39. And hee arose and rebuked the wind and said unto the sea Peace bee still and the wind ceased and there was a great calme 40. And hee said unto them Why are yee so fearefull how is it that yee have no faith Matth. 8. 26. And he saith unto them Why are yee fearefull O yee of little faith then he arose and rebuked the winds and the Sea and there was a great calme THere is so much of Gâ—d and of omnipotency in these words which I desire by Gods assistance and your patience to goe through shortly at least in such heads of doctrine as may bee most sutable to the present condition of the Church as may prove that God being sought by prayer is a present helpe in trouble The words containe six particulars 1. There is here Christs Sea journey with the convoy secondly time thirdly and place Christ and his members have not a way of onely dry land to heaven there is much Sea-way before Christ and his followers ere they come to shoare 2. We have in the Text the condition of the ship and the Saylers and passengers that are carried in the vessell with Christ in six particulars expressing the greatnesse of the danger by reason of a mighty storme First there is a behold {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} set before it first to hold forth the greatnesse of the storme Matth. 8. 24. And behold there arose a great tempest Secondly to note that creatures as winds and stormes are daring and bold against Christ and his Church God permitting them wee imagine when Christ goes to Sea hee must have faire weather and a calme Sea for how dare the winds blow upon the faire face of him who created Sea and winds But Christ sayling must have a mightie gale if the Prince of the ayre Satan can in his owne spheare and parish command the winds The second circumstance Mark saith a great storme {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} came downe it is contrary to nature that winds descend they rather ascend this saith it was not an ordinary wind but thirdly a whirlewind Mark {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} such a wind as Aristotle saith is most dangerous by rolling in a circle with violence so as it doth in Italy and other parts swallow up townes Matthew saith it was {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} a great tempest a Sea-quake that had as great force and strength as an Earth-quake that can remove Castles and Towers out of their places Fourthly from the effect the greatnesse of it is amplified the ship was filled with water Chemnitius observeth as the waterpots Iohn 2. are filled with water to the brim for it is the same word Fiftly they were in such feare that the Disciples being some of them Fishermen and so experienced with Sea stormes cry that they perish and are gone when the Shipmasters art faileth him and the grayhaired Seamen goe to their prayers the passengers have cause to bee afraid But sixtly that is not much there is a good Seaman in the Ship the great Lord Admirall not of the Seas onely but also of the winds is here Lord Admiralls on earth cannot make winds and faire weather all shall bee well the Creator of Sea and winds is here yea but hee is so here as if he were not here to them hee is fast asleepe God save us from a Sea-storme when Christ is either farre away from us or sleeping 3. What course take the Disciples in their danger first they awake Christ with their prayer secondly they double their words Luke saith {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} master mâ—ster tutor such as are heads of Colledges or take care of Orphanes are so called Christ tutors stormes and winds and Church and Court and all Matthew saith {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Lord which signifieth Christs dominion Marke {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Master for if he can and what can hee not hee 'l helpe his Disciples so they put an argument of helpe home upon Christ from his office Thirdly they complaine Carest thou not for us What a master art thou who sleepest when wee are in danger to be drowned so dreame we Christ careth not for us if he deliver not presently Fourthly they lay the danger before him wee perish 4. Wee have Christs present helping of them Matthew keepeth the naturall method Why are yee fearefull O yee of little faith hee first rebuketh the Disciples unbeleefe before hee rebuke the Sea and winds Secondly hee spake angry words to the Sea and winds or laid a strict charge on the Sea and winds as the word is Luke 3. 12. Luke 9. 21. or it is to rebuke with threatning and authoritie 2 Tim. 4. 2. not because Sea and winds can stirre without speciall commission from God as the Poets fancied that their Aeolus could boast and chide the winds and cast them in fetters but this is to expresse the absolute and invincible dominion of Christ over Sea and winds they being his Apparitors and Pursevants so that thirdly Christ as Marke saith uttered angry words of authoritie and commanded the Sea {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} bee quiet peace and be still {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} bee muzled it is borrowed from wild beasts or dogs that are muzled up that they cannot devoure so is the word 1 Cor. 9. 9. Thou shalt not muzle the Oxe that treadeth out the corne it is a hard trope and holds forth to us the Sea as a devouring beast that would swallow up ships so Matth. 22. 34. Iesus stopped the mouths of the Sadduces 5. The effect of Christs rebuking is here set downe there was without more adoe a great calme when Christ glowmeth upon the Sea it dare but smile and bee still 6. The fruit of the miracle is here the Seamen not the Disciples were stricken with wonder and astonishment Now it came to passe on a certaine day Touching the three particulars in the first part a word first of the place this was not properly a Sea but a lake not Lacus Gadarenus of which Strabo saith beasts could not goe through it without the losse of haire and hoofes the waters being so pestilent but it was the lake of Genesareth through which Christ and his Disciples sayled to the Gadarens called by a Hebraisme the Sea of Tiberias Secondly Christs convoy in this Sea-journey were his Disciples Seldome was Christ his alone onely when he went to a mountaine to pray as Ioh. 6. 15. and in the garden when his Disciples would not watch with him one houre But ordinarily his Disciples and others were witnesses of his doctrine and miracles First because the Disciples were to bee eye-witnesses of him to preach by sense as well as by faith 1 Iohn 1. 1. 2 Pet. 1. 18. And this voyce which came from heaven we heard saith Peter when wee were with him in the holy
in the rwo kingdomes some say it is because libertie is not given to every man to live in what Religion hee pleaseth but this is a sin that every man doe What seemeth good in his owne eyes because there is not a judge to put any to shame Judg. 18. Chap. 19. 1 2. the contrary then cannot bee the cause of the so great judgement Others say rebellion against the King is the cause but rather the not timous rising to helpe the Lord and his oppressed people against the mightie is the cause The defection of both kingdomes to altar worship imagerie idolatry Popish and Arminian Doctrine the articles of Perth Assembly followed and practised in our owne kingdome without repentance the ignorance of God people perishing for want of knowledge both under prelacy and now the not building of the house of God in this land the backsliding of many after the Covenant of God is sworne are the true causes and it is to bee feared that if Presbyteriall government bee erected in this land as wee hope it shall if this bee not taken heed to it shall continue a judgement on the Land and it is this many both preachers and professors shall conforme to the Government as they would doe to either the prelaticall or congregationall way as many time-servers doe and shall hate and persecute the power of godlinesse under the pretence of Sectaries Brownists Separatists independents and the like and retaining an Antichristian and rotten heart shall doe what in them lies under that colour to vex oppresse and banish many godly men out of the land But this is to bee considered if it were not needfull there were a Fast through both kingdomes to deale with God to find out the true causes of our fastings and these heavy judgements in which in the three kingdomes many hundreth thousands are killed I doubt if under any Prince or Emperour there bee a history can parallel the blood shed within these few yeares Job when God visited him desired to know wherefore God contended with him it is a sad thing to lye drowned under unknown and fatherlesse plagues wee being ignorant of the causes of Gods judgement so wee suffer blind crosses like the Oxe that beares the yoake and knoweth nothing of the art of husbandry or the horse killed in the battell and yet is ignorant of State-affaires and of the causes of warre and of disorders in Lawes Liberties Religion in State and Church wee are like one smitten in the dark night by a spirit or a ghost but hee seeth not who striketh Oh it were good wee would inquire as the Prophet doth Esa. 42. 24. who gave Jacob for a spoyle and Israel to robbery and wherefore is all this come on us why doth the Lord contend with us O make us know our iniquities Often the rod maketh a lying report of God and accuseth Christ in our desertions O! Christ is unkind hee is changed hee hath forsaken me wee can sooner spy a fault in Christ under desertion then in our selves and wee often reason from that which is no cause for the cause Christ seemeth changed to us and unmercifull and sleepey and carelesse First when the judgement is extreame and wee apprehend it as a fruite of the anger and vengeance of God Apprehension gives life to afflictions and casteth in many ounce weights of wrath in our cup which was never there because our conscience giveth in against us lying libells and unjust complaints such as this thou art not in Christ nor a convert nor a pardoned and justified sinner and wee first retort the lying libell upon Christ O! Christ hath forgotten to bee mercifull wee see Christ in the false glasse in our extreame suffering our sinne and apprehension joyning together Secondly Christ may sleepe and hide himselfe in a great tryall and when hee is gone and grace hath no actuall influence on our soules then wee languish and die the passes of the Clock being laid by there is no motion at all and the wheeles gather rust Should wee suppose that the Creator of nature did suspend his influence all naturall operations should cease there should bee no motion in the Sunne it should neither rise nor goe downe the raine should not fall the wind should not blow living things could not move Beasts could not walke Fowels could not fly Fishes could not swimme Roses Flowers and Hearbs could not grow c. because hee causeth all these to bee and his immediate influence addeth oyle to all wheeles and rowleth and moveth them else they could not stirre so Christ in the spheare of grace being the first mover if his influence stand still all our wheeles as wanting oyle and motion gather rust and stand still Paul cannot call Jesus Lord the Spouse runneth not for the bridegroome will not draw Can. 1. David dieth and withereth a hundreth deaths for God hides his face Hezekiah fainteth for God glowmeth Haman is downe amongst the dead in the grave Christ his life worketh not so here in trouble Christ standeth behind the mount and the poore Disciples faint and die and dreame and are all afraid in a storme because God seemeth to sleepe as if God were dead Oxthodoxe and sound apprhensions of Christ in us are not habits but acts and are in us as lightnings are in the ayre when nature actually cooperateth or as fire is in the flint not but when it is beaten out with force Thirdly distempers and feavers on faith take away the taste and the honey out of Christ the father is not a father to the child in a fit of an ague Thirdly when extreame danger is neare and the Army foyled and the enemy entering in at the ports our courage is as farre to seeke as ever was the courage of the Apostles Oh then wee are gone this is our death the cause is now losed Christ is buried hee cannot rise againe Esay 7. 2. It was told the house of David saying Syria is confederat with Ephraim and his heart was moved as the trees of the field the word {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} is to bee moved from place to place and is ascribed to Cain the vagabond Gen. 4. 12. wee feare the creature too much because hee can kill the body and wee feare the Lord of heaven and earth to little though hee have dominion over both soule and body remember what a forgetting of God it is to feare the creature in Gods cause Esay 51. 12. I even I am hee that comforteth you who art thou that shalt bee afraid of a man that shall die and of the Sonne of man that shall bee made as grasse is it so great a sinne to feare man ay the next words beare no lesse 13. and forgettest the Lord thy maker that stretched out the heaven and laid the foundation of the earth an unbeleeving people hath a feare of their owne which the people of God are not to follow Esay 8. 12. Feare yee not the
onely but they indured as much heat of fire as the hearth-stone that is daily under the extremitie of the fire so the Apostle speaketh of himselfe 1 Cor. 4. 8. For I thinke God hath set forth us {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} the last Apostlâ—s as it were appointed to death for we are made a spectacle to the world and to men and Angels The Apostles in regard of their great sufferings were so exposed to violent death as in the Roman Playes Bulls Dogs Lions were set forth to fight one another to death they were made worlds wonders and gazing-stacks to heaven and earth to men and Angels for their great sufferings Behold how strong the tempest was that invaded that barke that carried the witnesses of Jesus to heaven Heb. 11. 35. they were tortured stoned sawen asunder tempted slaine with the Sword The reason of the Lords so dealing is 1. God declareth himselfe more impatient of sinne in his owne children then in the wicked I meane of Gods impatience Evangelick in regard that it is a sinne of higher ingratitude to sinne against the Gospel 2. Illumination 3. And the mercy of regeneration then to sinne against the Law and common favours and gifts though Gods legall impatience in regard of revenging justice bee farre more against the sinnes of the wicked then against the sinnes of beleevers it being an act of vengeance which God cannot exercise towards beleevers and if Antinomians would acknowledge an Evangelick displeasure and anger of God against the sinnes of beleevers as the Scripture doth 1 Cor. 10. 21 22. 1 Cor. 11. 30 31. 2 Sam. 11. 27. they should not so stumble at the Gospel as they doe I say God is more displeased with the sinnes of his owne children then with the sinnes of the wicked even as the husbandman is more offended that Thristles and Thorns grow in his Garden then in his out-field Esay 1. 2. Heare O heaven hearken O earth why it is more then an ordinary defection that moveth the Lord to this I have nourished and brought up children and they rebell against me God taketh it also harder that violence and unjustice should bee in Parliaments and Assemblies then in Prelates Courts and High Commissions The Lord expecteth nothing else but sowre grapes from his enemies 2. The hell of the godly and the heart of their hell should ordinarily bee heavier then the borders and margin of the hell of the wicked the sufferings of the Saints in this life is their whole hell wicked men have here a heaven and but fore-tastings of hell which I grant in regard they want the presence and comforts of God in this life and also that their curses are in themselves heavier then the afflictions of the godly but not so in their apprehension 3. Gods deepe counsells worke under-board providence is a great mystery why these three kingdomes having a good cause and contending for Christ yet should bee put to a more bloody condition and have more of floods of blood for a while then bloody men who defend a cursed cause is wondred at by us as ignorance is the cause of admiration hee that never saw husbandry thinketh sowing losing and casting away of good Corne the end cujus gratia which seasoneth Gods workes with wisedome and grace is unseene hony is sweet but tasting onely discerneth it neither eye can see it nor eare can heare it our senses cannot reach the reason of his Counsell who will have the godly plagued every morning If it bee so that the godly the greene tree suffer such a fire it must bee more then fire that is abiding the enemies O enemies of the Gospel O Malignants and haters of the Lord and his Saints have you Castles and strong holds to runne to in the day of wrath or are your Castles judgement-proofe Cannot death and hell scale your walls and though you shut your doores climbe in at your windowes are your bulworkes and walls salvation have you strength to bide the proofe and shot of the vengeance of the Lord and the vengeance of his Temple hath not the second death long and sharpe tuskes will you indure the siege and batteries of everlasting wrath vengeance will have nothing under your pretious soules take your pleasure kill and destroy the mountaine of the Lord the feast is good ever till the reckoning come Job 28. 8. Can you drinke a Sea of vengeance and floods of gall and wormewood there is a Sword before the throne forbished that will lap and swallow up blood and never bee quenched wrath wrath creepeth on the sinners in Zion by theft without a cry or noyse of feet you heare not the ratling of your sunnes wheeles when it is setting and the night falleth on you the day of wrath is secret and uncertaine you sleep you see not hell at your heels what will you do when you shall make your prayers to the hills to cover you quick This serveth to condemne our softnesse who love a wanton and a smooth providence and Golden and silken sayling to bee carried away quickly to land without wind or storme wee desire to goe to Paradise through no other way but Paradise and a way strowed with Roses nay but wee must indure hardnesse and resolve the way cannot bee changed to flatter our softnesse it is as God hath carved it out there bee not two wayes to heaven one way strowed with blood and brimstone and deaths to Christ and another to us white faire easie heaven was not so feazable to Christ but it was to him sweating if Christ had taken the faire way and a street to heaven like Paradise and left the rough way to us wee had the more reason to complaine But it should silence us that Christ saith you have no harder usage then the Captaine of your salvation had Joh. 15. 18. when wee see wee must suffer wee would bee at a chosen Crosse and afflictions carved by our owne wit or flowred and perfumed with Diamonds and Rubies so our heart saith any judgement but warre and any warre but civill warre the hatred of the world is not much but hatred from our brethren the sonnes of our Mother O that is hard yet it is not to bee expected but the flesh will warre in the Saints against both the Spirit and the flesh in other Saints no lesse then the flesh warreth against the Spirit in one and the same Saint wee are to kisse and adore providence wee can no more change the foule and dirtie way to faire heaven then wee can remove heaven it selfe out of its place God hath drawn and moulded the topographie to heaven and set all our Guests before hee is a bad Souldier who followeth such a Captaine of salvation as Christ weeping and murmuring But what doth this ship lead us to certaine it is that it holdeth forth to us the condition of the Church of God tossed with wind and wave and the world
out of great tribulation out of the Sea of glasse mingled with 〈◊〉 and have washed their robes and made them white in the blood of the Lambe The Ship is sayling in Britaine now in a Sea of blood Christ must bring her safe to land Fourthly there bee three excellent vertues of the anchor of hope Heb. 6. 19 20. first which hope wee have as an anchor of the soule {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} out of danger and sure Secondly it is tothed in good ground it is up within the vaile in heaven hee must shake heaven who loseth the Anchor Thirdly Christ the forerunner who leapt first ashoare and as the first begotten of the dead first hanselled heaven with our fresh hath the farre end of the Anchor in his hand Christ strengthneth the Tackling and the cords of the ship the Church a ventruous Pinnage that through the strength of Christ ventures thorough 2 Cor. 6. 5. Stripes imprisonments tumults labours watchings fastings by honour and dishonour through evill report and good report and landeth safe John 14. 3. I will come againe and receive you to my selfe that where I am there you may bee also Fiftly the pretious pearle of the Gospel is carried in this ship yea Christ who holdeth the seven starres and walketh in the midst of the golden Candlesticks is in the ship Bee not afraid said the Emperour to the waterman thâ—u carriest Caesar So here Christ saith to the shipmen Bee not afraid you carry the King of Kings in this poore Barke of the Church indeed there bee more pretious wares in the ship then if shee carried from India millions of Navies of Gold and shipfulls of Diamonds and Rubies Sixtly there be many passengers of divers qualities of which I speake with reference to the times as first some greene professors beleeved as children doe it was but a play to bee ingaged for the good cause But when the King left his Parliament and made warre with his good Subjects of both kingdomes they then became to bee Sea-ficke and to vomit out their protestations and covenant men should seriously put downe in paper aforehand what it will cost them if they indent with Christ to follow him Luke 14. 28. Secondly some ingaged to the cause and embarked upon life and death did cast themselves in the Sea thinking to swim to the nearest shoare they stole away from Christ and cast Cause Gospell Lawes and Liberties over board to save themselves but hee that will save his life shall lose it Thirdly some still remaine in the ship but as Judas did with Christ waiting an opportunitie either to play a game for Malignants or to foster divisions betweene the kingdomes and divisions in the Church to raise a mutinie amongst the passengers of Christ that the one halfe may throw the other over board in the Sea Fourthly Some are like Jonab downe in the sides of the ship sleeping these are indifferent passers by Lament 1. 12. they 'l neither sweat at the Pumpe nor lay one finger on a rope nor move an Oare but say they in their heart Christ is a good enough Seaman if he will not guide his owne ship to shoare let him see to it Fiftly some passengers are merchant men their Sea voyage in the ship is to gaine to buy and sell Religion and live on the winning these that would draw in to themselves gaine from the publike now would crucifie Christ for his coate Sixthly some trusting in multitude and strength thinke by hard rowing and sweating at the Oares to bring the ship to land but a horse is a vaine helpe Seventhly sincere professors are willing to stay and take faire or foule weather with Christ to sinke or swimme with the Gospell and not onely to stay but to row and pray Wee cannot but see winds and stormes loud and mightie tossing the poore ship in Britaine Pirates and robbers have made stops in the ship by plots much underwater is come in Eighthly though the winds be strong and the Sea tempestuous yet the port is sure for this is the promise of the Lord who sits at the helme Esay 54. 11. O thou afflicted and tossed with tempests behold I will lay thy stones with faire colours and lay thy foundations with Saphires Christ can saile with contrary winds yea the harbour is neare Behold I come quickly saith the Lord in the greatest storme that ever was the Church can see the shoare and dry land Mic. 7. 9. and faith in warre seeth peace and in shipwrack is assured of the land and in saddest times when God is farthest off the children of God feele the smell of the flowers of the higher garden Romans 5. 3. Wee rejoyce or wee leape for joy in tribulation And hee was fast asleepe Wee are here to consider farther of the condition that they were it it is a storme but Christ sleepeth First a word of Christs sleeping Secondly of his sleeping at this time If wee compare the Text with it selfe wee shall finde hee was sleeping who can neither slumber nor sleepe and that hee is waking while hee is sleeping for hee who is the mightie God the Prince of peace and rebuked the Sea and the winds and there was a calme does not sleepe How then can God sleepe hee that is in one person God-man can sleepe First because in this rare peece of our redemption Christ-God took all our infirmities on him except sinne as hee tooke our nature so hee tooke our condition and place to expresse the depth of the love of God to mankind the lower and the baser our glorious redeemer was it hath the greater impression of love Love love answereth all our questions of wonder O way of life why wast thou wearied O bread of life why wast thou hungry O well of life why wast thou thirsty Hast thou not made all the fountaines and all the Vines in Judea and in all the earth O ancient of dayes why becamest thou young and a weeping infant blessed Jesus would become a workhouse of sufferings and infirmities for us and love free love answereth all these questions for us for us sinners hee came thus low Secondly here is a wonder if there be a wonder in the world Christ God and man in one person is more then a miracle The mightie God giving infinite subsistence to a finite nature Isa. 9. 6. Thirdly here is an able and sufficient Saviour furnished to us one who is more then a man why there was not onely need of infinite worth and merit to the person but of infinite strength under the sufferings man as man is but a creature and all the Angels in heaven and a world of worlds of new created Angels could not indure the infinite wrath of God and therefore God must bee in this play unlesse all had beene marred Qu. But the Godhead could not suffer nor be a passive subject of suffering God therefore though bee had not made one person with the
Churches in the world who prayeth for them to write against their proceedings And he was fast asleepe What should Christ sleepe now as Lonab did when God seemeth to bee angry with all in the ship Nay but Christ holdeth forth to us by his sleeping that innocency and a good conscience can sleepe securely amidst the greatest calamities and stormes and not bee afraid This is made good by these grounds of Scripture as first God hath a chamber and a pavilion to save his owne people in so are they spoken to Esay 26. 20. Come my people enter into thy Chambers and shut thy doores about thee hide thy selfe for a little moment untill the indignation bee overpast Secondly God not onely saveth his owne from trouble but also from the feare of trouble Psal. 3. 5. I laid mee downe and slept 6. I will not bee afraid of ten thousand of the people that have set themselves against mee round about Psal. 23. 4. Yea though I walke through the valley of the shadow of death I will feare no evill Thirdly there is yet a higher degree to which a good conscience can ascend for Eliphaz saith Iob 5. 22. At destruction and famine thou shalt laugh faith is so above death that it maketh a holy sporting at death 1 Cor. 15. 55. O death where is thy sting O grave where is thy victory It is much to looke death on the face and to laugh beleeve and triumph It is true the Godly are fittest to bee souldiers and faith hath more true courage for the warre then thousands of men yet are not meanes to bee despised God will not have us to worke miracles on the warrant of our owne private spirit though God worke miracles himselfe David saith Psal. 141. 7. that the Lord covered his head in the day of battell yet hee putteth on a helmet on his head himselfe in the day of battell and was a man of warre 2 Sam 17. 10. There is reason why the Saints are secure in God in the greatest calamitie because peace with God maketh peace with bullets and swords and speares and these goe well together Psal. 149. 6. Let the high prayses of God be in their mouth and a two edged sword in their hand and faith knoweth nothing of base feare when there are stormes without to the beleever there is faire weather within faith is a grace above time as there is neither raine nor winds above the second region of the ayre therefore the Campe should bee purged of Achans Secondly unbeleefe hath a wide apprehension and is full of jealosies and feares and beleeveth every bush to bee an armed man Prov. 28. 1. The wicked feeleth when none pursueth but the righteous {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} is confident as a Lion or as a young Lion courage and animositie is vigorous and greene in the young Lion for when the beleever hath closed a covenant with death not such a one as is Esay 28. 15. but such a covenant as taketh in Christ as a party with the beleever in which hee is in Covenant with the wild beasts of the field Hos. 2. 18. and with the stones of the fields then is hee secure for if death bee the Saints servant 1 Cor. 3. 22. why but wee should have Law-suretie in Christ with our servant that death shall not hurt us 1 Cor. 15. 55. and if the grave bee our bed of rest why should not the sick man bee at peace with his owne Couch and with his owne post that conveyeth him over the water to heaven the beleevers death is a sleepe 1 Cor. 15. 6. 51. 1 Cor. 4. 14. then it must bee a sweet and sound sleepe as is the sleep of the godly whereas such as sleepe wrapped in such a winding-sheet as the sinnes of their youth Job 20. 11. cannot have a sound sleepe but as an ill conscience prophecyeth vengeance as wee see in Hamans wife Esth. 8. 13. and in Cain Gen. 4. 14. so the bones of a reprobate in the grave must in a manner prophecie hell and wrath to him Hee was fast asleepe Christ-man did but sleepe for otherwayes Psal. 121. 4. Behold hee that keepeth Israel shall neither slumber nor sleepe Yet in our trouble God is said to sleepe not that spirits farre lesse the Creator of spirits doth sleepe onely hee seemeth to sleepe i. when wee dreame that God letteth things goe at six and seven and when hee seemeth to cocke the wheeles of his providence and worketh not for us his arme seemeth to sleepe Esay 51. 9. Awake awake put on strength O arme of the Lord awake as in the ancient dayes in the generations of old now the sleeping of his arme is the sleeping of his power and hee saith Vers 5. My righteousnesse is neare my salvation is gone forth and mine armes shall judge the people his arme is his power to judge betweene his Church and his enemies Psal. 44. 23. Awake why sleepest thou O Lord Psal. 7. 6. Awake O Lord for the judgement that thou hast commanded But why should Christ sleepe when his cause requireth hee should wake Ans. Beside that this was a proofe of his humane nature united personally with his Godhead that a sleeping man was God who could command the Sea and the winds it was expedient that this storme should rise when Christ was sleeping for it might seeme to arise against his will if hee had beene waking or rather God of purpose will have extreame dangers to come on his Church and hee will seeme to sleepe and to bee farre off to waken up our sleeping faith Hence the doctrine is God will have his Church and cause to bee brought within a haire breadth of losing except the Lord arise and bee onely be a present helpe in trouble Consider that Christ-man if wee lay aside the decree of God was capable of drowning stoning or any death as well as crucifying and in this ship was carried Christ the hope of heaven and all the ends of the earth and the eleven Disciples were in the same danger they had a word of promise that they should bee his witnesses to carry the Chariot of the Gospel to all the world and to subdue the nations to Christ by the preaching of the word and were to be brought before Kings and rulers for a testimony to all nations and to bee scourged killed persecuted of all men for Christs sake here be both a promise and prophecies and all seemes to bee losed as fallen in the bottome of the Sea Christ and Apostles and the ship are within lesse then two or three fingers breadth of death The Church was at a low ebbe in Aegypt the male children must bee drowned in the River the life of the aged is toyled and worne out of them Omnipotency with nine heavy plagues cannot get the people of God freed out of the hands of a Tyrant God must step in with immediate omnipotence in the tenth plague to pull out his
people with a stretched out arme Moses his word of deliverance and Gods decree of bringing out the people is upon the extreame banke and margin of perishing Israel hath an hoast of cruell enemies behind them and the raging Sea before them and mountaines on every side here bee many deaths in a circle round about the Church this is like to God sleeping and the wheeles of providence at a stand there is no place for helpe from a creature except immediate omnipotency break a gap in the circle and divide the red Sea the Church of God is a field of dry and dead bones so as it is said Ezek. 37. 2. Behold the bones were {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} very or exceeding dry and they say Vers 11. our hope is losed and wee are cut off yet wee know God made his owne word good Vers 12. Behold O my people I will open your graves and bring you to the land of Israel Deut. 32. 36. The Lord shall judge his people and repent himselfe for his servants But when shall that be Omnipotency is good at a dead lift when hee seeth their strength is gone Heb. that their hand is gone and there is none shut up and left when the Saints have neither hands nor feet the Lord ariseth for Christ can saile with halfe wind and play about and fetch a compasse yea hee can sayle against tide and wind and with no wind hee never sincks his bark nor breaks his helme nor loses a passenger nor misseth his harbour so how hopelesse was the condition of the Church when loving Jesus Christ is couched under a cold stone in the grave the onely hope of Davids throane he who was to restore the kingdome to Israel is gone and what shall the people of God now do utter desolation is so neare that God is put to it and the poore Churches coale so cold that they are at Lord either now or never either within three dayes restore the head of the Church or never Then the Lord Act. 5. 31. exalted buried Christ with his right hand to bee a Prince and a Saviour to give repentance to Israel and forgivenesse of sinnes 1. Reason Omnipotencie can walke in the extreame and out most margin and most pendulous banke hanging over hell and not fall Christ can drive his Chariot over mountaines and rocks and not breake one pin or wedge of it poore nothing to omnipotency is as good as Speare and Shield 2. Reas. This declares the depth of the wisedome of Gods unsearchable dispensation he suffereth malignants to ride over his people that hee may perfume the worke of hell in the enemies who are as it were skullions to purge the vessells of mercy and to humble them and may instampe their Acts with supernaturall events of faith and patience malignants plow the Church and sow blood in the three kingdomes the father of Christ the good husband man comes in to breake the clods and the fallow ground and reape the crop of the quiet fruits of righteousnesse and it is depth of wisdome to consider how God maketh use of mens sinfull ingagements having chainzed men to his cause and carries his owne holy and cleane worke of reformation through many foule hands and durtie intentions so when men thwart and crosse Gods will of precept they serve Gods will of providence a passenger walkes on the hatches of the ship toward the west Sea and tide and winde doe carry both him his motion and ship to the east the wisedome of God the Pilot of his Church overpowereth mens intentions which are set on gaine honour factions their owne by-ends ease and pleasure It is not unlike that when this worke now under the Lords wheeles in Britaine is come to a height of extreame desolation that wee are at this Lord either now or never and the Sea is come in at the broad side of the ship that the Lord will deliver by some immediate way and wee see feavours come to a height and then decrease and coole and when doth the Sea turne to an ebbing not while it flow to the utmost score of the coast and then be fullest seldome doth ever the Lord deliver his Church while their hope be gone and what if it bee so here that Parliaments Assemblies armies of and in both kingdomes navies shippings treaties victories can doe no more and then the Lord arise and by some immediate omnipotency wee never dreamed of calme our Sea and bring his owne ship to land First you never saw creatures doe any great worke but something was left to omnipotency and to God onely to bee done Moses led the people out of Aegypt but hee could not divide the red Sea and that was their way Secondly in Gods greatest workes immediate providence hath had hand The victory over Midian had more of Gods immediate worke then of Gideons Sword in it this truely to me is one continued miracle that these 1600. yeares God hath carried his ship and kept the passengers alive when persecuting Emperours when bloody Babylon when Hereticks Kings the hornes of the beast that rose out of the Sea fire faggots sword torments have torne the sailes of Christs Ship broken the Mast drowned the passengers yet wee live Joseph is blessed but when hee is separated from his brethren then blessings come upon the head of Joseph He was fast asleepe This is the saddest circumstance in their suffering What is death and the drowning of them all so they have Christ with them But Oh! Christ to their sense is as good as absent for hee is fast alseepe and as they complaine hee careth not for them Christ walking and working for a soule in the saddest affliction of the world is a blessed visitation To bee in heaven if Christ sleepe and bee not with you is a hell and to bee in hell and want his presence is two hells to bee sicke and the onely Physitian Christ will not come at mee is two hells Gods watching presence first bringeth the courage of faith To bee in the midst of devils the beleever having God with him walketh without feare even cold death that king of terrours walking with him at his right side hee hath a passe-port that will take him safe through the grave as these places prove Psal. 16. 8 9 10. Psal. 23. 4. Psal. 46. 2. 3. Mic. 7. 8. Secondly God is not present with his owne in trouble as the picture of a friend who hath much love in his heart while hee stands at your bed side seeing you goe to a great hell through a little hell of sicknesse and paine and cannot take off you one graine weight of sorrow and paine But God is in a farre other manner present Psal. 91. 15. I will bee with him in trouble but this is not all I will deliver him Esay 43. 2. when thou passest through the waters I will be with thee and through the Rivers they shall not overflow thee when thou
might by all means save same This is Pauls charge Gal. 6. 1 2. who will have love to put in joynt an overtaken sinner in the spirit of meeknesse and so it is love doth not onely beare it selfe but also the burdens of our brethren and so fulfilleth the Law of Christ love planted by Christ is the Law of Christ and why doe wee by ruptures and divisions labour to frustrate the end of Christs prayer which is John 17. 2. I pray saith Christ that they may all bee one as thou Father art in mee and I in thee if wee bee one in uno tertio in the heart of Christ and of Christs Father why but wee should bee one amongst our selves yea love is burnt in tender feeling and compassion with the very smoake of a brothers house that is on fire 1 Cor. 13. 15. Love is not easily provoked it is a pardoning grace and hath strong shoulders to beare the madnesse and infirmities of a fellow heire of heaven Love thinketh not evill love must abound in love and charitable thoughts towards others as every element aboundeth in its owne spheare it thinketh not that the Saints doe hunt for a dominion over Saints 6. Love rejoyceth not in iniquitie Cursed bee that love that exulteth when malignants prevaile and rejoyceth not when the cause of the Lord and his people are victorious Love rejoyceth in the truth then love is wounded and sicke when heresies and sects prevaile and sigheth to see Altars multiplied and that many false Christs and false teachers arise Wee cannot deny but God hath put his seale to the ministery of the servants of Christ that went from this to New England and in the wisdome of God they saw and doe see that libertie of conscience is no remedie but physick worse then the disease against false religions It is now off my way to dispute But I know certainly a negative argument from the practise of Christ and the Apostles because they stirred not up heathen Magistrates and Wolves not fathers to punish false teachers is not good divinitie to infer libertie of conscience for in their practise they stirred not up the sword of the Magistrate against extortions and rapines in publicans nor against the persecuting and killing of the Lord of Glory nor against sedition incests tyranny over the Apostles and Christians bribing and unjustice used against Paul by Felix and others who were subject to higher Magistrates and many other scandalous sinnes against the second table any might inferre libertie of conversation in matters of the second table no lesse then libertie of conscience in matters of the first table if this argument hold good But the doctrine of Christ and his Apostles giveth to the Magistrate the Sword against evill doers Rom. 13. 4. but teachers of false doctrine though in the matter of ceremonies are evill doers Phil. 3. 2. and they pervert soules Act. 15. and kill soules and subvert whole houses and make their followers twofold more the Children of hell then they themselves Matth. 23. 15. nor did wee ever dreame that the bloody sword was a mean of conversion of soules the Gospel is so the onely power of God to salvation but that hindereth not but the Magistrate is to restraine by a coercive power the man that teacheth that Jesus Christ is not true God consubstantiall with the Father because the Sword ought to curbe the spreading of false doctrine it followeth not that it is a meane of propagating true doctrine But of this more possibly in another place Nor doe I intend the bloody sword should bee drawne against every different opinion holden by the truely godly though in the government of the Church all see not with the same light Luke 8. 24. Master master wee perish Marke 3. 38. Master carest thou not that wee perish It is too ordinary for us because of the greatnesse of the stroake and no present deliverance to put unkindnesse upon Christ as here they complaine that Christ is carelesse of them because hee sleepeth and they perish few of the Saints have ever beene in extremitie of heavie afflictions but they have uttered hard thoughts of Christ Psal. 77. as the Prophet in name of the Church when hee was troubled and his sore ran in the night Vers 7. saith will the Lord cast off for ever will hee bee favourable no more 8. Is his mercy cleane gone is his word or oracle rotten 9. Hath hee forgotten to be gratious hath hee in anger shut up his tender mercies It is a strange word Vers 7. will hee bee favorable no more will hee never put forth in action one act of good will againe for the word {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} is {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} it were a prodigious thing as the Prophet calleth it his infirmitie Vers 10. that all acts of reconciliation toward the elect should dry up Jeremiah when hee cryed out in his great trouble Chap. 15. Vers 10. Woe is me my mother that thou hast borne mee a man of strife and a man of contention to the whole earth complayneth Vers 18. Wilt thou bee altogether to me as a lier as waters that are unfaithfull that is I hoped thou shouldest have helped mee as the thirsty traveller trusteth in a dry pit seeing it afarre off and beleeving it to bee a refreshing fountaine but thou hast beguiled mee and my hope to this you may adde the cursing of the day that hee was borne in Chap. 20. David Psal. 31. when Vers 12. hee was forgotten as a dead man and laid aside by all the world as an uselesse and a broken vessell complaineth Vers 22. For I said in mine hast I am cut off from before thine eyes and wee know the sufferings of Job who beside his other agues uttereth these words Chap. 13. Vers 14. Wherefore hidest thou thy face and holdest mee for thine enemy The Reasons are First extreame afflictions as Physicke stirre up both the good and the bad humours they make legible both the good and the ill in the man and which of them is the predominant when the fire boileth extremely if there bee a scum in the liquor it is that which is first seene yea and it is not onely the vertue and strength of the fire but also of the gold that the drosse goeth to its owne place if it were all gold there should bee no separation at all the Disciples here put a false Character upon Christ that hee hath neither love to them nor care of them they double the word Master master and that is a check being added to the other carest thou not for us it saith 1. that hee is worse then other masters better serve any master then Christ a master will care for his servants so hee can helpe them no earthly master will sleepe when hee knoweth his servants are drowning 2. They object his sluggishnesse carest thou not for us hee bath neither
and Malignants were on the top of their wheeles God from despised and contemned beginnings raised the worke to a great height 2. our adversaries were agents and would not rest but did cooperate to their owne destruction They would move the King to change Religion in Scotland against all Lawes 2. They would stirre him up to raise Armies by Sea and Land against Scotland 3. They moved the King to break the articles of peace and the word of a Prince to his Subjects after an accommodation and set him on bloody warres againe 4. After his Army was defeated and a Parliament granted in England they moved him first to come and yeeld to all that is just and right in a Parliament of Scotland but against their mind with no purpose to keepe their faith and then to raise Tragicall and bloody warres in England and in all these they were coagents and workers with a judiciall and secret providence to their owne destruction 3. They have beene searching to find out that our intentions were not to establish Religion in power and puritie and to bee freed of the bondage of arbitrary and tyrannicall domination over Church and State but to change monarchy and set up another government this they could never yet find 4. They see God against them prophanitie and wickednesse on their side and with them Papists Idolaters Irish murtherers the cruellest of men the scumme and refuse of the Churchmen yet they will not see God in this 5. They find and see their treachery popery tyranny discovered by many plots come to light by letters under the Kings hand their intentions to bring in a forraigne nation ere popery and arbitrary government bee not established and that all Treaties have beene intended not for a just peace but for this end that a peace being once patched and sowed up all things shall returne to their ancient Channels as the King speakes in his instructions to his Commissioners at Vxbridge yet they will not see God in all these passages of his deepe providence If naturall men wonder at the power and excellency of Christ in that hee with a word commands Sea and winds and they obey him should not Christ bee to us a worlds wonder should hee not bee to us altogether lovely were it possible to lay in the counter-scale of the ballance to Christ a world of Angels put in yet millions of worlds of Angels adde to them a world of Solomons with tripled wisedome put in all the delights of the sonnes of men put in yet the flowre and Rose of ten thousand possible worlds perfections they should bee under-weight to him the ballance should never downe Oh! wee glory in good armies wee rejoyce in victories and successe in a good Parliliament in godly Commanders in a good reformation all is excellent to us that hath any lustre or glimpse of created goodnesse but why doe wee not rather wonder admire and extoll excellent Jesus Christ who setteth him on high above the skies who lifts up his throne and his glory Consider but what is said of him Col. 1. 15. Who is the image of the invisible God the first borne of every creature Vers 16. For by him were all things created c. 17. And hee is before all things and in him all things consist 18. And hee is the head of the body the Church who is the beginning the first borne from the dead that in all things hee might have the preheminence see what wonders are there in Christ as first hee is Gods equall every way as high as God being the substantiall Image of God begotten of the Father and without all beginning Secondly as man the eldest of the creation of God and as God the Creator of the new world Thirdly no lesse the Creator of all then the Father wee have a head who can make and unmake all the glorious Angels in heaven the royallest of the house of heaven these principalities and powers these little Gods the eldest and supreme Courtiers the higher house of the Peeres of heaven are but peeces of dependent shadowes that fell from the fingers of our highest King when hee framed this great all and the rich Palace-Royall of this greatest body of heaven and earth and all the furniture within the bosome of the great world Fourthly the Lord Jesus hath all the created world so in the hollow of his hand as a man that holdeth a bowle of glasse in his hand in the aire should hee take his arme from under it it should fall to the earth and breake in a hundred peeces and doe no more good if Christ in whom all things consist some say as the notes of an excellent musick in a song draw in his armes of conserving providence the world should go all out of tune and the Globe of Crystall glasse should fall to a thousand meere nothings and as a man betweene his fingers may crush an Egge so hath Christ the huge created Lump of the whole creation in his hand if hee but thrust his two fingers together with a little crush all the world is dissolved like a broken Egge Fiftly hee is the head of the Church and such a head as is deaths eldest sonne and heire hee lay in deaths wombe and as the doubly blessed first-borne had the key of death with him in the inner side and opened the wombe and tooke away the ports and gates of death on his backe that now all the younger brethren might come out at the same passage also yea hee came a bridegroome from heaven to suite in marriage a bride his Church was sicke and died of love for a Princes daughter his lovely Church rose the third day from death and married her Sixtly he hath so the absolute preheminence in all things that the highest of the Angels are but his vassals and servants is now in such incomparable eminency of Glory above all creatures that when the beloved-disciple John who came that neare to him in the dayes of his flesh that hee leaned on his bosome saw him in his glory hee fell downe at his feet dead Revel. 1. 17. yea there was more of heaven in Christ then his eyes of flesh could behold FINIS Iob. 20. 5 6. 2 Cor. 6. 9. 2 Cor. 4. 8 9. Esay 17. 6. Esay 30. 26. Six parts of the Text The words opened Part I. Preachers are to converse much with Christ why {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Luc. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} How carefully Christ husbanded time How both kingdomes faile in improving of opportunities of mercy A generall faile of all in the care lesse improvement of time Part II. Christ and his Ship have more then ordinary stormes {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Reason why the afflictions of the people of God are so extreame Evangelick legall anger in God Vse 1. Wrath untolerable to the ungodly Vse 2. We love a soft and a chosen providence of our owne carving Eight particulars considerable in the ship in which Christ and his Church is carried The Church a moveable thing as a ship {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Great change of the spirituall condition of the Church of particular Saints The Ship sayleth in a Sea of glasse mingled with fire Hope the Anchor of the Church The wares of the ship Seven sorts of passengers in the ship Why Christ took on our nature and infirmities Christ God and man and why The influence of the Godhead in Christs sufferings was active not passive Vse 1. Vse 2. It were sacriledge in the Roman Empire and Senate to give out decrees to the Churches as the Apostles and Elders did Acts 15. Innocency can sleepe sound amidst the greatest calamities How God is said to sleepe God will have his Church cause within a haires breadth of losing except he arise and helpe {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Why God saveth not while the Church be betweene the sinking and the swimming The presence of God in trouble how comfortable {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Part III. The unitie and harmony of Christs Disciples in their trouble Reasons for Christian unitie Doct. Wee put unkindnesse on Christ because wee are not presently delivered and the reasons thereof {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Et non addet bene velle ultra â— Iudgements of themselves are the occasion rather then the cause of praying Some signes that sinne not afflictions put us to fasting and praying How the rod of God must work us to humiliation ere we be delivered Grace doth not extirpate but regulate feare and other affections The faults of the Disciples feare It were good to inquire the causes of the judgement Vse 2. The causes of misapprehending of Christ What is a small or weake faith Faith and fainting may consist together in one Reasons why wee know our grace so hardly The grounds of a faith weak in action Faith and sense compared together Simile Faith from instinct of grace sometime rather then from light of discourse The speciall cause of all sinnes of infirmitie From {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} cuspis mucio and {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} captivus or {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} cuspis hastae {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Vse 1. Vse 2. Vse 3. Vse 4. How God really rebuketh the creature Gods omnipotency in creating and ruling the earth and Sea Vse This sword in Brittaine not the sword of men but of the Lord It is proper onely to omnipotency to make peace Part V. Two Characters of God in this miracle 1 That it is done in an instant and irresistibly 2 That it is great Things necessary to the Creature to the Creator have a may not be Things contingent to the Creature may have a must bee to the Creator Vse It is enough that our sea be calme when Christs is calme Greatnesse is printed on all the works of God Vse 1. Vse 2. Vse 3. Part VI Wee see little of God in his wayes Vse 1. God most visible in that hee now doth in Brittaine but Malignants will not see him Vse 2. The Lord Jesus a wonder to all