it in order, so sorrow hath her sweet relish, which stirs thee up to call upon thy Creator in thy misery, and hearest him answering thee by his holy spirit in his mercy, who feelest him in thy soul from his sweet hand, bringing a slumber upon thy sorrows; binding up thy sores; 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 love, and not by a fury of hatred. Whence the Apostle willeth us. Phil. 4.4. To rejoice always in the Lord, and again to rejoice, being in a season, when the Apostle was full of combatts of persecutions, and of Bonds, himself being bound for the Gospel; But observe, that he saith, in the Lord; for as much as piety makes us receive it all from God, and as from a father, makes us to take sicknesses, afflictions of the body as a purgation for the health of the soul; for as much as but one dram of the love of God manifested unto us by his spirit, is of power to dissolve a sea of griefs; there needing but one spark of the spirit of God, to consume 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 vanity; yea vanity more apt to puff up, then to fill; to make thee proud, rather than truly glorious.  

A learned ignorance.  There is also a certain learned ignorance, that one who is truly learned, would prefer before all thy learning; And therefore in praising God for his graces, referring them to their right end, namely, unto piety, to the service of God, without the which they are nothing: be not then I pray thee, too wise in thyself. But art thou ignorant, 
Of such as are ignorant.  or esteemest thou thyself to be so; who darest not speak before others, and art ashamed of thyself. Be not therefore troubled; I am about to teach thee how to be both better learned, and wise; if thou wilt believe me, nay, if thou wilt but believe even that great learned Apostle, who 1 Cor. 2.2. determined among his Corinthians, to know nothing, but jesus Christ, and him Crucified, was notwithstanding rapt up into the third heaven, into Paradise, where he both heard and saw, things not to be uttered, and yet of all that, he makes no reckoning, in respect of this only knowledge, the knowledge of this one thing, which is only necessary, on which they are all either grounded, or confounded.  
Let us see then how piety suffers not riches to make us proud; nor to turn favour into oppression, greatness into violence, health into disorder, knowledge into vanity, but extracting these from it, as it were poison from Vipers; to make thereof good Treacle, turning it into the medicine of humane society, being without this, both dangerous and deadly to meddle withal. It supplies also all our wants, poverties, infirmities, afflictions, and necessities, as only necessary, like unto that herb Tobacco, so much extolled in the New-found-Landes, which alone is sufficient for meat and drink, for Clothes, and for Physic. We say, like to that Manna, in the Wilderness (according to the jewish Rabbins) which fitted every man's taste, whatsoever he desired, else were there never so little of this drug, it would convert to itself, and into itself, every other thing.  
See another Example in Saint Paul. Phil. 4. ver. 11. I have learned, saith he, to be content with that I have, 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 hear how? I am able to perform all things in Christ, who gives me strength, 
Phil. 4.13.  in and by this his only grace. This only grace of Christ doth furnish all, being apt only of itself, both to pair away our excesses, and to supply our wants, to make us find contentment in poverty, and glory in shame. And therefore saith he elsewhere; God forbidden that I should glory in any thing, but in the Cross of jesus Christ. A poor glory, wilt thou say, in one Crucified; He is dead indeed, but is risen again, ascended into heaven, and reigneth there. Of which glory, of which kingdom, he that is a member of Christ, feels himself already partaker of. Who thinketh it strange, that the head being in heaven, the feet should not have a feeling therewith, should not glory therewith, though creeping here below on the earth. And from this glory it cometh, that the Apostle styles himself, putting it in the front of one of his Epistles. Philem. 1. Paul a prisoner of jesus Christ, in bonds for his Name. Might he not rather (wilt thou say) have styled himself with a more honourable title, namely, Rapt up into Paradise, as if he had been equal to the Angels. 
Note.  But his piety, this faith in Christ, honours him, and sanctifies his bonds; so that to suffer in Earth for Christ, is more unto him, then to be taken up into heaven, this ravishment being of short continuance, but his sufferings which assure him of his promise, to have there an everlasting being, and to reign there for ever with him.  

What is meant by this one thing.  But here O Christian, it may be thou desirest to know, wherein this one thing, properly consists, which hath so many virtues, and only can do all things, but thinkest, and fearest, that this knowledge is too laborious, who seest so many books of so long studies written, so many degrees to pass through, to attain to so high a knowledge. And verily, the mystery of godliness is great, as Saint Paul telleth us. 1 Tim. 3.16. That God was manifested in the flesh, justified in spirit, seen of Angels, preached unto the Gentiles, believed on in the world, and received up into glory. For of every one of these Articles, there might Volumes be made. The Angels themselves, saith Saint Peter, desire to pry thereinto. 1 Pet. 1.12. But for all this be not dismayed. For God the Creator of man in his mercies, would that this mystery should of right belong as well unto the ignorant, as unto the learned; by very Idiottes he hath converted Orators; in the nets of poor Fishermen, he hath taken Philosophers; In one and the same Sea, both great and small fish live and swim; depths for the one, and shallowness for the other; thou hast thy part in this mystery, or rather thy privilege, though thou couldst not read. Under the Law it was said, do this, fulfil the Commandments of God, and thou shalt live; A lesson proportioned according to that integrity, 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 perform it? But Christ our Lord by his perfect obedience, not content only to satisfy for us, but therewithal gives us a lesson, both shorter and easier, that is, this mystery of faith; If thou confess, saith the Apostle, the Lord jesus with thy mouth, and believest in thy heart, that GOD hath raised him from the dead, thou shalt be saved. Rom. 10.9. Wilt thou have it in other words; These things are written, saith S. john; these Gospels. joh. the 20. and last verse, that thou mightst believe, that jesus is the Christ, the son of God, and that in believing, you might have life in his Name. And wilt thou make it thine, and appropriate it unto thyself, say then, with S. Paul, 1 Tim. 1.15. It is a true saying, and worthy of all acceptation, therefore waver not, neither dispute, but with him confess, that jesus Christ came into the world to save sinners, of whom say thou, I am chief. Here thou hast thy part, take it home unto thee, it is Mary's part, which cannot be taken from her. Cleave therefore unto Christ, and cast down at his feet (by her example) the pride of thy flesh, the opinion of thy own righteousness, make thee a seat at his feet, by humility, 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 Gospel, which is the end of the Law; Faith in thy Christ, 
Rom 10.4.  hath made me more learned and wiser, than all the learned men in the world.  

Faith, if of the right stamp, is operative.  But learn also, that this faith is not an empty, imaginary, or idle opinion, but an inward and found persuasion, which hath a substance, which manifests itself by works, makes a deep Impression in thy soul, engraves Christ in thy heart, in thy spirit; begetting in thine understanding, a feeling of the love of God towards thee, in thy will a holy fire of love towards God, nourished by the same his love, which quencheth in thee all other love's, 
Note.  that dependeth not thereon; but above all, the love of thyself. And therefore even as when thou hast grafted a grift upon a wild stock, and a while after comest to see, if it hath taken; findest the bark green, some buds; and a little after, both leaves and fruit, thou reioycest and holdest it as y●●nne; so in like manner wilt thou see, if the saith of Christ be rooted in thee; and that unto salvation, review thyself from time to time, if it hath imprinted in thee a hunger after the knowledge of God, an ardent desire to please him, a fear to offend him, to order thy senses, thy mooving, thy actions, thy passions, to govern the faculties both of body and soul, as instruments of purity, of integrity, of charity, 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 root in thee, and the gift is passed the worst: but above all, if she renounce her first sape, to receive it from Christ; this grafting being of another nature than ours are, because these turn the wild sape into them, contrarily, this conveyeth us to Christ, converts us into Christ, whence we may then say with S. Paul, Galat. 2. and 20. I live, yet not I, but Christ life's in me, and whilst I live now in the flesh, I live in the faith of the Son of God, who hath loved me, and given himself for me. Being ready to cast away whatsoever is in us, and of us, whatsoever seems to be most precious in our eye; to keep, and to preserve this only; even this one only necessary thing, which is worth them all; being then every way fit to say unto Christ, with all confidence and boldness; I have sinned, but I know that thou art my JESUS, the Son of God my redeemer, this only word sufficeth; let us therefore keep it pure, and without mixture, with this Word let us pass the night of this world, let us pass over his Barricadoes, and Watches; if we meet with some rubs, though it be with some danger, yet let us go forward till break of day, even of our day, of our rest, there we shall see our JESUS reigning in heaven, to live with him, where we shall reign 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.