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A70011
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The sole path to a sound peace recommended to the honourable House of Commons in a sermon at their publike fast, Feb. 22 / by John Ellis, Jun. ...
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Ellis, John, 1606?-1681.
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1643
(1643)
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Wing E592; ESTC R5992
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56,351
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69
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to Abraham I am thy exceeding great reward u which is also expressely affirmed of Christ by the Apostle he is our peace x as the Husband is the Wives happynesse as the procurer of it hence called the Saviour of the body y 2. As the chief part of it as Elkanah to Hanna Am not I better to thee then ten sonnes z 3. 3 Peace Which hath a double notion 1. Proper as Jehoram to Jehu Is it peace Jehu i. e. Is it all quiet a 2. Figurative according to the Hebrew dialect by a Metonymy of the adjunct and a Synechdoche of the principall part as pray for the peace of Jerusalem saith the Psalmist i.e. Desire all prosperity for it as he expounds himself in the next verse b Now both these is here understood Christ brings both as shall appear anon The words of this particular thus opened fall into this division 1. The nature of the remedy answerable to the evill and that 's peace against Warne 2 The time t is in the future shall be 3. The certainty of it t is not onely shall in respect of time but also in regard of the Assurance 4. The procurer of it This man 5. The chief matter of it and that 's he himself This man shall not onely bring but Be the peace 3 Observations thence From the first particular might be this That Christ will be all in all to his Church i. e. Not onely a seasonable but a suitable remedy in all its calamities From the 2. That Christ will be waited for in this vision of peace we must be of those who not onely by faith but also patience inherite the promise From the 3. That as God is constant in his judgements so is he unchangeable in his promises As the Assyrian shall come so then Christ shall be peace But passing these from the 4 and 5 as that which is chiefly here aymed at Observe That the onely work of Peace-makers in a Kingdom is to receive retain and advance the Lord Jesus This I confesse might have been the use of a Doctrine hence deducible but because t is most sit for the memory of this Honourable Assembly now in their Agitation of a Treaty for Peace and because it necessarily flows from the Text I conceived it not improper to be the principall Lesson Of it must be given 1. The minde 2. The truth 3. The use and advantage of it 1. The minde and meaning First I say The onely work In regard of eminency This is the one thing absolutely necessary c all other in comparison of this we may call with the Apostle dung and drosse d idlenesse or evil occupation 2. By way of soveraignty t is the Queen and end of all other imployments undertaken in order to peace and so denominates disposes and makes them desireable according to that of the Apostle I live not but Christ in me e and to me to live is Christ and whether yee eat or drink or whatsoever yee do in word or deed do all in the name of the Lord Jesus f i. e. In order to him 2. I say receive retain and advance Christ for t is not sufficient to give him some entertainment but he must be bid to go up higher till he come to his own place that is to the head of the Table both in Parliament and Convocation-House i. e. the Church and State the quarrell was That they would not have this man to raign over them g of which anon 3. I say advance Christ signanter not Religion onely for Turks Jews Papists Schismatiques properly so called which rent themselves from Christ his Ordinances or People not those that modestly refuse the counterfeit or corruptions of them all these compasse Sea and Land to make a Prosclyte h to advance Religion yet are as far from Peace as from Truth because they either deny or divide Christ the Prince of it 2. The truth of the Observation will appear if we shew 1 That it is so and then 2 more fully if we adde the causes why 1 1. That the onely work of the Peace-makers in a Kingdom is to set up Christ appears in the Text which in this great calamity by the Assyrians proposes no other means in the first place but this after wards indeed he mentions others as the raising up of the seven Shepherds and eight principall men but these are authorized from and acted by the former 2 2. From consent of other Scriptures it was mentioned before out of the Apostle i That Christ was the body of all legall worship and the end of the Law k Now Hezekiah having restored this builds his confidence of deliverance on it as including Christ that Roâ—k against which the gates of hell could not prevail After these things were astablished Senacherib King of Assyria came and entred into Judah and Hezekiah said with him is an Arm of flesh but with us is the Lord our God to fight our Battells l The Prophet Esay in a case of Warre by the invasion of Pekah King of Israel and Reâ—in King of Syria when the heart of Ahaz and his people was moved as a Reed shaken with the winde m How doth the Prophet remove this shaking fit Why chiefly by proposing Christ as the assurance of deliverance cause the Scepter was not utterly to depart from Judah howsoever it did from Israel till Shiloh came but because 't was very unlikely so small a handfull should be able to withstand two so potent Adversaries he proposes it in as unlikely an expression A Virgine shall conceive and bear a son and ye shall call his name Emmanuel n that is God with us to help and save us And then follows o the Land which thou fearest shall be forsaken of both her Kings which came against thee Nay and that promise of Christ in that place is set as an Antidote against the terrour of this Assyrian calamity in our Text for he addes p The Lord shall bring upon thy people the King of Assyria and yet having laid down the promise of Christ before he sayes That butter and honey should every one eat that is left in the Land and that there should no more come up upon it the fear of Briars and Thorns q i. e. Christ notwithstanding this affliction should bring them great prosperity and security So also in the next Chapter r having threatned the coming of this enemy Now therefore the Lord shall bring upon them the waters of the river strong and many even the King of Assyria and he shall passe thorow Judah and reach even unto the neck Hierusalem and the stretching out of his wings shall fill thy Land O Emanuel the Battell of which Warriour should be with confused noise and garments rolled in blood yea with burning and fuell of fire universall you see and extreme he subjoyns
as the only direction to the King and State to whom he had spoken before a repetition of this promise of Christ for unto us a son is born a childe is given and the government shall be upon his shoulder q. d. it belongs to Christ to secure his people Therefore fear not but apply your selves unto him for unto us a childe is born c. Å¿ And in the next Chap Thus saith the Lord of Hosts Be not afraid of the Assyrian the consumption decreed shall over-flow But in the next Chapter though the same discourse 't is promised There shall be a root of Jesse which shall stand for an Ensign to the people And it shall come to passe in that day That the Lord shall set his hand again the second time to recover his people from Assyria t And the Prophet Malachy The day cometh that shall burn as an Oven and leave neither root nor branch but unto you that fear my Name shall the sun of Righteousnesse arise with healing under his wings And ye by him shall tread down the wicked u 'T is a direction to peace in the time of trouble from the enemies of the Church 3. From the greater to the lesse from Gods own example the setting up of Christ is his onely work when he would make peace in the world he hath made peace by the blood of his son and by him reconciled all things x Hence when the Kings of the earth and Princes were all in an uprore he stills it with this I have set my King upon him and therefore now O ye Kings kisse him lest ye perish from the way y This work is called Gods Kingdom z because 't is his whole businesse as Kings in theirs and whole contentment as we say one is in their Kingdom when they are about that they take pleasure in 3 3. From the contrary none ever made peace and excluded him that prospered Pilate and the high Priests would have peace with Caesar a and the people b and the people with the Ruler c and they with the Romans d and to obtain they destroy Jesus now Pilate would have peace with all because an Adversary and laid violent hands upon himself e and the Priests and people did not so much oppose the Romans by this act as provoked them by otheâ—s Whereupon they came and took away both their place and Nation And Maximinus that he might enjoy a continued Peace interdicts the profession of Christianity and there follows a War with his own Subjects wherein he alwayes went by the worse f 4 4. From instances in all the severall kindes of peace peace as we heard before is 1 literall and so 1 negative non-disturbance and quiet this Christ brought here to Jerusalem he shall not come against this city nor shoot an arrow there g 2 positive 1 proper 1 With God bring justified by faith we have peace with him h 2. With men Agrippa Festus and the whole Councell all friends to Pauls person though not to his Religion i 3. With our selves My peace I give unto you let not your hearts be troubled k 2. Figurative all prosperity Butter and honey shall every one eat that is lâ—st in the Land and though persecutions yet after ward many times much abundance or with the afflictions many blessings l Solomon his Type the richest and wisest Prince Constantine the first Christian Emperour the greatest Potentate of the world We have seen the truth come we to the grounds of the Point which may be 1. 2 Because Christ onely can stop enmity at the head the beginning of strife is like the letting out of water m easily stopt at the Fountain Now Wars and Contentions come from above the star Worm wood which made the waters i. e. the people Revel. 17. 14. bitter fell down from heaven By the anger of the Lord it came to passe that Zedekiah n rebelled And the lying Prophet from the Lord encouraged Ahab to the War at Ramoth-Gilead Now Christ onely hath accesse to the Fountain head God himself 1. To intercede 2. To satisfie and so to pacifie Now when that is done he will make his enemies to be at peace with him o Reason 2 2. He onely can quench the Fire-brands to him alone all power is committed even in this kinde p Now there are three Incendraries 1. The Leviathans that make these waters boyl as Job speaks q great persons that move the multitude as the Pharisees the people now Christ governs these By me Kings raign and Princes and all Judges of the earth * and therefore when they are in tumult God sends Christ amongst them as the master his son when the servants are together by the ears and he stills them with a rod of Iron and breaks them in peeces like a Potters Vessell r 2. The unruly multitude These he quells too he calms as the noise of the seas so the tumult of the people Å¿ so he over awed those of Nazareth when they brought him to the brow of the Hill to cast him down he passeth through the midst of them and goes his way t so did he master the Buyers and Sellers in the Temple who wondered that no man laid hands on him when they themselves were scourged out by him u In vain shall David use courtesie or Rehoboam threatS one Absalom or Jeroboam will seduce the Kingdom but if they come with swords on purpose if Christ do but ask them who they seek they go backward and fall to the ground x 3. Divels Those lying spirits in the mouths of Ahabs Prophets and Rehoboams Councell that incense to warre and violence these also are subject to Christ y for he hath spoiled them and triumphed over them in his Crosse z so defeated he their project in the tumult at Ephesus when by Demetrius the Silver-Smith he thought to have made sure of Paul a 3. Because Christ is the Prince of peace the master of this office to whom the grand Commission of peace is directed he shall be called the everlasting Counsellor and Prince of Peace b hence he sayes That all Judgement is committed to the sonne c Which is so large that all differences full under some branch of it if the question be what is truth in point of Doctrine he is a Prophet who hath promised to lead his into all truth d if matter of power and authority he is a King and the Lord of them e from whom they have all derived their authority t is his part to shew the limits of their Commission and keep them withinbounds that they abuse not their power against their Master if it be a matter of wrong or injury he is a Priest who will be both the Advocate to plead and satisfaction f so that t is to be busie in