doctrine As was his doctrine so was his life and conversation most holy for he never did sinne nor knew sinne his very enemies could not rebuke him of sinne He came not to breake but to fulfill the Law And he fulfilled all righteousnesse indeed His righteousnesse farre exceeded the righteousnesse of the Scribes and Pharisies For it was the righteousnesse of God Now was that fulfilled though hee lay among pots yet had he silver wings and his feathers like gold Psal 68. 13. He did converse with sinners and yet was separated from them he touched pitch and yet was not defiled As he was most holy so most meeke he did not strive nor crie nor lift up his voice in the streets most patient being led as a sheepe to the slaughter and as a lambe dumbe before the shearer he opened not his mouth most humble he did not ride into Ierusalem like an earthly Emperour in Skarlet Purple glistering roabes cloth of gold not mounted on a lustie Palfrey with stately saddle and Princely trappings attended on with great troopes and guard in soft garments and with chaines of gold but he rode on an Asse used to the yoake a poore base contemptible and ridiculous beast in his poore seamelesse coat and in stead of any rich saddle sate upon some poore garments that his Disciples had spread under him attended by a few fisher-men and others of base qualitie in the world yet all the Citie was moved and said who is this And when you heare these things will yee not also marvell and say What manner of man is this so holy harmelesse meeke patient and humble Againe How glorious were his miracles in the eyes of the beholders which hee wrought Giving sight to the blinde hearing to the deafe speech to the dumbe strength to the lame cleansing Lepers casting out devils raising the dead Rebuking Fevers healing all manner of sicknesses and diseases rebuking winds and seas whereat the beholders were astonished And when you heare it wil not ye also marvell and say What manner of man is this for even the winds and the sea obey him How marvellous also in the Sacraments which he hath ordained and instituted for the use of his new Testaments Church Did the Iewes so marvell at their Passeover when but the bloud of a Lambe was shed saying What meane you by this service Exod. 12. 26. And will not you marvell at the Sacrament of the body and bloud of the Sonne of God Did they at the Type and will not you at the Truth Did they at the shadow and will not you at the body Oh marvell inquire and I will informe you I purpose not to sound the Trumpet to warre and perplex your minds with intricate questions and fruitlesse disputes which are endlesse about this subject Christ ordained them for the comfort of our soules and not for the exercise of our curious and subtill wits to seale up a sweet union with Christ and communion one with another not to occasion division and contention yet through Satans malice and our weaknesse it is come to passe that in nothing are Christians more divided nor have more bitter conflicts than about these things I will briefly lay downe the positive truth according to the Scriptures and the Tenet of our Church and labour to prepare you to the worthy receiving thereof And first let mee provoke you to admire the love of Christ and his desire of our salvation who not contented to speake unto our eares in his word doth adde Sacraments as the seales thereof for confirmation of our faith and let us see with our eyes what we heare with our eares the Sacraments being a visible word yea whereas the Word conveyeth grace to the heart but by the one sense of hearing the Sacrament of the Lords Supper conveyeth grace by seeing handling tasting that as David saith We may see and taste how good the Lord is and with the Apostle That which wee have heard and seene and handled These Sacraments properly so called are but two as ours and the other Reformed Churches doe truly teach I say properly so called because the Greeke word Mysterie by some translated Sacrament is of larger extent in the Scriptures and the Fathers in their writings call all Articles which are peculiar to the Christian faith and all duties of Religion containing that which sense or naturall reason cannot of it selfe discerne Sacraments but none are properly called Sacraments but such as have these three things viz. First an outward and visible signe Secondly an inward and invisible grace Thirdly the word of Institution all which doe onely concurre in the New Testament in two viz. Baptisme and the Lords Supper both instituted of Christ both having outward signes in Baptisme Water in the Lords Supper Bread and Wine and both of them one and the same invisible grace Christ being the invisible grace represented and exhibited in the Sacraments both of the Old and New Testament For they did eat the same spirituall meat and drinke the same spirituall drinke that wee doe Yet have the Sacraments some things peculiar to themselves for by Baptisme we once receive Christ to new birth and Regeneration but in the Eucharist wee receive Christ to continuall nourishment of that spirituall life wee received in Baptisme and therefore that but once as we are but once borne this often as our bodies are often fed The outward Elements in the Lords Supper are but few and poore to the eye of flesh and bloud common and ordinary bread and wine in some Countries as common as bread and in all places of the knowne world to be had bread made of graine and wine without mixture of water a great corruption though ancient these continuing in their naturall substance to the end though the Papists in their metaphysicall faith beleeve Christ to be present I will not say really for that our learned Divines acknowledge and in candide construction as Reall is synonimall with truth and veritie I will not deny it may be warily and soberly used but corporally and that by Transubstantiation of the substance of bread and wine into the very flesh and bloud of Christ so as after words of Consecration there remaine not the substance of bread and wine but only the Accidents colour and taste No no the words of Consecration doe not change the nature or substance of the signes which once destroyed the Sacrament ceaseth but changeth the qualitie in separating them from a common to an holy use S. Paul to make that out of question doth in one Chapter after the Consecration thrice call it Bread Neither indeed is there any need that there should bee such a change as if Christ could not feed us or our soules be nourished without orall manducation for did the woman by her faith finde such good in touching but
the hemme of Christs garment and shall not we much more from this holy Sacrament of his owne ordinance and institution Oh let me eat and it sufficeth Dispute thou of the manner I will beleeve But these outward signes and Elements being consecrated by the word and prayer are of most wonderfull spirituall use and efficacie to every beleeving and worthy receiver which to expresse and that they may not be basely esteemed of as common and ordinary things the Scriptures doe commonly ennoble as others so this Sacrament with giving to the signe the name it selfe of the grace signified This is my bodie And This is my bloud of the New Testament And the Apostle saith The bread which we breake is it not the Communion of the bodie of Christ And the cup of blessing which we blesse is it not the Communion of the bloud of Christ The Ancient Fathers also have exceedingly magnified this Sacrament As that Christ dieth againe in this mysterie the Priest holdeth Christ betwixt his hands the bread over which thankes is given is the bodie of the Lord Which figurative speeches are warrantable by the Word And they gave hyperbolical and excessive praise to this Sacrament in most thankful and godly minds to stirre up godly care and devotion in the Receivers but did not fore-see how thereby they occasioned many hereticall Conclusions and Idolatrous adoration whereof wee having lamentable experience it behoveth us warily to use their phrases not thinking it sufficient that from Scriptures and Fathers such phrases may be used for truth but cautelously and with exposition lest we harden the wilfull Heretike or scandalize the weake beleever For as we must take heed that we make them not idle signes wee must also take heed wee make them not Idoll signes they are but signes still and though grace be conueyed by them yet it may be separated from them so as all that receive the grace of Sacraments doe not receive grace by the Sacraments Though they be holy honorable glorious vessels for the conveyance of Christ and all his blessings and graces yet they are not physicall vessels and instruments as a nutritive power and vertue is in bread and drinke or tied to them by inevitable necessitie as if God were tied to give Christ and eternall life to all such as doe the work and receive the outward Element They are only morall instruments and vessels to the fruitfull use whereof is required something also in the Receiver For as the Word profiteth not them in whom it is not mixed by faith no more doth this Sacrament profit such as receive it not by faith yea many do eat and drinke unworthily to their owne condemnation but God is tied by covenant and promise to convey and exhibite the invisible grace to all that doe faithfully duely and devoutly receive the visible and holy Sacrament Oh then prepare your selves to the receiving of this holy Sacrament prepare not the teeth and belly but the heart for it is not the food for teeth but minde and let Faith worke When you see but the least graine of mustard-seed cast into the ground though there it seeme to rot yet you beleeve it will become a great tree for birds to build in If you see a cunning work-man take though a rugged and crooked tree in hand you beleeve he will doe some exquisite and curious worke Will you thus rely on Art and Nature and not rely on God the Author of both You will not beleeve how your soules can be fed and nourished by bread and wine unlesse he acquaint you with his waies and lay open the secret of his skill before you Where God doth speake such things as are for height and sublimitie of matter or promise such graces by such meanes as for secrecie of performance we are not able to reach unto it behoveth Gods children to submit themselves in the simplicitie of faith and not curiously dispute which commonly chilleth the warmth of zeale and devotion and so distracteth the minds of men that they know not what to beleeve Examine your selves therefore whether yee be in the faith Examine your selves whether you have unfainedly repented of your sinnes which appeareth by a perfect hatred and detestation of them and all of the meanes and occasions leading unto them with a resolute purpose of minde for ever to avoid them to become obedient unto God The people of God were commanded to eat the Passeover with bitter herbes which word I finde elsewhere used to expresse the bitter sorrow of heart and verily hee shall never worthily eat of our Passeover Christ in the Sacrament whose soule is not filled with bitter sorrow for his sinnes for which Christ Jesus suffered the torments of death and shed his precious bloud whereof that Sacrament putteth him in remembrance What is it but even a despising of the bloud of Christ and the accounting of it as an unholy thing for a man to receive having a purpose to continue in his sinne and at the most but hanging downe his head like a bulrush for a day Wherefore purge your hearts yee sinners and cleanse your hands Wash them in innocencie and then come to his Table As the Pharesies would not eat before they had washed eat not before thy conscience be purged from dead workes to serve the living God Examine your selves whether yee be in love and charitie and whether where offenses have beene given there bee a free forgivenesse and all good meanes of reconciliation used that so it may be indeed as it is called a Communion whereby all the members being knit together in the bond of love may partake in one Sacrament and have a sweet fellowship one with another and with Christ their Head This Sacrament must be eaten with the unleavened bread of sinceritie and charitie 1 Cor. 5. 8. If by examination you finde your selves thus in some measure but truly prepared then Wisdome calleth to you as to her guests Come eat of my bread and drinke of my wine and also sendeth forth her servants calling and inviting All things are readie come to the Supper and beware of idle excuses left thou also heare the same doome denounced against thee Not one of those that were bid shall taste of my Supper Oh come come whilst you may these if ever any are the happie daies of the Sonne of Man wherein Christ in his Word truly preached and Sacraments sincerely administred is even crucified in our sight Oh happie daies when wee may so safely feast together at Gods Table and our owne but let us feare lest Christ beholding our negligence and offended with our frivolous excuses say as sometimes he did to his owne people for the like faults The daies come in which you shall desire to see one of the daies of the Sonne of Man
and shall not see it Come then come I say whilest yee may and thanke God that ye may come and goe safely and pray for them that faine would and cannot Come but come not alone bring your companie say one to another Come let us goe up to the Mountaine the house of the Lord say with Ioshuah I and mine house will serve the Lord Bring those with thee to Gods House who are with thee in thine owne house Your owne good Example who have charge of families is full of power and the more eminent yee are in state and degree the more inducing is your good Example The Reason why the Lord hath prepared his table spred his servants invite so few guests come is because so few of the chiefe come and they come alone neither care they whether wives children or servants come at all or no. Oh come bring yours with you and come often yea the oftner the more welcome to Gods Table This the Apostle intended when he said As often as yee eat this bread and drinke this cup Enjoyning all such as live in a visible Church so often as the custome of the Church is to administer it and hee hath no lawfull impediment to hinder him as absence from home sicknesse so often to receive it if hee doe not it is a great neglect if not contempt of the holy Ordinance of God And how just were it in time of sicknesse and adversity such an one should be weak in faith and void of comfort seeing he neglected the meanes when he might have enjoyed them Give me leave then to reprove a common fault even in this renowmed Mother Church where the holy Sacrament at least every month is religiously and reverendly administred how few are there that come for all our calling As if to receive the Sacrament were but a thing arbitrarie once a yeare at Easter may suffice thrice a yeare a largis to what purpose oftner Thus in Paradise with eating of the forbidden fruit wee surfetted have quite lost our appetite and loath heavenly food as the Israelites did the Manna But let me tell you the only way to recover our appetite is to come and eat none have lesse stomack than such as eat least none more than they that eat most They that make their meat their God the more they eat the lesse appetite but they that make God their meat the more they eat the more they hunger This appeareth from the worthy examples of the Saints in Ancient times It appeareth from Saint Augustine That some faithfull did receive every day and make the Lords Supper their daily bread which though he neither reprehend nor commend yet he earnestly exhorted all to receive every Lords day and our Church hath godly appointed a speciall exhortation to be read when people are negligent in this kinde But me thinketh I heare some say Indeed my departure and seldome comming doth not proceed from neglect and contempt but the reverend respect I have to that heavenly and holy Sacrament fearing that if I should so often receive I should not receive it with that care conscience and preparation that is meet I answer If thine owne heart condemne thee not neither doe I Goe in peace The reverend respect that the Centurion had to Christ made him refuse to entertaine him I am not worthy thou shouldst come under my roofe But Zacheus his reverend respect of Christ made him come downe hastily and receive him ioyfully See the contrary effects of the same affect and both approved of Christ Some out of reverence come to every Sacrament and some out of reverence come seldome Charitie hopeth the best of all But take heed Sathan tempt you not and take heed that your owne consciences condemne you not if they doe God is greater than they and he is not mocked But now Communicants being prepared and come to the Lords Table what is more to be done Our Church godly prescribeth in a very short rule Lift up your hearts though knee be on ground let the heart be in heaven and the minde intently exercised in comparing the signes and spirituall things together When we see bread and wine which are for full refection of our bodies let us thinke what a perfect Saviour we have When we see them set apart for this use let us thinke how Christ the Sonne of God became man for our sakes and salvation When we see the bread and wine blessed and consecrated and as it were made fit for so holy and heavenly an use let us thinke how Christ his humanitie being united personally to the Word received all fulnesse of grace for the worke of Redemption When we see the bread broken and wine powred out let us thinke of the bitter passion of Christ the renting of his holy bodie and shedding of his most precious bloud for our sinnes When the Minister offreth these let us thinke how lovingly God offreth his Sonne to be our Saviour And as the Receiver taketh eateth and drinketh the bread and wine and it turneth into his substance so by the hand of faith we must receive and apply Christ unto us to dwell in our hearts who hath given himselfe for us Lastly let God have most hearty thanks and praise for all his mercies represented and exhibited to us in his holy Ordinances in regard whereof the Greekes call it an Eucharist Thus from a marvelling Text I have taken occasion to provoke you to marvell at the institution of this day and at the service of this day I desire that God may have the glory of all and that ye would say one to another Doubtlesse we have heard and seene and received strange things to day and the Lord make us thankfull Amen His Passiō most marvellous to say nothing of his hunger thirst wearisomnesse dangers persecution derision his whole life being a continuall passion yet can you reade and heare of his Agonie how without any violent exercise or bodily paine in an open Garden in a fresh aire in the moist dew and prostrate on the cold earth yet was in such an Agonie that his sweat was like drops of bloud trickling downe to the ground And doe yee not marvell Himselfe did marvell Is there any sorrow like my sorrow wherewith the Lord hath afflicted me in the day of his fierce anger Doe you reade and heare of the desperate and insolent behaviour of wicked men preferring a notorious murtherer before the innocent Sonne of God crying out to have him crucified and let his bloud be on them and their children crowning that head with thornes which is higher than the heavens spitting in that face which the Angels doe delight to behold nailing those hands to the Crosse which made heaven and earth piercing those feet which have walked on the sea but never stood in the way of
modum supererit gaudium Hoc obnixè obtestatur Frater Orator foelicitatis vestrae studiosissimus T. J. A Logicall ANALYSIS of the Text. IN the historie of Christ his passage by Sea two principall things are to be observed viz. 1. Their shipping in the 23. verse where note 1. The persons who and are made knowne by two things and 1. By their number who were and CHRIST and His Disciples 2. By their order Christ went before and hâ— Disciples followed him 2. The vessell wherein a ship 2. Their sailing where note 1. Their danger in vers 24. wherein observe 1. A note of attention Behold and 2. A Narration which hath two parts 1. A declaration of the cause and that is 1. 〈…〉 a Tempest and 2. 〈◊〉 by two things 1. Qualitie it rose suddenly and 2. Quantitie a great one 2. Aâ—aâ—gravation of the danger by two circumstances 1. The ship was even covered with waves and 2. Christ himselfe was on sleepe 2. Their deliverance which is 1. Procured in the 25. verseâ— where note and 1. The persons procuring it His Disciples 2. Of whom they procure it Him 3. What they doe being come to him they awoke him 4. What they said which being supplicatory hath two parts 1. Their suit Lord save â—s and 2. Reason We perish 2. Performed by a double reprehension viz. 1. He reproveth his Disciples and that for two saâ—â—ts and 1. Their excessive feare Why are yee fearefull and 2. Their defective faith O yeâ— of little faith 2. He rebuketh the winds and sea where note 1. A preparation He arose and 2. Reprehension it selfe He rebuked the winds and the sea 3. The effects which were of two sorts 1. In the winds and sea There was a great calme and 2. In the men and was twofold viz. 1. Admiration But the men marvelled and 2. Interrogations where note 1. A 〈◊〉 What manner of man is this and 2. A Râ—â—son thereof For even the winds and sea obey him THE RAGING TEMPEST STILLED MATTH 8. 23 24 25 26 27. And when he was entred into a ship his disciples followed him c. Comment lit THey that goe downe to the Sea in ships and occupie their businesse in great waters these see the works of the Lord and his wonders in the deepe for he commandeth raiseth the stormie winde which lifteth vp the waues thereof they mount vpto the heauen they goe downe againe to the depths their soule is melted because of trouble They reele to and fro and stagger like a drunken man and are at their wits end then they cry to the Lord in their trouble and he bringeth them out of their distresses he maketh the storme a calme so that the waues thereof are still Then are they glad because they be quiet so he bringeth them to their desired hauen Psal 107. 23 31. mystic Navicula Ecclesia est quae mari i. seculo fluctibus i. persequutionibus inquietatur Domino per patientiam veluti dormiente dâ—nec orationibus Sanctorum suscitatus compescat seculuÌ„ tranquillitatem suis red dat Tâ—rt l. de Baptismo cap. 12. LORD IESV CHRIST who art ascended on high leadest captivitie captive and giuest gifts unto men captivate and bring into subjection mine understanding will affections furnish me with gifts and guide mine heart tongue and pen that I may thinke write and speake such things as may be for thy glory the edification of thy Church and the peace and comfort of mine owne soule Amen And when he was entred into a ship Amongst other coÌ„forts refreshings which trauellers have in their journeyes voyages in this world this is none of the least that being wearied with tedious land-trauell they may more easily passe by water one maine end of the sea of great riuers wherewith it hath pleased God to interlace the habitable world as the naturall bodie with veines of bloud We have travelled a long and wearisome journey by land and fetched home the prodigall from a far countrey now if it please God and you we will refresh our selues by water we have beene in travell with the Wise-men who came from the East we have beene in the High Priests house where Peter denied his Master we have beene in the Pharisies house where the penitent woman washed Christs feet with teares we have been in the Temple where Iudas cast downe his silver we have beene in the field both in seed time in the parable of the sower and in harvest in the parable of wheat and tares we have beene in the garden in the parable of the sowing and growing of mustard-seed we have beene upon Mount Tabor in the storie of Christ his transfiguration and on Mount Calvarie where one of the theeves penitently confessed we have beene in the wildernesse in the parable of the shepherd seeking his lost sheepe we have beene in the Indies in the parable of seeking for hidden treasure yea we have in our meditations beene in the joyes of Heauen and torments of Hell in the parabâ—e of Dives and Lazarus we have beene almost every where but upon the sea in all our travels we have not taken ship till now but now by Gods grace we will make a sea-voyage But as wise mariners though wind and weather be never so faire and calme provide for a storme so I wish you provide your tacklings for I assure you we shall have a great storme but feare neither wind nor sea rock nor sand for Christ is our pilot and every passenger though much weather-beaten yet shall in the end arrive safely at the wished haven only as Paul before he tooke ship kneeled downe and praied be not wanting in your private praiers that God would send us a prosperous journey If it please you I will first parallel this storie with some other both positive exemplary Scriptures the former is in the Psalmes where the Psalmist saith They that go downe to the sea in ships occupie their businesse in great waters these see the works of the Lord and his wonders in the deepe for he commandeth and raiseth the stormie wind which lifteth up the waves thereof they mount up to the heaven and goe downe againe to the depths their soule melteth because of the trouble they reele to and fro and stagger like a drunken man and are at their wits end then they cry unto the Lord in their trouble and he bringeth them out of their distresses he maketh the storme a calme so that the waves thereof are still then are they glad because they be quiet so he bringeth them to their desired haven Oh that men would therefore praise the Lord for his goodnesse and declare his wonderfull works to the children of men Oh what an excellent Comment is that on this storie Other such examples the Scriptures afford as a like storie we have in Ionah when he flying to Tharsis from the presence of the Lord the Lord raised a wonderfull storme and tempest
mari .i. seculo fluctibus i. persequutionibus inquietatur Domino per patientiam velut dormiente donec orationibus sanctorum suscitatus compescat seculum tranquillitatem suis reddat I need not translate it it is but the summe of that you have heard before And so I hope that handling it according to letter and mysterie as if it were a reall parable it wil prove profitable unto us For our more orderly proceeding wherein we will first observe the Context and then the parts of the Text. For the Context In the former part of the Chapter the Euangelist shewes that Christ had wrought divers miracles he had cleansed a Leper restored a Centurions servant cured Peters wives mother of a fever cast out devils out of the possessed healed many that were sicke and instructed by word of mouth some that would have beene his disciples but all this was done upon the land Now he will to sea and there worke miracles and really instruct his Apostles that he may declare himselfe to be Lord both of sea and land In Christ his transfretation over the sea of Galilee with his Disciples two things are principally to be noted viz. first their shipping in this 23 vers and secondly their sailing in all the rest In their shipping two things viz. the persons and the means who and wherein the persons are knowne by their number He and his Disciples and their order Hee went before and the Disciples followed him the meanes or vessell wherein they passed a ship In their sailing or passage three things are to be noted viz. 1. their danger 2. their deliverance 3. the effect In declaration of their danger wee are to note the cause and greatnesse of it the ordinary cause of their danger was a tempest which is described first by the qualitie it arose suddenly and secondly by the quantitie it was great Secondly the greatnesse of their danger is declared by two circumstances viz. the ship was even covered with waves and secondly Christ was on sleepe As concerning their deliverance out of this danger two things are to bee noted viz. first the procuring and secondly the performing thereof In the procurement of deliverance three things are to be noted viz. first to whom in this distresse they seek for deliverance his Disciples came to Him secondly what they doe being come to him they awaken him thirdly what they say unto him wherin observe 1. a great Suit Lord save us 2. A weightie Reason wee perish In the performance of deliverance thus procured note a double Reprehension 1. Of his disciples and he reproveth them for two things viz. first excesse of feare why are yee fearefull 2. Defect of faith O yee of little faith In the second we are to note two things viz. Preparation he arose 2. Reprehension he rebuked the winds and seas The effect of this deliverance is two-fold first in winds and seas there was agreat calme secondly in disciples and beholders that is twofold viz. first admiration the men marvelled and secondly proclamation who is this that even the winds and seas doe obey him Thus I have made readie the ground laid the foundation proposed a modell laid in a readinesse the materials the halfe of my work is now over but the whole profit therof to you remains Of these parts therfore now orderly for our further instruction and edification And first of their shipping and therein first of the Passengers and of them the first and chiefest commeth orderly in the first place to be considered He. Who is that mentioned in the verse immediatly before my Text whereunto this is a relation Iesus And when Iesus was entred Our Saviour went divers times and on severall occasions into ships sometimes for more conveniencie in his preaching and ministery of the Word So when there were great multitudes gathered together to him he went into a ship and sate and the whole multitude stood on the shore And he spake many things to them in parables And at another time the people pressing upon him to heare the word of God as he stood by the lake of Gennezareth he seeing two ships entred into one of them and sate downe and taught the people out of the ship That as out of the ship they used to cast their nets and catch fishes he might by his example teach the Apostles how to cast the net of the Gospell and catch men as he said unto them Follow mee and I will make you fishers of men Sometimes also being weary with trauel and with preaching of the Gospell for the refreshing of himselfe and his Disciples As they withdrew themselves froÌ„ the multitude he saying unto them Come apart into a desert place and rest a while for there were so many comming and going they had no leasure so much as to eat so they departed into a desert place by ship privately So good and gracious Christ was knowing the bodies of his Disciples not to be iron nor brasse but flesh and bloud subiect to faintnesse and wearisomenesse to allow them refreshings and recreations though alas it was but a poore refreshing and for a little while For the people saw their departure and ranne on foot thither out of all Cities and he had compassion on them and began to teach them and healed all their sicke Thus could hee scarce ever take rest If he sit downe wearie on Iacobs Well to rest him by and by commeâ—â— a woman to â—raw water and giveth him occasion of a large discourse Though wearied with the labour of the day yet even on the night time Nicodemus commeth to him to be instructed If he goe into the desert the people are there as soone as he and he must teach and heale and feed them If he enter into a ship no sooner on sleepe but his Disciples awaken him because of a storme that as he had not whereon so he could no where rest his head Even such are the occasioÌ„s of doing good which God offreth to his servants who are his Stewards Husbandmen and labourers that their work goeth round with the yeare they must follow it in season and out of season labour to wearisomenesse and yet never be wearie of labour but as the proverb is lay weary to weary and comfort themselves with that of Saint Iohn Blessed are the dead that die in the Lord for so saith the Spirit they rest from their labours and their workes follow them But it may seeme there were other two more special causes of his entring into ship going to sea with his Disciples at this time viz. First that he might proceed froÌ„ doctrine to miracles which may be observed still to be his manner As having preached upon the mountaine he was no sooner come downe but he cleansed a Leper healed the Centurions servant cured Peters wives mother and many that were diseased for his miracles were as the seale of
as of his owne which sheweth that they praied in love Which as the Apostle saith seeketh not her owne things and without which in preaching and praying Wee are but as a sounding brasse and tinkling Cymball That which our Saviour intended in that forme of praier which he hath prescribed teaching us to pray in the Plurall Give us this day our daily bread forgive us our trespasses lead not us into temptation but deliver us from evill I doubt not but in particular cases we may make particular suit unto God for our selves As Iacob in his iourney vowed If God will be with mee and will keepe me in this way and will give mee bread to eat and raiment to put on And David Save me ô God for the waters are even entred into my soule And Peter when he was sinking into the sea cried Lord save mee Yea Christ himselfe praied Lord let this cup passe from mee But these were particular cases but in common cases we must have common hearts yea though our case be particular yet there may be others in our condition which we know not and therefore we are so to pray for our selves as yet explicitely or implicitely we crave the like blessings to all such as are in the like want with us Here then commeth a common fault worthy to be reproved for it marreth all such praiers as The wilde goord marred all the messe of pottage viz. We are strait laced full of love but it is self-love we wholly love our selves seeke our owne good what meaneth else that common wicked Proverb Every man for himselfe and God for us all Or if they bee ashamed to professe thus much with mouth yet they are not ashamed to wish it in their hearts yea they wish evill to others so any good may thence redound to theÌ„selves How many wish a famine if they have any corne to sell Yea how few but doe greatly reioyce to heare of pestilence sword shipwracke sedition or any manner of evill to befall their neighbours or brethren so they reape advantage from it Which sheweth that in their hearts they doe onely desire their owne particular good and as we say care not who hunger so their bellies be filled who goe naked so they be clothed who be poore and vndone so they grow rich who lie without doore so they lodge warme who dy so they live who sink or swim so they come safe to shore So few pray as lovingly and heartily for others as themselves as our Example teacheth us to doe Lord save us So much for the petition We perish Extreme passion commonly causeth either silence or that which is next unto it imperfect and defective speech whereunto God alluding saith I have sworne in my wrath if they shall enter into my rest The Disciples being in great feare speake imperfectly we perish the causall coÌ„junction is wanting it is in effect q. d. otherwise or else wee perish The originall word is of hard and harsh signification in best signification it is to die as it is expedient for us that one die for the people yea to die by some miserable meanes as with hunger I perish with hunger it is commonly translated to destroy as he will truly destroy those husbandmen Let us not tempt Christ as some of them also tempted and were destroyed of serpents yea it signifieth the destruction of hell They shall be punished with everlasting destruction In which respect Iudas is called The sonne of destruction and the Angell of the bottomlesse pit is called in Hebrew Abaddon and in Greeke Apollyon i. a Destroyer Here it is meant of the losing perishing or destroying of the bodie by waters which we call drowning or choking in the waters So much for the sense Hence first we learne That it is an effectuall motive of mercy in praier to declare unto God our misery How often doth David to this purpose in his praiers lay open his miseries before God as Save me ô God for the waters are come in even unto my soule I sinke in the deepe mire where is no standing I am come into deepe waters where the flouds over flow me I am wearie of crying my throat is dry mine eyes faile while I wait upon my God And againe Thou hast cast off and abhorred thou hast beene wroth with thine anointed thou hast made void the covenant of thy servant and hast cast his crowne to the ground thou hast broken downe all his hedges and brought his strong holds to ruine all that passe by spoile him and he is a reproach to his neighbours thou hast set up the right hand of his adversaries and made his enemies to reioyce thou hast turned the edge of his sword and giuest him not victory in battell To this purpose also doth he declare the misery of Gods Church O God the Heathen are come into thine inheritance thine holy Temple have they defiled and made Ierusalem an heape of stones the dead bodies of thy servants have they given to be meat to the fowles of the heaven and the flesh of thy Saints to the beasts of the earth their bloud have they shed like water round about Ierusalem and there was no man to bury them Yea thus lamentably doe all Gods people complaine Thou goest not forth with our armies thou makest us to turne our backes upon the enemy they that hate us spoile our goods thou hast given us like sheepe appointed for the slaughter thou sellest thy people for nought takest no mony for them thou makest us a reproach derision by-word and shaking of the head c. The Reason of this doctrine is because God is a most mercifull God and it is the nature of mercy to be exceedingly moved with misery Misericordia Yea his mercy is called a tender mercy or bowels of mercy Great is the compassion of a brother as we see in Ioseph a godly man when he saw his brother Beniamin he made haste and â—ought where to weepe For saith the Text his bowels did yearne upon his brother Greater the compassion of a father towards his sonne as we have lately had an example when the father saw his hungry naked leane though a prodigall sonne yet he could not containe himselfe But ran and met him and fell on his necks and kissed him and commanded his servants with all speed to feed and cloath and decke him But greatest of all is the compassion of a mother towards her childe How the woman of Canaan plied Christ with praier for her daughter and would receive no answer but her cure Yea and Salomon in his wisdome discerned which was the true mother of the childe hereby for when she heard the sentence pronounced that it should be divided her bowels yearned on her sonne But the compassion of a brother father or mother is
crueltie compared with the compassion of God God himselfe hath said Can a woman forget her sucking childe that shee should not have compassion on the sonne of her wombe Yea they may forget yet will I not forget thee Our Saviour therefore useth an argument from the lesser to the greater saying If yee that are evill give good gifts to your children how much more shall your Father which is in heaven give good things to them that aske him The Lord professed of himselfe that his bowels were troubled for Ephraim his deare sonne and pleasant childe Yea that his heart was even turned within him and his repentings did roule together As if he had begotten mercy he is called the father of it Yea as if there were no end thereof he is called The Father of mercies Yea whereas he is called the God of many things as of Patience Comfort Hope Peace c But Father and in plurall of none but this as if he were nothing but mercy Christ had compassion on the multitude when he knew they were but hungry He had compassion when he saw them bring their sicke unto him and will he not have compassion when life is in danger Oh right deare and precious in his sight is the death of his Saints Hee wept when his friend Lazarus was dead and will he not prevent it in his disciples Yes assuredly if it be for his glory and their good they doe well therefore to goe to Christ but it is enough to tell him what is their danger and misery Lord save us we perish Is then the Church of God in danger through cruell rage of bloudy persecutors so as it cannot in likelihood subsist goe to Christ and pray for his people Lord save us we perish Art thou thy selfe in danger through hunger thirst by water fire sword pestilence c. Goe to Christ and say Lord save me I perish So did David I will cry unto God most high and he shall send from heaven and save me from such as would swallow me â—p Psal 57. 2. Yea and go to him with great comfort and confidence for he hath beene made like unto his brethren that he might be a mercifull and faithfull high Priest yea hath beene touched with the feeling of our infirmities therefore let us goe bolaly to the throne of Grace and specially in danger of death Let us with his Disciples here goe to him who hath himselfe both suffered and feared it and hath in nothing more declared his goodnesse and greatnesse love and power than in delivering his servants from it when their lives have beene for his glory as his people from rage of enemies and Red sea Moses from the water Ionah out of the Whales belly the three Children out of the fiery furnace Daniel out of the Lions den yea Paul out of the mouth of the Lion Oh the dangers that every where by sea and land at home and abroad by day and night we are continually subject unto and wherein we had long since perished if he had not mercifully by his good providence and powerful protection of his good Angels preserved us To him let us ever commend our selves Lord save us that we perish not But I heare some object against this Vse and say Doe not Gods people complaine For thy sake are we killed all the day long and as sheepe appointed for the slaughter Doe they not complaine that the enemies prevailed and gave the bodies and flesh of his servants to be meat to the beasts of the field and fowles of the heaven and shed their bloud like water And againe They breake in peeces thy people and afflict thine heritage they slay the widow and stranger and murther the fatherlesse The ungodly even for his owne hearts lust doth persecute the poore Never might such complaints be more justly made than in these daies wherefore it seemeth that Christ doth not care though his people doe perish but as the carelesse shepherd said That which perisheth let it perish Zach. 11. 9. I answer that sometimes God suffereth great havocke to be made of his Church and people for their sinnes and giveth the dearely beloved of his soule into the hands of their enemies Ierem. 12. 7. nor will heare his best servants for them Ezech. 14. 20. but casteth them off to sword pestilence captivitie Ier. 15. 2. And then the enemie groweth proud and blasphemeth Who is the Lord that he should deliver Ierusalem out of mine hands And there is no helpe for them in God and then even Davids feet had wel-nigh slipt And the Prophet Habakkuk is wonderfully offended and expostulateth with God Oh God why doest thou hold thy tongue when the wicked devoureth the man that is more righteous than he Yea then such as are not sound at heart fall away and say It is in vaine to serve God what profit is it that we have kept his ordinance and that we have walked mournfully before the Lord of hoasts I say to all such enemies Vnderstand ye bruitish among the people He that planted the eare shall he not heare he that formed the eye shall hee not see He heareth the sighes and groanes and seeth the misery of his people and when he hath sufficiently scourged his people and accomplished his great worke upon Sion and Ierusalem he will burne the rod and Ashur shall pay for it as he hath threatned I was wroth with my people and gave them into thine hand but thou didst shew them no mercy upon the Ancients hast thou very heavily laid the yoke Oh the persecuting enemies have an heavie day comming And I say to all such as feare God Stand still and see the salvation of God Never any father corrected his childe with more unwillingnesse than God doth afflict his people his bowels yearne He putteth all their teares in his bottell And as he will preserve them they shall never everlastingly perish so either their bodies shall not perish but be preserved from sword of enemie or if he give them for a prey he will fill them with patience comfort and joy and receive them to eternall happinesse so as they shall praise him and for ever confesse Thou hast tried us as silver thou broughtest us into the net thou layedst affliction upon our loynes thou hast caused men to ride over our heads we went thorow fire and water but thou hast brought us into a wealthy place Rest assured Most precious in the sight of God is the death of his Saints They may confidently pray they may not perish for he hath numbred their very haires Matth. 10. 30. He keepeth their very bones so as not one can be broken much lesse any one shal die but as it is for Gods glory and their good Our second