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
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
Calfe hee told Moses hee would not goe any longer before them as he had done whereupon Moses grew very importunate with him that he would never carry them thence if his presence went not with them and never left him till he prevailed that he would goe with them as he was wont It was an heavie sight and the forerunner of great destruction that the Prophet in Vision saw the glory of the God of Israel gone up from the Cherub whereupon it was to the very threshold of the house as ready to depart Christ telling his disciples that he must goe away their hearts were full of sorrow yea and though Christ laboured to giue them comfort that they might take his departure well as that it was expedient for them and that he went to send the Comforter yea that he went to prepare a place for them and that he would come againe and take them to himselfe and they should be with him for ever yet all would not serve it was an heavy sight to see their Master taken out of their sight and Christ after his resurrection tooke notice how the two disciples that travelled towards Emmaus were sad If the disciples were thus distracted with feare notwithstanding Christ went into the ship before them and was there in the storme though on sleepe how would they have beene affected if hee had not beene there but left them alone Wherefore it behoveth all Gods people in times of dangers to make very speciall search and inquirie whether Christ be present or no And here me thinketh I heare that of Gedeon commonly objected who being saluted by the Angell The Lord is with thee thou valiant man answered Oh my Lord if the Lord be with us why then is all this befallen us where be all the miracles which our fathers told us of If the Lord be with us why is all this befallen us our houses are burnt our goods and labours spoiled yea Gods temples demolished his servants slaine sword fire and famine prevaile I answer God testifieth his presence two waies viz. sometimes outwardly in the miraculous deliverance of his servants out of evils thus was God present with Daniel in the Lions den stopping their mouthes that they could not hurt him and with the three children in the fierie furnace not suffering an haire of their heads to be sindged Thus was God with his people in Egypt red sea wildernesse and Canaan a thing exceedingly to be wondred at that thrice a yeere viz. at their solemne feasts all the males going from all parts of the Land up to Ierusalem to worship and none left at home to keepe their frontiers from invasion Cities and houses from burning and goods from spoiling but only weake women and children yet so long as they continued in Gods feare and obedience he protected their lands houses and goods that no enemie invaded or offred the least violence for so God had promised at those times No man shall so much as desire thy land when thou shalt goe up to appeare before the Lord thy God Oh how marvellous was God in the famous victories which hee gave his people over their enemies in the daies of Moses Ioshuah Iudges David Iehoshaphat Ezekiah breaking the bow and arrowes knapping their speares and burning their chariots in the fire shewing his puissance and power making bare his right hand in the sight of the Heathen restraining the rage of enemies turning it to his praise and making himselfe terrible to the Kings of the earth But yet sometimes it pleaseth him when his ship is in a dangerous storme to sleep and only to testifie his presence another way suffering their enemies to prevaile to kill murther and spoile and only furnish his people with faith repentance patience humilitie zeale contentation comfort ioy and inward peace with other such like inestimable graces of his Spirit whereby his servants are inabled by suffering to prevaile and get most glorious victories howsoever flesh and bloud would perswade God hath forsaken that people in whose defense and preservation he doth not appeare yet the holy word of God teacheth us that it is an infallible Argument of Gods powerfull presence that his servants are able to suffer with patience and ioy whatsoever it shall please God to suffer their enemies to lay upon them The Apostle speaking of tribulation distresse persecution famine nakednesse perill sword yea that for Gods sake they are killed all the day long and counted as sheepe for the slaughter yet saith he In all these things we are more than conquerours through him that loved us Was not Christ with the Apostles when being scourged they went out of the Councel reioycing Was he not with Paul and Silas singing Psalmes of praise at midnight in the dungeon Was hee not with the Hebrewes suffering with ioy the spoile of their goods Was he not with those Saints of whom the world was unworthy though being destitute afflicted tormented wandring up and downe in wildernesses mountaines dens caves of the earth Was he not with Ignatius who being condemned to the beasts and hearing the Lions roare he cheerfully said he was Gods corne to be ground with teeth of wilde beasts that he might become pure manchet for God Was he not with those Martyrs in the Primitive Church who esteemed Tyrants as gnats and their torments but as flea-bitings Was he not with them who as Tertullian said to be accused wished and to be punished for Christ they accounted felicitie A certaine woman running in all haste with a childe in her armes towards the place of execution and being asked the cause of her haste O saith she I heare a great sort of Christians are to be martyred and I am afraid that I and my little one shall come too late How did many holy Martyrs in this land in the daies of Queene Marie most willingly forsake offices houses goods parents wives children libertie most cheerefully receiue sentence of death most gladly goe to place of execution and most comfortably kisse the stake embrace the faggots and clap hands in flaming fire And whence was all this Was it not from Christ who in that great tempest was in the ship with them Let the blessed Martyr Glâ—ver witnesse who having received sentence of death though the remembrance of the fire was so terrible that he was exceedingly perplexed made his dulnesse and heavinesse knowne which continued all that night and the morning till he came within the sight of the stake but then was suddenly filled with boldnesse and joy which made him call to his friend He is come he is come Oh this is a glorious victory indeed as one saith of the martyrdome of Saint Laurence God did more gloriously triumph in his patience and constancie when hee was broyled on the gridiron than if he had saved his body from burning by a miracle
true flesh and bloud such an one as hath had experience of Satans temptations of povertie hunger thirst wearisomenesse slander buffetting cruell paine death distresse c. How comfortable I say againe that we call on one that had himselfe experience of these things If a man be sicke of any disease he is much comsorted that his Physitian hath beene sicke of the very same for he assureth himselfe he will both have the more care and compassion on him and knoweth best how to goe about the cure Nay more wee call on such an one as is not only willing and able to heare and helpe but hath an unconceiveable simpathie and fellow-feeling of all the miseries of his children he is even pinched as much with their povertie want and distresse as themselves Patient Iob in all his misery felt nothing which Christ felt not with him neither did Lazarus suffer any thing wherein Christ did not partake with him So long as the mysticall Union holdeth which by no means can be dissolved Christ the head must needs suffer with the members of his bodie He that toucheth the faithfull toucheth the apple of his eye And he called to Saul from heaven Saul Saul why persecutest thou me He thought he had but to do with the poore abject despised people of Damascus such as had no man on earth of any sort once to speake for them but were esteemed as the off-scouring of the world and whom he thought he might have bound and imprisoned and have killed and slaine without controulement yea have done God service and purchased much favour and preferment But behold beyond his expectation there is a glorious Lord calleth unto him out of heaven whose voice was of such power and Majestie that it cast him upon the ground and he would know the Reason why he persecuted him Oh that men and women had grace to know beleeve and consider that all the reproaches slanders and hurts done to his people how simple soever in the world are done to Christ and though he sleepe for a while and seeme utterly to neglect them yet will he at the day of Iudgement set all before them and account all the good or evill done to the poore Saints as done to himselfe and will accordingly reward or punish them In the mean time let al the people of God reioice that their Saviour doth but sleepe that they have such an high Priest as hath had experience of their infirmities and therefore cannot but have compassion on them And thus much bespoken of the Letter As a man that is on sleepe heareth no cries nor complaints regardeth not the wrongs and injuries done to him or his but is altogether senselesse of such evill as being awake he would not endure but either restraine or revenge so when God maketh as though he heard not the prayers and complaints of his people suffereth his enemies to reproach and blaspheme his name and at their lust to make havocke of his Church and to destroy Religion his Temples and houses where he was wont to be worshipped then the Scriptures speake of God after the manner of men that he is asleepe The sleep of Christ then in this storme doth lively represent Gods seeming to neglect his Church in their great troubles and letting the enemie even doe what he lust Which patience or sleeping hath severall effects in the godly and the wicked first it causeth the godly exceedingly to mourne and complaine yea through Satans malice and their weaknesse to feare and much adoe to keepe from despaire So the people of God being extreamely afflicted and brought to great miserie under the persecution of Antiochus doe thus complaine Oh Lord thou goest not forth with our armies thou makest us turne our backes upon our enemies they that hate us spoile our goods thou hast given us like sheepe appointed for meat and scattered us amongst the Heathen thou sellest thy people for nought and takest no mony for them thou makest us a scorne and derision a by-word a reproach and shaking of heads And then they pray in this forme Awake why sleepest thou O Lord arise and cast us not off for ever wherefore hidest thou thy face and forgettest our affliction and our oppression And David thus for himselfe Arise O Lord in thine anger lift up thy selfe because of the rage of mine enemies awake for me to judgement which thou hast commanded oh let the wickednesse of the wicked come to an end but guide thou the just Psal 7. 6. Yea as Christ his sleepe did most trouble the Disciples they had never been so fearefull in the storme nor so earnestly called upon him if he had been awake so there is nothing so troubleth Gods people in their generall and particular distresses as that God seemeth not to regard them this oh this hath more disquieted them than any thing else and caused most bitter complaints and expostulations as Why standest thou so farre off and hidest thy selfe in this time of affliction when the wicked in his pride doth persecute the poore And againe How long wilt thou forget me O Lord for ever how long wilt thou hide thy face from me how long shall I take counsell in my soule and be so sore vexed how long shall mine enemie be exalted over me And againe Will the Lord absent himselfe for ever is his mercy cleane gone and will he shut up his loving kindnesse in displeasure By which in stead of many places which might be alledged for this purpose it is most evident that Gods children have never such conflicts and such wrestling betwixt the flesh and spirit as when either the Church of God or themselves are in distresse and God seemeth not to regard them but to have cast off all care of them oh this breedeth complaints and roaring indeed And as it begetteth great feare and perturbation yea almost despaire and deniall of Gods providence as David said of himselfe My feet were almost gone my steps had well-nigh slipt I was so grieved at the foolish and to see the wicked in prosperity So doth it wonderfully encourage the enemies of Gods people and make them proud and insolent Then say they Come let us make havocke of them altogether and let us cut them off from being a Nation that the name of Israel may be no more in remembrance let us take to our selves the houses of God in possession And say God hath for saken them persecute them and take them there is none to deliver them Downe with Ierusalem downe with it even to the ground Oh how evill and wicked men bestirre themselves when they perceive Christ to be asleepe then the sea rageth indeed Oh great is the storme which is now upon the sea and no small trouble it is to such as are awake to see men and women every where asleepe in securitie specially to see those so fast asleepe
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
lesson is That even the Godly are sometimes much afraid of bodily death You see your example is plaine The disciples thinking they should presently be drowned crie out we perish so did Peter their mouth in that excellent confession of their faith seeing the wind boisterous he was afraid and when he began to sinke he cried Lord save me The Doctrine is sufficiently confirmed and so I might leave it But because many of Gods children are herewith greatly troubled and Satan assaulteth their soules suggesting that they have not faith nor true peace of conscience nor are in good estate with God because they are so fearefull to die give me leave a little to inlarge my selfe for their comfort and for illustration of this Doctrine present unto you foure glasses and thorow which it is that men and women looking Death is so fearefull or comfortable The first is the glasse of Nature the second of Fortune the third of the Law and the fourth of the Gospell In the three first Death appeareth fearefull only in the fourth comfortable Yea fearefull in the glasse of Nature more fearefull in the glasse of Fortune and most fearefull in the glasse of the Law God would have all the wicked to behold Death in the three first that through feare of Death they may repent of their sinnes and flie to Christ who saveth from it and hee would have the godly to behold Death in the glasse of the Gospell that having found grace to beleeve and repent they may die comfortably But Satan who seeketh mans destruction well knowing how remarkable the sicknesse and deaths of men are and what deepe impressions the last ends of the dead make in the minds of the living laboureth to invert this order And whereas God would have his children to behold death in the glasse of the Gospell he as much as he can hideth that from their sight and shuffleth in the other before them that he may terrifie them with the dread and horror of death and if it be possible draw them into impatience and to speake unadvisedly which the wicked hearing and seeing are thereby animated in their evill courses saying You see such and such an one great professors and holy men yet you see how impatient in sicknesse how fearefull to die And on the other side when the wicked are sick readie to die so much as he can he hideth the three first glasses and only presenteth the fourth and if in the time of health they have heard any comfortable sentences he will helpe their memories to rehearse them to the end they may lie patiently and die resolutely and cheerefully then doe such sinners boast Loe such a man though in his health a good-fellow a drunkard a whore-master gamester swearer c. yet he died like a lambe wagged neither hand nor foot I desire to make no better end which I hope I shall doe though I walke in his waies Oh see the juggling of Satan where God doth not over-master him Be wise yee that feare God Doe yee see a most wicked and prophane liver to die quietly and well condemne him not sometimes a good death may follow a bad life but it is to be feared Satan hath abused him and presented a wrong glasse before him therefore say I will not hazard mine estate upon so desperate a point I will not walke in his waies I will live well and then I shall die well and doe you see such an one as hath lived godly and well and approved himselfe to the consciences of such as knew him to be an honest man fearing God and eschewing evil yet lieth hardly impatiently bearing his visitation tossing tumbling sweating it may be talking idly and raving Alas this may befall the best of Gods children partly through the malice of Satan and partly through the weaknesse of flesh and bloud and strength of his disease But let not these things trouble thee That of Saint Augustine is most sure Non potest malè mori qui bene vixerit He cannot die ill that liveth well Yea Thou art thy selfe sick and in danger of death and thou art much troubled to thinke how soule and bodie must part friends and all be left thy body which thou hast kept so delicately clothed and fed so deliciously must be laid in a place of darknesse and cold become meat for wormes and see corruption but thou art more troubled to thinke how thou must leave thine houses lands offices wealth and honour thou knowest not to whom it may be to enemies leave a desolate widow and fatherlesse children to the mercy of the world thy selfe being cut off in the midst of thine age and deprived of all thine hopes but thou art most troubled to thinke how Death came into the world that it is the wage of sinne the seale of Gods anger malediction of the Law and portall of hell thy minde can thinke of nothing else so as now thou art even distracted with feare and wouldst give all that ever thou hast for life Oh if thou beest a penitent beleever suffer not Satan thus to abuse thee say unto him Avoid Satan thrust away these glasses from thee let not thy minde meditate on these things call for the glasse of the Gospell wherein thou shalt see the sting of Death taken away yea Death it selfe swallowed up in victory thou shalt see the nature of it changed being the end of sicknesse sorrow sinne labour and all miserie and the beginning of full happinesse and glory thou shalt see the Angels carrying soules into Abrahams bosome thou shalt see the happinesse of heaven into which the soule immediately upon departure hence entreth and such as all the wealth glory and comforts of this life are but dung in comparison of there shalt thou see God in his holy habitation a Father to the fatherlesse and Husband to the widow yea there shalt thou see thine owne mortall and corruptible body rise in glory Oh behold Death in this glasse of the Gospell and thou shalt die most comfortably and even desire to be dissolved and be with Christ I beseech you marke well my discourse of Death this day and labour to remember at the least the principal passages therof you know not how soone you may have occasion to make use of it It is appointed for all once to die but when this day or to morrow this yeere or the next where on sea or land at home or abroad how by fire or water ordinary sicknesse or pestilence naturally or violently we know not these things if preserved by you may stand you in some stead in time of need Wherefore what I have delivered in the grosse I will now more particularly unfold and from the holy Scriptures inlarge my Discourse severally The first glasse is the glasse of Nature I meane of Nature corrupted for it is the wage of sinne i◠Adam had not sinned there had not beene death Thorow this all the wise Gentiles and Heathen
this Land in the daies of Queene Mary so cheerefully to receive sentence of death so joyfully to sing in their prisons darke and loathsome dungeons so comfortably embrace faggots kisse stakes clap hands in flaming fire because all this was for a good cause even for Christ the Gospell and a good conscience sake and the holy Ghost hath pronounced Blessed are the dead which die in the Lord This made them rejoyce in death with joy unspeakable and glorious This was Iosephs comfort in prison that he was falsly accused And Daniels that he was cast to the Lions for the matter of his God Therefore Saint Peters charge is Let none of you suffer as a murtherer or as a theefe or as an evill doer or as a busie-bodie in other mens matters but if any suffer as a Christian let him not be ashamed but let him glorifie God in this behalfe But how great is the horror of malefactors No doubt but it pierced Ahabs soule more than the arrow did his bodie that this was the just judgement of God upon him for his sinne How fearefull was death to all such whose carcasses God overthrew in the wildernesse and destroyed them with fiery Serpents and other fearefull meanes Who knoweth the unconceiveable dread and horror which wicked men have in their soules in their prisons death-beds or executions when their owne consciences tell them This miserie is come upon me for murther theft adultery riot and such like wicked courses I doe not deny but such malefactors may die sullenly or desperately Others may be deceived and thinke they die in a good cause when they doe not So the ancient Donatists and Arrians and in our times the Priests and Iesuits thinke they die for Religion and the true Catholike cause and deserve to be Canonized for Saints whereas they suffer deserved punishment for their rebellion and sedition yea they would in death be accounted Martyrs before they have led the life of a Christian yet being thus abused and deceived by Satan and God in his justice giving them over into a reprobate sense they may even astonish men to behold their seeming patience joy and Christian resolution but yet this standeth firme that no man suffering or dying for an evill cause and his minde be rightly informed can die with comfort and peace but with exceeding dread and horror such an one must needs be exceedingly fearefull to die Yea this that I have said must also be understood with exception of Repentance Many men justly suffer pressures and miseries tortures and torments for their sinnes and evill deeds yet upon true repentance finde peace and comfort in life and death Moses died in the wildernesse and might not enter into the promised Land because hee did not sanctifie God at the waters of Strife but repenting he died with comfort Iosiah fighting rashly and without warrant from God was wounded to death but repenting of his folly he died with comfort and was gathered to his Fathers in peace The theefe on the Crosse died justly for his sinnes but repenting he died with comport and went to Paradise Our Prodigall suffered hunger and misery justly for his riotous and luxurious dilapidating and wasting his goods but repenting he found comfort Many a man commeth to great misery poverty sicknesse ache imprisonment banishment death for his disordered life yet truly repenting findeth peace and comfort But these cases excepted no man that is rightly informed in his minde and continueth impenitent can but be exceedingly afraid to die wherefore every one that would moderate the feare of death must be sure to live and die in a good cause The second meanes for moderation of the feare of death is to live an holy and sanctified life The Apostle compareth death to some fierce and truculent beast or serpent which killeth all men that grapple with it with a poysonfull sting and telleth us the sting of death is sinne As a man then would not feare but with great boldnesse encounter that Serpent when he knoweth the sting is gone so may we boldly and comfortably die when we know the sting thereof is gone Oh it is the guilt of sinne maketh men so fearefull to die But great is the peace they have that love thy Law Mark the upright behold the just the end of that man is peace The righteous are bold as Lions Oh such as here live in the feare of God making conscience of their waies eschewing evil Walking in the Spirit Mortifying the flesh with affections and lusts having their conversation in heaven And ever beholding the face of God thorow the perspective of holinesse Setting their minds on those things which are above Being passed from death to life and alreadie entred into the first degree of glorification sanctification being glorification inchoate and glorification sanctification consummate What comfort joy boldnesse have such in sicknesse and death How comfortable to the living to visit such and to heare and see their cheerefulnesse patience prayers praises benedictions valedictions if infirmitie of flesh and bloud or strength of disease doe not hinder on the other side such as walke in their life time after the flesh drinke up iniquitie like water and are continually strengthening and adding poison to the sting of death How are they distracted with feare if they see that beast but gape upon them or hisse at them How comfortlesse to visit such see their impatience observe their worldly mindednesse and heare their words of discontent discomfort and distrust if God have not laid on them the spirit of slumber Therefore let him that calleth on the name of Christ depart from iniquitie And whosoever would with comfort and boldnesse looke for death or Christ to judgement Let him deny all ungodlinesse and worldly lusts and live righteously godly and soberly in this present world The third meanes of moderation is by a lively and stedfast faith This is our victory even faith How can that man be immoderately afraid to die who doth in his heart stedfastly beleeve that Christ died for him and hath conquered Satan death and hell for him disarmed the strong man Satan deprived Death of its sting that it cannot hurt that the nature of it is changed an end of all evill the beginning of all true good It is not possible with the cleare eye of Faith to behold death in the Crystall-glasse of the Gospell and to be immoderatly afraid of it Here then was the Disciples want they had a good cause they followed their Master into the ship they lived honestly Iudas excepted but their faith was weake and therefore their feare so strong Why are yee so fearefull O yee of little faith Wherefore let all such as desire to moderate the feare of death pray for increase of Faith Oh see what an inestimable Pearle Iewel Faith is in
Iudas excepted but yee of little faith The widow of Zarephath had not a Cake but an handfull of Meale in a barrell and a little Oile in a Cruse That they followed him into the ship and feared no danger that in this extreme danger they come to Christ calling him Lord Lord and pray him to save them proveth that they had some faith but that they are so fearefull and awaken him so turbulently as if they were in greater securitie if he were awake or he lesse able to helpe them being on sleepe than awake this was poore and little faith and our Saviour reproveth it with admiration O yee of little faith Not of little courage or valour for these and all other vertues grow from faith as the Apostle saith Some through faith have stopped the mouthes of Lions quenched the violence of fire of weake have beene made strong waxed valiant in fight and have turned to flight armies of Aliens No vertue so usefull in dangers as faith the Apostie calleth it our shield and another faith In all dangers and distresses wee are to encounter withall in this world it is our victorie wherefore he wondreth they have so little of it And as another Euangelist expresseth it How is it that yee have no faith that is How is it that yee have no better or greater measure of faith Or as S. Luke vet in another phrase and forme Where is your faith Or as the Greeke Article intendeth Where is that your faith that measure and degree of faith which you have shewed to be in mee All which tend to one purpose viz. to declare the weaknesse feeblenesse and modicitie of faith in this their great danger when the strength of their faith should specially have supported them But some may object and say That after this time the Apostles are said to have no faith therefore they ahd no faith now So after his resurrection it is said Christ appeared to the eleven as they sate at meat and upbraided them with their unbeleefe And to Thomas hee said Be not faithlesse but beleeving I answer That infidelitie incredulitie or unbeleefe is twofold viz. absolute and comparative Absolute unbeleefe is when the heart is void of every even the least jot grain of true faith and beleefe as where the Apostle demandeth What part hath he that beleeveth with an Infidell Comparative infidelitie is in relation not with any true but with a strong measure of faith And thus a weake or little faith a faith which in the houre of temptation is assaulted with doubtfulnesse is comparatively called faithlesnesse and unbeleefe such was their faith now and after Christs resurrection for a time And now if we make Application Surely if it bewrayed a small measure of saith for them to be so fearefull when Christ was in humilitie weaknesse and infirmitie on sleepe and before they had seene many most glorious miracles which after this time hee wrought for confirmation of their faith and before they saw his glory in his resurrection from the dead and his ascension into heaven and the sending of the holy Ghost upon them according to his promise How much lesse is our faith yea how may wee justly thinke we have no faith but are most worthy to be reproved for our infidelitie if in any danger wee exceed in feare having seene all his miracles resurrection and ascension c. in the glasse of the Gospell Was their faith little because he being on sleepe they did exceedingly feare danger And shall not our faith appeare to be farre lesse if wee so exceedingly feare seeing we know he now sitteth at the right hand of God having received all power and authority in heaven and earth and never slumbreth nor sleepeth Oh then meditate on the promises performances and power of God the merit of Christ mercy of God his goodnesse and greatnesse who both will and can turne all to the best that in greatest perplexitie and distresse that can or may befall your selves or any Gods people you may have the commendation given to Abraham that contrary to hope he beleeved under hope and may avoid this reproofe Why are ye fearefull O ye of little faith Here first we may learne what great spirituall combats and conflicts Gods children in this world are subject unto Our life is a warfare on earth as a well-tried and expert Warriour keeping the termes of his owne Art called it and the Apostle a wise and valiant Captaine in Gods hoast doth not only furnish every Christian souldier from top to toe with compleat harnesse but also describeth their enemies We wrestle not with flesh and bloud but against principalities and powers against worldly governours the princes of the darknesse of this world against spirituall wickednesses which are in high places You see what enemies we have and how exceedingly furnished with strength in their hands and malice in their hearts having all gainfull advantages both from nature they spirits and we flesh and from place they being above we below and far beneath them In which combat of our soules faith is our principall armour both of offence and defence and therefore the Apostle biddeth us Resist Satan being stedfast in the faith to take the shield of faith and to fight the good fight of faith Oh it is our faith whereby we stand and get victory Wherefore there is nothing so much assaulted as our faith yea and many times is so exceedingly battered and shaken and brought to so low an ebb that even the best of Gods children have thought they have had no faith and at least in the exceeding weaknesse thereof have made bitter complaints My God my God why hast thou forsaken me and will the Lord absent himselfe for ever and will he shew no more favor Is his mercy cleane gone for ever Doth his promise faile for evermore Hath God forgotten to be gracious Doth he shut up his mercies in his displeasure Lord how long wilt thou hide thy selfe for ever and shall thy wrath burne like fire And Oh wretched man that I am Loe these these indeed are the grievous conflicts and foiles which even the chosen Captaines of the Lords Armies have received and if such Lions themselves have roared for the disquretnesse of their hearts what have silly Lambes experience of in their soules No marvell though they sigh and mourne and complaine and be brought very low as if they had no faith at all but their hearts were full of unbeleefe doubtings feares Oh let such know to their comfort that the very best of Gods children have had and have and shall have experience hereof and shall grone under the burthen of the remainders of corruption and lament the sinfull infirmities which cleave unto them and cry out of feare doubting and unbeleefe yea know because Regeneration is imperfect
was made the greater was the truth and glory of his Resurrection yea such as were set to watch did publish it Matth. 28. 11. So the greater is the power and the more violent the assaults which enemies make against the Church of Christ the greater is Gods glory in their deliverance which the people confesse in the Psalmes If the Lord had not beene on our side now may Israel say if the Lord had not beene on our side when men rose up against us they had even swallowed us up quicke when they were so wrathfully displeased at us the waters had overwhelmed us the deepe waters of the proud had even gone over our soule But praised be the Lord who hath not given us for a prey to their teeth Our soule is escaped even as a bird out of the snare of the fowler the snare is broken and we are delivered The greater the danger of Gods people at the Red-sea the greater their deliverance the greater the evill by Iesuits intended against the Protestants in France the more glorious their peace the greater mischiefe intended by the Gunpowder treason and the nearer to execution the more marvellous our deliverance in all which cases the Church is taught to praise God and say The Lord hath done marvellous things with his owne right hand and with his holy arme hath he gotten himselfe the victory Oh trust in God be the storme and threatned hurt to the Church never so great for all shall worke for good There is no wisdome counsell or strength against the Lord But he will turne the rage of man to his praise When all that see and heare shall marvell and say with reverend awe Who is this What manner of man is this The Greeke word is very emphaticall and of greater signification than another which is thus translated 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 qualis For though this be often used in the New Testament yet ever translated what which one place only excepted Neither are they derived from the same root for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pavimentum as if it were written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pro 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cujas as if they had fully expressed the word thus What Countrey-man is this Which question bewrayeth their ignorance tendeth to the begetting of knowledge and is an effect of their admiration which may thus be described according to the rules of Philosophie Admiration is a painfull suspension of the minde proceeding from the knowledge of some great effects whereof the causes are unknowne I call it a painfull suspension because all men naturally desire knowledge and the more generously minded any are the more painfull it is for them to be ignorant Some say that Aristotle the Prince touchstone of Philosophers was so grieved that hee could not finde out the cause of the ebbing and flowing of the Sea that he died on it yea some say that he cast himselfe into the Sea saying Seeing I cannot comprehend thee thou shalt comprehend me but the other seemeth more probable Now admiration proceeding from ignorance of causes doth wonderfully provoke to the studie of causes that so they may be eased of that sorrow paine and griefe whereupon admiration is said to be the soule and life of Philosophie And Pythagoras being demanded what was the end of Philosophie answered To marvell at nothing intending that herein a learned Philosopher knowing the causes of things did not marvell whereas an ignorant rustick doth marvell at his owne shadow As in Philosophie so much more in Divinitie ignorance is a painfull thing to the godly disposed and therefore the more they admire the word and workes of God the more they enquire and search into the causes thereof as the Disciples here marvelling said one to another What manner of man is this Whose question intendeth three things viz. First That Christ is true man having a true soule and bodie in regard of their substance and their essentiall properties as in the soule will understanding in body true dimensions as length bredth thicknesse yea taking also the generall and blamelesse weaknesses and infirmities of both as ignorance of some things feare sorrow wearisomenesse hunger thirst sleepe ache paine sicknesse such as accompany the generall nature of man and are not repugnant to the perfection of science and grace as was more largely shewed from his being on sleepe This is it was anciently promised The seed of the woman shall breake the Serpents head And In thy seed shall all the Nations of the earth be blessed And afterwards prophesied A Virgin shall conceive and beare a Sonne A Childe is borne a Son is given A woman shall compasse a man Which promises and prophesies have bin most truly fulfilled as this day doth witnesse to the Christian Churches For the fulnesse of time being come God sent his Sonne made of a woman The word was made flesh Iohn 1. 14. Oh what a sweet comfort is this to us miserable sinners that our blessed Saviour and Redeemer is not a stranger to our nature but tooke upon him the forme of a servant did partake with his in flesh and bloud became that prophesied Shiloh wrapped in the Tunicle skinne or Secundine our kinsman as Iob calleth him If the Baptist did so spring for joy in his mothers wombe when Mary the Mother of Christ saluted his Mother and if the Angels did so rejoyce and sing at the birth of Christ what cause have we to rejoyce and sing yea our very soules to spring for joy that wee doe celebrate this Festivitie in commemoration of our Saviours birth Yea that our comfort may be full he hath not only taken upon him our nature but our infirmities also that he might become a mercifull and compassionate High Priest So as we may boldly goe to the Throne of grace and be assured we shall finde mercie and grace to helpe in time of need The second thing avouched by the proprietie of the word in this question as you have heard in opening the sense of it is That this true man is a stranger they aske whence he is whereunto Christ returneth a perfect answer Hee descended from heaven Saint Paul saith He is the Lord from heaven Not that he brought his humanitie from heaven which passed thorow the Virgins wombe as water thorow a conduit as divers Heretiques have dreamed for he was made of a woman and had the materials of his body from the blessed Virgin but he had not his beginning here on earth as men have but God came downe from heaven and was manifested in the flesh and as he came so here he lived but as a stranger not having where to be
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
sinners yea pierced that heart with a speare which devised all good for man And doe yee not marvell Doe you reade that the fountaine of living water thirsteth the light of the world put out Truth oppressed by false witnesses Discipline scourged He that beareth up all things faint under the Crosse He that is Iudge of quicke and dead judged by a mortall man Justice condemned Foundation hanged on a Tree Salvation wounded and Life killed and doe yee not marvell But alas these were lamentable things and in the eye and wisdome of flesh and bloud base and contemptible Behold then such things as are full of glory and majestie The Sunne ashamed of their doings pulled in his beames covered it face and refused to give light to such a work of darknesse The earth trembled as not able to beare the weight of such a sinne The vaile of the Temple rent asunder from the top to the bottome in detestation of such wickednesse The Centurion confesseth truly This was the Sonne of God Pilat whose hands were embrewed with his bloud writeth his inscription and publisheth his glory to Hebrewes Greekes and Latines This is Iesus of Nazareth King of the Iewes And will you not marvell at it Yea open the eyes of your mindes and you shall see the benefits hereof He was apprehended that we might escape scourged that we might be spared bound that we might be loosed disgraced that we might be honoured wearied with the burthen of the Crosse that wee might be eased of the burthen of the Curse fainted that we might be refreshed thirsted that we might be satisfied wounded that we might be healed humbled to the Crosse that we might be exalted to Thrones died amongst Theeves that we may live amongst Angels condemned that we may be justified killed that we may live And doe yee not marvell and say What manner of man is this Moreover when Christ was truly dead and buried and all made sure as they thought the wicked triumph and rejoyce and his Disciples full of sadnesse and sorrow Luk. 24. 17. loe he that had power to lay downe his life had also power to take it up againe Ioh. 10. 18. Hee loosed the sorrowes of death whereof it was impossible for him to be holden Acts 2. 24. having thorowly conquered death even in the grave it strongest hold fortresse or castle It was not the great sealed stone could keepe him in Matth. 27. ult but Sampson-like carrieth on his shoulders the brasen gates Iudg. 16. 3. and declared himselfe mightily to be the Sonne of God by his rising from the dead Rom. 1. 4. Death and Grave confesse their weaknesse and his dominion they are weary of their prey and hasten with the Whale to cast up this Ionah they are oppressed with an intolerable burthen and have swallowed so bitter a morsell as they would faine be rid of the earth is in travell till it be rid of him Moreover after that he had beene conversant with his Disciples for the space of forty daies after his resurrection and had instructed them concerning his kingdome he was received up into glory from the top of Mount Olivet in the sight of his Apostles he ascended into heaven that is his humane Nature by the power and vertue of his Godhead was truly and locally translated from earth into the highest heavens of the blessed where he is said to sit on the right hand of God to make continuall intercession for his Elect from whence he sent the Holy Ghost in likenesse of cloven tongues of fire within ten daies according to his promise from whence he powreth out his spirit on all flesh and specially on such as he hath called to the work of the Ministerie doth gather and protect his Church bridle and confound his enemies and at the appointed time shall come from thence in his owne glory and the glory of his Father and of the holy Angels to iudge both the quicke and dead when all his Saints shall be gathered from the foure corners of the world shall meet him in the aire and be with him in happinesse for ever whose kingdome shall have no end Oh most marvellous Redeemer Oh most glorious mysteries of the Gospell How are we bound for ever to that good God who hath revealed them by his word and Spirit unto us How poore and simple beggerly base and contemptible are all the Religions in the world compared with this What is Moses and all the Legall service and worship though ordained of God yet the time of Reformation being come the Apostle calleth them weake and beggerly elements What is that Impostor Mahomet with his Alcaron though a Religion so generally received and professed how carnall filthy and obscene What are his best promises but such as a godly minde would despise abhorre How many great Kingdoms do worship Sunne Moone Starres yea foure-footed beasts and creeping things And some worship the Devil himselfe How in Poperie are poore people deprived of the Scriptures nusled in ignorance and implicite faith taught to beleeve lying Legends counterfet miracles fed with old wives fables and abused with cosening tricks of deceitfull men Oh stand fast in the faith marvell and praise God who hath made knowne the Saviour and the way of salvation unto you You have marvelled at many things but I pray you forget not that which is the burthen of all What manner of Man It is Man yea true Man that is so marvellous in birth life doctrine death resurrection ascension Oh how highly hath God exalted humane nature Some love their flesh for the beauty of it and some for the comely shape and proportion some for the strength Here is the ground of true love to love it because in Christ it is the flesh of God and herein exalted above the nature of Angels It was a great honour was given to man at the Creation when he was made after Gods Image but it is a far greater honour given in Redemption God himselfe becomming man flesh of our flesh and bone of our bone Oh Christian acknowledge thy dignitie and doe not defile with a lewd conversation what God hath so highly honoured But me thinketh I heare some object this is a matter of offense that Christ was a man yea a weake and poore man I answer Indeed it is true if we behold him with a carnall eye and looke upon no more but his bare humanitie and wrapped up in great infirmitie it is a matter of offense and therefore Christ hath pronounced Blessed is he whosoever shall not be offended in me The Prophet foretold hee should be a stone to stumble at and a rocke of offense And the Apostle saith We preach Christ a stumbling blocke to the Iewes and foolishnesse to the Gentiles But whoso well observeth the Gospell shal see in