A Tossed Ship Making to Safe Harbor, Sermon 1
A Word in Seaſon, to a ſinking Kingdome.
Matth. 14.22, 23, 24, 25, 26, 27.
22. And ſtraight-way Jeſus conſtrained his Diſciples to get into a ſhip, and to goe before him unto the other ſide, while he ſent the multitudes away.
23. And when he had ſent the multitude away he went up into a mountaine a part to pray; and when the evening was come he was there alone, &c.
THis ſtory which you here read of the Diſciples going to Sea, &c. *S. Auguſt. de verbis Dom. Serm. 14.S. Anguſtin makes a kinde of propheticall hiſtory of the ſtate of GODS Church from the aſcenſion of Chriſt into Heaven, till his comming againe, the end of all things. His going into the Mountaine to pray, is his going into heaven to make interceſſion for us: his ſending the Diſciples to ſea, was the commiſſion he gave them to go preach the Goſpell: the ſea is the world, the ſhip is the Church: the contrary windes and ſtormes they met withall, are the troubles and perſecutions, the errours and hereſies the Diſciples had, and their fellowes have, to conflict withall in the carrying on of the Goſpell. The fourth watch when Chriſt came to them, is a little before the end of all things, as that was a little before the morning. At which time, in regard of the troubles, perſecutions, hereſies, that ſhall be in the world. Men ſhall look upon Religion, as the Diſciples upon Chriſt; *Res Chriſtiana phantaſma] …ſſe videbitur. Aug.either as a ghoſt fearfull to own it, in reſpect of the many troubles and perſecutions which may attend it; or as a phanſie in reſpect of the multitude of opinions that ſhall ariſe.—I will follow him no further.
The reſemblance that this ſtory did hold forth with the Church of God, both in this kingdome, and other parts of the Chriſtian world, was the great inducement to me to enter upon it.
The Ship of our Church and State, in which is imbarqued ſo much of our comfort and happineſſe, was ſet forth by Gods warrant, and had with the Diſciples here, a proſperous and faire gale for a time, the prayers, deſires, well-wiſhes, of all. But being now come into the midſt of the ſea, even the midſt of their work, they meet with contrary winds. A ſtorm is riſen, the windes blow, the waves ariſe, the floods of ungodlineſſe doe lift up their voice, and threaten to ſwallow them up.
In this tempeſtuous ſtorme, wee may look upon them, who ſtill abide in the ſhip, as upon the Diſciples toyling and rowing; fo they conflicting and labouring with oppreſſing difficulties in their indeavours to bring this toſſed ſhip of the Church and State to ſafe harbour.
It is all our comfort, that whileſt wee are conflicting upon the Sea; *Dum Diſcipuli in mari Chriſtus in monte. Iſti remigando laborant, ille intrecedendo implorat.Chriſt is praying upon the mountaine: And in the fourth watch his appoynted time, will come downe, take a view of our troubles upon the ſhore, and then come forth to helpe us, enter the ſhip, ceaſe the winds, calme the ſeas, and at laſt bring this torn and toſſed ſhip of the Church to ſafe and quiet harbour.
The whole ſtory doth branch it ſelfe …n theſe particulars.
1. The diſmiſſion of the Diſciples to ſea, verſe 22. after which.
1. The diſcharge of the multitudes to their hemes.
2. Chriſts withdrawing of himſelfe into a mountaine to pray, 23. verſe.
2. The danger the Diſciples were in at ſea: they were
1. In the middeſt of the Sea.
2. Toſſed with waves.
3. The Windes were contrary. 24. verſe.
3. Chriſts addreſſes to help and relieve them, in which
1. The time: the fourth watch.
2. The manner: walking on the ſea, 25. verſe.
4. The Diſciples apprehenſion of him, together with the effect of it.
1. It is a ghoſt.
2. They cryed out for feare.
5. The way Chriſt went to ſettle them and ſave them.
1. He ſpeaks to them, it is I.
2. He incourageth them, Be of good cheere, &c.
6. We have Peters interpoſing tryal, wherin
1. His requeſt, Bid mee to come to thee upon the waters.
2. Chriſts grant, Come, 29.
3. His feare and ſinking, 30.
4. Chriſts ſuccouring and helping of him, 31.
7. Wee have the fruit of Chriſts comming to them, two great miracles.
1. Ceſſation of the ſtorme.
2. The ſhip at the ſhore, 32. v.
8. Wee have the effect of theſe miracles.
2. Wonder.
2. Worſhip, 33. v.
This I thought good to premiſe, before we came to the particular handling of the words.
Wee will now fall upon the words themſelves: where firſt you ſee we have to deale with the diſmiſſion of the Diſciciples to Sea.
22. And ſtraight-way Jeſas conſtrained his Diſciples to get into a ſhip, &c.
[And ſtraight-way.]
That is immediately after Chriſt had fed them, and refreſhed them: after refreſhment hee pnts them upon imployment, from meat he ſends them to work; we muſt not eate to be idle, but eate to labour: labour that we may eate, and eate that we may labour.
Doct. Gods refreſhments muſt quicken us to Gods imployments: whether you eate or drinke, or what ever you doe, doe all to the glorie of God: make all your refreſhments ſerviceable to the advancements of Gods worke, of Gods glorie.
[Jeſus *Non libenter patiebantur diſcipuli ſe a Magiſtro ſuo divelli. Chem. Cogere enim opportuit, quia ſe ab illo divelli invite patiebantur.conſtrained his Diſciples.]
Whats that? ſure he did not uſe any extreame violence upon their bodies, nor any extraordinary workings upon their ſpirits: ſometimes conſtraint is oppoſed to freedome, and willingneſſe, and then is as much as forced, uſed violence on them.
aHoc vocabulo oſtenditur invitos eos a domino receſſiſſe. Hier. Sic accipio foreign Coegit. Computit. Non quod inviti avellerentur a Chriſto ut aliquibus videtur, neque enim credibile eſt eos volu iſſe eſſe refractaros vel invitos Chriſto paruiſſe; coegit inquam pro juſtit, ſine mora redire in navim; eo quod nox ingrueret, &c. Pareus in loc.Somtimes to un-perſwaſion: & then it is as much as moved and perſwaded, as 2 Cor. 5.14. The love of Chriſt conſtraines, that is, effectually moves, and ſtrongly perſwades.
And ſo it may be taken here, he perſwaded them.
And yet there ſeems to be ſomething thing more in it, his Authoritic came in, as well as his Arguments, they went out of obedience to the command, they denyed their owne will, which no doubt was either to abide with Chriſt, or to have him with them, and ſubjected themſelves to the will of Chriſt.
bNead punctum temporis voluerunt ab eo ſeperari Nolebant diſcipuli a Chriſto divelli, ſed vi ſeperabantur. Theoph. Cum dicet Evangeliſta, Compulit, declarat quod magno ſuoe a more preſentiae diſcipuli tenebantur. Chriſ.No doubt but they wer loth to leave Chriſt, they were unwilling to part with him, both in reſpect of Chriſt, out of the love they bare him, loath to leave him alone, and out of love to themſelves they were unwilling to goe without him: *Compulit, hoc eſt juſſit e veſtigio redire in navigium, at que precede… re in ripam ulteriorem. Pareus in loc.But Chriſt commanded them, and out of obedience to Chriſts commands they went. As it was ſaid of Joab, 2 Sam. 24. when hee was ſo unwilling to number the people; It is ſaid that notwithſtanding the Kings word prevailed againſt Joab. So here the command of Chriſt prevailed againſt them, and therefore they went out of obedience.
There are many things might be obſerved. 1. From their unwillingneſſe to go from Chriſt, which is implyed:
Doct. *Qui ſemel Chriſti dulcedinem guſtave ri… deſicile ab illo ſeperari ſuſtinèr. Barz.Men that have once taſted the ſweetneſſe of Chriſt, are hardly drawne away from Chriſt. The Diſciples had here taſted the ſweetneſſe of Chriſt, and no marvaile if they were unwilling to part with him.
But this was their miſtake; they had parted with Chriſt, if they had not gone, the way to keep Chriſt is to follow the counſels, and be obedient to the commands of Chriſt. What had it been for them to have enjoyed the fleſhy, and have loſt the ſpirituall preſence of Chriſt.
Men that will not follow the commands, ſhal want the comforts of Chriſt; if you will not follow the light of direction, you ſhall want the light of conſolation; works of darkneſſe, and walking in darknes go together. See David, 51. Pſal.
But yet more, from their obedience in going, though they were ſo deſirous ſtill to ſtay with him. We learne,
Doct. Where God hath a will to command, man muſt have a will to obey.
*Diſcamus itaque nos ſimplici obedientia Dei mandatis parere.That is the beſt obedience, which hath moſt ſelf-denyall in it. You ſee in Abraham, in Moſes, &c. Peter went without gain-ſaying, if you read there that act of obedience was done upon a great conqueſt of himſelfe. If you read the Scriptures you ſhall ſee, that hath been eſteemed an act of greateſt obedience, wherein was an act of greateſt ſelfdenyall. Abraham.
But further, though they went, yet they went not without a warrant, they had a parent and Commiſſion from heaven to carry them out.
Doct. It is good in all our undertakings to get a Warrant from heaven, a Commiſſion from Chriſt for the doing of it.
The Diſciples went, but they had their warrant, they had the word of Chriſt to provoke them to it, and incourage them in it. The like had Moſes, Aaron, Jeremie, &c.
In the 4. Col. 20. we have this phraſe, Be filled with all the will of God. 4. Col. 20.It is a Metaphor taken from a Sayle filled with wind: if the Saile have no winde, the Ship ſtands ſtill and is becalmed: but if the wind once come, and fill the Sailes, then is it carried amain. Gods command to the ſoule, ſhould bee like the wind to the ſailes: if no command from above, a Chriſtian ſhould ſtand ſtill, as a ſhip becalmed; but if a command come, wee ſhould be carried amain. Goe with courage, be the difficulties what they will; Have not I commanded thee? will beare us out in all.
Vſe. Labour then for a word of Direction from Chriſt in all your undertakings: you may follow the guidance of fleſh and bloud, the direction of your owne reaſon, and miſcarry at laſt, and there is no ſurer way to miſcarry than to follow the guidance of your own ſpirits: you ſee it in Balaam, in Saul, concerning the Amalakites, in the Jews, 42. Ier. But he that ſhuts his owne eyes, and goes by Gods light, he that denyes his owne wiſedome, and followes the guidance of God ſhall be ſure to goe aright: 91. Pſal. Hee will keep us in all our wayes.he ſhall goe ſafe in the middeſt of dangers. You ſee it in Moſes, in Heſter, &c.
Gods warrant is enough to put us on a work, Quando viae noſtrae, ſunt viae domini, tune ſumus ſub conditione divinae protectionis. Rei.and will be our ſecurity in our undertaking. Where our obedience lyes, there our ſafety lyes. He runs into the greateſt danger that runs out of Gods way of obedience. No ſafety but in Gods way. Art thou in Gods way? and do ſtormes ariſe? doe tempeſts threaten? Yet aſſure thy ſelfe, God will never be wanting to thee while thou art in a way of obedience to him. The Diſciples met with ſtormes, but Chriſt leaves them not in the ſtorm; their obedience to Chriſt, brought the preſence of Chriſt to them. Never man wanted comfort long, that went in a way of obedience. The Martyr went far upon meer obedience, but before he came to the journies end, before he came to the ſtake, God gave him *Coelum extra Caelum.in a piece of his reward before his work was done. But ſhould thou dye without comfort, thou dyeſt in the ſhip, and not in the ſea, thou dyeſt in Gods way, and there is ſafety, though thou never reach the apprehenſion of it.
Jeſus conſtrained his Diſciples (to go into the Ship).
Chriſt had a journey for them to go, and here he provides them a ſhip.
Doct. If God have a work for us to do, he will provide us with neceſſaries to the doing of it. Neceſſary counſell, neceſſary ſtrength, neceſſary comfort and aſſiſtance, and all this proportionable to the worke. Moſes was troubled at firſt for want of elocution, and Jeremy for want of courage, but he that ſet them on work provided them neceſſaries. Exod. 3.11, 12 Exod. 4.10, 12 Jer. 1.6, 7, 8.Moſes did not want a tongue, nor Jeremy courage.
We are ſometimes troubled at the want of means for the bringing of a work about, how ſhall this thing be? but if the work be Cods, he will want no inſtruments for the effecting of it: Nay in the want of all he can work alone. Infinite wiſdome, and infinite power was never at a ſtand.
But further. (To get into a ſhip.)
When we are to do Gods work, we are not to have our tooles to ſeeke; the ſhip was ready when they had a command to go to ſea. All creatures ſtand like them in the market place, ready to be hired into Gods Vineyard. All creatures they are ready to execute Gods wil. Let not man alone rebel.
[And to goe before him unto the other ſide.]
Here is a plaine proofe againſt the Vbiquitarians, who hold Chriſts body, his humane nature to be in all places. And here is alſo the errour of Tranſubſtantiation confuted, who take away the dimenſions of a body, making the body of Chriſt in ſo many places as bits of bread at the ſame time: if Chriſts humane nature had beene in every place, Chriſt could not have ſaid, Goe before him to the other ſide.
There is ſomething more in it. [Goe before him.]
If you read before, you ſhall ſee the occaſion of Chriſts withdrawing of himſelfe with his Diſciples was the newes of Johns beheading. They had told him that Herod had beheaded John *Seceſsir Chriſtus, non praepoſtero metu, ſed prudenti conſilio, 10. ne manedo tentaret Deum. 2. ut exemplo doceret, temeritatem vitandam & pericula non neceſſaria declinanda, juxta illud. Mat. 10.23., whereupon Chriſt withdrew himſelfe, and here to preſerve his Diſciples, he ſends them firſt away.
It ſuits well with Chriſts love to his Church, and his end of comming into the world, to take more care to preſerve them, then to ſave himſelfe, to looke to their ſafety more then his owne. You know what he ſaid, John 18.8. If you ſeek me let theſe go free.
Hee came to interpoſe himſelfe betweene God and us, he came to beare our ſcourges to undergoe our ſtripes. As Rebecca to ſaid Iacob: on thee my ſon be the bleſſing, on me be the curſe. So Chriſt to us, like Ionah, he was content to be caſt into the ſea, even the ſea of wrath, that there might be a calme, a peace between God and man: he came not to ſave himſelfe, but to be our Saviour, and therefore was content to loſe himſelf that he might ſave us; to undergoe all, that we might be free.
We are more deere to Chriſt, then he was to himſelf; & therefore he doth here, as we do whē things are in danger, ſeek to preſerve that which we eſteeme moſt, which is moſt precious to us; to ſave us was more deſirable to Chriſt, then to preſerve himſelfe. He ſees himſelfe in us, oh that we could ſee our ſelves in God, and that the preſervation of the glory of Chriſt might be more in our eyes, then the ſaving of our ſelves. As Chriſt was more tender of us then he was of himſelfe; ſo let us be more tender of his glory, then of our own ſafety: if we can but hold up his glory, though we ſuffer in his glory, yet we ſhall be glorified.
He that ſeeks himſelfe in oppoſition to God, doth loſe himſelfe and God: but he that ſeeks himſelfe in ſubordination to him, findes both; even himſelfe in God.
Here is that Riddle expounded, Hee that will ſave his life ſhall loſe his life, but he that will loſe his life for my ſake and the Goſpell, ſhall finde it.
*Dignus plane enim morte qui tibi domine recuſat vivere, & qui curat eſſe niſi propter te pro nihilo eſt, & nil eſt. Bern. in Cant. Propter temet ipſum domine feciſti omnia, & qui eſſe vult ſibi, & non tibi nihil incipit eſſe inter omnia. Bern. 2. Ser. in Cant.It is lowneſſe of ſpirit to ſeek how we may preſerve our ſelves, and not how we may hold up Chriſt.
That life is forfeited and loſt, which is either gained, or kept with the declining or loſſe of Chriſt.
aVix quaeritur Ieſus propter Ieſum. Aug. Principes viri regionem quaerunt, potius quem religionem. Chem.I have read it was the ſpeech of a Henry of France, who when he was perſwaded to do ſomething for the advancement of the Proteſtant Religion; he anſwered, He would lanch no further into the deepe, then he might returne ſafe againe to ſhore. Such ſpirits have moſt men: They look upon the wayes of God as we do upon an Ignis Fatuus, which we dare not follow, for feare it lead us into bogs and pits. I ſhall ſay no more to ſuch but this, that life, that honour is forfeited and loſt, which is either gained or kept, by declining or renouncing the cauſe of Chriſt.
We proceed.
[While he ſent the multitude away.]
This ſeemes to be another reaſon why he ſent his Diſciples before him; Aliquantiſper detinuit, donec precibus, & benedictione redire juſsit. Pareus in loc.here was a multitude with him, hee had newly refreſhed them, and would not ſuffer them to go, till he had diſmiſſed them, bleſſed them, &c. or the like. And the day was farre ſpent, the night was comming on, the ſhip was going, for its probable it was a paſſengers ſhip; ſhould they have ſtayed till Chriſt had diſmiſſed them, the ſhip might have been gone.
And therefore while Chriſt was ſending the multitude away, he conſtrained his Diſciples to take the opportunity and go before him. The words may be conſidered as a reaſon of Chriſts ſtay behinde, and of ſending the Diſciples before.
But yet that which is expreſſed was the leaſt of the reaſons wherefore Chriſt diſmiſſed them. You may ſee greater reaſons than that in the hiſtory. 1. Becauſe he would goe to pray: 2. Becauſe hee would now exerciſe the graces of his Diſciples alone: 3. Becauſe he had a purpoſe to diſcover his divine power in their deliverance.
But this may be one: while he ſent the multitude away:
Doct. That though a bare command of God be ſufficient to challenge our obedience to it, yet ſo graciouſly doth God often condeſcend to our weakneſſe, as to give us a reaſon of impoſing of it.
It was ſo here, hee doth not onelyonly command his Diſciples to goe before him, but gives them a reaſon why he doth.
Indeed when God commands, it is the reaſon of reaſons to obey, becauſe God commands. The commands of God, though they may bee above reaſon, yet they are not contrary to right reaſon. The obedience of faith, is farre above reaſon, but it is not againſt reaſon, becauſe it is all reaſon to believe what God ſaith, and to obey what God commands.
In obedience to man, we are to look for a reaſon of obedience, or a rule of obedience, which is according to right reaſon.
It is to put off man, and to diveſt our ſelves of reaſon, to obey againſt reaſon. As the Pope who commanded the Monk to goe and water a dry ſtake for three yeares together morning and evening. *Abrahamus a patria egredi juſtus, paret, licet, quonam iturus eſſet ignoraret. Chem.Caeca obedientia, is proper to God alone, not that our obedience is a blinde obedience: but ſometimes wee are to follow him blind-fold: It is ſaid of Abraham, Gen. 12.1. that he went & knew not whither; God calls, he comes, and ſhuts his eyes, and goes by Gods light, he followes God as the blind man doth his guide: mens commands are ſubject to bee ſcanned, whether they bee according to the ſupream rule, the Law of God, or in Common-wealths governed by Lawes, whether they be according to Lawes.
aMandata Dei non adrationis noſtrae examen revecanda. Chem. Diſcamus nos ſimplie; obedientia Dei mandatis parere: abſque noſtrae rationis examine.But Gods commands muſt not be ſcanned, here we muſt obey becauſe God commands, 2. Ioh. 7. What ever he bids you to doe, doe. If Abraham had examined that act of obedience, viz. The ſacrificing of his ſonne, either by rule, the Law, or by reaſon, or by the principles of nature, they would all have cryed downe that act of Abrahams. It is true, the caſe was extrordinary, and it was alone for tryall too: God doth not command ſuch things as are contrary to his Law, his revealed will, or right reaſon; yet he commands ſuch things as are contrary to corrupt reaſon, and above right reaſon, and therefore his commands are not to be ſcanned: it is our reaſon, and the reaſon of reaſons to obey cPareamus itaque mandatis Dei, licet illorum ratio nobis non conſtet, ſufficit enim ea ipſi c…nſtare; nos commendat obedientia, quae in oculis Dei, melior quamvictimae. 1 Sam. 15.22.becauſe God hath commanded.
But there is ſomething more obſerveable, from theſe words, while he ſent the multitude away.
Mark the order, firſt Chriſt refreſheth them, and after diſmiſſeth them. Firſt he feeds them, and then he ſends them away. And the word ſeems to import ſomething of conſequence. aMarcus verbo ut tur in dimiſſione populi quod uſurpatur de iis qui valedicunt alicui, foreign them, foreign valdico. 18 Acts 21. 2 Cor. 2.13.Mark uſeth a word which ſignifies valediction, or taking leave with one.
It may be he did pray with them, bleſſe them, bIllos dimittit blandis verbis, eo contentus, quod in. praeſenti corum illicitum conatum repreſhſlet. Chem.or exhort them, or inſtruct them in the nature of his Kingdome; for theſe would have made him a King, as Iohn hath it, 6. Ioh. Something extraordinary there was. Whence this,
Doctr. None come to Chriſt, or have to doe with him, but hee ever ſends them better away.
He refreſhed their bodies here, and that was the leaſt any had, they did all eate, and were filled, 20 v. Nay hee refreſhed their ſoules, that was the benefit many had.
When Moſes had been communing with God, his face ſhone: God ſtamps a glory upon thoſe who doe converſe with him: The Jewes ſaid of Peter, he lookes like one of thoſe who had bin with Ieſus. The bloud loſeth nothing by comming to the heart, it ſends it away with ſpirits. God makes every one better who have to doe with him. To whom comming, as to a living ſtone, you alſo as living ſtones are built up, 1 Pet. 2.4.
Vſe It ſpeaks incouragement to us, to have much to doe with God, to love, converſe with him, you ſhall have ſomething left upon your ſpirits worth your labour. Indeed there is reward in the work, there is fruit in the labour. The Rabbins ſay, Every good worke is meat in the mouth, fPraemmium ante praemium.there is reward in the labour.
But that is not all the fruit you ſhall finde, you ſhall not onelyonly finde fruit in the worke, but fruit of the worke; either you ſhall bee diſmiſſed, more humbled, more quickned, or more comforted: ſome impreſſions of glory God doth uſe to ſtamp upon the ſpirits of them who have beene converſing with him, ſomething he leaves upon their ſouls worth owning. 2 Cor. 3. &c. 2 Cor. 3.18.While looking upon him, and beholding as in a glaſſe the glory of the Lord, we are changed into the ſame image from glory to glory.
It may bee you may ſee little, you may diſcerne of little in the time, there may be the acting of many corruptions, much deadneſſe, coldneſſe, formality may diſcover it ſelfe, yet ſome impreſſions will bee left upon our ſpirits afterward, which perhaps you were not aware of in the time.
If God doe not diſcover himſelfe to you, yet if God do further diſcover your ſelves to your ſelves; it is worth the while of wayting upon God.
It is good to be in Gods way: the blind man found this to be true, who lying in the way where Chriſt came, was cured of his blindnes, and recovered his ſight. It is good to lye at the poole ſide, though thou ſtay thirty eight yeares, and receives no benefit as thou thinkſt, yet a Chriſt will come at laſt and work thy cure.
Though the Miller is not able to command a winde, yet hee will ſet his Mill, and ſpread his Sayles, that if a wind come he may have the benefit of it. Though you are not able to command the Spirit, which like the wind bloweth where and when it liſteth, yet ſet your ſelves in his preſence, ſpread your Sayles, that if a wind come you may have the benefit of it.— But this all of God.—
Here is a multitude here this day, if your hearts be right, know this, Chriſt will not ſend you away without ſome refreſhment.
Had he reſpect to the bodies of men, when a multitude were come together, that he would not ſend them away after their long continuance with him in his Ordinances, without ſome refreſhment, leſt they fainted in the way; certainely he will have more regard to the ſoules of men: What are the faintings of the body, to the faintings of the ſoule?
But further—[While he ſent the multitude away.]
It may be here demanded, why Chriſt ſhould ſend them away? had it not been better for them to have continued with Chriſt, to have followed him in his temptations, to havn attended upon him in the work of his Miniſtery; why doth he ſend them away?
There is good reaſon:
1. He would not over-drive them, hee would not continue their exerciſes above their ſtrength, he would lay no more wood on than there was fire able to kindle, hold them no longer in duties than there was ſtrength to carry them on. Jacob ſlacked his pace, becauſe of the weakneſſe of his little ones, Chriſt proportions the exerciſes of duty, to the ſtrength of the people.
2. Or ſecondly, Chriſt ſends them away, would not ſuffer them to continue and goe with him, becauſe he would not put them to difficulties, above their ſtrength to goe through: he knew, if they were to follow him, they might quickly be weary: 8 Matth. 20.for the foxes had holes, and the birds of the ayre had neſts, but the ſonne of man hath no place where to lay his head.
When the children of Iſrael came out of Egipt, God would not lead them by the way of the hills, which was the neareſt way, but by the way of the plaines, which was much about. And upon this ground, becauſe of the Philiſtims, leſt the difficulties they met withall in their firſt ſetting out, might diſcourage them, and make them think of their returnes again to Egipt.
And upon the ſame ground God doth ſpare men for a time in the wayes of grace, and doth not exerciſe vong beginners, as hee doth thoſe who are growne Chriſtians. Till the Diſciples were got from the ſhore, till they were got to the midſt of the ſea, they met with no ſtorms. As I ſhall ſhew, &c.
3 Or elſe Chriſt would have them now go home, having fed their bodies, and refreſhed their ſoules, to meditate upon thoſe things which they had heard.
One Sermon wrought downe to the Spirit, is worth many heard: too many who are great feeders, aforeign dicuntur qui exalimento quod aſſumunt, non augeſcunt, nec nutriuntur.but little nouriſhers, they want digeſtion. This is not to feed upon Sermons, but to devoure Sermons, when they are not digeſted into nouriſhment: our nouriſhment doth not ſo much lye in feeding, as in digeſting. You may by that increaſe the bigneſſe of your heads, your knowledge; but not nouriſh the leanneſſe of your hearts, your affections. It is monſtrous in nature, to have the head bigger then the body; ſo in grace, to increaſe knowledge only, and not practiſe. If all time were ſpent in feeding, where were the time for working? you feed, to work.
Your preſent affections that are exerciſed & raiſed in hearing, wil vaniſh & fall againe, if you do not work all downe in meditation, and digeſt them into your nature, or your nature into them, the good word; whereby the ſtocke changed into the nature of it. Too many that neglect the hearing of the word at all, and ſome that think that this is all that is required, when this is but a preparatory ſervice, a ſervice ſubſervient to another; hearing to obeying, preaching to practiſe. I will not caſt water upon your affections, quench any ſpark of Gods kindling: bFolia haec ſunt non fructus. Aug.you do well to heare, you do well to heare often: oh, but adde meditation to hearing, practiſe to preaching: when you have heard a Sermon, then go live a Sermon.
4. There may be another reaſon yet, why Chriſt ſent them away; that they ſhould now go about their lawfull occaſions, take care of their families, and benefit their relations, make their houſeholds better for that they had received. Two things hence obſervable.
1 The duties of our generall calling; though they are far to be preferred, yet they muſt not altogether juſtle out the duties of our particular. Chriſt ſends them away to their homes after he had refreſhed them.
2 Abſolute duties towards God, muſt quicken us to, and in our relative duties towards man.
It is ſaid of Jacob when he had beene converſing with God, that he plucked up his feet, and went cheerefully on in his way.
The duties of godlineſſe are no hinderance, but a furtherance to us, and an inablement of us in our particular duties towards man. When we have beene with Chriſt in a day, we muſt labour to returne home better husbands, better wives, better parents, better children, &c. Abſolute duties towards God, muſt quicken us to, and inable us in our relative duties towards man.
After Chriſt had been in the Temple, ſaith the Text, he went home, and became obedient to his parents; the being in the Temple was no cauſe why Chriſt was obedient: it is ſaid after, not by way of cauſality, but in order of time. But our being with God, and converſes with him, do inable us to performe theſe duties to man which God requires. So much for the 22 Verſes.
We come to the next.
23. Verſe. And when he had ſent the multitude away, he went into a Mountaine to pray, and when the evening was come, he was then alone.
And here now appeares one great reaſon why Chriſt diſmiſſed his Diſciples, and the multitude, concealed before, he went to pray. You have three things conſiderable.
1 The order, when he had ſent the multitude away.
2 The place, he went into a Mountaine.
3 The end, to pray.
1 We begin with the firſt, viz. The Order.
[When he had ſent the multitude away.]
Firſt Chriſt diſmiſſeth the multitude, and then goes to be alone, Chriſt had no need of his helpe: cIpſe Chriſtus non laboravit illo vitio, ut avocamentis vel impediretur, vel langueſceret illius oratio ſicutnos, & tamen nobis in exemplum ſeceſſum quaerit. Chem. in. loc.he could be alone when he was in company, he could converſe with God without diſtractions, either ſinfull or naturall. But this Chriſt did to teach us,
Doct. That when we are to have to do with God, to diſmiſſe the multitude, you are to diſcharge your ſelves of the multitude of your affaires, the multitude of your imployments, cares, thoughts, &c.
If you diſmiſſe not theſe before you enter the duty, you will find they will be like the birds to Abraham, that will eat up and devoure your ſpirituall ſacrifice.
Men cannot doe their owne work in a crowd of people, nor Gods, in a crowd of thoughts.
Diſcharge your thoughts. It is unſeemly to have your tongues converſing with God, and your ſpirits converſing with the world. But we come to the ſecond. The place,
[He went into a Mountaine.]
A Mountaine. That's high above theſe cumbrances here below; and its ſolitary; Chriſt choſe it, he deſired to be alone, and choſe a Mountaine for the fitteſt place. kPreces in ſolitudine ardentiones, quando mens curis & objectis minus d…ſtrahitur.It ſpeaks thus much to us.
Doct. That helps and advantages for duty, are to be ſought and imbraced by Chriſtians.lAdminicula quibus mentes ad precandum expeditae redduntur, non ſunt negligenda Chem. in loc.
Chriſt when he went to pray, he got into a Mountaine; not ſo much for his own need, as to teach us when we go upon duty, to take all the furtherances and advantages we can for the doing of it. But yet remember: *Media naturalia, inſtituta Haec adeo vel abhomini…us.though naturall helps are good, and to be ſought; yet inſtituted helps, ſuch as are of mens deviſing, are to be avoided. We muſt not go to the Philistims to ſharpen our tooles, nor to the inventions of men, to ſharpen and quicken our devotions. Thoſe cannot be good affections, which are either kindled or blowne up by the meanes of our deviſing, and not of Gods commanding.
Of theſe kindes are our ſignificant ceremonies as themſelves call them; the whiteneſſe of the Surplice was to put you in mind of the purity of the Church, and to ſtirre up our affections after the deſire of purity. The decking of Altars, the coping of Miniſters, the pargelling of wals, the painting of the windowes with Moſaical deviſes, the uſe of Organs, &c. were all ſet up and inſtituted of men, for this end, as they ſay, to quicken the dull affections of man. But being without warrant from God, they are no better then the ſuperſtitions of men; and being fleſh, too ſhort to beget, kindle, or fewell, any ſpirituall and holy affections.
Upon the ſame ground the Papiſts have the uſe of Images, Crucfixes in prayer, to ſtirre up and quicken their Devotions, to bee incentives of worſhip: theſe are condemned, and how can the other be allowed, when both plead the ſame ends, and are ſet up on the ſame grounds.
Aſſure your ſelves, will-worſhip, in regard of preſcription, will never inable you to render the worſhip of the will in reſpect of performance. If the will be an inſtrument of deviſing worſhip, it wil never be an inſtrument of performing worſhip: The Propet tells us ſo, 29 Iſay. 13. This people draw neare with their lips, but their hearts are farre from me. And why ſo? he gives the reaſon; their feare towards mee is taught by the precepts of men.
We ſay the greater the body, the leſſe is the ſpirit of a man: So the greater the body and bulke of humane ceremonies, the leſſe is the life and ſpirit of true devotion.
The Spirit of God will only blow with his own bellowes, worke with his owne tooles, & not by inſtruments, and ways of our deviſing. And though our adverſaries have caſt us out with ſcorne, as thoſe in 66. Iſay. 5. Iſay 5.66.Saying let God bee glorified, by theſe additaments of ours, theſe incentives of devotion, adornments of outward ſervice: yet wee hope God will appeare to our joy, and they at laſt ſhall be aſhamed.
There is yet ſomething more offers it ſelfe in theſe words:
[He went into the mountaine.]
Doct. A good heart ſeek occaſions and meanes of converſing with God. Chriſt had a mind to pray, and he finds a mountaine.
The mountaine did not put him to prayer, to ſeek prayer, but prayer ſought the mountaine.
It is the complaint of many: Oh, they want time, they want a convenient place, and therefore they are hindred in their converſes with God, they cannot pray.
I tell thee, if thou haſt a praying heart thou wilt find a praying place, nNon inopes temporis ſumus, ſed prodigi.and a praying time.
I hope thou art not ſuperſtitious, that thou thinkſt prayers more acceptable in one place than in another. oSi quis locum ad orandum eligat, quaſi gratiam orationi concilietis errat. Chem. in loc.Indeed this would diſcover a great deal of blindneſſe and ignorance in thee. Prayer makes the place, not the place prayer acceptable.
Time was, that God had appoynted one place for prayer, which was then called the houſe of prayer: The Temple. But now that is layd low: the uſe of that being done, Chriſt the true Temple being come, and now the Apoſtle bids us, 1 Tim. 2.8. I will therefore, that men pray in every place, lifting up pure hands without wrath or doubting.
The Apoſtle doth not ſay, I deſire you, or it is good to doe ſo, But I will, and in every place, id eſt, in all kind of places, houſe and Church, Cloſet, pIn cubiculum Chriſtus nos ſecedere jubet, ut ardentiore zelo preces peragete queamus, nec oſtentationem querere videamur, &c. Chem. i n loc.Chamber, and as Chriſt ſaith, 6 Mat. 6. when you pray goe into your cloſet, &c.
I have ſeen men ſometimes in the paſſages through a Church, to fall downe upon their knees, qforeign &c. Ariſtip. apud Laertium.where often a ſtone upon a ſtone, here prayer doth not find the mountaine, but the mountaine findes prayer, the place ſurpriſeth prayer: prayer doth not ſeek the place. I hope you are not thus ſuperſtitious, to thinke one place better than another, one place to make prayer more acceptable than another.
And if not, thou needs not to want a mountaine, thou needſt not to want a place, if thou doſt not want a heart. A good heart cannot want a place to converſe with God.
There is yet ſomething more obſerveable. Look upon the place in an Allegoricall ſence: and ſee thus much.
Doct. It is good when you converſe with God in duty, to get upon a mountaine.
I ſpeak not of a naturall mountain (if any have ſuch vaine thoughts, that the higher they get, the nearer to God; I muſt tell them the way for them to draw neare to God, is to get into the valley, be humbled for your folly, ſeeke to get low in heart, rather than high in place) I ſpeake not of a naturall mountaine, but of a mountain in an allegory. When you goe to converſe with God in duty, get upon the mountain.
1 Get above the world, above men, above imployments.
2 Get into Chriſt. Chriſt is the Mountaine whereon you muſt ſtand when you go to pray. Set me on the Rock which is higher then I. Get into Chriſt. The Temple it was the place of prayer, it is called the houſe of prayer; from thence would God heare them. The Temple was a type of Chriſt, and ſpeakes thus much, that if ever you would have your prayers acceptable, if ever you would have God heare your prayers, get into Chriſt. We come to the third, the end: He went into the Mountaine to pray.
[To pray.]
It is the ſpeech of one upon this place. *Maxime optarem noviſſe argumentum precum. Chem.It were very deſirable to know the argument of Chriſts prayer here: what he prayed for. Though we cannot infallibly conclude, yet we may give ſome probable conjectures what was here the argument of Chriſts prayer: and that 1, if you look backwards, and 2, forwards.
1 Look backward, 10, 11, 12. Verſes, and there you ſhall reade the ſtory of Iohn Baptiſts beheading, which was the next occaſion of Chriſts aNon prepoſtero metu ſed prudenti …nſilio ſeceſſit. Pareus in loc.withdrawing himſelfe with his Diſciples.
And this may give us ſome inſight. bHic orat Chriſtus ut pater puſillum ſuum gregem tueatar, neque cum tyrannide mundi, aut malitia Satanae opprimi patiatur. Chem. Iſay 59.15.Chriſt might be now praying that God would preſerve his little flock from the malice and cruelty of bloody men. Whence this.
Doct. That when wicked men ſtretch forth their hand againſt the Church of God, it is high time to get into a Mountaine to pray.
When the Enemie comes in like a flood, ſtrongly, ſwiftly, &c. then ſhould the Spirit of the Lord lift up a Standard againſt them, that is, ſay ſome, powre out their ſoules in prayer; to repell their violence and put them to flight.
Then ſhould we ſay, We lift up our eyes to the hils, whence comes our helpe; our help ſtands in the name of the Lord, who made Heaven and Earth. You know this hath ever beene the Churches practiſe, and ſhould be ours.
And the reaſon why we get no more into the Mountaine, it is becauſe we have, and make Mountaine of our own: we reſt in the arme of fleſh. We have been ready to ſay with David, Pſal. 30.6, 7. I ſhall never be moved, thou haſt made my mountaine ſo ſtrong. Marke you there; David had a Mountaine, and it was ſtrong; and though he acknowledged it was all from God, for he ſaith, Thou hast made my Mountaine ſo ſtrong; yet he truſted in it, as appeares after by Gods puniſhing of him; thou hidſt thy face, and I was troubled: and now his Mountain was nothing. We have had means, and thoſe meanes of Gods gracious beſtowing. We acknowledge that God hath made our mountaine ſtrong, it is all from God, that ſtrength and concurrence we have: but yet for all this we reſt upon our mountaine, and not upon God.
And this is our way to turn our Mountain into a Mole-hill, this is the way to turne our ſtrength into weakneſſe, and to make thoſe things wch otherwiſe would be uſefull to us, to be unuſefull and unprofitable.
This is one ground, why we go no more into the Mountaine, why we are no more in prayer; becauſe our Mountaine is ſo ſtrong, becauſe we reſt upon the means afforded to us. Davids Mountain might have ſtrengthned his faith, but his mountaine becomes his faith and confidence.
It is a ſad thing, when that meanes which ſhould quicken our hearts to ſeek, doth dead our hearts in ſeeking: and that which ſhould incourage us to truſt in him, doth take off our hearts from dependance on him. This is the cauſe, why God doth often leſſen our mountain, that he might increaſe our faith, and deprive us of other comforts, that he might be all our confidence: weaken the ar…e of fleſh that hee might ſtrengthen the arme of faith.
God often makes us fatherleſſe in reſpect of creature reliefes, that we might be fatherleſſe in reſpect of creature reliance. God blaſts that meanes whereon we doe relye, that he might be the alone relyance of his people; he makes us nothing, that we might be all in him, and ſtrengthen our ſelves in God.
2 The argument of Chriſts prayer may be gheſſed at, if you look forward upon what followes.
The Diſciples were ſent to ſea, Chriſt foreſees the ſtorme, he would not hinder it, aTempeſtas haec non fortuito exorta, ſed divinitus immiſſa, ut fides navigantium exerceretur. Pareus.but ſuffers it for the exerciſe of their graces. Yet he gets into a Mountaine to pray, and no doubt for them, that in this exerciſe of their faith, their faith might not faile them. As he prayed for Peter, when Sathan deſired to winnow him, that his faith might not faile him: if not, Sathan had not only winnowed him like wheat, but blowne him away like chaffe. So Chriſt doth here pray for his Diſciples, that in this great exerciſe, in this great ſtorme, their faith might not faile them.
Doct. That in all our difficulties and troubles, Praevidit Chriſtus futuram tempeſtatem eam non praevenit ſua omnipotentia, ſed ſe convertit ad praeces, ne in tempeſtuoſo mari pereant, neve ipforum fides, quae tempeſtate illa probanda erat, deficiat. Chem.Chriſt is praying and interceding for us, when we are on the ſea conflicting with troubles and evils, Chriſt is then upon the mountaine praying and interceding for us.
He is gone to Heaven for this end, and this is his worke in Heaven. If Chriſt had not ſent ſuccours from the Mountaine to the ſea, they had not only beene toſſed, but drowned; not only exerciſed, but deſtroyed. So, if Chriſt did not pray for us in our troubles, temptations, no affliction but would be too big for our little hearts.
Another thing is ſuggeſted to us.
Doct. That the outward providences of God towards his Church in the world, ſhould furniſh his people with matter of Prayer unto God. So here it did Chriſt, Herods beheading John, the Diſciples going to Sea.
Let us not only enquire for newes, how it fares with the Church of God, but when you know it, with Ezekiah, wHoc Chriſti exemplo nos moveamur, ut oculos in mundo circumferentes, ex iis anguſtis, quas undequaque videmus, anſam capiamus & materiam deſumamus piis precibus cum Deo Col. loquendi. Chem.ſpread the Letter before the Lord, unboſome your hearts to him in complaint and mourning, if things goe not well, in prayſes and thankfulneſſe if things ſucceed well. We now come to the laſt clauſe in the verſe.
[And when the evening was come hee was there alone.
There ſeems to appeare ſome difficulty in the word [Evening] Iohn ſaith, when the evening was come, his Diſciples entred the ſhip, 6. Ioh. 16.
Mark ſaith, when the evening was come, the ſhip was in the middeſt of the ſea, 6 Matth. 46.
And here our Evangeliſt ſaith, when the evening was come, Chriſt was in the mountaine alone, ſo that there ſeemes ſome ambiguity. But this difficulty is eaſily cleared, if we doe conſider the Jewes had two evenings.xNotum eſt Ex. loco 12. Exo. 6. v. Hebraeos duas veſperas numerare, unam quando fel jam occidit alteram quando abſorbetur Sub terram quod cunque ergo eſt intra iſtud tempus illud ab ipſis veſpera dicitur. Chem.
1. The firſt was from three till the Sun-ſetting; and whatever was done in that time was ſaid to bee done in the evening.
2. The ſecond was immediately after the Sun was ſet, while there remained yet any brightneſſe in the ayre.
And thus we then reconcile this ſeeming difference. The Diſciples went to Sea in the firſt evening, which was about 3. a clock.yDiſcipuli inclinante ſole, circa horum tertiam noſtri Horologii, Chriſto impellente, deſcendiſſent, ad mare, poſtea vero poſt occaſum folis, dum ad huc aliqua ejus irradiatio erat in nubibus, in medium maris perveniſſent. Chem. in loc.
And in the ſecond evening Chriſt was in the mountaine, and they in the midſt of the Sea: in the very nick of time, when they were in their danger, Chriſt was in the mountaine interceding for them. From this appearing difference wee are taught to compare Scriptures, and to acquaint our ſelves with the cuſtome of the Jewiſh nation.
Ignorant men look upon many places of Scripture, perhaps to them at the firſt view they do appear like Ptlates ſervants accuſing Chriſt, none of them in the ſame tale, one contradicting another: but if wee looke throughly on them, wee ſhall ſee them like Nathen and Bathſheba, both ſpeaking the ſame things. A ſweet agreement between them. We will now come to the laſt words.
[He was there alone.]
Indeed it might be ſaid the Diſciples were alone, they were now in the middeſt of the Sea, a ſtorme is riſen, they are toſed with waves, in the darke of the night, and Chriſt was abſent too. Here was an alone indeed. Thoſe muſt neede bee alone who have not Chriſt with them, though they enjoy ever ſo many creature comforts. But what were they that were ſeparated from all, and Chriſt abſent too? It may bee ſaid they were alone.
But how can Chriſt be ſaid to be alone? can hee whoſe abſence makes us alone, though we have all the comforts and ſuccours in the world, and whoſe preſence makes all, in the want of all, can hee bee ſaid to be alone?
We are to conſider Chriſt,
1. In reſpect of his divine nature.
2. In reſpect of his humane nature.
1. In reſpect of his divine nature, and ſo he could not be alone any way, he was in heaven with the Father, with the Diſciples on the ſea; his preſence fills heaven and earth.
2. In reſpect of his humane nature, Chriſt in ſome reſpects might be ſaid to be alone.
1. There is an alone in reſpect of comfort.
2. There is an alone in reſpect of aſſiſtance.
3. There is an alone in reſpect of company.
In the two former reſpects, Chriſt could not be ſayd to be alone, he was never ſo alone in the ſaddeſt houre, he never wanted comfort, never aſſiſtance. As he himſelfe ſaith, 16. Joh. 22. The houre will come, and now is, when you ſhall be ſcattered, every one to his owne houſe, and ſhall leave me alone, and yet I am not alone, becauſe the Father is with me. Hee was with him to comfort him, to ſupport him in the darkeſt houre. Indeed he trod the Wine-preſſe of his Fathers wrath alone, 63. Iſaiah 3. Alone if you looke downward, hee had no comfort, no aſſiſtance from man, no not their company, all left him. But not alone, if you look upward; He had the ſupports of the Father, and was heard in that thing hee feared. And what ever hee had in that diſmall black houre, that houre of darkneſſe, as hee himſelfe calls it, when hee was to conflict with the wrath of God, to wraſtle with the terrours of Death, the the powers of Darkneſſe, yet afterward heaven miniſtred to him.
3. But alone in reſpect of company, ſo Chriſt might be, and ſo Chriſt was here: And ſo hee ſaid hee was in that 16. Iohn 32. When yet in another reſpect he ſaid he was not alone.
So Chriſt was here alone. Hee that is all was now alone. The Diſciples were gone to ſea, the multitude were diſmiſſed to their homes, and Chriſt was here alone. It tells us this,
Doctr. That Chriſtians are to ſeeke and take occaſions to bee alone: if you would not bee alone in reſpect of comfort, you muſt ſeek to be alone in reſpect of company. The way not to be alone, 1 Matth. 39.is to be alone. aNunquam minus ſolus quam tum ſolus.Chriſtians are never leſſe alone, than when they are alone. It a ſad thing to be alone in reſpect of comfort, and ſo Gods people have bin by neglecting to be alone, in reſpect of cōpany; Gods withdrawing from us, are oftentimes the chaſtiſements of our withdrawing from God. Gods people have been alone in reſpect of comfort, but never alone in reſpect of aſſiſtance. His grace ſhall be ſufficient for you. Wicked men they are alone indeed, alone in the abundance of all things, they are without God in the world, without Chriſt, without the Spirit; and woe be to them who are ſo alone; though theſe things may doe ſomething to beare up their Spirits, and hold them up by the Chin here for a time, yet they will leave them, or they ſhall them, and then they ſhall know what it is to bee alone. But we muſt leave them, either to ſeek God to be their God, their company here, or to know the miſery of the want of him hereafter.
We proceed: for as yet we are but about the ſhore: Let us lance forth into the deep, and now haſten to the Diſciples who were alone indeed.
1. Alone in reſpect of comfort, for they were at their wits end for feare.
2. Alone in reſpect of aſſiſtance, for ought they ſaw, either from God or man.
3. Alone in reſpect of company, for all were in the ſame condition with them, they may bee ſaid to bee alone in the midſt of company, when there is none that is able to reach forth a hand to keep them, when thoſe that are with them, are involved in the ſame miſery, and inſteed of being a comfort, are a trouble and burthen to them.
Let us therefore haſten to the Diſciples; poore men! they were alone indeed, the next verſe tells us ſo.
But the ſhip was now in the middeſt of the Sea, toſſed with waves, for the wind was contrary.
The end of the firſt Sermon.