A tossed ship making to safe harbor, or, A word in season to a sinking kingdome wherein Englands case and cure, her burthens and comforts, her pressures and duties are opened and applyed : in diverse sermons preached upon the publick dayes of humiliation, out of that propheticall history, Matth. 14, 22 to 28 / by Samuel Bolton ...

A TOSSED SHIP Making to safe Harbor , OR , A Word in Season to a sinking Kingdome .

Wherein Englands Case , and Cure ; Her Burthens , and Comforts ; Her Pressures , and Duties ;

Are opened , and applyed , in diverse Sermons , preached upon the Publick Dayes of HVMILIATION , Out of that Propheticall History , Maith . 14.22 to 28.

By SAMUEL BOLTON , preacher to the Congregation of Saviours Southwark .

Chrysost. Hom. in Act. 8.

〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 .

Ioel. 2.21 . Feare not , O Land , be glad and rejoyce , for the Lord will doe great things for thee .

Psal. 65.5 . By terrible things wilt thou answer us , O God , of our salvation , who art the confidence of all the ends of the Earth .

Vtinam qui nos modo exercent , convertantur & nobiscum exerceantur . Aug.

LONDON , Printed by L. N. for Philemon Stephens , and are to be sold at the golden Lion in Pauls Church-yard . 1644.

To the Right Honourable ROBERT Earle of Warwick , Baron of Leez ' Le Rich , Lord High Admirall of England , &c. Right Honourable ,

A Publick spirit is a rare and excellent spirit , honour'd of GOD , esteem'd of Man ; it s a piece of GOD in Man , or Man seeking himselfe in GOD. It s a spirit above the world , because above it selfe . We reade of many of the Heathens , who were renowned for their publicknesse of spirit . And certainely it was an excellent spirit which was in them , but it was short of the true spirit : it held forth a god , though it fell below the true God ; Publicknesse of spirit speaks a god , when privatenesse of spirit makes it selfe a god . It s proper alone to God to work from himselfe , and to himself , to be the spring whence , and the sea whither all his actions tend ; but it is not for man . He that makes himselfe the principle of working , and the end of working ; that ( like a circular line ) begins from himself , and ends in himselfe , doth pull downe God , and setteth himselfe in Gods stead . Like the spark in the fire , or the drop in the sea ; so our good doth more consist in God then in our selves . He that seeks to be something out of God , begins to be nothing ; but he that can be nothing for God , findes himselfe all in God , and God all to him .

Right honourable , among those who have excelled in this publicknesse of spirit in our dayes . And have sought God and the good of these bleeding kingdomes , in separation , nay in opposition to themselves ; we finde your Honour in the front , uncorruptedly upright — And it is but a manifest of your ancient spirit in former times , when not many durst ; and few would appeare , to own religon under contempt , we have had bad dayes before , then dayes of sin , now dayes of trouble ; and these dayes of trouble , they are but the births of those dayes of sin . Then you were a patron to the good , now a patriot to the whole . In the former you were a shelter in these a Saviour ; before a succour to religion , now an assertor of it . In which worke , your honour hath had a part burthensome enough , but suitable to the greatnesse of your spirit , fitted to incounter with difficulties : you have laine at the breaches ; seen the wonders of God in the deepe , beene the terror of the sea , the comfort of the land : and we have therefore been so secure at land , because our hearts have securely reposed in you at sea : Your worke is great , but your rewards are glorious ; the hardest services shall have the best rewards : nay , is there not something of a reward in this ? that God will own us , that God will honour us to worke for him . My Lord I know your head and hands are full , yet give me leave in this presse of imployments , to present to your honour the state of our Church under the notion of A tossed ship upon a stormy sea making to safe harbor : under that notion these poor thoughts may finde accesse to you , and come under your honours protection . The Ship is the Church of God , the Sea the world , the the contrary windes , men of contrary spirits , the storme , our present troubles , the lading precious , religion , property , liberty , and what ever is deare ; the passengers , our selves , the harbour which we make towards , is nothing but peace with reformation . The windes have been and do continue high , the sea stormy , our dangers great , and we have been forced to cast much of our lading over-board to preserve the rest , and save the ship . In these our straits many distrusting the safety of the ship , have let down a Cock-boat , and sought to shift for themselves ; Some sinfully , all shamefully ; others who see their good folded up in the whole , & desire not to out-live their precious lading , do still abide in the ship : some labouring at the sterne , others at the oare ; every one their hands full . — But though our work is hard , our dangers great , yet is it not with us , as with the Apostle , past all hopes of saving , Acts 27.20 . There is yet hope if we looke downward , we are not yet so low as to hope against hope , Rom. 4.18 . If we were , yet there is hope in the God of hope . And indeed there is our stay , we have anchord too much downward , we have rested upon that which by very resting upon hath proved uncomfortable and unprofitable to us : disappointment and shame are the deserved ends of creature trusts : oh that wee could now anchor upwards ! upon that GOD who is the Rocke of Ages , an everlasting rock ; a rock so deep that no floods can undermine , & so high that no waves can reach . This is our comfort in our straits and troubles here below , that there is yet sea-roome enough in the infinite goodnesse of God for faith to be carried full saile upon . Nothing should pose our faith , but what poseth God : Nothing is too big for God to do ; and why shold any thing be too big for us to believe ? Things marvellous to us , are yet easie with God ; things wonderfull to us are yet familiar with him , as he tels us Zach. 8.6 . — It is our hope that God is risen , nay , gone forth , and is now travelling in the greatnesse of his strength to bring redemption to his Churches , to work deliverances for his people . Let us stand and admire him in his going forth : Loe this is our God! we have waited for him and he will save us : this is the Lord , Isay 25 : 9. we have waited for him , and we will be glad in his salvation : Let us put our selves into a posture fit to receive mercy , and then stand still and see the salvation of our God : stand still in believing , yet indeavour in working ; we are to fix our eyes , but use our hands . Through God we shall doe valiantly , — for he shall tread downe all our enemies for us . We , but wee through God — It is the speech of one , Use means as if there were not a God to helpe , look up to God as if not a man to help . Certainly not to use meanes is to tempt God , and to trust in meanes is to provoke God . It is a lesson worth learning , not to swell in the injoyment , nor to sink in the want of creature reliefes , to be nothing in our selves in the presence of meanes , and to be all in God in the absence of them . But let me not be a burthen to your honour in the entrance . — My Lord , I have only this to say ; you have done much for God , and God hath now put advantages into your hands of doing more ; it will be your honour here , ●●ies brevis opus multum , merces magna , pater familias urget operarii ne sint pigri . and your happinesse for ever , if God do please to make you instrumentall for the spreading of the light of the glorious Gospell of Jesus Christ , into those dark Westerne parts of the world ; pitty it is that the Garden of the World should want the Sunne of the World ; that those places which abound in al things , should want that which should bee the crowne and comfort of their abundance . It is my earnest prayers , that God of his mercy would give you a single heart and an industrious hand to work for him , and himselfe eye your labouts , write a booke of remembrance of them : be your counfell in straits , your protection in dangers , your comfort in life , your Saviour in death , and after death , the God of your posterity also , that mercy may be intailed to your house for ever . And this is the earnest and hearty prayers of him , who is

Your Honours in all humble and due observances , S. BOLTON

READER ,

ARt thou a friend , or an enemy ? Art thou active or passive in the injuries of Sion ? If active , know , thou wilt be found to strive against God , a a Injuria quae piis offertur , fit ipsi deo . 1 Nahum . 9.11 . and he will be too hard for thee ; what can the potsheard doe against the rock ? whether thou b b Sive percutiat , sive percutiatur , frangi necesse est . Smite or be Smitten , thou must needs be Broken in pieces ; who ever thou art , yet Read , thou may finde something here , if not to make thee , yet to mend thee , if not to convert thee , yet to convince thee , and at least restraine thee in thy former way . c c Ideo scribuntur omnes libri , ut emendetur unus . All Books are written to mend one , the Book of the heart , and who knowes but this may doe it . Art thou Passive ? art thou a fellow sufferer ? Come then , let us sit downe , and mourne together , d d Cum deflentibus defleo , cum jacentibus , jaceo , jaculis grassantis inimici membra meae percussa sunt , cum prostratis fratribus , & me prostravit affectus meus . Cypr. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Hom. Iliad . let us help to weep the teares , and sigh the sighes of a bleeding State ! Hast thou considered Ireland ? hast thou been there in thy sad thoughts ? hast thou observed the murthers , cruelties , ruines , and devastations of that place ? hast thou heard the sighings of the Prisoners , the scrichings of the Slaine , the groanings of the dying — ? hast thou taken notice of those thousands of the Saints , (e) whose dead bodies they have given to be meat unto the fowls of the heaven , and whose flesh they have given to the beasts of the earth , and whose blood they have shed like water upon the ground , and there was none to bury them ? Tell me , hast thou been at Irelands Funeralls ? Is it not yet dead ? we feare it is ; yet we hope it 's capable of a resurrection , though with Lazarus it lie some dayes in the Grave , before Christ come and raise it . Hast thou seen all this , and canst thou not weep ? come , let us mourn together ! God hath made the same Organ both for Seeing , and for weeping ; he that sees , must needs Weep . Hast thou observed the miseries of England ? That lies a bleeding , though not a Dying : Ezra . 10.2 . There is yet hope in Israel concerning this , Though we have too many Symptomes of a dying State , yet there may be a recovery , possible , this Issue of Blood may be stopped . Indeed we have spent all upon Physitians , and they have done what they can , they have used the uttermost of their indeavours and skill , but our Cure is not wrought . England hath sinn'd , now england suffers ; our present sufferings , are but the fruits of our former sinnings . Rods of Correction come in , where words of instruction take no place , Men that will not learn by Faith , must be taught by sence , f f Prov. 26.3 . A Rod is for the back of the Fool. — Long it was before God would be drawn to Strike , what deferres ? what delayes ? what waytings ? nay what conflicts within him ? who hath not heard the soundings of his Bowels ? g g Hosea 11.8 . how shall I give thee up oh England ? how shall I make thee as Ireland ? how shall I set thee as Germany ? Mine heart is turned within me , my repentings are kindled together , — All this while Englands teares , might have kept back a deluge of wrath ; But no man repented , h h Deus noluit punire , ipsi extorquent , ut pereant . Salv. de provid l. 1. no man smote upon his thigh , saying , what have I done ? And when there was * * 2 Chron. 36.16 . no Remedy , but God must begin to ride his Circuit of judgement ; yet , oh yet ! what mercies hath he expressed in the mid'st of Judgement ? what Compassions in the actings of Displeasures , as if he himself , as it was said of Augustus , did suffer in all our scourges , i i Paenas dat , dum paenam Exigit . Sen. de Clem. cap. 10. and himself feel all our stripes . To passe over others . viz. Oppression , Injustice , Sabbath-breaking , — &c. There have been three speciall sins , which have had a great Influence into our present Troubles . 1. The Contempt of the Gospel . 2. Corrupting of Worship . 3. Profanation of Sacraments . 1. The contempt of the Gospel , we have had the precious Gospel of Christ , the streames whereof hath brought so many Ships laden with blessings , to our shore ; But how have we despised it ? what tenders of Mercy have we refused ? What bleeding offers of Christ have we rejected ? what bowels of Compassion have we spurn'd against ? There is the sin , will you see the punishment ? Read them both together . * Matth. 22.4 , 5 , 6 , 7. God sent his servants to invite men to the marriage ; Behold my Oxen and my Fatlings are killed , all is ready , — But they made light of it , — &c. therefore the King was wroth , And he sent forth his Armies , and destroyed those murtherers , and burnt up their Cities . 2. The corrupting of worship , how the Worship of God hath been corrupted and abused by wicked men , you all know ? — And look but into the Scriptures , you shall finde , that most of the Calamities that did befall the Jewish Nation , they took their rise from hence , the corrupting of the Worship of God . k k Judg. 2.12 , 13 , 14. 2 Kings 17.6 , 7. 2 Chron. 36.14 , 15. Deut. 29.14.15 , 16 , 17. they chose new gods , then was warre in the gate , they served Baal and Ashtaroth , they corrupted the Worship of God , therefore was the wrath of God against them . No doubt but if we had a Book of the Jewish Politye , we should finde that the wise . Men of their State ( as one doth well observe ) were ready to lay it upon other Causes ; if the Philistines and Canaanites , and other Borderers did spoile them , and over-run their Countrey : no doubt they were ready to say this in an old grudge which these Nations had against them , because they had dispossessed them of their Land , if the Kingdome were devided , as it was in Rehoboams time , Alas this was nothing , but the oversight of their Prince , or the weaknesse of his Counsell ; if Israel make war with Judah , that 's but Policie to keep down one another , lest either should be too great ; if there were Civill Warres ; that 's only through the Faction of Potent and ambitious Statesmen , &c. — But what ever reason States may give , yet God sets downe this for the Reason and ground of all , the Corruption of his Worship●

3. Profanation of Sacraments . And how have the Sacraments ( in particular the supper of the Lord ) been profaned ? how hath the Body of Christ been torne in pieces , and his blood trampled under foot by profane and wicked men ; Insomuch that it hath been the whole worke of the Ministery ( in stead of entertaining those who were the friends of the Bridegroome , and were invited to this Supper ) to keep fast the doore , and hold out those who would presse in , and yet were l l Ad Ecclesiam non pertinent qui sunt intus , Sed qui sunt in ea pie viventes . Aug. Sicut Arca de lignis quadratis , ita Ecclesia de Sanctis construitur . Aug. unbidden Ghests ; which of us have not found this the greatest burden upon the shoulders of our Ministery ? who of us have not sighed and groned under the weight of it ? And can we think that God will make any account of our Blood , who have undervalued the Blood of his Son ? Shall we trample the Blood of Christ under foot ; and will God esteem our blood precious ? will he regard our bodies , that have had no regard to the Body of his Son ? will he esteem our lives , who have not regarded the death of his Son ? Certainly no — Thus I have shewed thee the many Springs and Sources of Englands sorrows ; And now , in what readinesse we are for the removing of them , I dare not thinke ! possibly , something may be done ; nay probably , much may be done , but the hearts of the people , not being yet prepared , doth give occasion to suspect ( though the indeavors of Reformation be never so sincere , so full ) yet our plaister will not be large enough to our soar ; These are our sad thoughts ; But Gods thoughts are not as our thoughts ; It is easie with him to Purge his Worship , to fence his Ordinances , to bring his Gospel into esteeme . And if this be Gods floore , he will purge away the Chaff , if this be his field , hee will weed out the tares , if this be his house , he will sweep away the dust , If the Lord have any delight in us , hee will bring us into the good land , — &c.

But while wee speak this , our sad thoughts return , — Prov. 18 , 19. The dissentions of Brethren , are as the barres of a Castle ; This is the Blazing Comet that hangs over our times , and portends more evill then all our enemies can bring upon us , even the Dissentions of our Brethren . Differences there will be , we know but in part , Illud usitatum fuit in primis diebus Evangelii ecce ut see in vicem dilligunt . — But why Dissentions ? why doe wee not rather seek to compose those Differences , then increase them ? why not rather heale them , then heighten them ? Shall we pride it in the making and inlarging rents and divisions ? will any seek to make themselves Great , by making others of their Brethren Little ? and to difference themselves from them in esteeme by differencing themselves from them in judgement ? Will any seek to raise themselves upon the ruines of others ? Milites dicuntur Pompeii Superbiam his verbis reprimere , Nostra miseria magnus es ? Tacit. make themselves rich , by indeavouring to make others poore ? These are like High-way Robbers , who have no more credit , nor esteem , then what they have unjustly robbed , and spoiled others of . These are the worst of Spirits , God forbid there should be such a Root of bitternesse in the hearts of Christians , — I dare not think it , And if not , methinks your distances are not so great , but either the teares of friends , or the terrour of enemies might bring you together . Though a faire day might divide and scatter you ( like Sheep ) all abroad the field , yet one would thinke a storme should bring you together again : The very Savage people , though they were continually jarring , and at dissention among themselves , yet when Alexander the Great came among them , the equality of the danger , wherein they all were , caused them to joyne their hearts and hands together against the common enemie . Doe you not see , that notwithstanding all their Differences , your enemies are united to your destruction ? Oh why are not you yet united for your Preservation ? But may be you will say , It is my Part rather to cover , then to repeat Differences ; The repeating of Differences , is oftentimes a renewing of them , Hee that covereth a Transgression , procureth love , but hee that repeateth a matter , separateth very friends ; Prov. 17.9 . There is a deviding , and there is an uniting repetition , my desire is not to divide , but to unite , in repetition of them ; Not to fuell our flames , but to quench them , not to increase our Differences , but to remove them . And to be serviceable to these with other ends , these poore following thoughts were composed , and are now intreated out ; the miscries of the Kingdom brought them to the Pulpit , and the intreaties of Friends perswaded them to the Presse ; The Story whereon I treat , doth suggest matter suiting with the Times ? Our troubles lead me by the hand , to these Texts , and these Texts did carry me back to our Times . m m Qui obscure loquitur , crux auditorum , non doctor . Broug . in Daniel . The Discourse is plaine ; the ground-worke is too dark for light Painting ; It is like the Times , unrigged , tossed Ships upon tempestuous Seas , regard not their ornaments , if they can but keep the Mayne together , though they loose much of their tacklings and deckings , they think it well , and are content . The Observations are many , and for the most part short . It is not my usuall way , but now so of choice : They are Fast-Day Sermons , wherein the great Work of the Day is Prayer : Preaching is ( but of the nature of a Bayting in the journey ) to quicken us in the further progresse of the work of the day in Prayer .

And I have found by Experience , to be large upon a Point , upon such dayes , hath rather tyred then quickned their Affections to the succeeding work : to conclude , if thou finds them to contribute any thing to thy inward man , if thou finde any thing for Counsell , for Comfort , for stay , for incouragement , in these sad and sinking Times ; Blesse GOD ; And when thou speed'st best with him for thy self , speak a word for the Authour . Who is ,

Thine in the Service of the Gospel , S. Bolton .

The Approbation .

I doe allow these Sermons on Mat. 14.22 , &c. to be printed , as pious , profitable , and seasonable for these times .

John Downame .

A Table of the most materiall things in this following Treatise . THE inducement to , and Introduction into this history with the Analysis of it . 1 , 2 , 3 , 4. Doct. Gods refreshments must quicken us to Gods imployments . 5 D. Men that have once tasted the sweetnesse of Christ , are hardly drawn away from Christ . 6 , 7. D. Where God hath a will to command , man must have a will to obey . 8 D. It is good to get a warrant from Heaven in all our undertaking . 89 D. When God hath a work to doe , he will provide necessaries . 11 D. Christs care to preserve his Disciples above himself , suggests to us , our care to preserve his glory above our own safety . 14 D : God doth often condescend to give a reason of his commands . 18 D. None come to Christ , and have to do with him , but he sends them better away . 18 Vse . This speaks incouragement , to have much to do with Christ . 19 D. Christ will not put us to exercises above our strength . 21 , 22 D. It is our duty to add meditation to hearing of the word . 23 D. The duties of our generall , are to help us in those of our particu-Calling . 24 D. Helps to duty , must be sought and embraced . 26 , 27 but these must be such as are instituted or countenanced of God , not devised of men . 27 , 28 D. A good heart will seek occasions and meanes of converses with God . 30 D. It is good when you converse with God , to get into Christ . 31 D. When wicked men stretch forth their hands against the Church , it is high time to betake our selves to Prayer . 33 D. In all our difficulties , Christ is praying for us . 36 D. Gods Providence should furnish us with matter of Prayer . 37 In what respects , Christ was said to be alone . 39 , 40 D. Christians are to seek and take occasions to be alone . 41 D. A man may have Gods warrant for the doing of a work , and goe on in Gods way , and yet meet with oppressing difficulties . 45. 47 Vse . Judge not of any cause , either by difficulties , or present succestes . 48 V. Let not difficulties slacken our indeavours , or weaken faith . 49 U. I● those who walk in just wayes meet with stormes , what may those expect , who walk in wayes of sinne . 51 D. That comfortable and promising beginnings , may yet afterwards meet with sad and sorrowfull Proceedings . 52 V. It is our Case . What must be the Cure . 53 , 54 1. Something must not be done . First we must not be discouraged . Second , we must not forgoe the Cause . Thirdly , wee must not flack our indeavours . 55 , 56 2. Something must be done . These four . First , Search out the cause . Secondly , be humbled for it . Thirdly , Reform of it . 4. Supplicate Fift , Covenant . 58. to 61 D. God spares to exercise young beginners with difficulties . 62 V. To comfort the Saints , your exercises shall not be above strength . 63 d. That when Christ intends to exercise the graces of his people , he brings them into the deep . 65 Reas. 1. To declare his wonders . 2 To try your graces . 3 To exercise them . V. Think it not much to goe down into the deep . 76 , 77 The Disciples sad condition at Sea , imployed in that word Tossed . 79 d. There is not so much evill in the greatest trouble , as there is good in the least exercise of grace . 79 , 80 d. God puts his people to a lesser trouble for their greater good . 80 V. It speaks patience under afflictions . 82 , 83 d. The Church may be tossed , not swallowed up of waves . 84 V. Let wicked men cease to attempt against the Church , &c. 85. 86 d. Contrary spirits , cause tempests . 87 , 88 , 89 d. God may be working our preservation , when we think he is working our destruction . 92 , 93 d. Stormes are to be expected , where Christ is not in the ship . 94 V. As ever you desire Peace , get Christ into the ship . 95 V. Christ absence in trouble , makes sufferings insufferable . 96 V. Get Christs presence in all your sad conditions . 96 , 97 d. Christ is present to faith , when absent to sence . 97 V : Learn to see him by Faith , when you cannot by sence : 98 , 99 d. Gods heighten the troubles of his people , before he doth deliver them . Five Reasons of it . 99 , 100 Reas. 1. To heighten our graces . 2 Or Duties . 3 Or Deliverance . 4 His Glory . 5 Or Praises . 101. to the 109 Vse . Not to be cast down , though God heighten our troubles . 110 d. Christ takes notice of us in our greatest afflictions . 111 V To comfort : and 2. to counsell us how to behave our selves . 112 d. When Christ sees our trouble on the shore , he will come to us on the sea . 112 V. Be speak God to look down and see our trouble . 113 d. Means cannot be wanting , if God purpose helpe . 114 V. It speaks incouragement in our lowest condition . 114 d. Nothing shall part Christ and us in trouble , &c. 115 , to 117 d. What ever Christ purposeth to doe for his people , is as good as done . 119 V. It speaks comfort in respect of promises to the Saints . 120 And terrour in respect of threatnings toward the wicked . 121 Christ in his lowest abasements , did ever discover something of his D●itie . 123 d. To know or deliver ours , is the best part of deliverance . 126 d. God sometimes goeth strange wayes to deliver his people . 127 V. Let us not distrust in this wisdome and power , never to be posed . never non-plust . 129 1. What is ment by the fourth Watch. 130 d. God takes a fulnesse of time for the accomplishment of his Promise . 132 V. It speaks , Patient waiting , 1. In Deferrs . 2. Denyalls . 3. In the incomes , and receits of mercy . 134 But yet so wait , as to doe our duty . Some Promises God will effect by his own immediate hand , some by means . 135 Three things to be done for the downfall of Antichrist 1. Cleare Preaching , 2 Spirituall walking . 3 Joynt Praying . 136 , 137 d. When the fulnesse of time is come , then will God performe his Promise . 198 u. Blame us , wee cannot wait . 3. Grounds of it . 139 , 140 , 141 1 Pride . 2 Ignorance . 3 Impatience . d. Mans extremity is Gods opportunity . 142 1. Why God suffers us to be brought to extremities before he help . 2. Why he helps in extremities . 1. God suffers it for Four Reasons . 145 1. That Mercy might be more conspicuous . 2. That Mercy might be more advanced . 3 To quicken to Prayer . 4 To inlarge us in Prayses . 2. God doth help us in our Extremities . Three Reasons of it . 146 First , Because God is ingaged . Four Ingagements . 146 , to 149 2. That both we our selves , and the generations to come might trust . 3. For the torture and disappointment of wicked men . 151 u. Not to be too much cast cown , though God bring us into extremities before he help . 152 There are Five times when God will help . 153. to the 155 1. When we know not what to doe . 153 2. When we know not what God will doe . 3. When we shall sin fouly , or suffer sadly . 4. When the enemie is at the top of his rage . 155 5. When God holds up a mighty Spirit of Prayer . d. Christ may come to save his people , & they not discerne him . 159 d. Men may sometimes look upon their deliverers as destroyers . 162 Three times Christ appears as a Ghost to his people In times 1. Of Humiliation . 163 2. Of Temptation . 165 3. Of Desertion . 165 , 166 Four times Christ appears as a Ghost to wicked men . 168 the 171 1 When he comes to Reform his Church . 2 When he comes to reform their Persons . 3 At the houre of death , 4 At the day of Judgement . u. As you desire Cerist should not be as a Ghost to you hereafter , terrible at death , &c. Let him not be a Ghost to you now . 172 d. Christ may come to helpe his people in such a way , as yet the means of help may be a terrour to them . 173 u. Not to be dsscouraged , though the means of help carry the face of destruction . 176 u. Yet to be humbled , that God takes such sad wayes to doe us good . 177 u. Though the means be terrible , let not the salvation be a terrour . 178 d. God doth often increase , when he comes to remove our trouble . 179 Reas. 1. To discover our hearts . 183 2. To lessen our sins . 183 3. To increase our Duties . 195 4. To increase our deliverance . 197 5. To increase our thankfulnesse . 199 u Judge not of Gods purpose , by his proceedings of Providence . 201 u. Lift up your heads under the greatest pressures . 202 Some Rules to know when troubles are at the height . 207 1. When we are at the height of our graces . 207 2. When we are brought to the lowest . First in Passive , Second in active Humiliation . 208 d. Mens fears may be increased , when deliverance is neerest . 210 Fear is not the way to drive away a Ghost , &c. 210 d. Men cry out , because they cry not up , act fear , because not faith . 212 d. Christians to be carefull of bringing ill reports upon Religion . 214 u. Take heed the sins of Professors breed dislike of Profession . 215 d. The same Word spoken to the hearing of all , the comfort of a few . 222 d. It is good to be in the ship with the Disciples , though on a stormy Sea . 222 d. God hath mercy upon many for the sake of a few . 223 d. A Word from Christ can raise a Spirit sunk in trouble . 224 u. To direct us whither to sly for comfort in our times of trouble . 227 1. Obj. Did Christ speak to us as to them , we might be comforted . Ans. Christ saith as much to us now , as he did to them . 228 2. Ob. But we want a particular word for Englands , Deliverance . Ans. We have as much word for Englands , Deliverance , as they had for the preservation of the ship . 229. 1. There may be a resting on Gods Neme , though you want a particular Promise . 229 Unto this Five other incouragements in the Generall are laid down . 1. From our relations to God . 2. His generall Promises . 3. Certain experiences , to others , To our selves . 4. From the Cause . 5. From those who are our enemies . 232 , 233 3. Ob. But these afford only probable conjectures , where is the particular word . 223 Ans. We have something comes neer a particular word . Two Rules 1. What God hath done to others of his people , is equivalent to Promise to us , if we be in the same condition . 222 2. What God promiseth to any , he promiseth to all his people 14 equall state . Two things God will not disappoint , 1. Faith . 2. Prayer . 239 , 246 3. We have a particular word for the destruction of Antichristo 239 , 241 4. We have a particular word , that before the end of all things , God will make his Churches glorious , 240 , 242 u. Let us upon these considerations be raised up to beleeve and expect mercy . d. The reliefes of Christ are proportionable to the necessities of his Saines . 245 Reas. 1. Because they are the helps of God . 2. The fruits of his mercy . 246 , &c. u. To direct us whither to turne our eyes in trouble , 247 to 249 u. To exhort us to rest in Gods helpe alo e. 251 d. The spirits of Christians may even sink under their troubles , 253 Reas. It ariseth from the lownesse of their spirits , not greatnesse of trouble . 254 d. All comfort in God in troubles , at seth from confidence in God in troubles . 255 Some reasons why Christ allaid the storme in their hearts , before the storme in the sea . 256 , 257 d. God would not have our hearts sink under the greatest trouble , 260 Reas. 1. Because this is offensive to God , 2 It is unsuitable to Christians , 3 It discovers weaknesse of spirit , 1 To your calling , 262 2 To your cause , 263 3 To your relations , 266 4 To your expectations , 266 4 It discourageth others of our brethren , 5 It betrayes all the succours God tenders , 268 6 t● doth gratifie the enemy . It s our weakning , 271 their strengthning , 272 7 It doth expose the heart to dangerous snares , 273 There are four snares these sinking fears expose us too . 1 They will make a man shie to acknowlege the cause of God , 273 2 They will make a man bauk and decline the cause of God , 274 3 They will blind the understanding , it shall not discerne truth 274 4 They will make us to deny and forsake the cause of God , 275 Four sorts of men will not hold to any cause 1 Ignorant , 2 Vnsound hearted 3 Worldly , 4 Fearfull men , 276 u. Banish these sinfull fears , 278 , 279 d. Christians should learne to know Christ by voice , 281 d. The same word may be a terror to some , a comfort to others , 284 d. The presence and appearance of Christ to the soule in trouble , is to the soule as a resurrection from the dead , 284 Instanced in four sad conditions . 1 In times of humiliation for sin , 285 2 In times of temptation , 285 3 In times of desertion , 287 4 In times of outward trouble , 288 u. Incouragement to Christians in their saddest condition , Christ is present , 289 u. Beg his presence now , &c. 290 d. So full of bowels is Christ to his Church , that he cannot long brook them in trouble when they cry . 291 Reas. 1 Because he loves us . 2 He intends our exercise , not our ruine . 3 He intends our prayses . God may stay long for many reasons , 293 u. To rejoyce the Church in her saddest conditions , 293 u. To incourage her to wait upon God , 294

READER ,

I am here drawn forth to acknowledge those faults , which all my care could not prevent ; I have distinguished those in the Margin from those in the Leaf , and must begge either thy patience in reading , or thy paines in correcting of them .

THE ERRATA .

Pag. 2. lin. 6. r. followers . p. 5. l. 28. r. externall . p. 6. l. 4. r. perswasion . p. 13. l. 28. r. yet in his glory we . 26. p. l. 18. r. this . p. 39. l. 12. r. never . p. 67. l. penult. r. 43. Isay . p. 84. l. 17. r. Elijah . p. 107. l. 3. Let our eye look on Ston . p. 120. l. 6. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . 206. p. l. 21. rooting . p. 227. l. 5. r. An. 230. l. 5. r. a. 240. p. l. penult. ●e . 241. p. l. 10. r. it . 243. p. l. 2. to . 251. p. 1. 5. r. helped his . 263. p. l. 14. himself . 288. p. l. 10. r. 42. Iob. 279. p. l. 8. Sup. more .

Marginall Faults .

P. 6. l. 8. compulit . l. 17. r. refructarios . 14. p. l. penult. r. quam . 27 p. l. 3. r. ardentiores . 31. p. r. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . 38. p. l. 20. r. horam . 48. p. r. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 49. p. l. 13. r. aciem . l. 29. r. cogantur . l. 32. r. Wormatiae . 55. p. l. 1. r. perge . l. 8. r. Christum l. 16. r. vincit . 65. p. l. 3. r. hoc est . 78. p. l. 31. r. securitatem . 79. p , r : 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 83. p. l. 17. r. malleus . 85. p. 1. 5. r. cruore : 95. p. l. ult. Ames . 100. p. l. 3. 1. salus l. 5. sinet . ●01 . p. l. 12. agimus . 111. p. l. 1. penitus . 117. p. l. 2. mecum . 122. p. r prosunt . 142. p. l. 1. ● . extremam : 153. p. l. 3. r. vehementiores . 155. p. l. 5. conjunctis . 158. p. l. 2. meserendi . 162. p. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 165. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 186. p. l. 6. r , fulgentius . 187 , p , l , 1 , r , mos. 189 , p , aeternitati , 196 , p , l , 5 , r , Christ , 200 , p , r , merces , 223 , p , l. 1 , credite . l. 4 , Sacra , l. 23 , averteba● , 225. p , l , 1 , r , vis , 236 , l , 8 , pollicebuntur , 245 , l , 9 , Salutis . 252 , l , 10 , r , relique , 265 , l , 11 , r , hominem , 271 , p , l , 2 , r , debemus , 277 , p , l , 9 , sup: te .

The Scripture discoursed on , in the following Treatise on Matth. 14. Verse 22.

And straightway Iesus . constrained his Disciples to get into a ship , and to go before him unto the other side , while he sent the multitudes away .

23.

And when he had sent the multitudes away , he went up into a Mountain apart to pray : and when the evening was come , he was there alone .

24.

But the ship was now in the midst of the sea , tossed with waves : for the winde was contrary .

25.

And in the fourth watch of the night : Iesus went unto them , walking on the sea .

26.

And when the Disciples saw him walking on the sea , they were troubled , saying , It is a spirit , and they cryed out sor fear .

27.

But straightway Iesus spake unto them , saying , Be ●f good cheer : it is I , be not afraid .

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 ; so 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 . ]

What s 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 .

a a Hoc vocabulo ostenditur invitos eos a domino recessisse . Hier. Sic accipio 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 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 .

b b Nead 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 , atque 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 self-denyall . 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 when 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 .

a a Vix 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 onely 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 .

a a Mandata 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 c c Pareamus 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 . a a Marcus verbo ut tur in dimissione populi quod usurpatur de iis qui valedicunt alicui , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 them , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 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 , b b Illos 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 , f f Praemmium ante praemium . there is reward in the labour .

But that is not all the fruit you shall finde , you shall not onely 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 , a a 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 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 : b b Folia 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 : c c Ipse 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 . k k Preces 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 . l l Adminicula 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 , n n Non 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 . o o Si 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 , p p In 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 , q q 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 &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 a a Non prepostero metu sed prudenti ●●nsilio secessit . Pareus in loc. withdrawing himselfe with his Disciples .

And this may give us some insight . b b Hic 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 which 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 , a a Tempestas 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 , w w Hoc 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 . x x Notum 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 . y y Discipuli 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 . a a Nunquam 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 company ; 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 .

Matthew 14. Verse 24.

But the Ship was now in the midst of the Sea tossed with waves , for the winde was contarary .

IN this Verse wee have three things observable .

1 The danger the Disciples were in . 2 The time when they were in this danger : Now. 3 The unexpectednesse of this danger : But.

We shall begin with this last ; it is first in the Text , the unexpectednesse of their danger : [ But. ]

And indeed , here may well be a But : Is it not strange that the Disciples shold go in Gods way , nay , by Gods direction upon Christs errand , and yet that they should meet with stormes , such difficulties ; yea , oppressing difficulties ? Here may well be a But.

b b Descendunt ad mare non ex curiositate aliqua , aut recitationis ergo , sed jussi a Christo domino , sicque expressum verbum vocationis habent . Chem. in loc. Had it beene said that they went forth upon their own inclination , or out of curiosity , or for recreation . Or had they done as Jonah did , over-run their masters ? c c Vbi peccatum ibi procella . Then no wonder if a storme had been sent after them , if he had fetched them back with a tempest . Men that go in wayes of sin , must expect stormes . But when they went on Christs errand , had Christs commission , went by his direction , and out of obedience to him , and yet meet with stormes : this was strange . Here may well be a But.

Doct. A man may have Gods warrant for the doing of a worke , and go on in Gods way , and yet meet with oppressing difficulties in the prosecution and carrying of it on .

You see this true here ; the Disciples they went in Gods way , Exod. 3.9 , 10. Exod. 4.10 , 11. they had Christs warrant , and yet meet with difficulties : Moses went into Egypt by Gods commission to bring Israel out of bondage : God sent him , yet you see what difficulties he had to conflict withall , in the carrying on the work , their burthens were increased , the tale of brick was doubled . Sometimes Pharaoh would let them go ; sometimes he repented , & recalled them , their cruell usage was increased , &c.

Insomuch that the beginnings of their deliverance , Exod. 5.5 . Exod. 5.20 , 21 , &c. Exod. 12.31 , &c. Exod. 14 , &c. did appeare worse then the lowest of their sufferings .

At last , when God by a strong hand brought them out of Egypt , you see what difficulties they met withall at the Red Sea , and after in the wildernesse , hunger , thirst , drought , fiery Serpents , &c. And when they were to enter into Canaan , what opposition did they meet withall , * * Josh. 9.1 , 2. Josh. 10.3 , 4 , 5.6 , &c. five Kings combind together to destroy them . So that men may go on in Gods wayes , and yet meet with oppressing difficulties in them . The like you have in the building of the Temple , which was Gods work too , and they had Gods command ; yet see what abundance of oppositions they met withall in the carrying of it on , what threatning , plotting , scoffing enemies : Nehem. 4.1 , 2. &c. 7.8 . verses their Nobles were wrought off from the work , and proved treacherous to them , Nehem. 6.17 . Neh. 3.5 .

Sometimes it went forward , and then cast aside againe for many yeares , Ezra 4.19 , 20 , &c. they were accused for a seditious , factious people , treason , and rebellion : and difficulty upon difficulty they met withall , in the carrying on the work ; which protracted it a far longer time then they had indured in their captivity .

Take but another instance among many ; Judahs war against Benjamin , Judg. 20.85.25 . Iudges 20.18 . Iudah went out against Benjamin , and they went out , not only by Gods permission , but by his approbation too , by his speciall lisence and commission : they took councell of God , and God bid them go ; yet you see , the first battell they lost two and twenty thousand of their men : they went to take councell againe , God bids them go forth , at that time they lost eighteene thousand more , went to the worst far , Verse 25. though at last , upon their humiliation and reformation , God appeared for them . So that you see , a man may goe in Gods way , undertake a worke by warrant and commission from Heaven , and yet meet with oppressing difficulties in the carrying of it on .

And this for divers reasons , to exercise our graces : our Faith . Courage . Patience . Perseverance . to purge out corruptions , &c. to magnifie his owne glory and grace , &c.

Vse . Let us not then judge of the warrantablenesse or unwarrantablenesse of any action , either by the difficulties , or by the present successes in the carrying of it on .

It is our common fault , to judge of things according to the present successes of providence .

1 If things go on well , and successes be according to our hearts , we then judge the cause is just : here may be an undoing mistake . A man may do wickedly & yet prosper , as it was said of Nebucadnezzar , Dan. 8. Reade Ier. 12.1 . Iob 21.7 , 8.

I have read of one , that having a faire gale of wind after he returned from robbing of a Temple , he concludes , surely God loved sacriledge . c c Lege Titullum , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , You have an excellent Story sutable to this in the Greek Anthologie , by Titullus : One having committed murther , and being preserved from a present death , in which he was in danger , went the next morning to sacrifice , thinking God favoured his murther , when alas he was preserved from that death , to be taken away by a worse , &c.

Of this spirit they seeme to be in the Psal. 50.21 . These things hast thou done , and I kept silent , and thou though●st I was altogether d d Scelerum patronum & approbatorem tollerantia vos me existimetis moler . in loc. such an one as thy selfe : they thought , because of Gods patience , because they met with no evill in their evill wayes , that they had done well , God was of their minde : therefore it followes , But I will reprove thee , and set thy deeds * * 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Iti s a military word , signifies , to set a battell in array . Aliem disponere hinc , Musculus reads it . ex radice 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ordinavit disposuit , aptavit significat quasi distincto ordine catalogum omnium scelerum proponere , ut velint nolint , legere & agnoscere ea cogatur . Moler . Et resistam tibi in faciam . Musc. in order before thee . e e Senties quando in judicium vocave ro an ista mihi placuerint nee n● . Musc. in loc. 1 Hab. 13.14.15 . God would make them to know that they did evill , he would punish them : seeing they would not learne by the word , they should be taught by workes .

2 Another mistake there is , if things go crosse to their thoughts , if successes be not answerable to their expectations , then they judge that all is naught .

This may be false reasoning ; the Disciples met with difficulties , yet were they in Gods work : so Iudah , &c. Iudg. 20.18 .

The best wayes , may for a season be strewed with the greatest difficulties . God would have his people judge of the lawfulnesse of their undertakings , not by works , but by word , not by providences , but by precepts : and this , that we might learne to live by faith and not by sence . Thus Habakkuck , when things went ill , he gets into the watch-towre , &c. Hab. 2.

Vse . Let not this weaken our faith , or slacken our indeavours in any work , because wee meet with difficulties in it : cleare the work to be Gods , and then if his , assure your selves he will carry it on , though there be never so many appearing difficulties in the way .

It was said to Luther , when he attempted that great work against the Man of Sin , which was the greatest that ever man had to do since the Apostles dayes : f f Abi in cellam , & dic misererë mei Deus . Go into thy Cell , poor man , and say , Lord have mercy upon me .

But yet , though were never so many difficulties in the carrying of it on , and though never so many attempts against him , yet he effected the one : and which is the wonder of the World , having a world of enemies , dyes in his bed . g g Majestas non fracta And therefore be not discouraged , if difficulties rise , let your spirits rise with them : you are above all things , whilest you are above your selves . h h Audere ad nomen Christi periculum vitae , & fortunarum adire , spiritus principalis est . Luther . It is a magnanimous spirit to dare to meet all dangers , to undergoe all difficulties in the cause & work of Christ . You know what Luther said when he went to Wormes . Bucer endeavoured to disswade him : he replyes , * * Verbum dei in juriam patitur , & ego qui literis eo vocatus sum , me conferam . Haec est dies quem fecit dominus , vocatus ego venio , vocatus ingredior in nomine domini nostri lesu Christi etiamsi scirem tot esse diabolos Wormaliae quot sunt tegulae in aedium tectis . The word of God doth suffer , and I being called thither by Letters , will go , being called , I come , being called I will thither , in the name of our Lord Jesus Christ , although I should know there were as many Devils at Wormes , as there are Tyles upon the houses . Here was a Prinee-like spirit , that was above the world , and therefore could not be daunted with all the evils of it , &c.

He who saith , there is a Lion in the way , that feares to go in a good way because of difficulties , he is not fit to be a souldiour of Christ . Fear is both unworthy religion which is the cause of Christ , i i Malus miles qui imperatorem gemens sequitur . Scnec . and a Christian who is the souldier of Christ .

Vse . If those who walk in just wayes , that have Gods warrant for their undertakings , may yet meet with stormes ; then tell me , what may they expect , who go on in the wayes of sin ? if the wayes of Saints be strew'd with crosses , with difficulties , what shall be the end of swearers , of wicked and prophane men ? if thus it fare with the green tree , what shall become of the dry tree ; if thus with the wheat , what with the chaffe ? if judgement begin at the house of God , where shall the sinners and wicked appeare ? it is a question beyond your answer .

And so much for the first , The unexpectednesse of their danger .

2 We now come to the second , and that is the time of their danger , which is expressed in this word , Now .

[ The ship was now , &c. ]

This points at the time of their danger , [ now , ] that is , in the evening , when Christ was on the Mountaine * * Initio satis feliciter procedit navigatio , ita ut trium vel quatuor horarum spatio medium maris attigerint . Chem. . So that it seems hitherto , they had had a prosperous voyage , who in three or four houres were gotten into the midst of the Sea , at the first evening they went to sea , that was about three of the clock ; in the second evening they were in the midst of the sea , and that was something after six of the clocke ; so that in three or foure houres space they were gotten into the middest of the sea : but now ariseth a storme . Whence this .

Doct. That comfortable and promising beginnings , may yet afterward finde sad and sorrow full proceedings .

It was so here , the Disciples had a prosperous and promising setting forth , but afterwards they met with stormes .

The stories of Moses in the deliverance of Israel out of Egypt , and of the Jewes second building of the Temple , tell us this plainly , they had promising beginnings ; insomuch , that they thought the work would have been done out of hand : but the stories tell you what obstructions , whar interruptions they met withall , before the worke was finished , &c. Though the clauses and conclusions of Gods people are good , as the Psalmist saith , Mark the upright man , observe the just , for the end of that man is peace ; yet the beginnings and the proceedings may be sad and troublesome . Though God will bring the ship of his Church to safe harbour at the last , yet they may meet with stormes and tempests on the sea . a a Vt maresic mundus semper forvet , nunquam quiescit . So long as there be contrary windes , men of contrary spirits looke for tempests , expect stormes .

Vse This doth admonish us to beware of vaine and fleshy confidence , because of promising beginnings ; n n Nescis qusd serus vesper vehit . The fairest morning may be over-cast , the clearest day may bee over-clouded , the most promising beginnings , may meet with sad and sorrow full proceedings .

It was the best speech that ever Ahab had , 1 King . 20.11 . Let not him that girds on his Armour , boast himselfe as he that puts it off .

It is a great argument of lightnesse and vanity of spirit , yea and of carnall fleshy confidence , to bee puffed up upon promising beginnings ; a thing the world is apt to : but when God sees his owne people in the same way , they must then expect that God should hedge up their way with thornes , and lay unpassible mountaines of difficulty in their way .

The case seems to bee ours , it lookes like it .

Had not our ship , in which was imbarked so much of our good and happinesse , a prosperous gale at their first setting forth ? had they not a prosperous beginning ? did they not a long time goe without any contrary wind , without any opposition ? had they not the Prayers , the desires , the countenance , and well-wishes of all to carry them on ? were not the beginnings very comfortable , and very promising ? you all know . But how have they met with contrary winds ? sad proceedings ! what difficulties , what mountaines of difficulties have they met withall in the carrying on of this work ? you all know .

The case is ours : what must be the cure ? what is our work now in rhis case ?

1. There is something that wee must not doe .

2. There is something that must bee done .

1. We must not be discouraged . God is able to make these troubles that are arisen in the way , to help forward his own end . Doe the billowes rise , let the Ark , let the ship rise with them : do the winds blow , let them but kindle and inflame your zeale and courage .

Assure your selves , God will both bee your Pilot in the ship , and your defence on the Sea ; That which you carry shall never miscarry ; nay it shal be your safety too : o o Perga contra tempestatem forti animo Caesarem vehis , & fortunam Caesaris . So I , Christ . vehis , & gloriam , & benedictionem Christi . Nemo nos laedit , nisi qui Deum vincet . you carry Christ and all his glory , that can never miscarry , nor you whose safety is imbarqued with it .

And therefore bee not discouraged , though stormes arise , though the flouds of ungodlinesse doe lift up their voyce , he that sits in heaven shall laugh them to scorne ; and he that sits at the sterne will bring all safe to harbour at last .

2. We are not to forgoe the cause . This were to forsake the Arke because the waves and billowes rise , to jump into the Sea , because the wind blowes , the Sea is , stormy .

You see the Disciples they did not forsake the ship because of the storme .

Nor did any of them let down a Cock-boat , and labour to secure themselves .

In personall persecutions there God permits us to seek our preservation by flight : if we be persecuted in one Citie , we may flye to another . But when persecution is generall and nationall , we are to seek our preservation in the whole .

3. Wee are not to slacken our indeavours ; tempests arising in our way , should quicken us more to working : in a shipwrack that p p In naufragio iste rector laudandus quem obruit mare , clavum tenentem . Senec. ad peli . cap. 6. Pilot is to be commended , who is swallowed up of the sea with his Rudder in his hand .

q q Non navem deserunt sed remigando laborant . The disciples here fel to rowing , they forsook their Cabins , but not the ship ; they forgot their particulars , & every man to the general work . They did not look every man to secure himselfe , but every man to secure the whole , every man to secure the ship , in which their safety lay . They saw their personall security to lye , in the securing of the whole , their Cabins could not bee safe , if their ship were in danger .

r r qui amissa republica piscinas suas fore salvas sperare videntur . Epist. ad Attic . 15. lib. 1. Necesse est ut eam non ut vivam . Omnes omnium charitates patria comple ctitur . Cicer. Offic. l. 1. qui curat esse nisi propterte , pro nihilo est . Bern. Tully laughs at the folly of those men which in his time had such thoughts , that their fish-ponds should bee safe , though the Common-wealth were lost . Such windy conceits have too many with us , and therefore seek not their preservation in , but from the whole ; with , but in separation ; nay in opposition to the whole .

How farre are such from a noble spirit ? t t Valet maximus l. 5. c. 553 I have read of one Publius Decius , that when the Roman Army was reduced to great straits , hee couragiously ( forgetting himselfe for the publike good ) ran into the midst of his enemies , demanding safety for his country , death for himself , & by that means occasioned an unexpected victory : the publikenesse of his spirit did carry him above the thoughts of private safety . Every man should bee nearer to Religion , nearer to common interests than to himself . u u Dicitur de Alvanio ille propior publicae religioni , quam privatae charitati . Valer . Maxim . li. 1. c. 11. So Alvanius was .

It is a shame that Heathens should doe that which Christians can not do . w w Non prestet fides , quod praestitit infidelitas . Jerom. As Hierome in another case complaines , oh that infidelity should be able to doe that which faith cannot doe . It was used to be said by Christians to Heathens , x x Non magna loquimur , sed magna vivimus , we doe not speak great things , but wee live and doe great things , but we speak much , and doe little , happy were wee and the Kingdome too , if the practise of our lives , did come up to the professions , and protestation of our mouthes , &c.

That is the first , what we must not doe : Now ,

Secondly , what we must doe .

1. Search out the cause , why God hath obstructed our promising , and hopefull beginnings . Is there not some Ionah that lyeth under Deck as yet asleep , some sin unseen , unhumbled for ? Is there not some old sins , that God comes now to reckon for ? old sins raise new stormes ; former sins a present tempest . See what sin is the cause , the Jewes in every judgement that was inflicted on them , did use to say that God weighed out an ounce of the golden Calfe to them . Though an old sin , yet they saw God might reckon with them for it . And there seems something to bee implyed that speakes for these thoughts , hee is said to forgive , yet hee would remember them at the time of visitation , 31 Exod. 34.

Is there not some Achan , some wedge of Gold , some Babalonish garment , that hath thus disturbed our prosperous beginnings ? Have not some fresh issues of lust and corruption broken forth now in the expectation of healing ?

Have we not been unthankfull for , unfruitfull under all the incomes and receits of mercy ?

Did we not grow secure , proud , selfe-confident upon the hopes of mercy and deliverance ?

What is that hath caused God to strew our wayes with difficultie ? to hedge up our way with thornes , to increase our throwes , to multiply our pangs , when the children were brought to the birth , when in our thoughts deliverance was so neare ?

Secondly , when you have found it out be humbled for it .

You have an advantage this day unto these duties , such a one as our fathers never injoyed . y y An ordinance for the solemn humbling of our soules for natinall sins . You have here sent you a list of the sins the nation is guilty of ; and there is nothing required of you , but that you should lay them to heart this day , that God may never lay them to your charge .

This seems to be the day-starre , the harbinger of mercy to us : As the Apostle saith of another duty , it is the first Commandement with promise . So this , it is one of the first duties that speakes deliverance , not to persons onely , but to the whole nation . Oh that we could in earnest this day draw water as out of a well and poure it forth before the Lord .

A floud of teares would now prevent a deluge of wrath : Nationall repentance might yet procure a nationall pardon , if we have once made our peace with God , then will not God onely be at peace with us , but cause our very enemies to bee at peace with us also .

This is a soul-humbling , a soul-afflicting day . Other dayes are humbling dayes , this is a heart-breaking day ; other dayes are afflicting dayes ; this should be a soul-melting day ; oh that Englands teares might prevent Englands bloud !

3. When you have found out the cause , & humbled your selves for it , your next work is to reforme it .

What is it to lament sin , z z Non nocent praeterita peccata , si non placent prefentia , Aug. if you doe not leave sin ? what were it to weep our eyes out of our heads , if we doe not weep our sins out of our heaats ?

It is not humiliation is enough , nor humiliation and supplication , unlesse to these you joyne reformation , 2 Chron. 7 14. If my people shall humble themselves , and pray , and seek my face , and turne from their evell wayes , then will I heare from heaven , he mercifull to their sins , and heale their land . Marke you , it is not one of these , but all of them : the words are not to be read disjunctively , as if one would serve the turn , but copulatively , all or nothing .

You read this in 10. Iudg. 10. &c. that Israel humbled themselves & prayed too , yea and prayed earnestly , but for all this , God was giving them up into the hand of their enemies , till they set upon the work of reformation too , as you see 15 , 16 verses , and then the Lord was grieved for the misery of Israel .

4. Be mighty in prayer with God this day . Mighty necessities doe cal for mighty strivings & wreslings with God . These are speciall times of seeking .

And special times of seeking , should be times of speciall seeking of God : But seek him humbly , seek him fervently , seek him cordially , &c. And God will be better to us than our prayers ; he will doe for us above what we aske , or think .

5. Enter into solemne Covenant with God against them . This is the great duty of the day , and proper for it , when you have bin humbled for them , then covenant against them . But be sure you covenant with God , as he doth with you , that is , covenant with him in Christ , desire him to be surety for thee , otherwise thy bond is nothing worth .

There is yet another thing observable from the time of their danger . It is not presently upon their setting forth , they had for some time a prosperous voyage , but now the storme ariseth .

Doct. That God doth not use to exercise such as are but young beginners with difficulties .

I told you in the beginning : it is said of the children of Israel when they came out of Egypt , that God would not lead them by the way of the hils , though the nearest way , but by the way of the plains , though much about ; and he himselfe gives this reason . Because of the Philistims : that is , lest the difficulties they met withall at their first setting out , might have discouraged and disheartned them in the way .

It is said of Iacob , that he slackned his pace because of his little ones : God will not over-drive his people , and put them to exercises above the strength of grace received . Upon this ground is that speech of Christ , Old bottles will not beare new wine , &c. That is , he would not exercise young beginners with austerities of religion , but would forbeare them till they had gotten more strength : the dayes will come when the bridegroome shall be taken away , & then they should fast , when the bridegrome was taken away : he will then give them in those dayes a more plentifull and abundant measure of his spirit , and then they should be able for these works .

Vse . And what a comfort is this to the Saints , though God do exercise you , yet he will not put you to exercises above the measure of grace received .

You doubt now , how you shall be able to undergoe difficulties for Christ , how you shall lye in prison , how dye for Christ , and you perplex your hearts with this from day to day ; you seare if you should be called upon difficulties , you would recoyle and fall back , you are never able to go through such conditions .

And indeed those of Gods souldiours which have beene most fearfull in garrison , have been most valiant in the field ; those who have suspected their hearts most , who have been most humble , fearfull , and jealous of themselves , have proved most resolute and valiant when God hath called them upon service . Where others who have been selfe confident before , have shrunk in the dayes of tryall . As the story of Dr. Pendleton will tell you , who when Saunders a Minister came to him and told him his feares , the jealousies of his own heart to undergo Martyrdome , to burne for Christ , he answered , that he would rather lose every drop of grease he had , being fat , then deny Christ , but yet the poor man stood to it , when he renounced it , &c.

But besides , take this for thy comfort , in the middest of thy jealous and mis-giving thoughts , that either God will not bring thee upon trials , upon sufferings , or if he do , he will give thee strength to go through them .

And therefore , though I would have thee to maintaine an humble jealous feare , such a feare as makes thee go out of thy selfe , yet beware of sinking discouraging feares , such as dis-inable for service : seeing God hath undertaken , if he call thee forth upon difficulties , to give thee a spirit & strength to walk through them .

And so much for the second particular , the time of their danger . We now come to the third . The danger it selfe . And that is set out in four particulars .

1 They were in the midst of the sea . 2 They were tossed with waves . 3 The winde was contrary . 4 Christ was absent .

We will begin with the first . They were in the midst of the sea .

[ But the ship was now in the a a Navis in medio mari jam erat hoc enim , in altum jam conscenderat pro fundissimum , fluctibus & ventis gravioribus obnoxium . Pareus . midst of the sea . ]

There were two great ends for which Christ sent his Disciples to sea .

1 To exetcise their graces . 2 To declare his power . And the middest of the sea was the fittest place for these : Christ chose the middest of the sea , as the fittest place to exercise their graces and to declare his own power .

Doct. That when Christ doth intend to exercise the graces of his people , hee plucks them from the shore , he brings them into the deep . You see here , Nihil nisi pontus & aether . Christ suffered them to be pulled from the land on one side , and a contrary wind to blow on the other side : b b In medio mari significat periculi magnitudinem . Brugen● . so that they were now in the midst of the sea : and here he exerciseth them , when faith hath nothing to do but look upwards , when none but God to relye upon , then it looks fully and rests firmely upon him . Faith cannot act till it act alone .

When men are in the deepe , there is no way but to cast anchor upwards , there is no bottome , but in heaven , which is the best bottome , when it is the only bottome .

We say the Loadstone will not draw while the Adamant is neare it , nor faith rest fully on him , while it hath dependancies here below . b b Optimi sumus cum infirmi sumus . It s hard to make that man all in God , who is something in any thing here below .

The reliefes of creatures do often hinder us in our relyance upon God : and therefore God is forced to weaken the arme of flesh , that he might strengthen the arme of faith . 2 Cor. 1.9 . 1 Tim. 5.5 . Zeph. 3.12 . You know what the Apostle saith , 2 Cor. 1.9 . We had the sentence of death in our selves , that we might learne not to trust in our selves , but in God that raiseth the dead . 1 Tim. 5.5 . The widow that is left alone trusteth in God .

It was that which God said , Zeph. 3.12 . I will leave in the midst of thee a poore distressed people , and they shall trust . — Therefore doth God break in pieces the reeds whereon we leane , that we might rest our selves upon the rock , himselfe , who is the rock of ages : a rock so deepe , that no flouds can undermine , and so high that no waves can reach .

And there are three main reasons why God when he doth intend to exercise the graces of his people ; doth pluck them from the shore , bring them into the deep .

Reas. 1. That he may the better declare his owne wonders , d d Deus angustias suorum auget , ut eorum fidem probaret , & suam vertutem declaret , Jansen . we reade in the 107 Psal. 23 , 24. That those who goe downe to thesea in ships , that do businesse in great waters , these see the works of the Lord , his wonders in the deep . It is true in a spirituall sense . The deepe is a fit place for God to do wonders in , and that he might declare his wonders he brings us into the deepe .

There are the wonders of foure Attributes which God declares to them whom he brings into the deep .

1 He doth declare the wonders of his power : in rebuking the stormes , laying the tumultuous rage of the proud waves .

2 He declares the wonder of his wisdome , in finding a way to helpe his people in such straights , the Lord knowes how to deliver his .

3 He declares the wonders of his truth and faithfulnesse in supporting of us , in relieving of us , that we are not swallowed up of the waves : as he promiseth , Psal. 45. When you passe through the water , I will be with you , that the flouds shall not drowne you , &c.

4 He declares the wonders of his mercy in delivering of us , who when we are at the end of our thoughts , and know not what to do , yet he knowes how to deliver his people .

None know how powerfull , how wise , how faithfull , how mercifull God is , so well as those who are brought into deeps , these have experience of all God .

And that God might declare his wonders , therefore doth he bring his people into the deepe .

Reas. 2. Because this is the fittest place for the tryall and discovery of what is in our hearts , both for matter of sinne and grace .

As God led his people forty yeares through the barren wildernesse , to prove them , Deut. 8.16.17 . and discover what was in their hearts : as he tels us , Deut. 8.16 , 17.

So God doth still lead his people through a sea , through a wildernesse , through many straits , and great difficulties for the same end , to discover what is in their hearts ; both for matter of sinne and grace .

First ; For matter of sin . The deepe will try us , will discover the depth of our hearts , such corruptions as our false glozing hearts will not discover , while we are on the shore , will be now discovered when wee are brought into the deepe .

Then will your pride , your infidelity , your impatiency , &c. discover it selfe : while nature is pleased , while all things go well with us , corruptions lye hid : e e Natura vexata , prodit se ipsam . but when nature is provoked , when God brings us into the deepe , these tossings will discover our hearts .

You know when God brought Iob and David into the deepe , upon those sad tryals and exercises ; it put them to the utmost of their faith and patience to beleeve and be quiet , though the one was a mirour of faith , & the other of patience .

Secondly , to discover , what is in our hearts for matter of grace .

A counterfeit piece will shew as well as the best , till it come to the touchstone , but the touchstone quickly discovers .

There are three great graces which are tryed to the back in difficulties ; for the tryall of which , God doth often bring us into the deepe .

1 Faith , 1 Pet. 1.7 . You are in heavinesse through many temptations , that the tryall of your faith might be found to the gloay of God . f f Deus aliquando suos in periculo relinquit , ut suas vires experiantur . It is no tryall of faith when all things smile upon us , when God , when conscience , when the world , when friends and all smile , that there is not so much as the least wrinkle upon the face of the waters . g g Permittit Christus suos quandoque adversis tempestatibus jactari , ut fides eorum exploretur , infirmitas diffidentiae nostrae se probet , &c. Parous . But now when God frowns when the world frownes . When a man shall be brought into the deepe ; 1 either the depths of desertion , or 2 the depths of temptation , or 3 the depths of outward trouble ; here is the tryall of faith indeed .

When a man is cleane plucked from the shoare , and hath nothing to leane upon but God , but a promise , nay , and God seems to frown too ; if he look above him , there is a stormy sky , within him , there is a stormy conscience , without him there a stormy world .

And yet in all this , faith can venture it selfe upon God , runne into his bosome , when he seemes to be arm'd against him , hange the weight of its soule upon God , upon a promise , when nothing to sense appeares , here is faith indeed ; faith in its glory under a cloud ; faith in its strength , under this appearing weaknesse : here is faith tryed to the back .

2 The 2d grace here tryed , is our love . a a Virtutes quaedam ut Stellae , quae inter diu latent , noctu lucent . Bern. in Cant. Ser. 27. Apparet virtus , argui turque malis . Ovid.

There is no tryall of love , while we have such dispensations from God as are fewell and attractives of love .

While God smiles on us , our estate is prosperous , all things speake love and good-will from God ; these are attractives to beget , and fewell to increase love . But now when God shall bring a man into the deepe , exercise him with difficulties , seeme to overwhelme him with all his waves , as Iob complaines ; and yet for all this the soule can cleave to him , love a frowning God as well as a smiling God ; a correcting , as well as a comforting God , as Iob saith , Though thou kill me , yet will I trust in thee . Or as the Church , Psalme 44.9 to the 19. All this is come upon us , and it was a great all , as you may see , 19.10.11.12.13 , &c. thou givest us as sheepe to the slaughter , &c. Yet have we not forsaken thee , nor turn'd our back from thy covenant .

3. The 3 grace he tryeth is our patience .

Patience is such a grace as is not tryed but by difficulties : where there is nothing to provoke or occasion impatience , there is no tryall of patience . While Jonah had the Goard hee was calme enough : but when the Goard was gone , hee grew as hot as the Sun which shone upon him .

It was the Devills argument concerning Job , Job 1. and it was true in the maine . God said that Job was a holy man , a patient man : Why but saith Sathan , What thanks to him for that ? he must needs be patient , who hath nothing to disturbe his patience .

As he is the patientest , so he is the happiest man of all the children of the East ; hast not thou laden him with blessings , given him what his heart can wish or desire , Children , riches , possessions , &c. Nay , and hast not thou made a hedge about him too , and fenced in all happinesse by thy providence , so that nothing can break in , to annoy and disturbe him in his happinesse .

Alas what tryall of patience is here , where there is nothing to disturbe , or annoy him ?

Do but let me deale with him a little , and I will quickly sound him , give mee but commission to take away his Children , his goods , and to smite his body , and then wee shall quickly see his patience . This man who now seems so patient , will curse thee to thy face .

The mayne of his argument was this , and it was true in the mayne : That while all things which are fuell to patience are injoyned , while a man is in ptosperitie , and hath what his heart can wish , here is no tryall of patience . But when a man is brought into the deep , plucked from the shore of his injoyments . When a man is brought into straits and difficulties here will bee the tryall . And therefore doth God often carry his people into the deep as he did him , and raise storms & troubles there , that he might discover his peoples patience . And when a man can now lye downe in the dust , kisse the rod , justifie God , cleare him in all his dealings , and sweetly accept of the punishment of his iniquity , when a man can by the power of Faith lay all the insurrections in his soul , silence all murmurings , 26. Lev. 41.3 . Lum . 32. and give God the glory of his owne proceedings with him . Here is patience indeed , patience in strength . That is the second .

3. Reas. God doth bring us into the the deep , as to discover , so to exercise our graces . The deep is the fittest place for exercise : the exercise of our faith , love , hope , patience , the grace of prayer , &c.

Men will never cast themselves upon God , so long as they have any bottome to stand upon here below .

Therefore he brings us into the deep , that when we have no other bottome , he might be our onely bottome .

The exercise of faith is called a standding still , 14 Exod. 13.2 Jer. l. 30 Ifai . 1. to beheld the salvation of the Lord . But a man will never stand still , so long as he hath any friend to gadde unto . You see that in the Jews , 2 Jer. ult. Isai . 30.1 . &c.

And therefore God doth bring us into the deep , into such difficulties , wherein we can neither goe to others for succour , nor others come to us , that now in this time our souls might find the way to heaven alone . So the exercise of faith is called a resting upon God : but we will not rest fully on him , so long as we have any thing else to rest upon here below .

And therefore God doth break in pieces the Reeds on which we rest , or makes them helplesse , and comfortlesse to us , that we might depend alone on him .

Againe , the exercise of faith is called a retiring our selves to him , a sheltering of our selves in God , flying under his shadow , running to him as our Tower . But this we shall never do , so long as we have any Bulwarks of our owne : The tower is the last refuge : and therefore God doth beat us out of our own Bulwarks , out of our owne meanes of provision , that wee might alone flye to him for security : So the excercise of faith is called an Anchoring of our selves on God : But so long as we finde a bortome here below , wee will never cast Anchor upwards .

And therefore God doth bring us into the deep , the mid'st of the Sea , where the soule can find no bottome to anchor on , that so the soule might cast anchor upwards , and rest alone on God , who never fayled them that trust in him . Psalme 9.10 .

Thus you see Jehosaphat , 2 Chro. 20.12 We know not what to doe ; here was no bottome for him to anchor on below , a great enemy , and small strength to withstand , and therefore hee anchors upwards : But our eyes are upon thee — .

To conclude , the middest of the Sea , it is the fittest place for God to trye and exercise his people , and for God to succour and help his people , wee shall bee most thankful , God wil get himself most glory , and the deliverance of his people will be most conspicuous . If God should help us on the shore , while we are among our other succours and helps , these perhaps would either obscure , or take away the glory which belongs to God in a deliverance .

But when God doth pluck us from the shore , bring us into the deep , above the reach of creatures to relieve us , then if God help us , he doth inherite his owne glory : we will then say the finger of the Lord is here .

None but a God could have disappoynted such plots , none but a God could have layd such stormes , none but hee could have wrought such deliverance for us .

1. Use Thinke it not much to goe downe into the deep ; It is a place God chuseth for the demonstration of thy graces , and declaration of his own mercy .

Wee had never knowne Abrahams faith and love , Davids piety , Jobs patience , Pauls courage and constancy , if they had been ever upon the shore , if God had not sometime brought them into the the deep .

Nor should we know either our sinnes or our graces , if God did not sometimes bring us upon exercises .

Hast thou been in the midst of the Sea ? hast thou been in the deep . 1. The depth of temptarions . 2. Of desertions . 3. Of outward trouble ? And hast thou cleaved noto God ? hast thou justified him ? hast thou loved him ? hast thou had experience of thy graces ? have they abidden tryall ? Here is something to evidence the truth of thy graces to thee . Difficulties are exercises , and abiding difficulties are experiences to us of the truth of our graces . That s surely ours which hath abiden temptation . There is no judging while you are on the shore , the tryal is when you come into the deep , one experience fetched out of the deep , will tend more to thy establishment , than many promising evidences never put to the tryall : The deep demonstrates , the truth of thy graces .

And it declares the riches of Gods mercy . God takes delight to put forth himselfe in desperate cases . In such cases his mercy will be most visible , his people most thankfull , and deliverance most welcome .

We should never have the experince what God can doe , if we did not see what man cannot doe : you should never know the mercy of God , if you had not experience of necessities above man .

k k Faelix culpa quae talem meruit redemptorem . Bern. And as Bernard saith of sinne , I may better say of our necessities , happy necessities that occasions the reliefe of such a God , who takes occasion , not only by trouble to helpe us , but by the inlarging of our trouble , to inlarge our deliverance . If greatnesse of sinne might be used as an argument for mercy , 25 Psalme 11. Pardon my iniquities , for they are great , much more greatnesse of trouble .

But we come to the second particular , wherein their danger is expressed , as yet this is the least . The second is in these words .

[ Tossed with waves . ]

l l Vita nostra , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 91 Pslm . 10. Christianus Crucianus . A perfect Embleme of the Church of God . A ship upon a troublesome sea tossed with waves . m m Vt Mare sic mundus semper fervet Chem. Ut Discipuli , sic Christiani habent sua turbida & Lucida intervalla . 2 Cor. 7.5 . The world is fitly compared to the Sea , for the most part stormy , ( n ) though sometimes it is more quiet and calme , as the Apostles for some hours sailed on a calm sea , yet alas these are but respits , some Lucida intervalla , o o Interdum breves induciae piis conceduntur , sicut Apostol. hic ad pauculas horas tuto mari navigant sed brevis temporis seculitatem , mox ingentes adversitates excipiunt , Chem. Some few hours breathings ; their constant sayling is on a troublesome sea , tossed with waves .

[ Tossed with waves . ]

Their condition set downe in briefe here , is more largely set downe in the 107 Psalme 26. verse . When he raiseth stormy winds , and lifteth up the waves , they mount up to heaven , they goe down againe to the depth , their soule is melted because of trouble , they reele too and fro , and stagger like a drunken man , and are at their wits end : here is the comment upon these words ; tossed with waves .

But yet the p p 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 word here , is a word of large expression ; some read it q q Syrus interp. vexata cruciata . Arab . agitata respondet Hebraeo 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 vexed and afflicted with waves , r r 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , huc illue raptatum , metaphora ab ●is sumpta , a quibus per tormenta aliquid extorquetur ; qua etiam ratione Gailice tempestas maris tormente dicitur . Beza . Annot. in loc. some racked , and tormented with waves , ( s ) some as we render it tossed with waves .

It is a word used for the most exquisite torments and paines .

t t 12 Revel. 2. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Sometime for the throwes and pangs in travaile .

u u Hee aeas delivered up , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 For the torments inflicted on the wicked servant .

w w 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . 16 Luke 23. 14 Rev. 10.20 Rev. 10. Nay , for the torments of hell , and hell it selfe .

All which sets out the greatnesse of the trouble & danger they were in , which speaks thus much to us .

Doctr. That there is not so much evill in the greatest trouble and affliction , as there is good in the least tryall , and exercise of our graces .

The Disciples underwent a great deale of trouble upon the sea : but had all this been a greater evill , then the exercise of their graces a good , Christ would never have suffered the one for the other .

We wonder sometime that God should bring his people , such as hee loves , into straits and difficulties : But you see God may do it for the exercise of your graces , the least exercise of which will weigh downe all your trouble , 1 Pet. 1.7 .

If God did not exercise our graces , we should suffer them to rust ; and grace is then most lovely , when it is most in motion and exercise ; God suffers us often to be tossed , because wee doe not tosse our selves ; he suffers others to ransack and rifle us , because wee doe not rifle our own hearts ; he suffers Sathan to winnow us , because we neglect to sift our selves .

Therefore doth God exercise us with variety of difficulties , that we might exercise our selves . Againe it sayes thus much to us :

2. Doct. God doth sometimes put his people to a lesser trouble for their grearer good .

The Phisitian makes his Patient a little sick for his greater healh : The Chirurgeon puts us to a little paine for a greater ease . God takes liberty with the outward man , to doe good to the inward man . 1 Cor. 11.22 . You are chastised of the Lord , that you might not be condemned with the world .

That you might not love the world , he suffers the world to hate you : that you might be crucified to the world , he suffers you to bee crucified in the world : therefore doe you meet with many afflictions in the world that you might not be condemned with the world . As there is a curse hid in the best things to wicked men , a curse in their health , their gold , silver , &c. so there is a blessing hid in the worst things to Gods people ; a blessing in poverty , sicknesse , death it selfe . 25 Psalme 16 32 Jer. 40. Hee hath said , All his wayes are wayes of mercy ; and hee will never depart from us from doing us good .

As God makes one evill the punishment of another to wicked men , so hee makes one evill the cure of another to his owne people . The Physitian orders poysons to usefull purposes : So God those things which are evil in themselves , to the good of his owne people .

The Leprosie on Naamans body , was was an occasion of the cure of his Leprous soule : if his body had not beene Leprous , his soule had not been washed . How many that can say , I had not been so rich in grace , if I had not been so poor in gold ? I had not been so sound in soul , if I had not been so infirme in body ? If I had not lost so much of the Creature , I had not got so much of Christ .

Use . And this should teach us a lesson of patience under all Gods exercises , it is but the putting of thee to a little paine for thy greater ease ; a little trouble for thy greater comfort ; a little sorrow for thy greater joy . All Gods sad passages of providence to you x x In medelam non in ruinam , in salutem non in mortem . Aug. Unde plangis castigatio non damnatio , &c. Nihil in faelicius faelicitate peccantum qua paenalis nutritur impunitas . Aug. they are for medicine , not for ruine ; they are for health , not for death . Happy that sicknesse which occasions health , that sorrow which bringeth joy , those crosses that end in comforts , &c. for our light afflictions which are but for a moment , we have an eternall weight of glory .

Thus is there an expedite in all Gods sad passages of providence to his owne people : as he said to his Disciples , It is expedient for yet that I goe away . It was strange that the best of Creatures should stand between man , and the best of comforts : So it did there , the humanity of Christ was the best Creature that ever God made ; yet this was the vayle , the Cloud , that hindred the better comforts : If I goe not , the comforter will not come .

y y Miserecordia puniens justitia parcens . There is a chastising mercy , and a sparing Iustice . God doth exercise one to wicked men , when they goe on in sinne and he doth z z Deus irrascitur cum peccantem non punit . not punish them for it , as you see in the 4. Hos. 14. a a Vae iilis quorum ultio reponitur infuturum ubi non est virga , ibivenit maleus . And by this they are hardned , they are blinded , they grow desperate in sin : Because sentence against an evill worke , is not executed presently ; therefore the hearts of the sons of men , are fully set to doe evill , 8 Eccles. 11.

b b Unus filius sine peecato , nullus sine flagello . But the other , viz. his chastising mercy , he doth exercise towards his owne People : They are chastized of the Lord , that they may not bee condemned with the world .

c c quamvis non bonum , tamen in bonum , & in majus benum . This is our comfort , when God puts us to a lesser trouble , it is for our greater good .

There is yet something more doth offer it selfe to us .

[ Tossed with waves ]

He doth not say the ship was drowned with waves ; but it was rossed with waves : It was tossed , but it was not drowned : whence , in an Allegory ,

Doct. Ecclesia quam vis potest turbari , tamen non potest mergi . premi non supremi , &c. Though the Church of God may be tossed with waves , yet it shall never be swallowed up of the waves .

Christ may suffer the ship of his Church to be tossed upon a troublesome and tempestuous sea , yet hath hee care of its safety , it shall never be swallowed up of the waves : Tossed it is often , never drowned ; It was in danger , tossed if you will in Ahabs dayes , when they digged downe the Altars , slew the Prophets , set up the worship of the Sidonians ; insomuch , that Elisha though he had been alone . But yet though tossed , it was not drowned , God had then seven hundred in Israel that had never bowed the knee to Baal . I might instance in the times of Antiochus , who entred the Temple at Jerusalem , burned up the Books of moses and the Prophets , proclaimed feasting aad ryot in the Temple of God , and put to death all that would not renounce their Religion .

It was tossed in the times of the ten bloudy Persecutions , began under Nero , when Peter and Paul were beheaded ; and continued under Dometian , when John was banished into Patmos , and so carryed on for divers Emperours more . * * Quo tempore universus orbis sacro martyrum eruore infectus . When the whole world did swim with the bloud of innocent Martyrs : yet at that time God did not only preserve , but e e Sanguis Marty rum semen Ecclesiae . increase his Church ; insomuch , that Julian lest off to persecute Christians as his predecessors had done , f f Non ex miscricordia sed ex invidia . not out of mercy , but out of envy ; because he saw the more they were afflicted , the more they grew .

And from him wee might goe downe , and see the Church still upon a troublesome stormy sea , but tossed , not drowned . It was but like Noah's Ark on the waters ; or Moses Bush on fire , not consumed ; like the Sun under a cloud , all its glory vayled and hid under troubles and persecutions . But our hope is , that God is making his Churches glorious in the earth , that he will give inlargements for our straits , comforts for our troubles , & that he will make the inlargements of his people , as visible as their straits have been .

Vse . If so ? Let wicked men cease to attempt any thing against the Church and People of God : g g Impellere possunt , sed in totnm prosternere non possunt , crudeliter me tractare possunt , sed non extirpare , dentes nudare sed non devorare , occidere me possunt , sed in totum me perdere non possuut . Luther . It is but labour in vain , they shall never attain what what they seem to ayme at , the ruine of the Church of God . Hee hath said 12 Zach. 3. That hee will make his Church a a burthensome stone , they that lift at it shall be crushed by it , though all the Nations of the world should bee gathered together against it . St. Jerome on this place saith , that in Jerusalem they had at the gates of the City a great stone , which men , to trye their strengths , did lift at ; and if they attempted it , & were not able to lift it , they hurt themselves thereby . Such a stone wil God make his Church . We know the Peece overcharged , strikes not downe that a man ayms at , but rather he himself is strucken down with its own recoyle : Hee that shoots against the Church , shoots in a Peece o're-charged , and shall be sure to be struck downe with its own recoyle .

Pharaoh followed the children of Israel so long , till at last hee was over-whelmed in the waters .

Jnlian lifted so long at this stone , till at last it fell upon him , and crushed him to powder . Assure your selves you shall but make rods for your owne back , you shall but pave a way to your own destruction ; you shal but dig pits to bury your selves in , twist cords to bind your selves wituall . No weapon formed against thee shall prosper ; and whoever riseth up against thee shall fall for thy sake . Again , they shall bee covered with shame that warre agasnst Sion , &c. Read 4. Mic. 11 , 12 , 13. 4 Mic. 11 , 12 , 13. 43 Is . 3 , 4. &c. And 43. Isa. 3 , 4. I will give men for thee , and people for thy life .

And therefore as Pilates wife said to her husband , Have nothing to do with that just man ; so I to thee , have nothing to do , by way of injury , with the Church of God , &c. But we will now come to the third particular of this danger .

[ The wind was contrary . ]

Here is the next cause of their troubles ; The wind was contrary .

Doct. Contrariety is the ground of all storms . Contrary spirits will ever cause tempest .

That which raiseth stormes betweene God and man , between man and himselfe , between one creature and another , it is contrariety . Take away contrariety and take away stormes . The way to have a calme sea is to cease the winds : so the way to have calmnesse in the Church , in the state , is to take away contrariety . The Decisions of the hand , are but the fruits of the differences in the heart . The differences of mens judgements , doe ever raise differences and troubles without .

If men were all of one mind , they might be all of one heart , and all would row the same way : but this is a happinesse not to be expected , though prayed for , till the fourth watch when Christ shall enter the ship ; but yet allowance for differences , may prevent stormes . A faire Latitude for differences may procure love , prevent troubles , where the contrary indangers tēpests , &c. But why should this cause stormes ? me thinks if wicked men will not goe to heaven themselves , yet they should let them alone that would go . Indeed they say they would goe to heaven too , but they would not goe your pace : they will not overgoe the world , their pleasures , profits , this is too fast : what needs such haste : and therefore rather than mend their owne pace , they would take them away that goe before them .

When they see others to walk in a more spirituall and holy way than themselves , they are cast and condemned in their own thoughts , that their way is not good , and having no desire to come up to them , and to the rule , thereupon they hate and persecute those that goe before them .

And if I mistake not this was the cause of the first Murther that ever was , 1 Iohn 3.12 . Caine was of that wicked one who slew his Brother , 1. John 3. and wherefore slew hee him ? Why saith the Apostle , Because his owne Workes were evill , and his Brothers good . It was not because God respected one , and not the other : for God tells him , 4. Genesis 7. That if hee would doe well , he should be accepted too : but it was because his owne workes were bad , and his Brothers good . But could this be a good reason ? were his Workes bad ? Why did hee not mend them ? was this any cause to kill his Brother ? This was the cause : His Workes were bad , and hee was convinced of that , both by Abels proctise , and Gods different acceptation : And because hee had no mind to mend them , therefore he would kill Abel , hee would murther him that went before him , that his Conscience might not bee continually condemning and tormenting of him , for that which he had no mind to mend .

And you have the like in the Scribes and Pharasees , set out in the Parable of the Vineyard and Husbandman , they had Gods Vineyard , were the husbandmen in the Church , but they would yield no fruit : Luke 10.16 , 11 , 12. God sends to them over and over , they beat and mis-used the Messengers . At last God sends his Son , with this sweet expectation ; Sure they will reverence my Sonne , though they have persecuted and killed the Prophets , 13. verse . yet my sonne shall find other acceptation of them ; sure they will receive my Sonne . 14 verse . But marke now their Spirits , This is the Sonne , say they , come let us kill him , that the Inheritance may be ours .

You know it is a Parable , the Vineyard is the Church , the ordinances and the fruit which God expected , was holinesse , and sutable obedient walking : The messengers that God sent to call to them for it ; were the Prophets , who called them to obedience and holinesse . But because they desturbed them in their way , and would not suffer them to live as they list , therefore they misused them , persecuted , killed them : Last of all , God sends his sonne , and then they say , This is the heire , let us kill him , and the Inheritance is ours : Then the day was theirs , they might sinne without check , controule , they should bee disturbed no more , they should doe their will and none should check them , here was the reasoning of their heart .

To these heights in sinning doth a sinfull heart carry men at last .

Sinne will never rest , till it hath turned a man all into sin , devilished men ; you see how many there are that sin away , not onely a forme of godlinesse , but their moralities , nay even their naturall Consciences ; sinne will spend at last upon the main stocke , and eate out the very naturall principles of men .

There is yet another thing which offers it selfe to us from this .

The end of the second Sermon .

[ The winde was contrary . ]

HAd h h Si maturius ventus contrarius exortus fuisset mox se ad portum recipere pomissent , &c. Chem. the winde been contrary before , either they would not have set out to sea , or if they had , yet they might have returned back : but it is not contrary till they come into the midst of the Sea . And indeed there seemes to be a mercy in it .

i i Hic lacus juxta Plin. l. 5. latitude . 6. mil. longitud . 16. mill . juxta Joseph . l. 3. 100 stadia in longitud . 40. stad . in latitud . stadium est ●ctava pars miliarii , &c. These seas were narrow and strait , being but a few miles over , and the night was darke , and had they had a wind for them , it might have hazarded them , and dashed them against the rocks : and therefore it was lesse for their danger , that the windes were contrary , though it was more for their exercise .

It is better to be in a tempest upon the midst of the sea , then to have too strong a gale for us to drive us on the shoare . A mans harbour may sometimes be more dangerous then the sea . A man may as well come too soone into his harbour , as be kept too long upon the sea ; many have been lost at harbour , who have been safe at sea . A tempestuous sea is not so dangerous , as an unsafe harbour . It speaks thus much .

Doct. God may be working our preservation , when we think he is working our destruction : or that which we sometimes think to be in judgement , may yet be in greatest mercy . It was so here —

The Whale that swallowed up Jonah , was a meanes to bring him to shore ; and that trouble which we think oftentimes will swallow us up , may be a meanes to bring us to our harbour .

There is no judging of Gods heart and purposes , by his outward proceeding of providences in the world . By thus judging , wicked men undoe themselves , and Gods people afflict themselves .

Gods outward proceedings may be good , when the purposes of his heart are evill to a man ; againe , they may be sad , when his purpose is good , * * Jer. 29.11 . Ier. 29.11 . I know the thoughts I think to thee , they are thoughts of peace and not of trouble , to give thee at the last an expected end , but yet at this time they were in captivity , his present proceedings were sad to them .

It is our wisdome to shut our eyes to works , and look to the word , to look upon promises and not upon providences , this is to live by faith , and not by sense . But of this more afterwards —

We are now come to the fourth particular , wherein their danger is expressed , and their trouble heightned .

Christ was absent .

We reade in Matth. 8.24 . Mat. 8.24 , 25. that the Disciples were on the sea , a tempest arose , and they were in great danger ; but then Christ was in the ship , who presently rebuked the storme : but here Christ was absent : well might they think had Christ been here , he would not have suffered this storme to have risen ; if he had suffered it , yet he would quickly have laid it . But what shall we do now Christ is absent ? Give me leave to commend two or three instructions from this . One is Zuinglius .

Doct. There is nothing but stormes to be expected , where Christ is not in the ship . k k Absente Christo , nil nisi turbatio , Christo presente omnis motus sedatur . Zuing. in loc.

If Christ be not in a Family , in a City , in a Kingdome , Christ in his grace , Christ in his truth , in his worship , in his ordinances , you must looke for stormes .

It is said in Iudges 5.8 . They chose new godi , and then was war in the gates . Where there is sin you may looke for a storme . Sin like vapours , sent up into the middle Region of the Aire , which though you heare nething of it for a time , all is quiet ; l l Vbi non est gratia , ibi non est pax . yet at last it comes downe in a storm .

Where on the contrary , The fruit of righteousnesse shall be peace , and the effect of righteousnesse shall be quietnesse and assurance for ever , Isay 32.17 . Isay 32.17 . As many as walke according to this rule , Peace be upon them , and upon all the Israel of God , Gal. 6.16 .

Christ is a Prince of peace , but he is a Conquerour first : m m Pax non habitat ubi Christus non regnat . Ber. where Christ doth not conquer and reigne , there looke for no peace ; no peace with God , no peace with man , no peace with conscience ; n n

Conscientia quadruplex .

1 Conscientia bona , non quieta .

2 Conscientia bona & quieta .

3 Conscientia neque bona , neque quieta .

4 Conscientia quieta , non bona , &c.

unlesse such a peace as wicked men injoy , which is the peace of the devill , not the peace of God ; the strong man keeps the house , and all is at peace , but it is the peace of the devill ; not the peace of God .

Vse . Let it teach us then as ever we desire peace , peace in conscience , peace in the Church , &c. to get Christ into the ship , and he will allay all stormes . Assure your selves these stormes will never be laid , till Christ be admitted into the ship , till Christ reigne ; till Christ in his truth , worship , grace , doe reigne among us . o o Fluctibus agitantur conscientiarum , & ventis contrariis tentationum vexari necesse est , qui Christum innavi secum non vehant . Pareus .

A second thing which is observable .

Doct. That the absence of Christ from the soule in trouble , makes sufferings unsufferable , and troubles intollerable .

As the presence of Christ in his grace , in his comforts , doth inable the soule to undergoe the greatest calamities , p p Malim presente Christe esse in inferno , quam absente Christo in caelo . Luther . in Gen. cap. 30. even to smile upon the face of dangers , and check the terrors of death : q q Beati foli sunt cum illo , qui beati esse non possunt nisi in illo . Sern . It gives inlargement to the soule in straits , comfort in trouble , liberty in prison , ease in bonds , life in death . You see in Daniel , the three Children . Paul and Silas , Stephen . So the absence of Christ will be intolerable in any sad-condition . Oh what a misery is it for a poore soule to be in sicknesse , danger , death , and for Christ to be absent from the soule !

Vse . Let us then in all our sad conditions get Christ present with us ; get him but present with you in his grace , and he wil never be absent from you in his comforts in the time of need . Who is able to comfort us in the midst of all discomforts ; r r Quid si sine domo , & non sine domino , sinc veste , si non sine fide , sine cibo , & non sine Christo . Fulgent . Christ is more able to give comforts without creatures , nay , in the opposition of all created comforts , then the Sun to give light without Stars . Can the Sun give light without Stars ? and cannot Christ give us comfort without creatures , nay in opposition of all created comforts .

Againe , Christ was absent ; yea , but Christ was with them in Spirit , though he was absent from them according to the flesh : had they had faith enough , they had seen Christ present , even in his absence .

Doct. When Christ is absent to the eye of sense , yet a beleever may conclude him present , and see him by the eye of faith .

He hath promised never to leave us nor forsake us , * * 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 13 Heb. 5. There are five negatives to make it firme to us ; I will not , I will not leave thee , neither not , not , forsake thee ; or , neither will I by any meanes forsake thee . He hath said , when we passe through the waters , he will be with us , that the flouds shall not drowne us ; when we passe through the fire he will be with us , that the fire shall not burne us .

He will be with us , 1 To counsell us in our straits ; 2 To support us in our sorrowes ; 3 To comfort us under crosses ; 4 To sanctifie all our troubles to us ; 5 And at the last to deliver us out of all . t t Vidimus Chrisium in promisso lumine spirituali , quando non in presentia lumine sensibili . and thus we may conclude him by faith , when we are not able to discerne him by sence .

If the Sun were here below , we should be deprived of the benefit of it ; every mountaine , every hill , every house , would deprive us of the light and comfort of it . But being now above all these , we enjoy the comfort of it .

While Christ was here in the flesh , he was as the Sun here below , every thing did hinder us of his presence and comfort , if he were present in one place , he was absent from another ; but now being in heaven , he can display the rayes and beames of his gracious presence into all places .

Vse . Christians learne to see Christ by the eye of faith , when you cannot behold him with the eye of sence ; labour to see him in a promise , when you cannot behold him in his presence ; when the eye of sence is put out , go to a promise and behold him there .

Thou art in temptations , in desertions , and thou canst not see Christ by the eye of sence , but thou maist conclude him present by faith , present I say in his grace , though thou want the presence of his comforts .

The cloud may hinder the light of the Sun from our eyes , but it cannot take the Sun from the sky , it is there though it do not appeare . Christ may seemingly be gone , when yet he is really there ; and it must be your wisdome to live by faith , when you cannot live by sence , to see him with you by his grace , when you cannot behold him in his comforts .

But we will passe this . — There is one thing more that I would present to you from the whole tryall , which you see is heightned by severall gradations ; they were in the midst of the sea , and in the darke of the night , nay and tossed with waves , the winde was contrary , & Christ himselfe was absent : here is wave upon wave , trouble upon trouble . It tels us thus much .

Doct. That God doth not only suffer his people to be brought into straights , but he doth heighten their straights , and raise up their difficulties higher and higher , before he do deliver them .

It is plaine here , and also in the stories of Israels troubles in Egypt : their troubles were great before , u u Quo proprior est salui , eo magis pericula crescere sinaet . Chem. but they were heightned before God delivered them . Insomuch , as they looked upon the beginnings of their deliverance as bad as the worst of their sufferings ; and were rather content to be in their former slavery , then to indure the paines of a deliverance . But yet though they were higher , they were not at the height , till they came to the Red Sea , when a sea before them not to be passed , an inraged enemy behinde them , not to be resisted & mountaines on each side them that they could not tell what to doe , whither to betake themselves , which was the rise of their deliverance . a a Quando ad 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 perventum est , tum Christus salvator adest . Chem. God useth to take a rise of deliverance from the lowest step of his peoples sufferings .

Read but the stories of David , of the Jewes in re-building the Temple , and you shall see the truth of this ; that God doth heighten the troubles of his people before he do deliver them . And this God doth ,

Reas. 1. To heighten our graces : your faith , not your feare , your hope , not your discouragements . b b In veris Christianis crescit amor fidei , quantum ipsa pericula crescunt . Chem. As difficulties do arise , so should the faith of Gods people rise too . As it was with Noahs ark , the waters rose higher and higher , and still as the waters arose , the Ark arose ; the waters never arose above the Arke . y y Non cogitan lum quantum sit periculum in quo agimque aut quid virēs nostrae possint sed quid is cui fidemus potest . Cartw. So should it be with a Christians faith , as troubles arise , so our trust should arise , no difficulties should arise above our faith : if God have weakned the arme of flesh , we should strengthen the arme of faith ; if he have shortned us in the reliefe of creatures , we should strengthen our selves in our relyance and rest upon God .

It is our sin , we are too high in successes , and too low in losses ; we are too big when things go well , and too little when things goe ill ; and it must needs be so ; men that are proud in successes , will be as base in losses .

This is the nature of faith ; it makes us nothing in our selves when things go well , and it makes us all in God when things go ill . Nothing should pose our faith , but what poseth God ; if there be any thing too great for God to doe , then there might be something too big for us to beleeve : but so long as there is nothing above his power and love to doe for his people , why should there be any thing above our faith , to beleeve God will doe for them ? It is better to dye over-hoping , then over-fearing ; though we had no incouragements from below , yet we have enough from above .

We have incouragements , 1 From Gods name , a a 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 nomen magnum , gloriosum appropriatum , existentiam o●nibus promissis suis adhibens 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ex 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 fortis & pronom 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 qui , & 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 sufficiens hinc 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Deus omnipotens , sufficiens ad omnia praestanda , in se , & a se , sufficientiam , & abundantiam omni modum habens , Sufficiens absque alicujus ope , Ad opem conferendum , ad suos protegendum ▪ ad promissa servanda & explendos defectus omuium . every name of GOD speaks incouragement . 2 We have incouragements from Gods Attributes , his Power , Wisdome , Mercy , Justice , &c. Every thing in God speakes incouragement to faith , because every thing in God is for the good of his people . 3 We have incouragements from his covenant , his promises to us : where can you look and not finde something to speak incouragement to you . 4 You have incouragement from the experience of Gods dealings with others of his people , nay from the experience of his dealing towards our selves . Enough , enough , to hold up our hearts . Though there be weaknesse below , yet there is strength above , though a famine on Earth , yet there is no dearth in Heaven , as the Nobleman thought . Infinite power and infinite love cannot be posed . It is a kinde of limiting Gods power , and taking away the Almighty , not to rest upon God in the greatest of difficulties .

He is not only the God of the Vallies , but of the Hils also . He is not only able to helpe in the lesser , but in the greatest difficulties . You can never swell a difficulty above the power of God ; you can never be so low , * * Deut. 33 . 2● but everlasting armes are able to relieve you .

You read in Zach. 8.6 . God had promised them deliverance , but it was almost above their faith to beleeve it ; they thought it almost impossible , that ever those dead bones should live . But saith God , Because this is marvellous in your eyes , is it marvellous to me , oh house of Israel : things wonderfull to you , are familiar to me ; things marvellous to you , are yet easie to me : My thoughts are not as your thoughts .

God would not that any difficulty should rise above our faith ; this were to raise a difficulty above God himselfe : he would have our faith rise as the trouble riseth . And therefore he doth heighten our troubles , that he might highten our faith ; which indeed if it once worke and bottome on God , there is no difficulty can rise above it , &c.

Reas. 2. God doth heighten our difficulties before hee doth deliver us , to heighten our duties ; hee heightens our troubles to heighten our prayers .

a a Quo profundiores angustiae , eo profundiora suspiria . Mol. in 130. Psal. The greater our straights , the greater should be our inlargements ; the greater our difficulties , the more earnest and fervent should be our prayers .

Difficulties doe mightily quicken the soule to duties ; God saith so , Hosea 5.1 . In the time of their affliction , then they will seek me early , me diligently . Then will the soule wrestle with God , by the strength of faith , of Christ , of promises , &c. Jacobs prayer in his great straight , is called a wrestling with God .

See the stories of David , of Hezekiah , of the Church in Hesters time , Jehosophat , &c. they were in great straits , and their prayers were wrestling prayers .

Difficulties are to grace as the bellowes to the fire , to intend it , and make it burn more vehemently ; then will the foule pray more fervently , with more extension and intention of spirit ; and will joyn teares with prayers , humiliation with supplication , as you see in Hesters time , Nehemiah , Ezra . And now doth the soule gather up arguments from God , from his pr●nises , attributes , from the miseries of the Church , &c. and the strength , insolency , and pride of the enemy to wrestle with God , &c. Therefore doth God heighten our difficulties , that he might heighten out duties .

Reas. 3. God doth heighten our difficulties , that he might heighten our deliverances . So much as comes into a trouble to heighten that , so much shall again come into a deliverance to increase that . b b Aqua ●in quantum descendit , in tantum ascendit . The water ariseth as high as it doth fall low : we say , The lower the ebbe , the higher is the tyde . God will make the rises of his people proportionable to their castings downe . The lower the foundation , the more high and eminent will be the structure ; a shallow foundation will serve the turne for an ordinary structure ; but he that goes about to raise an eminent structure , layes his foundation low . The same proportion God observes in difficulties before , the same will he observe in deliverances afterward . The darker the morning , the cleerer will be the day ; the sadder the Week , the more joyfull the Sabbath . When the Children of Israel came out of Egypt , you see how their difficulties were inlarged ; but if you read the story , you shall find , what ever came in for an addition to their trouble , came in also as an addition to their deliverance . The power , greatnesse , rage and malice of the Adversary in pursuing them unto the Red Sea , was a great heightning of their difficulty , and you see it was a great inlargement of their deliverance , by this meanes they were rid of all their enemies at once . If their straits had not bin so great , their inlargements had not been so glorious . God delights to make the inlargements of his people as visible as their straits have bin . The like you have in the story of the five Kings , Josh. 9.1.2 . Josh. 10.3 , 4 , 5 , 6 , &c. whose hearts God hardned , sayes the Text , to come out against Joshuah : it must needs be a great heightning of their difficulty , when five potent Kings of Canaan united all their power and forces together against them ; but you know , it was as great a heightning of their deliverance , for by that meanes they had all their enemies slaine at once , strook off at one blow . 〈◊〉 4.11.12 , ●● .

You may reade the like in Micha 6.12 , 13. And now many Nations are gathered together against thee , O Sion , that say , Let her be defiled , let our eye see her glory , but they know not the thoughts of the Lord , for he shall gather them together as sheaves unto the floore : Arise and thrash oh Daughter of Sion , &c. Where you see Nations , and many Nations , and all these gathered together against one Sion . Here was a difficulty heightned : but you see , though their thoughts were the ruine of Sion , Gods thoughts were the ruine of themselves . And God inlarged the difficulty , for the inlargement of their deliverance .

Reas. 4. God doth heighten the difficulty of his psople , to heighten his owne glory , the glory of his wisdome , power , mercy , faithfulnesse .

As Christ answered concerning the blinde man in Iohn 9.9 . When they asked , whether it was for his sins or his parents , that he was borne blinde , Christ answers , For neither , but that the workes of God might bee made manifest in him , that is , that the power , mercy , & glory of God might be made conspicuous in the healing of him . And for the same reason doth he raise the difficulties of his Church .

You reade an excellent passage to this purpose in the Iohn 11.4 , &c. Lazarus sisters sent to Christ , to tell him , that their brother was sicke , and intreat him to come downe and heale him : Christ answers , This sicknesse is not unto death , but that the glory of God might be revealed , and manifested . And mark now the way that Christ takes to advance his glory , Verse 6. When hee had heard , saith the Text , that he was sick , he abode two dayes still in the same place where he was . One would thinke this a strange passage ; hee should rather have gone presently , and have recovered him . But this was now the way Christ took to advance his glory ; he doth not only suffer him to be sick , but to dye of his sicknesse , nay , to be buried , and to lye in the grave foure dayes : and thus lets the difficulty go beyond the power of man , that the power and glory of God might be more visible and manifest : as he tels us in the 15. and 40. Verses .

You have the like also in Luke 8. from the 41. to the 49. Verse .

Speciall cures wins more glory to the Physitian , then many ordinary cures : so speciall deliverances brings God more glory , — &c.

God is lost in smaller Deliverances , when yet he is visible and conspicuous in greater . In such men wil be forced to say , none but a God could have done these things for us .

Thus doth God heighten our difficulties , to heighten his own glory .

5. Reas. God doth heighten our difficulties before deliverance , that hee might heighten our prayses , our thankfulnesse for a deliverance .

God is very desirous of the prayses of his Saints : as he doth bathe himselfe in their teares , so he doth delight himselfe in their joyes : hee loves to heare their praises as well as their prayers .

And therefore doth God bring us into straits , and heighten our straights , that being delivered , we might be more inlarged with thankfulnesse .

Moses difficulty at the Red Sea , did furnish him with matter of prayses , when hee was come to the shore , 15 Exodus Who is a God like to thee ? glorious in holinesse , fearefull in prayses , doing wonders , 11 verse .

Nothing doth so much swell a mercy , as our necessity of it : God is forced to make us the more misertble in pressures , that wee might be more thankfull in deliverances .

These with many other might be nanamed . To conclude this : Let us not bee cast downe , nor discouraged , Quando urgentia mala expulsurus sit , tum graviora inducat . Chris . though God doe bring us into straits , yea and heighten our difficulties too : It is the usuall way which God goes in the deliverance of his people .

All these are but the buddings and presages of future deliverances . Gravissima certamina & pericula , sunt certissima nuncia liberationis , sunt veluti indices vicinae liberationis .

Let but the heightning of our difficulties , heighten our faith , our graces , our duties , and you shall see they shall be all the heightning , and inlargement of our deliverance . But we will reserve our selves for the further application of this till afterwards , &c.

We will now come to the next verse , which is the dawnings of the morning of comfort after a darke and stormy night .

25. Ver. 25 Verse . And in the fourth Watch of the night , Jesus went unto them , walking on the Sea .

In the former verse you had the danger and distresses the Disciples were in . In this we have Christs addresses to relieve and help them .

And this is set downe in foure particulars .

1. He takes a veiw of their danger and trouble . 2. He goes out to help them : He went unto them . 3. We have the manner : Walking on the Sea . 4. The time , and that is , In the fourth Watch.

We will begin with the first , though not expressed in the Text , yet you shall finde it in the 6 Mark . 48. He saw them on the sea toyling and rowing , he takes a view of their danger before he went out to deliver them .

Doct. Christ doth see and take notice of us in our greatest afflictions .

Christ here saw the Disciples in their great danger : had they known that Christ saw them , that hee tooke notice of them , it would have comforted their heart under their great affliction , this wee know , though it was hid from their eyes , that Christ takes notice of us in our great afflictions . 5. Exod. 7. And the Lord said e e Penitas perspexi . I have seene , I have seene : that is I have f f Deus bonos non negligit cum negligit . throughly seen the affliction of my people in Egipt , and have heard their cry .

David had many afflictions on him , 56. Psal. 9. g g Fugas numeras . Illustre argumentum singuleris curae & provedentiae Dei erga suos . Musc. Singulos passus exilii sui numerat deus . Mol. Thou tellest my wanderings , and puttest my teares into thy bottle . God takes notice of every step which David trod in the wildernesse . 31. Gen. 42. God hath seen my affliction , and the labour of my hands , , said Jacob. 34. Psalme 15. The eyes of the Lord are upon the righteous , and his eares are open unto their cry , &c.

Vse This may comfort us in all our troubles , that Christ takes notice of them , and therefore will not suffer them to be too big for our strength , nor h h Quenquam ad tempus dominus viderur suos relinquere nequaquam tamen avertir oculos . sed eorum labores considerat . etiamsi illis non apparet . too long for our patience ; he doth not defer , because he knowes not our Troubles , but because he will take the fittest time and season to relieve us .

Use If so ? then let us behave our selves Christianly under all Gods corrections : God sees you , therefore doe not you murmure , quarrell , bee not impatient , nor turne aside to unjust wayes , to get out of your troubles : God sees you , and he will come to you in his due time : and that is the next thing .

2. Chrsts addresses to help them .

[ Iesus went unto them . ]

Doct. That when Christ sees the afflictions of his people upon the shore , he will not long be off the Sea : when hee once takes a view of his peoples troubles , he stayes not long , but goes forth to help them .

You see this in the 3. Exod. 7 , 8. I have surely seen the affliction of my people in Egypt , by reason of their Taske-Masters , for I know their sorrowes . And thereupon it followes : And I am come downe to deliver them out of the hand of the Egiptians . When God once sees , he presently helps . As he is said to come downe to see sinne , before he punish it ; as of Sodome : and when he comes downe to see , hee doth assuredly come out to punish . So he is said to come downe , to see the troubles of his people , before he doe deliver them ; and if once he come to see , he wil assuredly come to helpe .

Use Let us then bespeak God to looke downe upon our afflictions : say with the Church . Look down , O Lord , from heaven , 80 Psal. 14 , 15 , 16 , and visite thy vine ; it is burnt with fire , it is cut downe , &c. —

God hath bowells of mercy , if once he look downe he will visit : our eye affects our heart , and moves our hand . Gods heart moves his eye , and when his eye is once moved to see , his hand and heart will be upward to help .

[ Jesus went unto them . ]

Why but how did Christ goe to them , he had no ship , they were now upon the Sea . i i Veri simile est peraeramo mento temporis , permeasse donec prope adesset eis . Brugens . in loc.

Doct. There cannot be want of means , if Christ have a purpose to relieve his people . I say the want of meanes can be no obstacle if Christ have a purpose to deliver : hee that can help with meanes can help without , if it pleaseth him . What though men and means be wanting , what though no boats nor ships , yet hee can walke upon the Seas .

Infinite wisedome , and infinite power can never be at a stand .

Use And therefore this speaks incouragement to trust in God in our lowest conditions : 2 Chron. 14.11 . It is all one with thee to helpe with many or with few , &c. &c. sayes Asa . God hath made no promise to strength , but he hath to weaknesse , not to policy , but to simplicity .

You never knew self-confident strength to prosper , nor never read , that trusting weaknesse doth miscrrry .

God loves to joyne with weaknesse , ● Judg. 2. when not with strength ; with few , when not with many ; Gideon . And where God joynes , there will neither bee want of power , nor of policy , of number , nor of skill : he can supply all defects himselfe . Yet further :

[ Jesus went unto them . ]

It was not a stormy Sea that should bee able to seperate between Christ and his Disciples in trouble : though there was a Sea , and a stormy tempestuous Sea betweene Christ and them , yet this shall not part him and his Disciples .

Doct. Nothing shall bee able to separate Christ and his people in trouble . 8. Rom. 35. 8. Rom. 35. Who shall separate us from the love of Christ ? not persons , not things : Shall tribulation , or distresse , or persecution , or famine , or nakednesse ? — No , all these shall not be able to separate . You read in the 8 Cant. 7. Many waters cannot quench love , neither can the flouds drown it . It is true heare : Here was many waters ; a Sea which is the gathering togethar of many waters ; yet all this could not quench the love of Christ to his Disciples , nor hinder him from going to them in their trouble .

Hee that would goe through a Sea of wrath to succour his people , that would drinke up the Sea of Gods wrath , Psalm . 110. ult. Hee shall drink of the brook in the way ; which is taken for to be meant of his passion , where hee drunk up that Sea of wrath was between God and us . Hee that would goe through a Sea of wrath to his people , will not suffer any Sea of trouble to separate between him and his people .

Nothing shall hinder Christ from going to his people in trouble ; no Sea , no sicknesse , no prison , nor any thing shall separate between him and us .

Use This might be a mighty consolationu to the people of God , you can never be in such a condition , as that Christ cannot come to you .

If our reliefes lay in men , many things might interrupt and hinder our succour . In many afflictions , or friends can but stand on the shore , see us , and pitty us at the most , but they cannot come to us , they cannot helpe us .

A Sea , a storme , a sicknesse , a prison , may part us and our friends , us and the best of our friends and succours : but nothing can part us and our God . It is said when Ioseph was in prison God was with him . 39. Gen. 20 , 21. He that was with Ioseph in prison , with David in the wildernesse , with Ieremiah in the Dungeon , with Ionah in the belly of the Whale , with Daniel in the Den of Lyons , with the three Children in the fiery furnace , with Paul and Silas in the stocks ; that God wil be with his people in their greatest straits and difficulties ; k k Etiam hic meum eris bone Jesu , Christe tibi patiendum erit mihi . which made Dionysius say when he was going to the fire , Even here also thou wilt be with me oh sweet Christ . This is the promise 43. Is . 2. When you passe through the Waters I will be with you , so that the flouds shall not drowne you ; and when you passe through f●re I will be with you , that the fire shall not devoure you , &c. And what a comfort is this to the godly .

Many things parts us and friends here . It is said , afflictions parts friends : they part the affections of friends , where there are any who with Ruth will hold close to a Sun burnd Naomi : many with Orpah will fall off . Nay and many things parts the assistance of friends , though not the affections of friends , 5. Jud. 15. For the devisions of Ruben there were great thoughts of heart : There was a Jordan betweene Ruben and their brethren , that though they had the affections of brethren , yet they were not able to afford the assistance of brethren .

But now nothing can part Christ and the soule in trouble .

Though there be mountaines between Christ and us , yet these shall not part .

1. He can melt the mountaines , even mountaines shall fall downe at his presence ; mountaines of Iron shall dissolve like mountaines of Snow . Isaiah 94.3 .

2. Or he can levell the mountaines , and lay unpassible difficulties into plains . Zach. 4.7 .

3. Or he can skip over the mountains ; as he is described when hee comes to redeem his Church from sinne , Cant. 2.8 . So when he comes to deliver his Church from trouble , he can skip over the heads of all rising opposition . Nay , though not only mountains , but a Sea be between Christ and his people , yet this shall not part them .

1. He can dry up the Sea , as the River Euphrates . 16. Rev. 12. 2. Or he can devide the sea , as he did the red sea for his people . 3. Or he can walk on the sea , and make the oppositions of his enemies to bee the path to the deliverance of his people .

Nothing shall part Christ and his Church in trouble ; much water cannot quench love . Yet further .

[ Jesus weut unto them . ]

It is not said that hee went towards them , but hee went to them : men may onely goe towards us in trouble , but cannot goe to us ; but Christ , if hee goe towards , he goes to them . Christ reliefes are full and perfect . Againe it is said he went to them , when yet he wes but going towards them : Indeed hee is as good as there already , as soone as hee sets out to goe .

Doct. What Christ doth purpose to doe , it is as good as done already ; though not in effectu operis , in regard of execution it be yet to doe , yet respectu decreti , in respect of his purpose it is as good as done already .

Hence you read in the 8. Rom. 30. Whom he hath justified he hath glorified . Though glorification be to come in respect of the full possession of it ; yet it is as sure as come already in respect of the stability of the decree .

So those places : Blessed are you when men persecute you , for great is your reward in the Kingdome of heaven : He doth not say , great shall be your reward : but great is : Here Christ takes a future medium to prove a present blessednesse , 6. Luke 22.32 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 yee are blessed , for great is your reward in the Kingdome of heaven : which inference could not be sound ; if that future medium were not certaine , in respect of the firmnesse of the decree , to faith , which gives to the promises of God a kind of presubsisting , and present being , though future in accomplishment .

Use . And this is a comfort to us , what ever God purposeth to doe for us , or to doe against our enemies it s as sure as done already .

1. What ever God hath purposed to doe for us , it is as sure as done : blessed are they who are persecuted for righteousnesse sake , for great is their reward in the Kingdsme of heaven .

He hath made many glorious promises to his Church : and though in respect of execution of them , they are yet to come , yet in respect of the stability of the purpose , they are as good as performed . Jehosaphat when he had a promise , sets the singers to praise the Lord in the beauty of holinesse , hee was as sure of it , as if already done : It was his worke rather to believe than fight , and to shout a victory rather than to strike a stroke , 2 Chro. 20.21.22 . He appoynted Singers to prayse the Lord in the beauty of his holinesse .

2. What ever God hath purposed against the enemies of the Church it is as good as done already .

He hath said that Anti-Christ shall down : and though all the world should contribute their power , and put to their shoulders to hold him up , yet they shall never be able .

Nay , God hath said , she is fallen already , 14. Rev. 8. Babilon is fallen , is fallen : The word is doubled , to shew the certainty of her ruine . Let all the world cry it up , if God cry it downe , it shal fall . The Peece hath struck dead , before the noyse be heard : So Anti-Christ is dead struck in the threatning , although the report of his fall be not yet come unto us .

Againe it is said that [ Christ went to them : ] hee doth not say delivered them , rebuked the storme , but Christ went to them .

It is a happy thing when Christ doth not only helpe us , but come to us , Christ helps many whom yet he comes not to : God out of his royall bounty doth many things for those , whom yet he will not owne .

Christ gives bread to many , and maintaines many a family , that yet he will not live in : many that partake of his mercy , that doe not partake of himselfe : many that he gives other things to , but he doth not give himselfe . l l Mea non prosuns sine me nec tua prosunt sine te . Bern. But happy and blessed are the people who enjoy mercy , and the God of mercy with it , that partake of deliverrnce , and the comfort of it too , who have not only the help of Christ , but the presence of Christ ; Christ comes to them as well as delivers them . Better to be in trouble than to bee delivered , and Christ not come to thee : better to have the presence of Christ in trouble , than deliverance , and want Christ . That man hath small comfort in a deliverance , who enjoyes not Christ with it . It is but a reprievall , not a dischrrge . It is a deliverance in judgement , rather than mercy .

There are preservasions , that may bee called reservations to worser evills . Such are these .

Thus much for Christs addresses to helpe them : we now come to the manner .

3. Of his comming to them .

[ Walking on the Sea . ]

To let passe the severall disputes about this , m m Hieronimus sentit a quas solidatas fuisse corpus leve factum contra manichaeos . whether Christ did consolidate the water , or attenuate his body ; whether he made the water more earthy , and his body more ayry ; wee will passe these niceties . Christ here walketh on the sea , the Text saith , and this as upon n n Tanquam insolido pavimento , Amb. solid ground : o o 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Just. Mart. Sine ulla mutatione corporis Christus ambulavit Super mare And this hee did without any change of his body ; By his owne Almighty and divine power , by which he made Peter doe the like , without any alteration either in his body , or the sea . Christ ever in his lowest abasements shewed something of his deity . When he suffered upon the Crosse , which was his lowest abasement , then like the Sun he lets out the greatest lustre and brightest beames of the deity , when setting , even then he rent the rocks , opened the gravs , sealed up the beams of the Sun , &c. Which were all visible demonstrations of his deity . You read in the beginning of this Chapter ; that Christ upon the hearing of John Baptists beheading , did withdraw himself and the Disciples , 13. verse . Now this might have occasioned a temptation , that Christ being God , should flye from the wrath of man .

And therefore it is observeable , that Christ doth here doe foure great miracles , to stablish their hearts against such a temptation .

1. He fed five thousand , besides one women and children with 5. loaves and two fishes . 2. Hee comes now walking to them on the Sea . 3. Hee makes Peter to walk on the Sea also . 4. He rebuked the stormes , calmed the Sea , and brought them to harbour .

By these declaring , that though hee went from Herod , yet it was not for fear , not that hee thought hee was not able to preserve himselfe and Disciples ; he that could doe all this , might have done the other .

It is Gods great mercy that hee hath been pleased in his lowest abasements to give us withall some demonstrances of his deity .

When he hungred , he declared himselfe to be a man , but when he fed thousands with a few loaves , he demonstrated himselfe to be God .

When he fled from Herod , he shewed himselfe to be man , but when he walked on the sea , hee declared himselfe to be God .

In his life he seemed to be man and not God , he was subject to our infirmities : but in his miracles , raising the dead , giving eyes to the blinde , healing the sick , casting out Devils , he declared himselfe to be God as well as man .

When he hung upon the crosse he seemed to bee man , but when hee rent the vaile of the Temple , darkned the Sunne , shook the Earth , rent the Rocks , converted the Thiefe , he declared himselfe God as well as man , &c.

But we will come to the words . Jesus went unto them ,

[ Walking on the Sea . ]

Why , but Christ could as well have helped them on the shoare , as to have come and walked to them on the sea . But then they had nor so cleerely knowne Christ helped them : either they might have attributed their safety to their own endeavours in rowing , or they might have thought the storme ceased by accident , &c. And therefore Christ comes to them before he helps them , that they might see and acknowledge it was his doing .

Doct. It is the best part of a deliverance to see and acknowledge the deliverer .

As it is the worst part of an affliction not to see the hand which inflicteth it : so it is the best part of a mercy to see the author of it . There are too many , who like Swine do feed under the Tree , and never look up to the Tree ; that drink at the streame , and never regard the Fountaine . Many whose bellies are filled with hid blessings , Psal. 16. Not because they do not see the mercies , but because they see not the God of mercy .

Christians desire God in the bestowing of his gifts , that he would not conceale the giver , that all your mercies might be as cleere glasses , and not as thick clouds which hinder you from beholding God in them . It is the blessing of mercy to see and taste God in it .

Yet further , and that which is the maine .

[ Walking on the Sea . ]

It was a strange way that Christ went in the deliverance of his Disciples , to walk on the sea , never was this heard of before , God hath delivered his people by deviding the sea , but never before by walking on the sea .

Doct. That God will goe unheard of untracted wayes , strange wayes to deliver his people , rather then his people shall not be delivered .

God is not tyed to any way , his paths are in the great waters , and his footsteps are not knowne . God wals in the wayes of the deliverance of his Churches , as a man that walks in the snow , who because he would not be tracted ; he often changeth his shooe .

Whole Volumes might be writ of the many strange wayes that God hath gone in the deliverance of his Church & people . Sometimes he hath done it immediately by himselfe : as you see in the stories of Herod , Acts 12.23 , 24. Iulian , who when he went to warre against the Persians , he vowed to his Idoll Gods , that he would give them a sacrifice of all the Christians in the Empire when he turned back : but he was prevented by death , being smitten with an unknowne blow from Heaven . So God delivered the Church in Maximinus his time :

sometime he hath done it mediately :

1. Either by making themselves as instruments to destroy themselves ; as you see in the Assyrians , the Midianites , Iudg. 7.22 . And thus was Paul delivered , Acts 23.6 , 7.

2. Or by arming second causes , putting strength into weak and contemptible instruments , for the deliverance of his Church . As Ieremy was drawne out of the dungeon with old rotten rags , thrown aside and good for nothing , Ier. 38.11 . So the Lord doth deliver his Church often by such instruments as the enemies thereof would before have looked upon with scorne , as despised and contemptible instruments . You see this in Cyrus , in Deborah .

3 Sometimes arming naturall causes , the Sun , the Moone , the Stars , Haile , Winde : the Starres in their course are said to fight against Sisera : the Lord slew Israels enemies with haile , the Moabites with the Sun shining on the water . And we read in Ecclesiasticall History , that the Christians being to fight against the Barbarians , & being in great distresse for water , upon their prayers , God sent abundance of raine , but incounter'd their enemies with thunder and fire from heaven ; in remembrance of which , the Romans called the Christian Legion p p 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 legio fulminatrix . the thundring Legion . These we may take for a taste of those innumerable examples that might be alledged , of the strange wayes GOD hath gone to deliver his Church . He walkes still upon the sea , goes untracted wayes in deliverance of his Church : how ordinary is it with him , to make those things which in themselves are distructive , to be helpefull to the deliverance of his Church and people . He that can finde a passage on the seas , q q Mille mali species , mille saiutis erant . wants no wayes to deliver and helpe his people .

Vse . And therefore let us never distrust in our God , whose arme cannot be shortned that he cannot save , who can never be brought to a non plus , never posed in the wayes of deliverance . He is not only able to raise deliverance out of the dust , but out of nothing he can create deliverances ; nay , he can not only out of nothing , but out of contraries , he can make contraries serve his ends . Even his enemies serviceable to the purposes of his mercy and deliverance .

When God hath a purpose to deliver his Church , he can make those things which are in themselves distructive , to be subserviently furthering the deliverance of his people ; he can walk on the sea , he can make a way to his people in trouble , and in that a furtherance to a deliverance , which was in its selfe the greatest hindrance . As the Physitian can order poysonous and distructive ingredients , to physicall and healthfull purposes ; so can God make those things for us which are used as engines against us , and make our enemies doe his work with their own hands .

God hath wayes enough , he cannot be brought to the utmost of his thoughts ; and therefore when you are at an end in your thoughts : Learn to shut your eyes to things below , and turne your eyes upward to him that is above . Say with Iehoshaphat . We know not what to do , but our eyes they are upon thee , who hath ever an eye to them , whose eyes are fixed upon him , and will in his owne due time work deliverance for them . And that is the next thing .

The time when Christ came to helpe them . In the fourth watch .

[ And in the fourth watch of the night Iesus went . ]

Where first we must inquire ,

1 What is meant by the fourth watch .

2 Why Christ came no sooner to help them .

3 Why he stayed no longer .

1 What is meant by the fourth watch ?

For the better understanding of this , you must know that the a a 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Rab. Sol. Hebrewes divided their night , which consisted of twelve hours , into three watches , each of them containing foure houres a peece .

b b 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 principium vi giliarium . The first watch you read of in the 2 Lam. 19. and this was called the beginning of the watches .

The second watch you read of in Iudg. 7.19 . * * 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 And this was called the middle watch , &c.

The third watch you read of in the * * 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Vigilia matutina . 14 Exod. 24. And this was called the morning watch , &c.

Afterwards , when the Jewes came to be under the dominion of the Romans , they left their own custome , and followed the custome of the Romans , c c

Nox in quatuor partes dirisa , & vigiliae a latinis , custodiae a Grae. dictae . Bruge . in loc.

1 Conticinium .

2 In tempestū

3 Gallicinium

4 Ante lucanum .

who divided their night which consisted also of 12 houres into 4 watches , every one containing three hours a piece . * * Soliti sunt veteres noctem in quatuor vigilias partiri , & singulis tres horas attribuere Chem.

And they were called watches , because they used once in three houres to change their severall watches , and put in new men to watch .

So that this fourth watch was the last warch of the night , d d Quarta vigilia paululum antequam aurora illuscescit . Chem. a little before the morning , y y Ad octo , — plus minusve , horas in ista colluctatione , laborarint . Chem. they had been full eight houres in this tempest , conflicting with their fears and dangers .

Doct. God doth not only exercise his people with troubles , but he doth lengthen and continue their troubles also , before he doe deliver them .

And therefore this doth preach patience and Christian fortitude to undergoe pressures and calamities , and to wait with patience Gods time of deliverance , Lament. 3.26 . It is good for a man to hope and quietly to wait for the salvation of God . But this will fall in the other questions .

2 Why Christ came no sooner to helpe them .

It was for divers reasons , for the tryall and for the exercise of their graces , as also for the advancement of his own mercy in deliverance . It was the time which he chose for their deliverance .

Doct. God hath a fulnesse of time to accomplish all his purposes , and to performe all his promises to his people . God hath a fourth watch .

Gods mercy moveth him to come in bond , and his wisdome pitcheth upon the day of payment . God promised Abraham a childe , but there was a time appointed for the performance of it . He promised to deliver Israel out of Egypt , and to bring them into Canaan , but he had an appointed time for the doing of it : hee promised to set David on the throne , to bring his people out of Babylon , to send Christ into the world , but he took a fulnesse of time to accomplish all this in .

God hath a fulnesse of time to accomplish all his thoughts of mercy to his people : and therefore doth he take time to quicken us to seeke , to prepare us for the mercy , to ripen our enemies for distruction .

Vse . And therefore this speaks patient waiting upon God . God hath had ever some great promises on foot , upon purpose to exercise the graces of his people , their faith , patience , &c.

The great promises which God kept on foot in the Old Testament , was the promise of Christ , which was promised in Adams time , renewed in Abrahams , and every age after ; and this he kept on foot to exercise their graces , their faith , their hope , expectation , Heb. 11.13 . Luke 2.25.26 .

And the great promise he keepes on foot now , is the down-fall of Antichrist ; and this to exercise our graces too ; our faith to beleeve it , our hope to expect , and patience to wait for it . How many Worthies of whom we may say , as of them in Heb. 11.13 . that have dyed in faith , Saw the promise afarre off * * 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Osculantes , salutantes complexi fuissent : verbi promissi existentiam notat . and imbraced it : that did something in their dayes to prepare for her ruine , and left the rest to us to accomplish and hasten . It is our worke then to doe our duty and wait upon God for the issue .

1 Wait upon God in deferres , though it tarry , wait for it , Hab. 2.3 . Though God do seeme to deferre a a Non est judicandum de operibus dei ante quintum actum . the accomplishment of his promise , yet wait upon God for the performance of it .

2 Wait upon God in seeming denials ; when all things seem to walke contrary to the performance of the promise , yet hold up your hearts to beleeve and wait the performance of it .

But 3 especially hang upon God when he seemes to come in and speake the performance of promises : slacknesse in duty , doth ill befit either the incomes or expectations of mercy .

But so wayt as to doe your duty . There are some promises which God doth bring about by his owne immediate hand . Some which hee will accomplish by meanes . In the former , our wayting doth extend no further than to supplication , and expectation , as you see the promise of Christ , to the performance of which , we could do nothing , it was to be wrought by God onely ; and there all our worke was to pray and wait , as they did , 2 Luke 25.36 . Where you shall read of Simeon and Anna , and others who continued in the Temple night and day praying to God , and wayting for the consolation of Israel , that was all they could doe , pray and wait . But now in the latter , viz. such promises as God will effect by meanes , here we must not onely pray , and wayt , but use our utmost indeavours to bring about the thing promised .

The great promise which God hath made to us of the downfall of Antichrist , it is a promise that shall be effected by meanes , 2. Thes. 2.8 . and the 17. Rev. 16. It is said , The Kings of the earth shal joyne together , and hate the whore , and make her desolate , and eate her flesh , and burne her with fire , &c. Here meanes is to be used .

And if but three things were done throughly , it would greatly speed his ruine .

First , Cleare preaching , Secondly , Spirituall walking , Thirdly , joynt praying .

1. Cleare preaching : He was borne in the darke , in the darkest times . and he lives in the darke , the darkest places . He is a Brat begotten between the devill and ignorance , the devill the father , and ignorance the mother , and Idolatry and superstition his eldest daughters . Now clear preaching would discover this man of sin , the light of truth would discover the darknesse of errour . This is one way set downe , 2 Thes. 2.8 . The Lord shall consume him with the spirit of his mouth , and destroy him by the brightnesse of his comming .

2. Spirituall and holy walking . All his religion lies in fleshy and carnall devotion , hee is said ro bee the beast that comes out of the earth , 13. Revel. 21. Indeed the Romish Religion is out of the earth , it is an earthy worship , hath earthly grounds , earthly aymes , earthly ends . All the considerations that feed Popery are out of the earth , from such things as please the sences , and the outward man , &c.

Now if we were more spirituall in our worship , more holy in our lives , wee should blast al his painted pomp , it could not stand up under it : for it is not the strength of his cause , but the coldnesse and luke-warmnesse of our hearts which holds him up .

3. Joynt praying . When God delivered his people from Babilon , hee stirred up their hearts mightily to seek him . So when he delivers his people from misticall Bahilon . Non tam ferro quam fide & votis . Aug.

I never read that ever God bestowed any extraordinary mercy and deliverance upon his people , but before he bestowed it , he mightily stirred up the hearts of his People to seek him . And I never read that ever God did mightily stirre up the hearts of his people to seek him , but some great mercy and deliverance was comming : prayer useth to bee the harbinger of mercy . He doth not say to the seed of Iacob , seek my face in vaine . When trouble sends us to prayer , deliverance shall send us to prayses : 45. Is . 29. God will make his people as thankful , as prayerful , as thankfull enjoyers , as earnest seekers .

And so much for the second , why Christ came no sooner : wee come now to the third , why he stayes no longer .

And that may bee because he would not overthrow the graces of his people ; God loves to evercise grace , b b Deus per adversitates suos tentat , sed non derelinquit . Cart. but hee will not destroy grace .

The Musitian hee will wind up his strings to the height , it makes then the sweetest musick , but hee will not overwind them , lest he break them : So God loves to exercise the graces of his people , to wind them up to the height , c c Ubi plus periculi , ibi plus auxilii . Chem. Christus procujusque modulo tentationem nuget . Musc. but hee will have a care of destroying their graces . As God hath a fulnesse of time to accomplish al the purposes of his mercy .

D. So d d Quamvis nusquam se dominus ostendit , tamen curam illorum habet , in tempore oportuno salvabit . Jans . in loc. when that fulnesse of time is come , he will make good what ever he hath purposed . You see this in Abraham , in the Children of Israels bondage in Egypt , hee had a fulnesse of time ; but when that fulnesse of time was come , then God delivered them . You read Exo. 12.42 . It came to pass at the end of the 430 years , eveu the selfe same day , God brought Israel out of Egypt : the like of Israels deliverance from Babylon , God took a fulnesse of time , 70 years were determined to finish transgressions : But when that fulnesse of time was accomplished , God deliuered them . e e Derelinquit Deus fuos aliquando ad tempus , sed non usque valde , non omnino , opportuno tempore fert opem . Greg.

The like of the promise of Christ , God took a fulnesse of time , and it was a long time between the first promise of Christ , and his comming into the world , but when fulnesse of time was come , then God sent his sonne made of a woman . 4. Gal. 4.

f f Celeritatem non nostro judicio definiendam , sed Dei , qui novit non tantum oneris gravitatem , sed quam diu id feramus , Cartwr . We are in trouble , and we wonder that God doth not help and deliver us , why but we must wait till the fulnesse of time , stay till the fourth watch .

The time between the promise and the performance of the promise , is cut out for our waiting upon God .

It is our fault , we are too short-breathed , we cannot wait : if deliverance come not in our time , wee are ready to give up and faint .

It was the fault of Moses and Aaron , 5. Evod. 22 , 23. they were impatient , they could not wait .

It was Davids fault too , when he saw Gods outward proceedings of providence to seeme to walke so opposite to the performance of his promise , he breaks out into impatience , All men are lyers . — I shall one day perish by the hand of Saul .

And this doth arise from a secret root of pride and unbeliefe : either pride , that we will not submit to Gods wisedome , Gods will , Gods time , Gods meanes , but will propound God away , and limit God to time and means : or else it ariseth from unbelief : as you see it plain in the case of David , his failing in wayting for the performance of the promise , did arise from a secret distrust of the truth of the promise , first he sayd , All men are lyars , and then he sayes , I shall one day perish by the hand of Saul .

And yet it may arise from ignorance too : we are unacquainted with the wayes that God takes for the performance of his Promises . God may walke with his promises , when to sence he seems to walke against them : as you see in Ioseph , God seemed in all to walke against his Promise ; but if you doe examine the story , you shal find in ail this , God walked with his Promise , and Iosephs Prison was the way for Iosephs advancement , the like of David , &c. And the Promise is oftentimes nearest to fulfilling , when to sence and reason it seemes furthest off . Looke but on she story of Scripture , and you shall see this truth , that when man hath had least hopes , and probabilities that the Promise should bee fulfilled , than hath been the time which God hath taken to accomplish his Promise .

You see in Abraham , there was never more improbobility that the Promise should bee fulfilled , than at that time when it was fulfilled , 4. Romans 18 , 19. Sarah's wombe was dead , and Ahraham was old , his body dead too : they had out-lived the strength and hopes of nature , if he had but looked upon himself who was now dead , and upon Sarah , whose womb was dead also , every thought would have given a lye to the Promise , he could not but see an utter impossibility in the course of nature , that ever this Promise should be effected , if hee had consulted with flesh and bloud . And yet you see that then when the Promise seemed most unlikely to bee fulfilled , was the time God chuse for the fulfilling of it . The like of David , of Israel , Daniel , &c.

I will give you one instance more , 14. Zac. 6 , 7. At evening time it shall be light : they expected it in the day , that was the most likely , the evening was most improbable , then is nothing but darknes to be expected , but at evening it shall be light , the most improbable time .

But the maine thing that this speakes to us is this : you see here the Disciples had beene in great danger , and they had beene long conflicting with these dangers , & were now ready to commit themselves to the mercy of the Sea , much longer it was not possible for them to hold out . As Job sayes , 6. Iob 12. Is my strength the strength of stones , or is my flesh of Brasse . Certainly they could not much longer endure , they were now ready to give up . And when it was come to the * * Ad extremum 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . last pinch , even to the utmost , Christ he comes in . i i Tritum hoc , tum Dei auxilium incipit , quando humanum definit . Whence this old truth ,

Doctr. Mans extremity , is Gods opportunity .

k k Neque presentior est usquam Christus , quam cum omni huma , na spe sumus destituti . Zuin. in 6 John It is the observation of Zuinglius upon this place : God is never more present , than when all humane help seems to be absent . Thou art a present help in trouble , sayes the Psalmist .

l l Quando adversitas summa fuerit , tunc sciamus salutam adesse proximam . quando ad 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 per ventum est , tum Ceristus salvator adest Chem. 3 Exo. 7 , 8. When trouble is at the highest , then is salvation the nearest . The depths of mans misery , cals in for the depths of Gods mercy : when the burthens of Israel were increased , when they cryed under their anguish , then did God send moses to deliver them . I have seen the afflictions of my people , and have heard their cry by reason of their task-masters , for I know their sorrowes : as if he had said , I know they will not cry for nothing ; I have heard , and I know , and then it followes , I am come downe to deliver them out of their hands . It is that which was promised in Deut. 32.35 , 66. To me belongeth vengeance and recompence , the foot of your enemy shall slide in due time . For the day of their calamity is at hand , &c. For the Lord shall judge his people , and repent himselfe for his servants , when he seeth that their power is gone , and there is none shut up and left .

It is observed in all Ecclesiasticall Histories , then was deliverance the neerest , m m Quo citius finienda sunt mala eo ma. gis in gravescunt . Ba● . when the persecution of the enemy was the hottest : the Scribes and Pharisees blasphemed most , when nearest their ruine : the Devill rageth most when his time is shortest : this is that Saint Iohn saith , Rev. 12.12 . Woe to the inhabitants of the earth , for the Devill is come downe with great wrath , n n Populus dei tunc maxime affligitur , cum propinqua est salus . Auget certamina quando liberabit . Chris . because his time is but short . The greatest darknesse is said to be before the morning watch , and the greatest troubles before deliverance .

The ancient Tragaedians , when things were brought to that passe , that there could be no possibility of humane helpe imagined they used to bring downe some of their gods out of the clouds : o o 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Eras . Adag . thence was a phrase they had like to that the Jewes also used when they were brought into great straits beyond all hope of humane helpe . In the Mount of the Lord it shall be seene : which is the same with our English . Mans exrremity , is Gods opportunity : when the enemies are at the height of their rage and cruelty , when the people of God are brought to the lowest , when the arme of flesh is withered up ; when the streame of second causes doth not runne , when the channell of creature reliefes is dry , q q Ne dubitemus nos servari , etiamsi Christus ab est aut tardius venire nobis videatur . Nam in●rescente formidine & periculo , aderit dominus repente . Zuing. then is the time for God to arise and have mercy upon Sion . But here may be demanded two things .

1 Why God suffers us to be brought into extremities before he help us .

2 Why God doth help us in extremities .

I will be briefe on them , being things frequently pressed , you are able to inlarge them in your own thoughts .

1 God suffers us to be brought into extremities before he help us , that his mercy might be more conspicuous .

If Christ had helped the Disciples before they had used all meanes to helpe themselves , they might perhaps have thought that their owne industry would have helped ; they could by their owne wisdome & strength have relieved themselves . And therefore Christ staies q q Deus quos in aeternum diligit , aliquando ad tempus relinquit . Greg. in cap. 30. Job . till they were brought to extremities , le ts them go to the utmost of their owne indeavours , that the helpe of God might be more visible to them , Iohn 2.3 , 4. Christs hour of helpe , is , when our glasse is out .

2 God suffers it , as to make his mercy conspicuous , so to make his mercy great in their eyes . The great designe that God doth drive , is the advancement of his own glory ; and therefore hee suffers us to be brought into troubles , and to extremities in those troubles , that his glory , the glory of his mercy , of his truth , wisdome , might be advanced by men .

3 To quicken us to prayer , necessities do mightily stir up to duties , and makes the soul earnest in it . You see the Church in Hesters time , &c. Hos. 5.50 .

4 To inlarge his peoples hearts with r r Quia ex Dei beneficiis non satis agnoscimus . illius bonitatem , ideo deus salutis causa immittere adversa soler . thankfulnesse ; things easily got , are as soone forgot , where a mercy in necessity will be set up as a living remembrance of praises , &c.

These , with many others might be named , why God doth suffer his people to be brought to extremities before he help .

2 Why God doth helpe us in extremities .

Reas. 1. Because God is ingaged to relieve us in straits .

There are foure mercifull ingagements of God , which moves him to relieve us in our straits .

1 because wee are his people he is our God , we are his Spouse , he our husband ; we are his children , he our father ; we are his members , he our head : what will not a loving father do for his childe , &c. We are his by choice , his by purchase , his by covenant ; and there is nothing he doth in the world with more delight , then those things he doth for his people . Indeed there is nothing to ingage him to make us his people before he did make us his people , as Moses saith , Deut. 7.7 , 8. He loved us , because he loved us , &c. but there is something to ingage him to doe for us now hee hath made us his people , because we are his people . This is excellently set downe in the 2 Samuel 12.21 . The Lord will not cast off his people for his great names sake : and why ? what is the ingagement ? nothing but this ; Seeing it hath pleased the Lord to make you his people .

2 Because he hath made many precious promises to us . Promises of preservation : take that in Isay 33.16 . A place speaks fully , He shall dwell on high ; out of the reach of all his enemies , nay higher many heights : but is it not possible to reach him ? if you did , yet not hurt him , he is in a place of defence , but that is not so strong but we may come to him ? yea , his place of defence is the munition of Rocks : yea , but we shall starve him out ; there is no plowing and sowing on rocks , but bread shall be given him . Yea , but what shall he doe for water ? there is no getting of water out of the rock ; but he shall have waters too : but though hee have they will faile : no , his waters shall be sure , never failing waters . And look downe in the twenty one Verse , there another ; and Isay 43.3 , 4. I gave Egypt for thy ransome , Ethiopia and Seba for thee : the Church of God was in bondage and captivity in Egypt , and he gave Egypt for her ransome : how ? That is , because they could not be delivered without the losse of Egypt ; God would rather part with the whole land of Egypt , then his people should not be ransomed , he would sinke the whole land of Egypt if it stood between his people and deliverance . So in the fourth Verse , I will give men for thee , and people for thy life . I will not stick to give the lives of thousands to uphold thine , multitudes shall be destroyed , rather then that thou shouldest not be preserved .

3 A third ingagement is , because his people trust in him .

Trust is a kinde of ingagement upon a man although he had made never a promise . But what is it when it is upon a promise . No man will deceive another that trusts on him ; we use to say , I cannot faile him , he trusts upon me : and do you think God will . Assure your selves there was never any who trusted upon God , who devolved his soule on him , but he found God to be that to him that he expected : faith ingageth all the power , wisdome , mercy of God , to releeve you ; and if all these can helpe , you shall not want succour in your extremities .

4 A fourth ingagement , because his people seek him . He doth not say to the seed of Iacob , Seek my face in vaine , Isay 45.19 . Faith and prayer will remove Mountaines : nothing shall be too hard for that people to doe ; whose hearts and spirits he holds up to beleeve and pray . There is a kinde of omnipotency in faith and prayer , because these two set the great God , yea , the greatnesse of the power of the great God to work for us . Luther used to pray , Let our will be done , Fiat voluntas nostra . I have read of a story of him , that having been in his study earnest with God about the businesse of the Church , and having received a gracious answer , he comes downe and cryes , Vicimus , Vicimus , We have overcome , the day is ours : and so it fell out , saith the story , the Church prevailed .

Reas. 2. God doth helpe his people in extremities , that both we our selves , and the generations to come might be incouraged to trust in him .

1. We our selves . We reade this , the fruit of Gods helping Israel in extremity at the red sea , Exod. 14.31 . They saw the great work God had done , and they beleeved God . David thus reasons , The God who delivered me from the Lion and Beare , &c. will . Psal. 63.7 . Because thou hast been my helper , therefore under the shadow of thy wings I will roioyce . I have had experience of thy goodnesse , therefore will I depend on thee : where experience is the promise , assurance may be the conclusion . David was a man of many choice experiences of Gods goodnesse , and he was choice of them , he laid them up , and made use of them at every need . It is a passage not to be neglected , when he was forced to flye from Saul ; comming to Abimelech the Priest , he desired him to lend him a weapon for his defence , hee told him he had none , save only the sword of Goliah , whom he had slaine ; There is none to that , saith David , give it mee . 1 Sam , 21.9 . This was a Trophie of Gods former goodnesse ; it was both an experience and a weapon ; in carrying this , he tooke an experience with him , which might comfort him in straits . So 1 Cor. 1.10 . &c.

2. That the generations to come might be incouraged to trust in him , Psal. 22.5 . Isa. 51.9 . Psal. 9.10 . Thou hast not forsaken nor thou wilt not forsake them that trust in thee .

Reas. 3. God will helpe his people in extremity for the disappointment and torture of wicked men .

When Haman had prevailed so far as to get a bloody decree against the Church of God , no doubt hee joyed exceedingly , as one that promised to himselfe the utter ruine of them : and he brought it up very high : there was mans extremity . But you see how God crosseth it ; and who is able to expresse the vexation and torture of Haman for his disappointment : He goes home , and vexeth himselfe , he could not eat , nor drinke , nor sleepe , for very vexation that his designe did not take . The like of Achitophel , he hangs himselfe for very pride and madnesse . God hath wayes enough to make wicked men to gnash their teeth before they come to hell : and this is one way to bring his people into straits , and put the wicked in a kinde of hope of having their will on the godly : and then relieving his people and disappointing them , no man knowes what vexation and torture this is to their spirits .

These , with many other reasons might be named , as because now deliverance will be most welcome , his people most thankfull , helpe most glorious .

Vse . But to conclude this . Let us not be cast downe and too much troubled , though God do bring us into extremities before he helpe us , you see it is Gods time of helpe . When the extremities of a people are above the reliefes of creatures , it is not only our time to seek , but it is Gods time to helpe us : You see it , Psal. 108.12 . Give us helpe from trouble , for vaine is the helpe of man .

There are five speciall times when God will helpe his people .

1 When we know not what to doe ; when we are brought to the utmost of our thoughts and know not what to doe : Such a strait was Israel in at the red Sea ; they knew not what to do ; the sea before them , the Egyptians behinde them . But this was the time of Gods help . Deut. 32.35 . It is there said concerning the enemies of Gods people , Their feet shall slide in due time : but when is that ? he shewes in the 36 Verse , when he seeth that his peoples power is gone , &c. when they know not what to do . Such a strait was Iehosaphat in 2 Chronicl . 20.12 . Wee have no might against this great multitude that comes against us , neither know we what to doe , but our eyes are upon thee . This was Gods time of help .

Gods time of help is usually when mans time of help is gone . 31. Jerem. 36 , 37. There is hope in thy end , when there was in a manner an end of all hope , when they had spent up all their stock of hopes , then doth God say , there is hope in thine end . You read in the 33. Isai . 7 , 8 , 9. verses , of a strange introduction to mercy and deliverance . Behold their valiant ones shall cry without , the Embassadours of peace shall weep bitterly , the high wayes lye waste , and the wayfering man ceaseth , — the earth mourneth and languisheth , Lebanon is ashamed , and hewen downe , Sharon is like a wildernesse . — Here is a sad Preface : what can be expected to follow , but as sad a story , * * Sic consuevit dominus vehementiones labores immittere , veluti indices vicinae liberationis . Et gravirsima certamiua sunt certissime nuncia liberationis . But God makes the pressures of his People to be Prefaces to his mercy : and therefore it followes , verse 10. Now will I rise , saith the Lord , now will I be exalted ; now will I lift up my selfe . Indeed now God should get most glory , and for that end he stayed till now . As you see the like 30. Isa. 17.18 .

2. When wee know not what God will doe , when God seems to forget his People , and in his outward Providences to walke contrary to his owne promises . When wee are brought to a stand , and know not what to think , then is there a time for God to step forth .

David when hee was brought to that stand by present providences to him , that hee begins to question , the truth of Gods promises : All men are lyars . He was now wound up to the height , it was time for God to come , lest all break assunder .

A third time when God will helpe : when we are brought to such straits , as

1. Wee must either sinne foully : Or ,

2. We must suffer sadly .

In this strait was Daniel and the three Children , either they must sinne foully , or suffer sadly : if they bowed downe to the Image they sinned foully ; if not , they were to be cast into the fiery Furnace , and so were to suffer sadly . And now was the time that God took to deliver them .

4. When the enimies are carryed on with most rage , and promise to themselves most successe , against the Church and People of God , then is the time for God to step into relieve us , when they are on the highest Pinacle once , then they are nearest their ruine , 14. Is . 13 , 14 ; 15 , 16. When men shew themselves malicious , then will God shew himself gracious . You see this in the 15. Exod. 9 , 10. when the enemy said in his heart , I will pursue , J will over-take , I will divide the spoyle , my lust shall be satisfied upon them , I will draw my sword , my hand shall destroy them : then it followes : Thou didst blow with thy wind , the sea covered them , they sunk as lead in the mighty waters .

5. When God doth give and hold up a mighty spirit of prayer in his People to seek him : A cloud of Incense is a presage of a shoure of mercy : 16. chapt . Levit. 13. ver. You see this in the deliverance of Israel from Babylon : at that time God stirred up a mighty spirit of Prayer in them , 9. Dan. 23 , i i Praecibus nostris Deus saepe se id tribuere testatur , quod alioqui sponte & ex promissione facturus est . Mol. in loc. And this was Promised in the 102 Psalme 13 , 14 , 15 , 16 , 17. s s Argumentum redemptionis a piorum conjuncte votis . Molerus . Populi restitutionem praecibus , fidelium adscribit Deus . Thou shalt returne , and have mercy upon Sion , for the time to favour her , the set time is come .

But how shall we know that ? he tels us in the fourteenth verse , for thy servants take pleasure in her stones , and favour the dust thereof . That is , they mourn , ( t ) they pray , u u Tempus miserandi ejus , &c. hinc . Musc. Tempus supplicandi , est tempus miserendi , quando corda contrita sunt , tunc tempus miserendi . and it is thy time to help and deliver . As you see in the seventeenth ver. Thou shalt regard the prayer of the destitute , and not despise their cry .

As when the Lord hath an intent to destroy a People , he doth either expressely charge them not to pray for them , as hee did Ieremiah , 14. Ier. 11. Or hee doth secretly dead , and strayten their hearts , that they cannot Pray . So when he doth stirre up the hearts of his People to seek him , it is an evident demonstration that God will doe great things for a People .

Prayer is the Harbinger of mercy ; When God purposes to give , he stirres up us to begge : and this begging puts us into a frame for receiving . You read in the third Chap. of Ieremiah , 19. verse , God had promised to doe great things for his People ; but at last saith , How shall I put thee among the children , and give thee a pleasant land ? As if hee had said , I have purposes of mercy to thee , I have thoughts of deliverance , &c. But what way shal I take to bring about this ? How shall I doe with thee that I may bring about this purpose ? Mark what followes ; and I said thou shalt call me me Father : As if he had said , I have now bethought me of a way , I will poure a spirit of Prayer upon thee , thou shalt call me Father , and so I will put thee among my Children , I will give thee a pleasant Land .

Thus much for the 25. Verse Christs addresses to help them : the manner , the time : we shall now come to the 26. Ver. which containes the Disciples apprehension of him .

The end of the third Sermon .

WEE are now come to the 26. Verse . Hitherto our times have been so unhappy as to suit with this History : and I feare they will carry too great resemblance with what followes .

Wee will come now from Christs addresses to help them , to the Disciples apprehension of him ; they took their Deliverer to be a destroyer .

26. VERSE .

And when the Disciples saw him walking on the Sea , they were troubled , saying it was a Spirit , and they cryed out for feare .

In which Verse you have ,

1. The Disciples discovery of Christ , They saw him .

2. Their thoughts and apprehensions on hjm , It is a spirit .

3. The effect and fruit of these apprehensions , How they worked .

1. Ad intra , They were troubled .

2. Ad extra , They cryed out for feare . Here was Terrour , Clamour .

We begin with the first , The Disciples discovery of him :

[ And when the Disciples saw him . ]

And yet I cannot say , it was the discovery of Christ ; it is said they all saw him , but it is not said they saw Christ , they saw him , but they knew not who it was : if so , they could not have beene troubled : As for Christ they knew they left him on the shore , and therefore could not conjecture that it was hee that was now upon the Sea .

Doctr. Christ may bee comming to save his People , and yet they not able to discerne him .

Sometimes mens eyes are blinded with ignorance , and sometimes bleered with Passion . Hagar cryes for water , and yet the Well was neare her ; her eyes were so bleered with present Passion , that she could not see the waters , though they were at hand .

So the Disciples were so clouded with present passion of feare , and trouble , that they could not discerne a deliverer , from a destroyer .

Here was their mistake : and that is the second thing .

2. The Disciples thoughts and apprehensions of Christ .

It is a spirit . Or , It is a ghost .

w w Spectrum & terriculamentum aliquod , quale in nocte apparrere solet daemonis illusione . Jans . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Sy r. interp. visio mendax , visio fallax , illusio diabolica terriculum diabolicum . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Visio vel res aliqua perambulans in tenebris , homines terrens Chem. It is a ghost ; a lying vision , a Diabolicall illusion , &c.

We read in the 20. Iob 8. ( x ) Of a vision of the night , something walking in the night which terrifies men .

So they looked upon Christ as a ghost , y y Ad navim evertendam veniens . Chem. which came rather to overwhelme the ship , than to helpe them on the Sea .

And the Mariners they thought these kind of sights did z z Hujusmodi visa presentis naufragii presagia . Chem. presage their present wrack , a a Hujusmodi visa , presens exitium portendere navigantibus . Brugen . that they did portend immediate ruine and destruction .

b b Dicuntur 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Etiam 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 in aere , & ●a quae somniantibus occursant , &c. Artius in loc. It is a spirit , or it is a ghost , &c.

Do. That men may sometimes think their deliverers to be their destroyers . I say they may sometimes look upon those who come to deliver them , as such who come to destroy them .

Christ comes here to help his People . he comes to deliver them , but they think him to bee a ghost , one that comes to destroy them .

Thus you see the Israelites looked upon Moses , God sent him to be their deliverer , but when their taske of brick was doubled , when their burthens were increased , Moses then appeares to them as a ghost , as a destroyer , rather than a deliverer . 5 Ex. 19 , 20 , 21. Such false apprehensions they had of him . You may read their own expression in the 5. Exodus 19 , 20 , 21. And the Officers of the Children of Israel did see themselves that they were in an evill case , and they met Moses and Aaron , who stood in the way as they came forth from Pharaoh ; and they said unto them , The Lord look upon you , and judge , because you have made our savour to be abhorred in the eyes of Pharaoh , and in the eyes of his servants , to put a sword in their hand to slay us . Here they looked upon their deliverers , as their destroyers .

How did c c Non tantum Herodes turbatur quan tum diabolus in Herode . Herod and all Ierusalem looke upon d d Christus non erat per se cuiquam formidabilis sed si fuisset agnitus , summe amabilis . Musc. Christ as a ghost as soon as borne ? who yet came so to reigne , as not to unthrone any , but the Prince of e e Quid metuis talem regem qui sic venit regnare , ut te nolit excludere . Christi nativitas spectrum formidabile . Musc. darknesse . f f Ex ea re quae ad summam consolationem instituta erat , summae excitantur angustiae . And the Scribes and Pharasees , how did they look upon him as a ghost ; if we let him alone , all men will believe on him : and what then ; why then the Romans will come and take away our place and nation : Christ came to bee their deliverer , but he appears as a ghost , as one that came to g g Non solum inaniter metuamns quae nocere non possunt , sed perverse etiam horreamus ea quae ad salutem faciunt . Musc. in loc. destroy them . And thus men look upon Christ , and the wayes of Christ to this day : if they admit of Christ in his Kingdom , worship , Discipline , oh then this will be the issue , or that will be the sad consequence of it , we shall be all undone ; in the seeking of of our spirituall , wee shall hazard , wee shal lose our temporall Priviledges . And thus mens hearts doe act .

A sad thing it is when Christ shall appeare as a ghost any way , Christ in his Person , Christ in his Ordinances , Christ in his Lawes ; Worship , Government , h h Amant . impii veritatem lucentem , oderunt veritatem redarguentem . Aug. confes . lib. 4. cap. 26. Truth . And thus he doth to wicked men , he is as a ghost to them in his Ordinances , they cannot away with him , they flye from them , and cannot endure the faithfull dispensation of them : hee is a ghost to them in his Lawes , and therefore they cry depart from us , wee will have none of his wayes . i i Evangelium Christimundo semper spectrum fuit , sed inculpa sunt nocturnae tenebrae . Musc.

He is a ghost to them in his worship , they cannot brook with , and endure the simple single plainenesse of his government , &c.

There are three times Christ appears as a ghost to his owne People .

1. In time of humiliation for sinne ; when he writes bitter things against us , and makes us to possesse the iniquities of our youth , as Job complaines . k k Adversarium tuum in sinu gestis , & tamen amicum , Cypr. Now the soule is filled with the sad apprehension of his displeasure , and looks upon God as a severe Judge , his bench set , a Jury impannelled , evidence cleare , and his sword drawne , ready to doe execution on a sinfull soule : It was the speech of one who was in this condition , his conscience opened , and his sinnes set in order before him , and his soule bleeding under the sad apprehensions of a wrathfull displeased God : he said that he never looked up towards Heaven , but he thought hee saw every Cloud lined with thunder , and ready to doe execution on him for sinne .

It would be endlesse to tell you the ghostly apprehensions that poor soules have had of God , and of all his dealings , even the best of his mercies to them in this condition . Conscience now arming all the faculties against it selfe . l l Faelix conscientia in qua luctamen hujusmodi , &c. Bern in vig. nat. dom. Ser. This is the day of Jacobs trouble , but God will deliver them out of it .

Therefore doth he wound thee , that hee might heale thee , kill thee that hee might cure thee ; m m Et si timet a judice , sperat a salvtaore . Bern. 29 Ierem. 11. Cast thee downe , that he might raise thee up ; terrifie thee , that hee might comfort thee in his due time . It is sweetly expressed by Christ , It is not the will of your heavenly Father , that one of these little ones should perish . n n Ludit suavissime , cum nos putamus omnia esse perditissima Luther in loc. I know the thoughts I thinke to thee , they are thoughts of peace , thoughts of good and not of evill , to give thee at the last an unexpected end , answerable to thy expectations : nay an end above all thy expectations . Assure thy selfe God will make thy comforts proportionable to thy conflicts , thy joyes to thy troubles , thy raising up , to thy casting downe : The same proportion that Gods spirit doth observe in the Law in humbling of thee , believe and wayt for the same proportion , in raising and comforting of thee .

God is skilfull at all diseases , he heals all our infirmities . 103. Psalme 3. But he is most soveraigne at the binding up a broken heart . He hath fitted Christ for this work , It is his charge , 67. Esay , the Spirit of the Lord is upon me , Isay 61.1 . because the Lord hath anointed me to preach glad tydings to the meek , to bind up the broken hearted .

A second time , when he appears as a Ghost to the Saints , and that is in times of temptation .

In temptation ( saith Luther ) we look upon God otherwise then in trueth he is , we doe not think him to be God , In tentationibus singimus Deum , alium quam revera est , putamus Deum tunc non esse Deum , sed phantasma , hoc est horribile spectrum quod nos velit devorare . Luth. in loc. but a Ghost , one who will destroy us , & slay us .

The Devill doth now suggest false notions of God to you , he presents you with false Ideas , erroneous apprehensions of GOD , sutable to the darknesse of the condition , and the blacknesse of the temper the soule is now in . None know the * * Non promotus sed expertus Doctor est . Luth. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . 2 Cor. 2.14 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Rev. 2.24 . profunditates Satanae 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 machinationes . 2. Cor. 3.2.14 . methods , p p Non promotus sed expertus Doctor est . Luth. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . 2 Cor. 2.14 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Rev. 2.24 . profunditates Satanae 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 machinationes . 2. Cor. 3.2.14 . the depths of Sathan , but those who have been in depths , those know the wiles of this prince of darknes , the methods , machinations , devices of undoing souls .

A third time , when he appears as a Ghost to his own people , and that is in times of desertion , when God hath withdrawn himself , and seems to be an enemy to the soul , fighting against it with all his terrours , as Job complaines . And Heman at large , 88. Psal. 7.15.16 . Verses . Psal. 77.3 . Nay thus David looked upon him in the 77. Psal. where you read him in a deserted condition , and professing in the 3. Verse , that when he remembred God he was troubled ; A strange Expression ! the thought of whom did erst-while fill his heart with a confluence of comfort , far above all created Comforts , that now thoughts of God should be a terrour , a trouble to him . And why was he now troubled at the remembrance of God , but because he had false apprehensions , q q Deum inspectum transformant & tunc timent . Musc. in loc. he had erroneous conceits of God now , either Sathan doth present him falsly to him , as he doth in these conditions ; he represents God in a terrible manner to the soul , or else he looked upon him with a disturbed eye , Sathan hath disturbed the eye , he hath raised up corruption , and that cannot look upon him , but be disturbed . As those who have the Jaundisse , all they look upon is yellow .

Or if the Organ whereby we should see God be not disturbed , yet the medium whereby he is represented , is a false medium , and that presents things like to it self , as if a man look through a red glasse , all he beholds is red .

And therefore it is well said of Luther on this place , r r Quando in Augustiis sumus , non est Credendum nostris cogitationibus de Deo . Luth. in loc. ) when we are in troubles , we are not to give credit to our owne thoughts and apprehensions of God , we are not to look upon God as our disturbed imaginations doe represent him , but as he is represented in his Word .

We see Reason doth correct sense ; if we put a straight stick into the Water , sence will give it to be crooked , the eye doth represent it crooked , but now reason corrects it , and concluds it straight , and if reason correct sense , why should not Faith correct Reason ?

It will be your wisedome in these conditions , when sense and reason give in false apprehensions of God , To shut the eyes of sense , and look upon God only by Faith , not to think on God , as you for the present see him , and apprehend him , but as he hath revealed himself in his Word .

And though you are not able at present to evidence him such a God to you , as he hath manifested himself in his Word , yet by faith conclude him so , when you cannot cleer him so . Thus Job did ; so Job . 13. These things hast thou hid in thy heart , Job 10.13 . yet J know that this is with thee , though I cannot see it ; yet I doe beleeve it , though I cannot cleer it , yet I doe conclude it . And thus the Church , 36. Esay , 16. Doubtlesse thou art our Father ; Isa. 63.16 . She will not be reasoned out of her faith , she will hold the conclusion of faith against all the evidence that sense and reason can bring to the contrary : This is with Ulysses , to bind our selves fast to the mast , and not suffer our selves to be charmed away , to the destruction and undoing of our own souls .

And these are the three times that Christ seems to appear as a Ghost to his own people .

Now there are foure times Christ appears as a Ghost to wicked men .

1. When he comes with his Fan in his hand , to purge and reform his Church ; men look upon Reformation as their destruction , And think Christ comes to destroy them , when he comes to reforme them , men may sometimes look upon that as the greatest evill , which yet is intended for their greatest good . It is the Speech of Augustine upon this place , That there shall be such troubles shall arise about the fourth watch , a little beiore the end of all things , that men shall look upon Religion , shall I say , because of the troubles that it raises , when it comes to be setled in its Power and Glory , s s Res Christiana phantasma videtur . they shall look upon Religion as a Ghost : Not because Religion will hurt them , but hurt their sins .

How justly may that be applyed to us now , which was spoken of Israel , When I would have healed Israel , then the iniquity of Israel did appeare . So it is with us , when the Lord would heale us , and reforme us , then doth the iniquity of men , the malice , the pride , the hatred of the purity of Ordinances , then doe all these ●ppeare . What is the ground of all this trouble among us now ? why are so many up in Arms , * * Vitia nostra quia amamus , defendimus . but to keep out Christ , in the Power and purity of his Ordinances . Reformation is now the Ghost , that hath frighted them into Arms , men that are afraid , they run unto their weapons ; so they , frighted with the Ghost of Reformation , get up weapons , put themselves in armes to oppose it . So long as Reformation is looked upon as an enemy , it shall finde enemies enow , though indeed it is an enemy to nothing but their sinnes .

A second time when he appeares as a Ghost to them t t Haec in est nobis perversitas , ut quae vere mala sunt non timeamus , & ea quae nocere ne possunt formidemus . Musc. in loc. when he comes to reform their Persons , then they cannot away withall , they fear holinesse , love sin , that which should be object of hatred , is object of love , and that which should be object of love , is object of feare , they cannot brook holy wayes , they will not subject to the Lawes of God , they cannot part with their sins , take away their sins , & take away their best friends , they have been wicked , and will be wicked . They thank God , they are no Changlings , Indeed not to change in a good way is commendable , but to be unchangeable in a bad way , is damnable . To be unchangably evill , is to be as Divells are , for ever sinfull , and for ever miserable . First cleer your way to be good , and then glory in our unchangeablenesse .

A third time , when Christ appears as a ghost to them , and that is , when they lie upon the bed of sicknesse , the bed of death , Oh then Christ is terrible , when a man shall lye upon his death bed , u u Vadeo nescio quo , ens entium miserere mei . Animula vagula biandula quae nunc Abibis in loca . de Adriau . dicitur . and connot tell what shall become of his soul to all eternity ; when a man shall say , as once a great person did in the same condition . I cannot live , I dare not dye , he knows not what shall become of him to all eternity , when he shall behold his friends weeping over him , but cannot helpe him , his relations and comforts leaving him , his riches not able to relieve him , his sinnes presented and set in order before him , and a displeased and wrathfull God ready to destroy him . Oh here God appeares as a Ghost indeed . You made bug-beares , w w There shal come in the last dayes scoffers , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Such as shall make childrens play of all the terrors of the Lord , 2 Pet. 3 3. childrens play , and scoffed at all the terrors of the Lord before , but now they appeare reallities to you . The precepts of the Law were a ghost to you in your life , and the terrors of the Law are now a ghost to you at death : the comforts of the Lord were a ghost to you before , and just it is , the terrors of the Lord should be a ghost to you now .

4 A fourth time , and that is at the day of judgement , when Heaven and Earth and all the world is on fire ; then shall Christ appeare as a Ghost indeed full of terror to every wicked and ungodly person . We reade , that the wicked at that day , 6 Rev. 16.17 . shall call upon the mountaines to fall upon them , to hide them from the face of him that sitteth on the throne , and from the wrath of the Lambe , for the day of wrath is come , and who shall be able to beare it ? In their thoughts , they were better able to beare the weight of Rocks , of Mountains on them , then the sight of Christ : so terrible will Christ appeare to ungodly men at that great day .

Vse . Oh then , knowing the terror of the Lord , we perswade you ; Christians ! as you would not have Christ to appeare as a Ghost to you , terrible at the day of death , terrible at the day of judgement : let him not appeare as a Ghost to you now . * * Optima securitas 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Let him not appeare terrible to you in his word , in his worship , in his lawes , in his truth . If Christ be a terror to you now in these wayes , assure your selves he will be a terror to you hereafter . Be willing then to receive Christ in his truth , in his worship , wayes , &c. Bid him welcome in your houses , your hearts : if Christ be not a terror to you now , if you can brook with strict and exact walking , if you can brook the power and purity of his ordinances , he will never be a terror to you hereafter .

This is all I shall say of the second : the Disciples thoughts and apprehensions of Christ .

We come to the third ; and that is the effects of these apprehensions .

Which were two fold . 1 Ad intra . They were troubled . 2 Ad extra . They cryed out for feare .

We begin with the first , The effect of this apprehension in themselves .

[ They were troubled . ]

But this was farre from Christs end , he came to helpe them , and not to terrifie them , to relieve them , not to disquiet them ; how came it to pass that they were troubled ? Certainly they were not affraid of deliverance , that was that which they desired ; but they were terrified at the manner of Christs comming to deliver them .

Doct. Christ may come to helpe his people in such a way , as yet the very means of helpe may be a terror to them . I say , Christ may come in such a way to deliver his people , as yet the appearance of Christ may be a terror to them . It is the speech of one upon this , y y Adest Christus ut eos juvet , & t●men ipsi horrent venientem . Christ is comming here to helpe them , and yet they feare his approach .

Thus it was with the children of Israel in Egypt , Moses came to helpe them , and yet they were afraid of his comming , they saw things went worse with them then before , and therefore they desired him to be gone and let them alone ; they would rather continue in their former bondage , then indure the pains of a deliverance , Exod. 5.21 .

God delivered Paul and Silas out of prison , but it was by an earthquake : a terrible way . So God doth sometimes come to deliver his Church , but yet by earthquakes , by land-quakes , by great commotions , as is prophesied , Rev. 11.13 . and thought to be now in fulfilling .

This is a terrible way , though a way of deliverance .

We reade in Ioel 2.21 . Fear not O land , bee glad and rejoyce , for the Lord will doe great things for you . It was a time of joy in respect of the deliverance God purposed to work for them , but yet a time of feare , in respect of the manner and way which God might take to deliver them .

You have an excellent Scripture for this , Psal. 65.5 . By terrtble things in righteousnesse wilt thou answer us , oh God of our salvation , who art the confidence of all the ends of the earth .

The Saints had been praying , and here they had some answer in their spirits , an assured confidence that God would answer them , yea , and answer them in righteousnesse , but yet by terrible things . By terrible things in righteousnesse wilt thou answer us , O God of our salvation .

If you looke into the word , you shall finde the wayes of Gods deliverance of his Churches , have yet for the most part beene terrible wayes . Israel was delivered from their bondage in Egypt , but yet the way was terrible , the enemies pursued them , & they were to passe through the sea for their deliverance .

Daniel was delivered out of the hands of his enemies , but the way was terrible , he must be given into the pawes of hungry Lions , to be delivered from the hands of cruell men .

The Three Children were delivered , but the way was terrible , by fire , from fire .

Jonah was delivered , but the way was terrible , by a Whale which swallowed him up ; his devourer , is his deliverer .

When Christ shall come to deliver his Church at the end of all things , you read how terrible the way is ; Luke 21.25 , &c. There shall be signes in the Sunne , and in the Moone , and in the Starres , and upon the Earth distresse of Nations ; the Sea and waters roaring , mens hearts failing them for feare , and for looking after the things that shall come upon the Earth , for the powers of heaven shall be shaken . A very terrible way ; yet the way of deliverance , as followes : And when you see these things to come to passe , then lift up your heads , for your redemption draweth nigh . Here was deliverance you see to the godly , but yet the way of deliverance was a terrible way .

So that you see the Doctrine is plaine . Christ may come to helpe his people in such a way , that the very meanes of helpe may be a terror to them .

Vse . I shall make the application which one doth upon this place . a a Non despondeamus animum , tametsi quae nobis auxilio fore promittitur , quandoque speciem quandam interitus afferant , &c. Cartw. in loc. Let us not be discouraged , or too much cast downe ; though those things which are used for our deliverance , may carry the face of destruction with them . Who will reject a Potion because it is bitter , an Antidote , because there is poyson in it . As Physitians can order poysonous and distructive ingredients , to physicall and usefull purposes ; so God can make those things , which in themselves are evill , for the good of his people .

The man-childe of deliverance is not brought forth without pangs : ill humours long in growing , are not removed without paine . Sometimes the fiering of the prison , hath been a deliverance of the prisoner . A blow with a sword hath broken an Impostume in the head . Those things which in themselves seeme hurtfull and distructive , God is able to use them as helpefull , and turne them to our comfort .

And therefore wee are not to bee too much cast downe . God would have us to see deliverance even through destruction , and comfort through confusion . God doth often put his people to suck honey out of the Rock , and oile out of the flinty Rock , Dout. 32.13 . Gloria habitat in rupibus Ciem . Alex. Glory dwels in the Rocks , and deliverance in difficulties . And therefore let not your spirits sinke under the sad appearance of things .

But yet we have great cause to be humbled : though you are not to be cast down to desperation , yet are wee to be cast downe to humiliation : that God must take such sad wayes to do us good , that God should work us good by such terrible means , wee have cause to bee humbled .

Had it not beene for our sinnes , the deliverance of his Church might have been brought about in a more comfortable way , reformation might have been setled in a peaceable way , without blood . But our sins have caused God to lay the foundation of Englands future good , in Englands present misery .

And therefore we have cause to be humbled for it this day . We hope God is travelling in the greatest of his strength , to deliver his poore bleeding and languishing Church . But the way is terrible to flesh and blood . For this let us be humbled .

But yet , though the meanes of salvation and deliverance be so terrible , let us take heed that salvation it selfe become not a terror to us , though the physick be terrible , let health be desirable : though the way God takes to reforme us be terrible , yet let not reformation it selfe become a terror to us .

And so much for that doctrine , and for this time .

The end of the fourth Sermon .

I Shall not carry you back to to the review of what I have spoken , Vnto all that I have said , Give me leave to adde this more . It calls in for as good a share of our paines , and of your attention , as any thing which hath yet been delivered —

[ They were troubled . ]

a a Quid hoe est Domine ? venis ut metus tollas ; & illis occasionem praebes , qua vehcmentius timent ! Baez . What is this LORD ? Thou commest to take away their feares ; and givest occasion of more fear ! b b Timent Apostoli , & , ut solvat timorem vehementius auget . Baez . The Apostles feared ; and that he might deliver them from fear , he augments their fear . was it not terror enough to be in the midds of the Sea ; tossed with waves , the winde contrary ; and in the darke of the night ? But that CHRIST should adde fear to fear ? It speakes thus much .

c c Quanda urgentia mala expulsurus sit tum graviora & teribiliora inducat . Chrysost. Doct. GOD doth oftentimes encrease our troubles , when he comes to remove our troubles .

The Phifitian doth often cast his Patient into a Fever to cure a Lethargy : He makes him a Little Sick , for his Greater Health . Wee often make the Patient more sick for the present , to Cure him of his sicknesse . The Chirurgion doth Cut and Lance , which is increasing of the pain for the present : But yet it is for the removing of the Paine for the future : d d Plagam sanaturus , aliam graviorem priori infliget . Cartwr . So God doth usually Increase the troubles of his People , When he comes to Remove the troubles of his People .

You see this in the Israelites : GOD had taken notice of the afflictions of his People in Egypt ; and he came down to remove them ; and for this end , he sent Moses and Aaron to deliver them . But if you observe the story , you shall finde , That their troubles were far more encreased , before God did Deliver them . Their Bondage was made more heavy : The Task of Brick was Doubled : Insomuch that they were rather content to be in their former slavery , then to endure the paines of a Deliuerance . And therefore the quarrell with Moses and Aaron : * * Exod. 5.19 , 20 , 2● . they grow weary of their Deliverers : any of their deliverance too ; and desired rather to be as they were , even in their former bondage , then to be at the pains and costs of a Deliverance .

A story which runs parallell with our Times , and ( which is worse ) our Spirits too : Which of us , with them , doe not look upon the Beginnings of our Deliverance ( because of the paines and costs of it ) to be as bad as the Bottome of our sufferings ? And doe not many of us , wish , There never had been a Parliament ? doe we not wish ; That they had never sought to Deliver us ? Are we not weary of our Deliverers ? Nay , are wee not weary of our Deliverance ? Rather content to be As we were , nay worse ; then to endure the Paines , to be at the Costs , to run the hazard of a Deliverance ? Thus God increaseth our Troubles , Signum est in propinquo adesle consolationem a Domino , si quando tentatio ad supremum usque crevisse deprehenditur . Muse . when yet he comes to Remove our Troubles .

Thus you see in Iacob ; God intended to Deliver him ; and yet you see , before God did deliver him , hee Increased both in his Fears and his Dangers ; as you may see in the Story both of Lahan and Esau . * * Gen. 25 , 26. Lahan followed him , and would be avenged on him , for taking away his gods . * * Gen. 32.6 , 7.8 . And Esau , he came out against him , for to be revenged for the taking away his Birth-wright . An Hard Father , And a Cruell Brother ! And God was in the way now of Iacobs Deliverance .

So you see in David . God had a Purpose to Deliver him , as he had promised : But yet you * * i Sam. 23.26 , 27 , 28. 1 Sam. 24.3 , 4 1 Sam. 26.2 , 3. see how God did Increase his Troubles , before he did deliver him ; Insomuch that he saith , I shall one day perish by the hand of Saul . 1. Sam. 27.1 . To such a height were his troubles raysed , that now they had overswelled his Faith , and in regard of the strange proceedings of Gods Providence to him , he begins to doubt of the truth of the promises made to him . I shall one day perish , — I cannot ever hold out , I have escaped this time miraculously out of his hands , as you see in the former Chapter , 1 Sam. 26. But I shall one day be a prey to his cruelty , certainly I cannot ever hold out , I shall one day perish — To this height did God raise histroubles , before he delivered him .

So Iob. God intended to Deliver him . But yet you see , Quo magis salus appropinquit , eo magis acuit dolores . Baez . The neerer he grew to Deliverance out of Trouble , the more was his Trouble increased on him .

And if you should aske me , Why God doth increase our Troubles , when he comes to Remove our Troubles ; I would tell you : God doth it to make the Increase of our Troubles .

1. The discovery of our hearts . So you see in the Eighth of Deutr. 16.17 . where Moses tells them the reason , why God led them Fourty yeers through the Wildernesse : It was e e Timorem auget ut nostram fidem probaret , & suam vertutem declarat . To try them , and to Prove them , and Discover what was in their hearts . Not but that God knew it : But God would have them to know it . And this was one reason here , why he did send his Disciples to Sea , and suffered them to be tossed , To discover their Spirit , their Faith , their feare , their Patience , their Impatience , &c.

Hence Troubles and Afflictions are called Gods Fanne , that will discover Wheat from Chaffe ; and Gods Fining Pot , and Fire , that will distinguish between drosse and Gold , Gods Touch-stone , that will discover Counterfeit and True Coyne .

Wee had never known Abrahams Faith and Love ; Davids Piety ; Jobs Patience ; Pauls Courage and Constancy ; If they had not been brought upon exercises . Nor should wee so well discerne either our sinnes or our graces , our strength , or our weaknesse , if God did not exercise us with troubles and difficulties .

If Gods children should ever lye in Garrison , neither their strength , nor their weaknesse ; their sins , nor their graces would be known . And therefore God doth bring them out into the field , doth exercise them with many difficulties and troubles , that so they might be discovered both to themselves , and to others . Hence you read in 1 Pet. 1.7 . You are in heavinesse , through many temptations , that the triall of your faith might be found to the glory of God .

And it was upon this ground , GOD brought Iob into so many difficulties , that his Faith and Patience might be discovered , and Satan for ever confuted and confounded . You know it wes the Devills argument concerning Job , ( and it was true in the mayne ) God said , that Job was an holy and patient man . Why but ( saith Satan ) what thanks is there to him for that ? he must needs be patient , who hath nothing to disturbe his patience , or provoke impatience .

And the Argument was true in the main , when all things which are fewll for patience are enjoyed , when a man hath what his heart can wish : what tryall of Patience ?

Therefore doth God bring Iob into the Field , exercise him with an hard Battell ; wherein hee had not onely to deale with Satan , but his friends too , as enemies . Nay God himselfe seemes also to joyn with Satan ; not only by withdrawing of himselfe from him , but by possitive inflicting of displeasure upon his spirit . Thou fightest against mee with all thy terrours , and overwhelmest me with all thy waves . Iob 13.

And all this while God increased his troubles to discover his heart .

When God brings judgements and calamities on a nation , he is said to sift a nation , Amos. 9.9 . Troubles are Gods sieve . The greater the troubles , the smaller and finer is Gods sieve : smal troubles , they are but a course sieve ; they will not bee able to discover the flower from the bran ; much bran , notwithstanding this sifting will passe through . Orpha may goe farre with Ruth , but will not goe throughout . The Scribe came to Christ , and would have gone farre , if you will believe him upon his solemne protestations , Master , 8. Matth. 19 , 20 , 21. I will follow thee withersoever thou goest : but when he heard it was a matter of paines and hardship , he must bee content to lye with Christ in the fields , — The Foxes have holes , and the Fowles of the ayre have nests , but the Son of man hath not whereon to lay his head , then hee returnes home to his warme bed , f f Quid fine domo si non sine domino sine lecto , & non sine Christo fulgens . rather contenting himselfe to have his bed without Christ , than Christ without a bed .

And as big professions the young man made also : 19 Matth. 16. he would follow him too , but when it came to the discovery , that it was a matter of cost to follow Christ , he was to goe sell all and give to the poore , then he leaves him , though sorrowing . While Peace and Plenty , Religion and injoyments go hand in hand together ; so long many will be religious : but if once godlinesse comes to bee a matter of cost , if once Religion and riches shake hands and must part , ; if the world goe one way , & Christ another , then with the young man they leave him , and follow that Master they love better .

The Stony ground went far too ; 13. Matt. 20 , 21. It received the seed aswel as the best ; It sprang up , promised as much as the best . But the Sun scortcheth ; in the times of persecution , when troubles and persecutions arise because of the Word : by and by he is offended .

Many that are good , for want of temptation , like the Weather-Cock , they stand this way , for want of a stronger wind . It is a strange thing to see upon what slight and easie grounds many doe adhere , and more doe fall off from the cause of God .

Some there are that adhere to it as the Beare-bind to the Wheat , * * Hic est nos vulgi quod magno ex par te religionem ventris causa , & emolumenti colit hoc corruptum vulgi ingenium notat Propheta . Chem. 2 Micac . 11. or as the Ivie to the tree , not because they love it , but because it nourisheth them , they can suck leaves and berries from it : these hold to it for matter of gaine : others againe , because it is matter of cost , therefore they fall off from it ; the more costly things , the lesss lovely .

Some againe that hold to it out of private and personal ingagements , Quicunque occupati sunt negotiis reipublicae , debent hoc ipsum facere propter Deum . Rab. Ga● friendship , love , relations ; and others upon the same ground , or else upon some personal grudges to some that appear in it , fall off from it : what dis-service we have had by such private spirits wee all know to our cost . —

It was the behaviour of Themistocles and Aristides , when ever they were imployed in the publike service of the state , they left all their private enmities in the borders of their owne Countrey , and did not resume them , till they returned and became private men : It had been well for us , if the publike affections to the cause , ( in those who have appeared in it ) might have swallowed up all personall , and private grudges and discontents . —

Thus you see the many slender grounds and ends that weak and deceitfull spirits have , and doe propound to themselves in their adhering to , and falling off from the cause of God : pitty it were that Religion , so precious a thing , should have such assertors ! to whose defence I know nothing so meane , but is too good to bee intrusted . Woe bee to us if Religion stands in need of such defenders . —

Men whose Morives are from without , are like unto clocks , carried about with waights , & have no principle of motion within & therefore * * Nullum violentum est perpetuum , Simulata non diu durant . can never hold long to any cause : he that will serve God for outward respects , may be drawne to serve the Devill for the same , if hee may mend his wages : hee is unfit for a souldier of Christ who hath an eve to things visible , 11 Heb. 27. but wants an eye to see him that is invisible , 11. Heb. 27.

That which inabled the Apostles to goe through all those difficulties as true souldiers of Christ , which you may read at large in the 2 Cor. 4 , 8 , 9. &c. 2 Cor. 4.8 , 9 , 10.17.18 . It was this , they looked not at the things that were seene , but to those things which are * * Eternita●● pingo , better aeternitate pugno . not seen , verse 18. Christians , these times will uncase you ; they will discover the bottome of your hearts : they will not make them that are good bad , but onely discover mens badnesse . It is true what one saith , A hypocrite is but an Apostate vayled ; and an Apostate is but an hypocrite revealed . Had wee not had these times of tryall , wee had not had so many hearts discovered ; As the Apostle saith , ● Tim. 5 . 2● . Some mens sinnes goe before them to judgement , some follow after : So here , though many had been discovered , yet some men had passed this life for Saints ; whereas , now their sins goe before them , to judgement ; their hearts are layd open , before those bookes are opened . How many that in former times would have said , Come see my zeal for the Lord of Hosts , with Iehu , who would have sided against the corruptions of the times , who now with Iehu , doe march furiously against the Reformation of them ? And as it was said of the Spaniards of Aldens Company in Germany : they fired the Castle of Lippa , which before they pretended to defend . So now they set themselves against that , which before they pretended to advance . * * Ficta Cito ad naturam redierint suam . Luke 2.34 , 35 And therefore to discover the bottome of mens hearts , and spirits , as it was said of Christ , Luke 2.34 , 35. That he was set up for the fall and rising of many in Israel , that the thoughts of many hearts may be revealed . So it may be said of our present troubles . — And we have seene enough , Treacheries and Apostasies enough , falenes enough . Oh! that God would now stablish the hearts of those , whose hands have undertaken the worke ! that he would sift us no longer , but now make us up in one Loafe : At least thus far , To be of one undivided spirit for the publike good ! And this is the first reason .

God doth often increase our troubles , when hee comes to remove our troubles ; to discouver our hearts ; that the thoughts of many hearts might bee revealed : that , as the Apostle sayes of Heresies , 1 Cor. 11.18 , 19. 1 Cor. 11.18 , 19. I heare there are devisions among you , Schismes , Sects ; and I partly believe it : For saith he , There must be Heresies among you , that they that are approved might be made manifest among you . That is , that those who are sound , whose hearts are upright might be discovered : What the Apostle says of Heresies , I may say of these troubles : There must be troubles among you , and necessary that these troubles should be increased , that they who are approved might bee made manifest . That the drosse might bee knowne from the gold . the counterfeit from the true , the corrupt from the sincere , the Chast from the Corne , the precious from the vile , the Tares from the Wheat .

Which though it be not yet fully manifested ; yet I feare God will heighten our troubles , and increase our difficulties , till hee hath made further discoveries . Our desire is rather , that God would use naturall Spirits for Spirituall purposes ; stablish them we have , than to lessen the number of them . However , it shall bee my admonition to you all , which Christ gave the Churches in that day , when they are to fight the great battell against Antichrist : ( which some think hath beene begun these many yeares in Germany , and now in Ireland , whatever it is in England . You shall find it in Rev. 16.15 . Blessed is he that watcheth and keepeth his garments clean , lest he walke naked , and they they see his shame .

You have ( many of you ) had a good esteeme in your places ; you have run well , as the Apostle saith ; Gal. 5.7 . you have been such as have sometimes appeared for God ; you have had a gatment of Profession ; frequented Sermons ; holy exercises ; given in some testimony against the corruptions of the times formerly . Why this is my admonition ; Keep fast your garments , lose not the things you have wrought , 2 Ep. Joh. 8. lose not that esteem you have had , keep fast your garments , lest you walk naked , and your shame be discovered . That is , lest all your former professions be discovered nothing else but hypocrisie , lest all your former esteeme be lost , your nakednesse and your shame , the unsoundnesse and rottennesse of your hearts be discovered . And so much for the first reason . I have been too large . —

2. Reason . God doth increase our troubles , when he comes to remove our troubles ; to make the increase of our troubles , the lessening of our sinnes . God doth bring Troubles on us , and by them doth lessen our estates , our treasure , our comforts , it may be our relations : And all this , that he might lessen our sinnes . He troubles us for sinne , because wee troubled him by sinne . He makes us bear a little for sinne , because we make him to bear much : He complaines under them , that he is pressed as a Cart is pressed with sheaves . 2 Amos 13.

Christ hath shed his bloud for sinne , and he desires not our bloud for satisfaction , hee would rather have our teares than our bloud . But because we will not give him teares , therefore hee requires bloud . Because we will not be humbled and reformed , therefore he threatens to humble us , to destroy us . Doth God afflict us , it is because we have sinned : Doth God increase our troubles ? it is because we have increased our sinnes : And if you would have God to remove them , you must lessen your sinnes . Are your troubles grievous ? let your sins bee grievous . Would you have God to ease you ? doe you ease him . There is no reason you should expect , God shall ease you , when you burthen him every day . Would you not have God to put more Cords into your whip , more Twigs into your Rod ? would you not have God to increase your troubles ? doe you lessen your sins , lessen your pride ; let some plume fall off , or God will humble you , lessen your covetousnesse , or God will lessen your store : Lessen your drunkennesse , or God will pull the cup from your nose , and make you thirst for a drop : Lessen your abuse of creatures , or God will destroy the creatures . 2 Hos. 8. Hee will call for the corn , wine , and oyle , in the day thereof . Hos. 2.8 . Lessen your Blasphemies , prophanation of the Sabbath : Let it never be said of us , as of that wicked Ahaz , that in the time of his affliction he yet trespassed more against the Lord , 2 Chron. 28.22 . 2 Chr. 22.22 . He is marked in that Chapter , and with this brand , This is that wicked Ahaz ; Plectimur a Deo , nec flectimur tamen , corripimur fed non corrigimur . Salvian . as if God would note him our for the vilest wretch in the world , who would grow worse by corrections , who would sinne under all Gods lashings .

It is good when God humbles us , to humble our selves : Erudiri cupio flagellis non erui . Bern. in Cant. 33. when God lessens our Comforts , that wee should lessen our pride .

I will say thus much to you : God will make the increase of your trouble to be serviceable to the increase of your Deliverances ; if you make the increase of your troubles to serve for the lessening of your sins .

3. Reason . God doth increase our troubles , when he comes to remove them , that we might increase our duties .

The louder God speakes to us , the louder should we speake to God . Ordinary duties will not serve for extraordinary times . When God doubles his strokes , we should double our strength to wrestle with God ; when he multiplies troubles , wee should multiply prayers . The greater out straites , the greater , should be our inlargements . The greater our Difficulties , the more earnest and fervent our Prayers . Christians , ordinary Prayers will not serve for extraordinary pressures . Our present troubles are Gods Spurs and Goads in our sides to quicken our pace in our way to Heaven . God drives us from our homes to drive us from our sinnes : God fires us out of our houses , that hee might fire us out of our Formalities . Hee threatens to lay our outward condition low , that hee might raise our Spirits high , Difficulties should much quicken us to duties : God saith so , Hos. 5. ult. In the time of their affliction they will seek me early . i.e. Diligently . 5 Hos. ult. Then will they wrestle with God in prayer . You reade , when Iacobs troubles were increased , Gen. 32.24 . he went to Prayer : he first wrestled with God , before he went to encounter with his Brother ; not doubting , but if he could overcome God , he should overcome his brother . When Hezekiahs troubles were increased , then were his prayers also . The like of David , 2 Kings 19.14 Hester , &c. and should be so with us . The troubles below should send us to seek for comfort above . Difficulties are to grace as Bellowes to the fire , to intend it and make it burne more vehemently . It is said of Christ himselfe , That being in an Agony he prayed more h h 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Ardentius orabat extensius , intensius orabat . Luke 22.44 . fervently : not that he did not pray fervently at all times ; not that there could be any coldnes in that breast , where heaven burnt so hotly : But he exprest himselfe with more fervency : or the expressions of Christ were according to the present condition he was then in . And so it teacheth us when we are in Agonies , ( as now we are ) even in an Agony of blood , not wrestling with the wrath of God indeed , but with the wrath of men , the powers of darknesse * * Qua fronte te audiria deo postulas , cum te ipse non audias ? Cypr. de orat . dom. : ) Then should we pray with all fervency ; yea , i i Vult Deus rogari vult cogi , vult quadam importunitate vinci , bona haec violentia est qua Deus non offenditur , sed placatur . Greg. in Psal. 6. Poeni . and wrestle with God by faith and promises , Esay 27.5 . by his own might , and joyne teares with prayers , humiliation with supplication . Therefore doth God increase our troubles , that we might increase our duties ; both the number , and the weight of them , the length and the strength of them . Mighty necessities call in for mighty wrestlings : ingage that God who is stronger then the strongest , wiser then the wisest : interest that Christ , who can both over-plot and over-power all his adversaries ; who is fuller of mercy , then they can be of wrath against us —

Reas. 4. God doth increase our troubles , when hee comes to remove them , that he might increase our deliverances . So much as comes into a trouble to increase that , so much shall come into a deliverance to heighten that . The same proportion God observeth in difficulties , the same he also observes in deliverances . God will make the rises of his people proportionable to their castings down : where he layes the foundation low , there he intends a proportionable structure of mercy , to raise the building high . They who sow in teares , shall reape in joy ; & their harvest shall be as glorious as their seed time hath been uncomfortable .

You see the difficulties of the Children of Israel , ( which were so much inlarged in Egypt , and at the Red-sea ) did all come into the inlargement of their deliverance . If the strait had not been so great , the inlargement had not beene so glorious : if the trouble had not been so sad , the deliverance had not been so joyfull . Reade the story , and you shall finde that those things which were additions to their troubles , were also made additions to their deliverance . By this meanes they had a fuller and compleater deliverance , as I have shewed before . —

When so many potent nations joyned together against Iehosaphat , it did much increase the difficulty : when so many potent Kings united all their strength and power together . But yet looke , and you shall finde this also increased their deliverance . By that meanes they were delivered of all their enemies at once , they strook them off at one blow , as you reade 2 Chr. 20.1 , 2 , 3.22 , 23 , 24 , &c. If God had ruin'd them in the rise , broken in pieces their counsels , &c. neither had their destruction beene so grievous , nor his peoples deliverance so glorious . But now suffering them to bundle themselves together , and God delivering ; as hee shewes his mercy towards his own , so he gets glory out of the other . Reade also Iosh. 9.1 , 2 , 3. and Iosh. 10.4 , 5 , 6 , 7 , &c.

Reas. 5. God doth increase our troubles , when he comes to remove them , that he might increase our thankfulnesse : therefore doth God bring us into troubles , i i Quo miserior in Angustiis , eo gratior in liberationibus . ●anto jucundior confolatio , quanto amarior tentatio . Mus● . that being delivered , our hearts might be more inlarged with praises .

Moses troubles were heightned at the Red Sea , that Gods praises might be also raised , when he came to the shoare . And so they were . Nothing doth more swell a mercy and deliverance , then our necessity of it . The greater the necessity the greater the mercy . And proportionably as our thoughts are raised with the esteeme of the mercy ; so are our hearts raised in the returnes of praises . Men sensible of their wants to pray for mercy , wil be sensible of their injoyments , in praises to God for them .

It is a sad thing , when God must bee forced to make us miserable , that hee might make us thankfull . If we could be more thankefull under deliverances , God would not make us so miserable under pressures . If our hearts could be but more weighty in praises , Gods hand would not be so heavie in pressures . This is a sad thing , when God is inforced to increase our stripes , double our blowes , adde to our troubles when we are under them ; that he might adde to our praises when wee are got out of them .

Christians ! You have had experience of many mercies , of a late mercy ; the deliverance from that treacherous plot , and bloody designe upon this City . God blasted it . — Are you thankful ? What are daies of praises , without hearts of thankfulnesse ? Do not your hearts dye underthe injoyment of this mercy ? —

Well : take heed , lest our unthankfulnesse for this , occasion God to bring us into greater straits , that wee might bee wrought up to greater thankfulnesse : why should not preservation from trouble be as great a mercy as deliverance out of trouble ? Had any of you been delivered , Vita mercee though you had lost your estates , you would have thought your life a sufficient gaine . And hath God preserved you and all yours , not one haire of your head touched , and are you unthankfull ? —

Beware , lest your unthankfulnesse for this , doe not cause God to make the next greater . God increases our troubles , to increase our thankfulnesse .

Vse 1. If so , then let us not judge of Gods purposes by his present proceedings of providence with us . God may increase the troubles of his people , when yet he intends to remove the troubles of his people : as God may seeme to heale , when he means to destroy ; to speak peace and good in his works , when he intends evill and wrath in his word : so God may seeme to kill , when he intends to cure ; to destroy , when he means to save ; to wound , when he intends to heale .

You know what God said to his people , when they were in great troubles , under the cruell and unmercifull hands of their enemies : their troubles increased . Yet saith he , Ierem. 29.11 . I know the thoughts I think to thee : they are thoughts of peace , and not of evill , to give thee at the last an expected end ; an end answerable to thy expectation ? What a strange thing was this ? His wayes were warre , yet his thoughts were peace : his proceedings were evill , yet his purposes were good .

I have shewed you at large , that Gods outward proceedings of providence towards his people , are oftentimes contrary to the Inward purposes of his Heart to them .

Let us not then reason , much lesse conclude according to Gods outward appearance to his people , Suffer not your selves to be reason'd out of your Faith and confidence , by any outward proceding toward you . When you see Evill in works , see good in the Word ; when Death in the outward proceeding of God toward you , see Life in the Inward purposes of his heart to you .

If you put a straight stick into the water , sense renders it crooked , but reason tells you , is is straight . As Reason prevailes against Sense : So let Faith prevail against Sense and Reason : and let Faith conclude God for you , when yet Sense and Reason tells you , hee is against you . This is the life of Faith .

Vse 2. Doth God Increase our Troubles , when yet he intends to Remove our Troubles ? Then this should incourage us to Lift up our heads under the greatest pressures . Si graves , breves . — When they are the Sharpest , then they are the shortest .

In all the Stories of the Church , when Deliverance was neerest , then was Persecution the hottest . The Devill is said to come down with great wrath , because his time is but short . The shorter his Time , The greater his wrath .

Here then take a rise for Faith , from the lowest Condition you are in . When the Morning is darkest , Then comes the Day : when Trouble is Greatest , Then is Deliverance the Neerest .

You know who hath turned the saddest and sorest Perplexities , that ever the world shall see , into a Doctrine of Comfort and Consolation to his Church and People : And upon this ground ; Because Then is their Redemption neerest when their troubles are highest . Luke 21.25 , 26 , &c. Luke 21.25 . There shall be signes in the Sun , the Moon , and upon earth distresse of Nations , with perplexity ; the Sea and waters roaring ; mens hearts failing them for feare : the Powers of heaven shall be shaken . And , when these things begin to come to passe . Then lift up your heads : For your Redemption Draweth Nigh . See how neer the day of Redemption is , to the day of destruction ; Christ takes heere a Rise of Comfort , from the lowest Condition that can be .

My Brethren ; You see it is Gods way to increase our troubles , when he comes to remove them . Let us not be Too much troubled at our Troubles . I must confesse wee have sad and gloomy Dayes ; and yet we fear they are not at the Darkest . The floods of ungodlinesse are risen high ; and we feare , they are not yet at the highest : But remember this still . God doth Increase our Troubles , when he comes to Remove our Troubles . The greatest Darknesse is before the Morning watch .

It is the speech of one upon my Text , k k Quod autem Dominus suos magis terruit , priusquam liberaret ; monemur ; Cum adversitas summa fuerit , tum proximam adesse solutem . That the Lord did more terrifie his Disciples , before he would deliver them , wee are admonished , That when Adversity is greatest , then deliverance is neerest . l l Sic consuevit dominus vehementiores labores mittere , veluti indices vicinae liberationis . Beza . Another , God is used to send greater Troubles , as the Harbengers of approaching deliverance . m m Tunc magis acuit dolores , quando salus jam stat. in foribus : & graviora certamina & pericula sunt certissima nuntia liberationis , quo citius sinienda sunt mala , eo magis ingravescunt , &c. Another . Great troubles doe ever usher in great Deliverances . — It is our hope , that as God hath increased our Troubles : so he will make all our Troubles subservient to our Deliverances .

Deliverance is the Birth of Mercy . As never was there birth without Pangs : So Deliverance without Opposition and Trouble . Satan opposeth , wicked men oppose : But as Throws and Pangs are subservient to the Birth : so will God make our Present Troubles to Deliverance . The sharpest pangs and throws of the Church , have ever been the immediate fore-runners of some Childe of Promise .

As it was in the Waters of Bethesda . The waters were troubled , before they healed . The trouble of the water was subservient to the Cure in them : so that Opposition and trouble , which doth arise in the time and expectations of our healing ; will God turne to our further healing ; what the Apostle saith of his Bonds , I may say of all the troubles that arise ; the things that have happened to me , Phil. 1.12 . have fallen out to the furtherance of the Gospel , his Prison was the Gospels liberty , his bonds the Gospels inlargement , his abasements , the Gospels advancement . So here , all our troubles are subservient to the fuller deliverance : were you either well read in the Book of Providence , or in the book of Scriptures , either in the word or works of God , you would finde that the increase of your troubles would be a rise of hope , in stead of a ground of feare , of comfort , in stead of discouragement .

It is Gods usuall way in the deliverance of his Church and People , n n Auget certamina quando liberabit . Chrys. Faestinente laetitia , acuitur dolor . Baez . to heighten their difficulties and troubles before he doth deliver them . It hath been so , as I have shewed you in many examples , And when indeed did God doe any notable things for his Church in the world , But there hath been great tumults and commotions . Look upon the Stories of Scripture . —

And doe you think it will not be so ? Is not the Devill as bad , wicked men as malicious as ever they were ? and certainly , what power and policy can doe to interrupt God in his wayes of mercy to his Church , shall be done , o o Gaudeo quod Cristus Dominus est , alioqui desperassem . Micon . in jepist . ad Calvin . insomuch that we may say with him , If Christ did not reigne , we should quickly come to ruine . There are some great Promises , which God hath made , and will performe now at the end of all things . But none of these shall be accomplished without great difficulties ; He hath said that Antichrist shall downe , * * Rev. 11.13 . But wee must look for earthquakes before , Such noting he hath in the Kingdoms of the earth , in States and Nations , as nothing but an earthquake will loosen him , and throw him down . Revel. 16.17 , 18. Esay . 11. Esay . 62. See the commotions foretold . Revel. 17.18 .

He hath promised to make his Church glorious in the world , And these Promises , He that is faithfull and true will performe ; But when God doth this , you must look for Commotions , Joel . 3.16 . looke for shakings . You read , Dan. 12.1 . Dan. 12.1 . And at that time shall Michael stand up , the great Prince that standeth for the children of thy people , and there shall be a time of trouble , such as never was since there was a nation , And at that time thy people shall be Delivered , — p p Tunc maxime populus dei affligitur , cum propinqua est salus . Baez . It is a time of Deliverance , but a time of shaking : And therefore this is that we must expect , that God should increase our troubles , when he comes to remove our troubles .

Object . Yea , but you will say , were our troubles at the height , then we could with more comfort bear them ; but we feare , though high , they are not yet at the height , how should we therefore be satisfied in that ?

Ans. 1. When you are at the height of your graces , of your faith , hope , patience , when you can believe no further , & hope no further ; It is said in respect of the great trouble . Luke 8. Luke . 18.8 . when he cometh he shall not finde faith in the earth , these were at the height indeed , if they had been wound any higher , they had crack't , the Musician will winde his strings to the height , but not overwinde them , so God , he will exercise , but not destroy our graces .

2. When our enemies are at the height of their sins , and at the height of their rage and cruelty . Exod. 15.9 , 10. when wicked men are at the top of their pride , they are neerest ruine , when the iniquity of a man is full , when sin is finished , it brings forth death , when the Epha is full , when the harvest is ripe , then will God put in his sickle , &c. Deut. 32.35 .

3. When we are brought to the lowest . 1. In Passive , Humiliation . 2. Active , Humiliation . when mens eyes are bigge with teares , their hearts with sorrow , then is Gods mercy big with deliverance ; God doth use to bring in a full tide of Comfort , when we are at the lowest ebbe of trouble , when the streame is dry , when the channell of second Causes doth not run , then will God arise , and have mercy on Sion , there is hope in thine end . Jere. 31.16 , 17. when wee would have thought there was an end of hope , when the stock of hopes was spent , &c. yet then a time of hope , Esay . 33.7 , 8 , 9. In the mean time , it is rather our worke to doe our present duties , then to busy our selves , and indeed increase our present troubles , by seeking to take the elevation of them , our troubles are high , but how high God will rayse them before he doth deliver us , it is not in man to tell ; It is our comfort , he will either lessen the burthen , or strengthen the back , either lessen our troubles , or increase our strength to beare , he will not suffer us to be rempted above measure , and he knows our measure , what wee are able to beare . For the present , let it be our work to lessen our sins , as God increaseth our troubles , to heighten our duties , as God doth heighten our difficulties , to be healed by our troubles , healed of our pride , unthankfulnesse , &c. And you shall then quickly see , that God will turne all your troubles into healing . So much for that doctrine .

There is yet something more observeable .

[ When they saw him , they were troubled . ]

q q Timorem timori addit non periculum periculo . Christ addeth feare to feare , but not danger to danger , They were in no lesse danger before , though now in more fear ; r r Quanquam opinione , & errore deteriores fuerint , tamen non reipsa . Cartw. There was now more feare , but before more danger , their dangers were lessened , though their feares were increased .

D. Mens feares may be increased , when yet deliverance is neerest . Opinio mali affligit , ubi nihil est mali . Musc. in loc.

Again , D. God may be in a way of deliverance , when yet he seems to be in a way of destruction .

But we have done with the first , the effect of their apprehension of Christ , ad intra , they were troubled .

Wee will speak a word to the second , the effect , ad extra , s s Tantus terror illos invasit ut velut impotentes facti . Exclamant . Brugens . they cryed out for fear , heere was terrour , and clamor .

( They cryed out for feare . )

For feare of what ? why , 't was for fear of Christ , t t Christus in spectrum transformant & tunc timent . Musc. they thought him to be a Ghost , and therefore cry out for feare .

But admit it had been a Ghost , yet why should they feare , why should they cry , had it not been easier to have driven him away by prayers , then by feares , by beleeving , then by crying . u u Praecibus potius diabo●um pellemus , quam terroribus in dulgeamus . Isay . 29.16 . It is more easy to drive away Sathan by prayers , then by fears , It is said in the 26. Esay , 16. they powred forth a prayer , when their chastisement was on them , w w 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 In cantatio , mussitatio Submissa oratio Buxtorf . the word doth signifie a charme , as well as a Prayer : prayer is the best charme to conjure down the devill .

It is our weaknesse to be afraid of Satan , and our wickednesse too . Satan could not doe thee so much hurt , if hee killed thee in the place , ( though indeed he cannot touch a hayre without permission ) as he doth if he prevaile with thee to be afraid of him .

Many are afraid of Satan when they are praying , who yet are never afraid of him when they are sinning : Indeed when they sinne they serve the devill , and therefore think he will not hurt them . But when they pray , they serve God , and then they feare him , because now they know they doe displease him . Nay , too many weak and timerous spirits of Gods people , who are too much afraid of him , if they be alone in their Chambers , Closets ; and if it bee darke , they dare not stay , though they be in duty ; if they doe , yet they stay with feare and trembling . And indeed thou hadst better to feare and tremble in duty , than to suffer thy feare to cause thee to leave off a duty . The best way to conquer the devill is to stand to it . He is the greatest coward , because the greatest sinner , resistance conquers him , he dares not stand out one charge ; thou x x Rom. 7.37 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Super superamus . Wee over — overcome . over-over-comes , if thou doe but hold up weapons against him .

Art thou in duty , doth Satan trouble thee ? art thou afraid ? yet hold on prayer . Satan is more afraid of thy prayers , than thou canst be of his feares : Thou tormenst him more by prayers , than he can doe thee by fears : And therfore hold up thy heart , thou runst into danger , if once thou goest out of duty ; better thou hadst to dye in the place in believing and praying , than to preserve thy self ( if this thou could doe ) by flying and withdrawing . Certainly hee comes into Satans power , who seeks to escape it by flying , and not by beleeving , by fearing , and not by praying .

Let us then take heed of this — We are too apt to it , with the Apostles here , to act our feare , when we are called forth to act our faith .

There is yet something more from this second effect of their feare .

( They cryed out for feare . )

Passion you see will have a vent , Terror argumentum diffidentiae clamor despera●ionis . Aret. They cryed out : — It had been well if they had cryed up , but they cryed out : Feare doth the one , but it must be faith which must doe the other . — But what a shame was this . It was a sin they should be afraid , but what a shame they should cry out for feare ; — They who were the Disciples of Christ were in Gods way , went out upon Christs warrant , doe they feare ? nay , doe they cry out for feare ? what may the Mariners say ? Shall such a man as I fly , Mchem . 6.11 . saith Nehemiah ? what one under such protections ? one under so many promises ? one who had such a cause , & such incouragements from above , shall I flye ? This he thought both Gods dishonour , his shame , religions scandall . So shall such men as these fear , nay cry out too ? Such as were the friends and Disciples of Christ ? such as were sent on Christs Errand ? such who were under such protections ? doe they feare ? — What , I say , might the poore Mariners say ? y y Ecce quales : sunt qui Christum coluut ? Sibona discerent boni essent . Salv. What a dishonour was this to Christ ? what a scandall to Religion , what a shame to themselves ? You have an excellent expression in the 8. Ezra 22. Read it . See how tender Gods people are of Gods honour , they will rather venture themselves , then hazzard Gods glory ; he would rather goe in danger , than give occasion to wicked men to think dishonourably of God .

Doct. Certainly Christians should be careful , they should take heed of bringing an ill report upon the wayes of God , they should take heed of bringing a scandall upon religion . It is a great sinne with the bad spyes to bring an ill report on the good land ; to cause the wayes of God to bee evill spoken of . Beware of fearing : Wherefore should I feare in the dayes of evill ? saith David , the righteous should be as bold as a Lion : A good cause and a good courage should goe together . But though you should fe●re , yet fight against your fears , pray against them .

Beware of crying out — He that crys up wil never cry out ; he whose heart hath found a vent to God , hee will never complaine to man : hee who is once open to God , is shut up to man , the more God hears of thee , lesse man shall hear ; men cry downwards so much ; because they cry no more upwards : if your hearts could once find a passage to God in your troubles , you would finde so much comfort in it , as you would never complaine to man .

Christians ! you are all publike persons , there is an universality in every one of you , one of you stands for many , a few for all : and that not onely for all Professors , but profession too . You had need therefore to be wary , to walk exactly , suffer not the Crosse of Christ , the ways of God to be ill spoken of for your sake , 3. Phil. 18. z z Christum legunt & impii sunt , Christum audiunt & inebriantur Christum sequuntur & rapiunt . Salv. de Gub. i. 4 , 5. 1 Sam. 12.24 . Matth. 18.7 . Give not you occasion to wicked men to blaspheme Religion , to cast dirt in the pure face of Profession . It was Davids sinne , let it not be yours . — It lyes upon us to justifie the wayes of God by our unblameable walking ; Woe bee to them by whom offences come ; woe be to them who give just occasion of Scandall to wicked men , that put a stumbling block in the wayes of others , to hinder them from entring the way of life .

But yet you that are without , suffer not the infirmities and sins of those that walke in the way of profession to bee a rock of offence , a stone of stumbling to you , to keep you from entring the way of life . The wayes are good , though all that walk in the wayes should be nought , you are to walke by precepts , not by the practises of others , by rule not example : their failings are not to be stars to sayle by ; but rocks to shun : That which they should doe is thy Law , that which they doe ( if they faile ) is not thy patterne . It grieves me to see the unanswerable walking of professiors to profession ; and it is an addition to our sorrow , to see how Satan makes use of our failings , and sins to be as stumbling blocks to hinder others from entring the way of life . But men whose hearts are set against the ways of God , shall bee furnished with matter enough to bring them into further dislike .

If you be willing to be offended , you shal have offences enough to your further blinding and hardning : if the Word do not teach you , works shall blind you , if the word doe not soften you , works will harden you : if you stumble at the Word , and at profession , you are sure to fall at workes .

Men first take offence at the duties the Word commands , and then they strengthen that offence by the failings of those who walke in those wayes : This the Apostle shewes in the 1 Pet. 2.8 . Christ was a stone of stumbling ; but you see to whom , even to those who stumbled at the Word first ; first the stumble at the word , then at Christ . Beware lest this be your condition , if it be ; all the faylings of Professors shall serve for no other end to you , then for your further hardning , and strengthenning your dislike against Profession it self , to your utter undoing . —

But we shall shut up this . — And will now come to the next Verse .

The end of the fifth Sermon .

Matth. 14.27 .

But straightway Jesus spake unto them , saying : be of good cheere , It is I , be not afraid .

HItherto , you have had a black , a stormy and tempestuous night ; and now the morning begins to appeare . Hitherto you have had nothing but troubles , fears , outcries ; but now comfort begins to dawne . The beginnings of Gods people may be very sad and troublesome , but the end is ever comfortable and joyfull . Hence David , Mark the upright man , observe the just , for the end of that man is peace , Psal. 37. The end , he saith , not the beginnings . The beginnings may be stormy : but the end is calmy .

Noahs Ark was a long time tossed with waves ; but at last it came to Mount Ararat , a place of rest . So the Church of God may be Tost upon the stormy sea of this world for a time : but at last God wil allay all stormes , quiet all troubles , and bring his poore tossed ship of the Church unto safe harbour . — There is a rest for the people of God , Heb. 4.9 , 2 Thess. 1.7 .

You have an Embleme of all this in this story of the ship on the sea ; which Augustine makes to resemble the state of the Church from Christs Ascension , till his comming againe . As I have shewed you before .

You have seen their Commission and setting forth to sea : you have seene their danger , and the feares they were in . You have heard of Christs addresses to relieve them : and ( upon a mistake ) the increase of their feares , though not of danger .

And thus farre hath Christ exercised their graces , discovered their corruptions : now begins the rise of their comfort and deliverance .

Christ can neither deferre their deliverance , nor conceale himselfe any longer . And therefore it followes , [ But straitway Jesus spake unto them , saying ; Be of good comfort , it is I , be not afraid . ]

a a Quomodo solemus trepidos compellara , qui nos ex voce agnoscere possunt , ego sum , Jansen . As the mother sometimes speakes to her childe in the darke of the night , when it is afraid ; Peace child , do not cry , 〈◊〉 it is I , thy mother . be not afraid . So doth Christ here speak to his Disciples , when they were in their childish feare of a ghost ; b b Alloeutus statim eos , & voce illis non ignota fignificat quis sit . Chem. Peace , be of good comfort , It is I , your Saviour ; be not afraid . They deserved reproofe , but he pitties their weaknesse .

In this Text , Christ doth apply himselfe to the cure of three severall distempers , under which they laboured .

1 They were in feare of a Ghost .

2 They were in feare of their danger ; of being swallowed up of the waves .

3 They were even out of hopes of preservation and deliverance .

See here how Christ doth apply himself to the cure of these three distempers .

1 To settle them aright in their misapprehension , that he was a ghost , he tels them , — It is I.

2 To quiet their hearts in the feare of the danger of the waves : He saith , It is I , be not afraid .

3 To comfort and strengthen their hearts , in assurance of deliverance ; he saith , c c 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Idem est consolamiui & fiduciam habere . — Be of good cheere , or beleeve , be of good confidence , It is I.

This in a more generall way is observable in the Text. In particular ; cast your eye upon these foure things .

1 Look upon the way , which Christ takes to settle , comfort , & incourage his Disciples , in their fears , dangers , & misapprehensions . [ He spake unto them . ]

2 Looke upon the incouragement it selfe , which is double . 1 Be of good cheere . 2 Be not afraid .

3 Looke upon the ground of this incouragement , [ It is I : ] Be of good comfort , It is I , be not afraid .

4 Observe the time when : and that is in the first words : straightway . — But straightway Jesus spake unto them , &c.

We will begin with the first : The way Christ takes to settle , comfort , and incourages them . [ Iesus spake to them . ]

But to what Them ? doth he meane to all in the ship ? or only to his Disciples ? If to all , that might have been as bad as a ghost to some , to tell them it was Christ . Guilty consciences , wicked men are ready to say with their father , Art thou come to torment us before the time ? At the best , it could be little comfort to those who had not an interest in Christ , who had not Christ their friend . Well might they thinke as Ahab sometimes said to Eliah , — Hast thou found me , oh my enemy .

1 It was spoken to the hearing of all .

2 But to the comfort chiefly of his owne .

Doct. The same word of God may be spoken to the hearing of all ; but to the comfort of a few . Christ spake to the hearing of all in the ship , but yet to the comfort of his Disciples .

And yet we cannot but think , the rest of the Passengers and Mariners might receive some comfort by it : so far as they understood who it was that spake . The newes of a Saviour to a man in misery is some comfort ; though as yet the man is not able to cleere his interest in him . And it might be the more to them now , because they were in the same ship with the Disciples , and therefore like to be shaters with them in their deliverance .

Doct. It is good to be in the ship with the people of God , though it be on a stormy and troublesome sea .

The Mariners found this to be true . They were in the ship with them , and therefore did partake of the common salvation . It is good to be in good company in a good cause , though you meet with many difficulties in it . If any salvation come , you shall be sure to heare of it there .

It is better to be on a stormy sea with the people of God , then to be without them upon the shore : you see that here ; They had not only their bodies , but their soules saved too , as you may conjecture charitably by the sequell of the story , Verse 33.

Againe , in that the whole ship was saved for a few Disciples in it , we learne ,

Doct. That God may have mercy upon many for the sake of a few .

God would have spared Sodome for ten righteous persons ; Ierusalem for one , Ier. 5.1 . — d d Credit mihi . Pii homines sunt civitatum sacre fulcra , & columna , quibus se motis & subrutis , nihil nisi perditio . Aug. Beleeve me , ( saith Augustine ) holy men are the pillars of a Common wealth , which being taken away , we can look for nothing but ruine . Eliah was called e e Quia praecibus suis populum non aliter ac curru ab inimicis liberavit . Aug. The Chariots of Israel , and the horsemen thereof . f f Luther dum in vivis esset , multas precibus suis calamitates a patria sua advert●bat , & semovit . Luther is said to be the pillar of Germany , who by his prayers did keepe back and helpe off many miseries upon them . It is said , Numb . 14.9 . Feare not the people of the land , for they are bread for you : their defence is departed from them . The Lord is with us ; feare them not ; [ their defence is departed from them ] It is in the Margin , [ Their Shadow . ] The Rabbins say , That this was Job ; and as long as he lived , he was a shadow and defence to Canaan , that they could not enter : but now being dead , they might goe in , and enter , they were all bread for them , for their defence is departed from them .

Wicked men look upon Gods People as the Troublers of a Kingdome , of a City , of a Parish : when yet God saith , they are the Defence the Shelter of them .

The whole Ship was saved for a few Disciples in it ; nay , a whole Ship for one Paul . Acts 27. God hath oftentimes Mercy upon many , for the sake of a few , But wee proceed .

[ JESUS spake unto them . ]

This is the way that Christ took here , to incourage and comfort the hearts of his people . [ He spake unto them . ] They were in a sad condition , before Christ spake : but now their souls revive .

Doct. A word from Christ is able to raise up and encourage the drooping spirits of Gods people in trouble . I say , Though the hearts of Gods People lie low in trouble and sorrow : yet one word of Christ is able to raise them , and revive them .

You see here , The Disciples were in a sad condition before ; even at their wits end , for feare , g g Quantaris vocis Christi & verbi divini . Musc. Plus uni cum verbum animos . coroborat , quam eximium miraculum . Musc. but one Word from Christ settles , them .

Are we in troubles of Conscience ; labouring under the apprehensions of Gods wrath for sin ! It 's but One Word speaking , and thy soul shall be comforted . It 's but one word from Christ , — Thy sins be forgiven thee . ] And Conscience is at peace : all troubles are gone .

Are we in Desertions ? Doth Christ withdraw himself from us ? It is but one word from Christ , — It is I , and the soul is again h h Tranquillus Deus tranquillat omnia , & eum quietum aspicere quiescere est . Bern. revived . As it was with Mary in the losse of his Bodily presence , She wept , and would not be comforted : Nay , though Angels did labour to comfort her , yet they could not . It is not all the Angels of heaven , that are able to confort a drooping soul , Christ but speakes a word to her , — Mary . And her heart leaps . — Rabboni . My Lord : So is it with a soul that hath lost the spirituall presence of Christ . It is not all the comforts in heaven and earth , can comfort the soul in the absence of Christ ; what is Gold in the absence of God! What is the creature in the absence of the Creator ! All the world is but like a Feast without an Appetite , a Paradice without a Tree of Life . Nothing can fill up Christs room in the soul ; The Presence of no comfort can make up the absence of Christ ; yet one word from Christ , one smile from heaven , And the soul is revived . Speak but the word , and thy servant shall be whole , saith the man in the Gospel : So , Speak but the word , and this dead heart shall be raised : this dejected heart shall be comforted , this broken heart shall be bound up , this sad heart shall be cheered , &c.

Are we in outward troubles and Calamities ? why , it is the Word of Christ , that doth stay us , that doth cheare us , that doth support us , that doth comfort us . Psal. 94.19 . In the multitude of my perplexed thoughts within me , Thy comforts delight my soul . Certainly the comforts from his Word . Yea saith he : — I had perished in mine affliction , but that thy Word did support mee . Psal. 119.50.92 .

The Word is full of Counsell , full of Comfort , full of Support , full of Help to a soul , in all his Troubles . Therefore hath God left us a Word , that , it might be as a School to instruct us ; a Star , or Sun , to guide us ; a Rock to support us ; a Cordiall to comfort us ; a Tower to secure us ; and Armory to defend us in the evill day . The Word is as full of comfort , as the times are full of terror ; the dayes are full of trouble : but the Promise is full of comfort . And it never speakes more comfort to the Saints , then when the times speak most trouble .

Vse . Let this then direct us , whither to flie for comfort now , in these times of Trouble : Even to the Word of Christ . Enquire what Word of comfort , Christ speaks now to his Church , in this day of Trouble ; and listen to it , live upon it .

It is our fault , that the Noyse of our Troubles and feares doe hinder us from hearing what Christ saith in his Word to comfort us .

It is said of the children of Israel , Exod. 6.9 . that when Moses came to speak Deliverance and Comfort to them , and told them , that God sent him to that purpose , to deliver them : yet saith the Text , The children of Israel hearkened not to Moses for Anguish of Spirit , and for cruell Bondage : So it is with us , Our Feares , and our Troubles , and Vnbeleevings , carnall reasonings cry so loud in our eares , that wee cannot hear the Comfort that God doth now speak to us , out of his Word .

Object . But you will say , Did Christ speak to us , as hee did to his Disciples heere , then we might be comforted in our troubles .

Ans. Christ doth speak to us , as he did to them : What did he say to them , but he saith to us also now , All we read was but this , — Be of good cheere ; It is I ? Be not afraid . He did not say , He would save them , Hee would helpe them , nor that hee would preserve their ship , cease the storme , deliver them out of Trouble and Danger ; onely hee saith , Bee of good cheere ( It is I ) I , that am your Saviour , your Lord , your Master . I , that sent you out . All the rest was the work of their Faith . Their Faith made out the rest : even their Confidence in him . Now I say . This , and more then this doth Christ say to us now in our Trouble .

How many words of Christ have wee , for this [ Bee of good cheer ? Joh 14.1 . Luk. 12.32 . Isay . 41.13 . Isay . 43.5 . Let not your hearts be troubled . ] Fear not little flock . [ Fear not thou worme Jacob , ] I. I , that am your God , your Saviour , your Deliverer , in times of Trouble ; your Rock , Refuge , Shield . It is I , whose cause you undertake ; whose glory is concern'd . And therefore we may reason out the rest , as well as they : and where is now our Faith ! That man is deafe , that heares not Christ say thus much now . And doth Christ say this ? where then is our Faith , to rest upon him , oh that this word might beget faith , and this Faith might again strengthen it self in this Word !

Object . But you will say , Had wee a perticular Word of Christ , that God would now deliver England : wee could then finde a Bottom of Comfort , though our conditions lay farre lower then they are . But wee want that . Therefore are we oppressed with feares .

Ans. You have as much Word for the deliverance of the Church now , as the Disciples had for the Preservation of the Ship . Yet they beleeved the one , resting only upon the Nature of a Saviour , without a word : and why should we doubt of the other , though we had no word .

There may be a Resting upon Gods Name for a mercy , Though you have never a Promise for it . Isa. 50.10 . Hee that walketh in darknesse , and sees no light : no light of any Promise , to tell him how things shall be : Yet let him trust upon the Name of the LORD , and stay himself upon his GOD. There is Trust without Promise . He that Rests upon the Name of the Lord ; that is , his Mercy , Goodnesse , Truth , Love , Rests upon that which is the spring of all the Promises : the ground , and foundation , whereon the Promise stands , and that into which all the Promises are resolved , viz. The Name of God . Psal. 62.8 . The Prophet exhorts to trust in God . And upon what Ground ? He alleageth no Particular Promise ; but tells you of Gods Generall Nature , Ver. 11. God hath spoken , that Power belongs unto God . And Ver. 12. — And unto thee belongeth Mercy . And thereupon hee trusteth . God was Powerfull , and able to Deliver . And God was Mercifull , and ready to help , and thereupon he trusted .

And have not we as much for a Ground of our Faith , as This ? You read , Psal. 33.18.19 . — The Eye of the Lord is on them that feare him . and upon them that Hope in his Mercy : to Deliver their soul from death . Here is Hope ; and that not exercised upon any Promise in Particular , but upon Gods Nature in the Generall . ( Hope in his Mercy . ) And yet saith the Psalmist , The eye of the Lord is upon such ; to Deliver them from death . Psal. 147.11 . — The Lord delighteth in them , that feare him ; in them that Hope in his Mercy . Mark you : There is the same again , though a Promise be wanting ; yet God delights in those , that hope in his Mercy , in the Generall .

So ; Though we had not a Promise , yet we have a Word to discover God to us : we have the Name of God ; his Nature ; his Properties , to rest upon for Deliverance . And this is as good a Foundation , as the Disciples had now for their Faith upon the Sea .

What Promises had the woman of Canaan ? What particular Word had she for her ? Indeed she seemed to have one against her ; I am not sent , but unto the lost sheep of the House of Israel , Verrse 26. Nay , Matth. 15.22.23 , 24. It is not meet to take the childrens bread , and cast it unto doggs . Verse 26. i i

Triplex tentatio , 1. Taciturnitatis .

2. Particularitatis .

3. Indignitatis .

here was a great tryall , here was not onely silence , Verse 2.3 . no word , but here was a word against her , yet her faith rested upon his Nature , he had Power , and he had mercy , & therfore she rested on him .

2. But wee have yet more incouragement . Indeed , if wee had nothing but Gods nature , his Goodnesse , Mercy , compassion to his people , to draw out our faith and Dependance upon him now , yet this would goe far with us . God is mercifull and gracious , wee are his people , First , we are his by choice , he hath chosen us out of the world , nay we are his , 2. By purchase , he hath k k 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Christus nos redemit , proprie emercacatus est , seu emendo exemit passor . bought us . So Gal. 4.5 . Nay , wee are his , 3. By donation . God the Father hath bestowed us on Christ , he hath given us to him . Joh. 17.6.7 . And wee are his 4. by Covenant , we have given our selves to him . And being his in bonds , nay his in such neere bonds , choice relations , As wee have incouragement to depend upon him ; Christus non tam manu potenti , quam praetio dato nos redemit . So also in our dependance , to expect deliverance and Mercy from him . —

1. Besides all this , we have a Book of Promises , wherein in the Generall , God hath made many gracious ingagements to us .

2. Nay , and we have a book of experiences that may be annexed to the Book of Promises , both of Gods dealings : 1. To other of his people . 2. To our selves . which might Speak some incouragement , and afford some bottome for faith to rest upon .

3. And we have incouragement from the Cause which is undertaken , which as it speakes incouragement to us to undertake it ; So it doth no lesse to us in our undertaking of it .

4. Yea , and wee have incouragement from the Consideration of our enemies . I say no more , but that it will be an unparralell'd case , an untracted piece of Providence , if God doe not deliver us .

Object . But you will say all these may seem but to afford us probable conjectures : They may be , and may not be . How shall we know whether God will doe to us , as to others ? succour his owne Cause , and not give us up to our enemies ? except we had a particular word for it .

Ans. For the answer of this , therefore let us look , and we shall see that we have something that comes neer to a particulat word , that God will deliver us . Let our Enemies but shew as much for their confidence , as we may doe for ours ; and wee will give up the Bucklers .

Wee will first lay downe two grand Rules , which Divines lay down , in the interpretation of Scripture .

1. Rule . What God hath done to others of his people in distresse , is equivalent to a Promise to us , in the same condition .

Now God hath supported , Delivered others of his people in former times .

And this is Equivalent to a Promise to us , that God will support and deliver us .

Hee hath helped his Church in their straits , in Egypt , in Babylon , in Esthers time . And that , which God did to others of his People in distresse , is equivalent to a Promise to us ; as our Divines say in their interpretation of Scriptures .

And this seems to have a foundation in Scripture too . Jobs Deliverance out of Trouble is made the Ground of our waiting upon God for Deliverance out of Trouble also . You shall see it . Jam. 5.7 . to 11. In the seventh Verse , the Apostle exhorts them unto patience , under all their afflictions , and Crosses , upon this Ground , because God will deliver them , if they wait on him . Why , But how shall we know that ? Why saith the Apostle : He hath delivered others of his people , in the same Cases : And so will he you . You have heard ( saith he ) of the patience of Job , and what end God made with him . ( i. e. ) How God delivered him out Trouble : And therefore be you patient , and wait for the same Deliverance .

And hereupon the Psalmist reasons . Psal. 22.4 , 5. Our Father j trusted in thee , and thou deliveredst them : they cryed unto thee , and were not confounded . And what is the meaning of that ; but that the Church doth take up an Argument from Gods dealing with his Church in former times , To trust God for the like Mercy for themselves , being in the like condition .

Rom. 15.4 . What ever things are written , ( saith the Apostle ) they are written for our learning ; that wee , through Patience , and comfort in the Scripture , might have hope . Marke there ( what things are written ) not only Promises , but Histories of Gods dealings to his Church , were therefore written , that we might have hope . ( i. e. ) That we might depend on God , in the like condition .

He relieved Iacob , David , Iehoshaphat , Iob , the Churches of God , &c. That all these might be in stead of promises to us , to inable us to depend on God , in the like distresses .

So Psal. 9.10 . — They that know thy name will trust in thee . And why ? He doth not say , because thou hast made them ptomises ; though this be true . But he saith , Because thou Lord l l 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Adverbum non derelinquis . Graec. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 sperabant , i.e. pollicebantur fibide te quod non sis ipsos deserturus , quoniam alios non dereliquisti . Musc. hast not forsaken them that seek thee . Where he urgeth the experience of Gods dealings with others , to be in stead of a promise to them , to trust in God . Otherwise the argument were not of force . He never yet forsooke any that sought him : ( m ) And therefore we may trust in him , he will not forsake us .

And this is the first rule : what ever God hath done to others of his people in distresse , is equivalent to a promise to us , in the same condition .

2. Rule . What God promiseth to any of his people , he promiseth to all his people in an equall estate . What God promiseth to his Church in other ages , he promiseth to his Church in all ages , in equall estate . This is another rule that Divines lay downe . And this seemes to have a foundation in the word of God also . I will give you two places .

God , you know , had made a promise to Solomon at the building of the Temple ; that if the enemy besieged their Cities , if he brought a famine , pestilence , or sword upon the land : if his people did humble themselves , and pray , and seeke his face , he would heare from heaven and forgive their sinnes , and heale their land . As you see at large , 2 Chron. 7.14 . 1 Kings 8.37 . to 40.

Here was a promise made to Solomon . Now if you look into 2 Chron. 20.8 , 10. You shall see how Iehosaphat makes use of this promise , and sues it out . —

Art not thou our God , who hast said : If the sword , judgement , or pestilence come upon thy people , and thy people cry unto thee in their affliction , then thou wilt heare from heaven , and helpe , and deliver them . Why saith he , Behold now the enemies which are come against us , & judge them , Lord our God : for we have no might against this great company ; neither know we what to do : but our eyes are up to thee .

Where you see the rule confirmed ; that what ever God promiseth to any of his people in any age of the world ; he promiseth to all his people in all ages in an equall state , i. e. in the like condition . Vpon this ground Iehoshaphat made use of this promise which was made to Solomon ; being in the like distresse he goes to sue out the promise , and lookes for the performance of it .

I will give you another place , Ioshua 5.6 . I will be with thee , I will not faile thee nor forsake thee . This you know was a particular promise made to Ioshua . Yet the Apostle , ( who best knew the minde of the giver , ) he brings this promise into the common stock , that seemed to be impropriated ; and shewes that this is part of the Saints riches , Hebr. 13.5 . Let your conversation be without covetousnesse , for he hath said , He will never leave thee nor forsake thee . Yea , you may say : he hath said so to Ioshuah : but where to me ? And indeed this could not be answered , unlesse you grant this rule to be true ; that whatever God hath promised to his Church , or any of his people , in other ages of the world ; he hath promised to his Church , and all his people to the end of the world , provided they be in like state , in equall condition , whence we say , That generall promises may bee particularly applyed : and particular , generally . That is , what ever promise you find to one godly man , as godly : or to his Church , as to his Church . It is applyable to all . God carrying himselfe to all alike , all of you being under the same covenant , and to deale with the same God , who is impartiall in the dispensations of his love and mercy .

And now then bring downe this Rule , and see if it be not something to us . He hath promised to save the oppressed people , Psal. 12.5 . He hath promised to deliver his people out of trouble . The Scripture is full . He promised , that no Weapon formed against the Church should prosper : a promise to the Church of the Gentiles : He said , He would make Ierusalem a burthensome stone , that who ever lifteth at it shall be crushed to pieces , though all the Nations of the earth should be gathered together against it , Zach. 12.3 . Reade Isay 43. v. 3 , 4. I will give men for thee . — And Micah 4.11 , 12. —

What shall we say of these places ? are they usefull to us ? Or of no use . Of no use we cannot say , for the Apostle tels us , that All Scripture is written for our instruction ; that we through patience and consolation thereof might have hope . And if usefull , then they are to incourage us , to trust upon the same God , that God will be the same to us , that he hath beene to others . Psal. 78.7 . The children of Israel were commanded to tell the wonders , which God had done to his people in Egypt , at the Red-sea , in the Wildernesse ; to their children , and they to their children , &c. And for what reason ? — That they might set their hope in God , V. 7. Why what is that to them ? Why , they were to learne to trust in God and hope in God for the like , if they were brought to the same straights . And certainly God would not have us hope , if he had not a purpose to do the like .

Two things there be that God will never disappoint .

1 Prayer . 2 Faith .

First Prayer . For so he saith , — When said I to the seed of Jacob at any time : seek my face in vaine ? Isay 45.19 . And therefore , when he hath no purpose to give , he will not have his people to beg . You see he gives Jeremy a discharge , Pray not thou for this people , neither lift cry or prayer for them , for I will not heare thee . , Jer. 7.16 . And Samuel for Saul , Pray no more , mourne no more for Saul . Psal . 66. ult. Blessed be God , that hath not turned away my prayer , nor his mercy from m. If God turne not away prayer , he will never turn away his mercy from us .

Secondly , Faith or Hope , Psal. 69.6 . They shall not be ashamed that hope in thee : which they must if they faile of the thing hoped for , Prov. 10.28 . The hope of the righteous shall be gladnesse . So the Apostle , Rom. 5.5 . Hope maketh not ashamed .

So much for the second Rule . So that you see we have something comes neere a particular word for our deliverance . Give me leave to adde two more instances to these Rules .

3 Incouragement . We have a particular word for the destruction of Antichrist : and I am sure that speakes no terror to us now . This doth no way weaken our faith for Englands deliverance at this time . He who believes and prayes for the destruction of Antichrist , shall not any way hurt or hinder Englands deliverance now .

Well , we have a particular word that Antichrist shall downe , 2 Thess. 2.8 . Rev. 18.2 . Babylon the great , is fallen , is fallen . Indeed he is not yet down , but he is deadstrook in the threatning , and he hath begun to fall : he is weakned in the pillars whereupon he stood , Germany , Spaine , which is a great earnest to us , his end is comming . And now , he that rests upon a word for the destruction of Antichrist , shall not finde it any hinderance to his faith , in the believing the deliverance of England . —

4 Incouragement . We have a particular word , that God will , before the end of all things make his Churches glorious , Isay 5.4 . throughout : read 11 , 12 , 13 , 14. Oh thou afflicted and tossed with tempests , and not comforted ! I will lay thy stones with faire colours , and thy foundations of Saphir . — And all thy children shall be taught of the Lord , and great shall be the peace of thy children . Isay 62.1 , 2. &c. For Sions sake I will not hold my peace , and for Jerusalems sake I will not rest , untill the righteousnesse thereof goe forth as brightnesse , and the salvation thereof as a Lampe that burneth ; and the Gentiles shall see thy righteousnesse , and all Kings thy glory . And thou shalt be called by a new name , — Thou shalt also be a crowne of glory in the hand of the Lord — Of which places I may say as the Eunuch to Philip , — Speaketh the Prophet this of himselfe , or of some other ? So speaketh the Prophet , these glorious things of the Church past , or the Church to come . Of the Church past it cannot be ; for hitherto it hath been ( like Noahs Ark on the waters , like the ship on a stormy sea ) conflicting with insupportable troubles and difficulties .

Though she hath had her respites and breathings , yet she hath still beene held down and humbled , tossed , and afflicted , under bondage and persecution . And therefore it cannot bee meant of the Church past , and if not must be meant of the Church to come .

And is it to come , that God will make his Church thus glorious , That her enemies shall fall before her . — Will God do this yet before the end . —

And is the end of all things at hand ? Are we now fallen into the last sands ? why this is something to speak incouragement to us . And this is from a word .

And thus you see , Christ speaks incouragement to us , as well as he did to his Disciples here . He speakes incouragement by his word , by his workes , by his promises , his proceedings : Every way he speaks incouragement : and if you die , die with this confidence ; That God hath laid the foundation of the Churches deliverance , though the oppositions swell never so high . God takes it well at our hands , when we do entertaine and maintaine good thoughts of him towards his people . — He delights in them , that hope in his mercy . — Though you have never a promise , yet to hope upon Gods nature , his love to his Church . And there is ground enough of hope from that , even his love to his Church .

If you looke but upon what hee hath done to compasse a Church , nay , what hath suffered , how he hath shed his blood for her ; All this would afford us something for our hope . Will he do so much to purchase her , and will he now lose her .

It is most sutable to the Gospell , and most sutable to our relations to God , yea , and expectations from God ; nay , and most sutable to a Christian spirit , rather to dye over-hoping then over-fearing .

We can never over-hope Gods thoughts of love and mercy to his Church & people , nor his purposes and promises to them . And therefore let it be said of us , as t was of them , Heb. 11.13 . — All these died in faith , not having received the promises : but having seen them afarre off , were perswaded of them , and imbraced them . Let us doe our worke in our generation , and leave our hopes , and the remainder of the work ( if any remaine ) them that follow .

And thus much for the first thing . viz. The way that Christ took to comfort and Incourage his Disciples , against fears and dangers . — [ He spake to them . ] A word from Christ is able to raise up up the drooping spirits of his people in trouble .

The end of the sixth Sermon .

WEE now come to the Second . Scil. The incouragement it it self ; which is double .

1. Be of good cheere . 2. Be not afraid .

The Incouragement you see is doubled , because their feares were doubled .

1. They were in danger of drowning .

2. They were in feare of a ghost .

Against this double Fear Christ gives a double incouragement .

Against the first : Their danger in respect of the Tempest , he bids them , Bee of good cheare , be of good courage ; believe . Against the second , their feare of the Ghost , he bids them — Be not afraid , it is I : one that comes not to destroy you , but to save you ; It is I , be not afraid .

In the generall : from the double Incouragement observe : That

D. Christs help , and reliefs are not onely sutable , but they are proportionable to the necessities of his people .

Their feares and troubles were doubled , and so were his incouragements also : Single incouragement is too little for double feare : as the one is doubled , so is the other .

In the 68. Psalme verse 20. he is said to be n n 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Deus salvationum , non frustra pluraliter loquitur , non uno tantum modo Deus , Saluiis est Deus sed & inu meris modis . Musc. Mille mali species , mille salutis erunt . Read the 80. Psal. 3. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 The God of salvations ; many troubles ; and many salvations : as our troubles cannot over-swell his power , & be too great for him to help : neither can they be too many in number for him to help .

As the evills of his people are many , so the Salvations of his people are many . if wee have a thousand troubles , hee hath a thousand salvations . As hee hath more blessings than one , so hath he more salvations than one . He saves our soules from sinne ; and there is mercy more than enough for the greatest of sinnes , 1 Tim. 1.14 . and sinners . Hee saves our bodies from Troubles ; and there can bee no Troubles above the safeties of God . He is not a Saviour onely , but an All-sufficient , an Almighty Saviour . Not onely a Redeemer , but a perfect Redeemer ; yea a plenteous Redeemer . — With him is plenteous Redemption , Psalm . 130.7 . Full troubles , full redemption ; Overflowing evills , over flowing redemption . The necessities of the Creatures can never be above the salvations of God . Nor men , nor devills can make us more miserable , than God is mercifull : nor lay us so low , but everlasting armes can raise us up .

Are men full of malice ? God is fuller of mercy . Are they mighty to destroy ? God is more mighty to save . Do they multiply our troubles ? God can multiply our supports , our comforts , our deliverances . You can never bee in such a distresse ; but God is able to proportion your deliverance to your distresse . With him is power , Psal. 62.

Gods reliefes are not onely sutable , but they are proportionable to the necessities of his people . And the grounds hereof are .

R. 1. First , Because they are the Reliefes of God , the Helps of God : That which God doth he doth throughly , hee doth to purpose . Men may doe things overtly , slightly , but so doth not God : what he doth , he doth throughly . Gods Helps are through-helps , full-helps . Men may be too weak to relieve us ; their helps may be too short : But so are not the helps of God .

2. The helps of Gods people doe arise from Gods Mercy ; Bowells of Mercy . Now you know , what a man doth out of Love , he doth Throughly , he doth Fully . All that God doth to his people , is out of Love . Power and Love can doe all . Those two Attributes , which God doth chiefly exercise in the relieving of his people , doe speak the Reliefs of God Proportionable to their Necessities . What cannot Infinite Power , and Infinite love doe ? Mercy alone would afford sutable helpe : But it must be Power with Mercy , that must afford Proportionable help . Gods Mercy suits helpe to our Necessities ; and his Power proportions it . His Mercy is an Almighty-Mercy . Wee cannot separate them in God , though they are separated in Men. Therefore all his helps are proportionable , because they come from infinite Power , and are the Issues of Infinite Love .

Vse . Then , when ever you are in trouble , look towards God alone for helpe in your distresses , lift up your eyes to the hills .

It 's our sin , and our folly too , to forsake the Fountain , and run to the stream : to forsake God , and goe to the creature . A sinne which God never fail'd to punish : And the punishment hath been sutable to the sin . In stead of succour , they have gotten shame ; in stead of comfort , nothing but confusion . You may read it . Ier. 2. ult. Why gaddest thou about so much to change thy way , thou shalt be ashamed of Egypt , as thou wast ashamed of Assyria , yea thou shalt goe forth from him , with thine hands upon thy head , for the Lord hath rejected thy confidences , and thou shalt not prosper in them .

God loves to Blast men , in their Carnall Confidences , we have had the sad experience of it . Disappointment and shame , are the Deserved ends of creaturetrusts : It should now be our wisedome ( out of conviction of the emptinesse of all Creature-Reliefs , and experience of the vanity of them ) to goe alone to him , who can alone relieve us : And to say with them , Hos. 14.3 . who never found succour till then — Ashur shall not save us : wee will not ride upon horses : neither will we say any more to the work of our hands : Yee are our gods : for in thee the fatherlesse findeth mercy . Or with the Psalmist , Psal. 108.12 . — Give us help from trouble , for vaine is the helpe of man . Men may undertake to helpe us : But they ,

1. Either want wisedome to contrive and bring about what they purpose , what you desire .

2. Or they want faithfulnesse to perform what they undertake . Men are deceitfull .

3. Or they want Power , and so are not able to accomplish what they desired , or you expected .

But now , if God undertake to helpe , he will goe through with it .

Hee wants no Wisedome : hee 's the o o Novit dominus & in promptu habet varias , vias , & ration es quibus suos ex periculis educat . etiam cum humano judicio nulla spes aut ratio apparet . Moles . in 68. Ps. 20. Alwise God .

Nor doth he want Faithfulnesse : he is true of his Promise .

Nor wants hee Power , to make good what he purposes to his people . If our reliefs did lie in man , many things might come , to intercept and hinder , what you expected , and they desired .

Help cannot come so soon as wee expected . Or there may be mountains of difficulties , that lie between us and them . Or their trouble may be too bigge for us to help . But it is not so with God . No distance of place ; for he is in all places . Hence the Psalmist saith , — Thou art a present helpe in trouble ; because he is ever present . No Iordan can hinder him . There was a Sea betwixt Christ and his Disciples here ; yet this could not hinder , or keep him from saving them . It must have hindred the reliefs of men : They could but have stood upon the shore , and wept over them , pittied them , pray'd for them : but it could not hinder Christ . Though there be a Sea betwixt Christ & his people , yet he can either dry up , or divide the Sea ; as he did the Red-sea and Iordan : Or he can walk upon the Sea : a Sea cannot hinder him ; as I have shewed . Nor can Mountains neither : for hee can ( though there be Mountains of Oppositions ) mighty Mountains , lay them into plains . Zach. 4.7 .

Though you be begirt and surrounded with enemies , yet can God give you succours over the heads of your enemies .

* * Simson on the Church . p p Simson on the Church . It was the blasphemous speech of Martiques , a governour in France , ( something of the spirit of our Cavaliers ) when he had strongly besieged a Protestant Town in France , and had thought all was sure , there could not be expected any relief from below , He scoffingly bade them , Now sing , Help Lord ; for it is time . And so God did , saith the Story . Though they were shut up from the reliefs of men , yet God sent succours from above : he helped them , and at the same time ruined them .

Well then , let it be our wisedome , in all our straits and necessities . 1. To turn our selves alone to God for help . 2. To Rest in Gods help alone . Vse the helps of creatures , but rest in the helps of God . So did David . Psal. 108.12 . Hee had provided help , as if there had not been a God in heaven : and yet so rested on God , as though he had not a man in the field . Vaine are Powers , preparations of Armies . — Vain is the help of man , ( saith hee ) Through God shall wee doe valiantly : for he shall tread downe our enemies for us . Vers. 13. — The like you read of Jehoshaphat , though his army was big enough , yet saith he , Wee knew not what to doe , but our eyes are upon thee . 2 Chron. 20.12 . Christians ! let us learn the same lesson , God hath weakned our arme of flesh , that wee might strengthen the arme of faith . He hath blasted us in our expectations from men , that our eyes and hopes might be altogether fastned on himself . And I hope , this hath been the fruit of it , in Gods people . The more we have been we akned in creatures , the more wee have strengthened our selves in God . I am sure , we have seen more of God in our weaknesse , then ever we did in our strength .

What a wonder was it , that when our Armies were lost ; Bristoll taken ; none in the field to oppose them ; they were in the top of their strength ; and might in all probability , have come even to the Gates of this City . * * 1 Sam. 23.14 . Et Jehovae sunt mortis ●gressus . Psal. 68.21 . Hoc est , in ipsa morte cum nulla spes relique est , atque adeo actum videtur de salute piorum , ad est Deus & ex ipsis quasi faucibus mortis suos eripit . Moler . in loc. That then God should find them work in another place , and make that place ( weak enough in it self , and farre from relief ) as a Rock , against which they should spend and split themselves , and bring down their pride , and their glory ? This was Gods doing , and it was wonderfull in our eyes . Psal. 118. 1 Sam. 23.14 .

Oh! how should these things incourage us , to Rest more fully , more steadily , more solely on the helps , and reliefs of our good God! who hath remembred us in our low estates ; and will at last proportion all our helpes to our desires , to our expectations , to our Straits .

And this you shall be able to doe , If you will learne to know God more : If you will acquaint your selves with his wisedome , power , mercy faithfulnesse , truth . Ignorance of the power of God , of the mercy & truth of God , is the ground of all our unsteadinesse in depending on him , Psalme 9.10 . They that know thy Name , will trust in thee —

If you will eye God more , men lesse , converse more with Heaven , lesse with earth . If you will have to do more with his word , lesse with workes ; if you will shut the eye of sense , and open the eye of faith ? You shall be more able to depend on him .

Thus we come from the generall view to the incouragement it selfe in particular , which you see is doubled .

[ Be of good cheere ; be not afraid . ]

Be of good cheere , ] That s the first .

It seemes their spirits were much sunk , their hearts cast downe . And there was great ground , if any thing below might be a ground to cast downe mens spirits .

They were first in the midst of the sea . 2 Tossed with waves . 3 The winds contrary . 4 In the darke of the night , and 5 Christ was absent .

God may exercise his people with such oppressing difficulties , Doct. that their spirits may faile , and their hearts may even be ready to sink under them .

It was so here with the Disciples . It was so with David . — I shall one day perish by the hand of Saul . —

And this ariseth , not so much from the greatnesse of our straits , as from the lownesse of our spirits under them . We are too big in our successes , and too little in our losses : we are too high when things go well , and too low when things go ill . Men that are proud in successes , are sure to be as base in losses . We are apt to extreames . Hard it is to be nothing in our selves when things goe well ; and all in God , when things go ill : but this lessen we must learne ; otherwise we shall be as unstable as the times themselves ; & live and dye according to successes of things . Labour for steadinesse of spirit , get to be setled in unsetled times ; get to be fixed on God , be as a Rock in the Sea ; Though the waves move , the sea rises and fals , yet the rock abides , that stands firme where it was . So let us —

It is said of a beleeving man : He shall not be afraid of evill tydings , his heart is fixed trusting in the Lord , Psal. 112.7 . But we shail passe this . There is something more offers it self from the words .

Be of good cheere . ] The word is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 which signifies three things .

1 Courage . r r 2 Forti animo estote . Be of good courage .

2 Comfort , s s 2 Consolamini . Be of good comfort .

3 Confidence , t t 3 Fiduciam habete . Juxta vulgarem versic. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , &c. Be of good confidence , u u Firmam animi fiduciam requirit . Musc Beleeve .

Have faith in God . The same word , that signifies comfort , signifies confidence . To shew us , that all comfort in God in times of trouble , doth arise from confidence in God in the time of trouble . No more confidence then you have , no more comfort you have . We have so little comfort in our trouble , because we have so little confidence . We want comfort , the reason is , because we have misplaced our confidence . God hath blasted our carnall confidences , that he might be our only stay now in times of trouble . While we have others to go to , we will not go to God : whiles we have Bulwarkes of our owne , we will not take Towre in God : Whiles we have any thing else to rest on , wee will never anchor on the Rock . Would you have comfort from the Name , from the Attributes of God ? Would you have comfort from the Promises , from the Covenant of God ? Let God have confidence from you , and you shall have comfort from him . Assure your selves , so much confidence as you lay upon God , so much comfort you shall have from God .

But yet there is something more observable from the word . [ Be of good cheere , be of good courage , be of good confidence . ] You see before Christ wold allay the tempest without , he applies himself first to quiet the tempest within . There was as great a tempest in the ship , in the hearts of the Disciples , as there was in the sea , Isay 57.20 . Their hearts were like the sea , casting up nothing but mire and dirt ; doubtings , feares , and unbeliefe . Here was the greatest tempest . w w Non primum res adversas tollit , ut postea suos quietos reddit , sed contra . Musc. Christ applies himselfe to lay this ; to quiet their spirits before he did quiet the sea . And this for three reasons .

1 Because that this was the root of their troubles , even their lownesse of spirit ; their diffidence and distrust in God . All the troubles without had not troubled them , if they had not had an unbelieving , distrusting heart within . Hence Musculus upon this place . x x Timor non habet causam ex rebus adverfis sed ex diffidentia , & animi imbecilitate . Musc. Feare doth not arise so much from troubles without , as distrusts and weaknesse within .

2 Because the greatest trouble was that within . The other did but in danger the body , this the soule . The minde was most oppressed : y y Mentes afflictorum solumodo fiducia pacificantur . Musc. and therefore Christ applyes himselfe , that the minde might be first relieved . Bono animo estote , Be of good comfort . Christ applyes himselfe first to succour that part , that doth chiefly labour under any trouble : and that is the minde . If once the minde be set right , the heart cheered , & strengthned : troubles will easily be borne .

3 Because , till their hearts were raised up to believe they were not fitted to receive mercy . God loves to put his people into a posture for mercy , before he bestow mercy on them .

They were not in fit posture for God to work , till he had raised up their hearts to beleeve and expect .

It s an observation , that z z Nunc vero , etsi opportur num erat ferendi auxilii tempus , quando Christus apparuit , tamen in illorum exercitationem , salutem distert quae in manu habuit . Calvin . Calvin hath upon this Verse . — Although it was now a fit time for Christ to helpe : yet the tempest is not laid , because his Disciples were not yet awaken'd to pray and beleeve in his mercy . Therfore ( faith hee ) wee must know , it is not without cause , that God doth often times deferre that helpe which he is ready to bestow . God loves to have his people in a posture of mercy , before he doe bestow it . Hee would lay the tempest within , the storme in their soules : he would lay their fearfull unbelieving thoughts , and put them on , to believe , to hope , to expect , to pray for mercy , before they had it . The mercies God bestowes upon his people , he is willing should come , in a believing , praying way : therefore doth God shut his hand sometimes , and with-hold his help , that we might believe : And here is work for faith . And therefore doth hee make obstructions in the breast of the promise , that we should suck , that we should pray .

Hee bestowes mercy on wicked men without asking , hee feedes and cloathes them ; causeth the Sunne to shine on the bad as well as good ; but these are the mercies of a generall providence : not distinguishing mercies : of generall bounty , not of speciall love . But the mercies he bestowes on his owne , God is willing they should come in as fruits of prayer , and as performance of promises : And then are they mercies indeed . The way of comming in is a greater mercy then the mercy it selfe .

My brethren , we are in a sad condition : We expect mercy , we looke for deliverance . But doe you pray ? Doe you beleeve ? Doe you wait ? Remember this . God will put his people in a posture fit to receive , before he will bestow mercy : in a frame fit for deliverance , before he will deliver them .

Mercy is never fit for you , till you be fit for mercy . Let the work of God goe better on within , in your spirits , & Gods work will go better on without , abroad in the land . Interruptions , obstructions , delayes abroad , are from hence , because that there are all these within . Let us not only expect , but prepare , 2 Pet. 3.12 . — Looking for , and hastning the comming of the day of the Lord . Many will look for a thing which they will not hasten . Why , what is hastning ? The day is determined ; How can we hasten it ? The meaning is not , That we should hasten the day , but that we should hasten or prepare our selves for the day . Therefore let us not only wait for mercy , but hasten to it , prepare for it . Now that we may thus hasten the day , foure things are requisite . 1. That we humble . 2. That we beleeve . 3. That we be mighty in prayer . 4. That we be sincere in our reformings .

And so much for the first part of the incouragement : we now come to the second .

[ Be not afraid . ]

Doct. God would not have the hearts of his people sink under any affliction or trouble .

They were in a great trouble : yet he incourages them ; Be not afraid . Hence wee heare it ordinarily , Feare not thou worme Jacob , Isay 41.14 . Isay 7.4.8.12 Isay 43.1.5 . Rev. 2.10 . Luke 2.32 . Isay 41.14 . Feare none of those things which thou shalt suffer , Rev. 2.10 . Feare not little flock , Luke 12.32 . Thus GOD would steele the hearts of his people against base feares , though their troubles be great , yet he would not have their hearts to sink under them . And that first , Because this is offensive to God . It 's a great wrong we doe to God , to suffer our hearts to be cast downe in times of trouble . You have a God who is able to relieve you , be you never so low ; Nay , a God that is willing to helpe you : for he is a God of mercy ; and all this mercy is for you ; all this power is for you ; you have a God who hath purposed to helpe you , he had purposes of good from all eternity to you . You have a God who hath promised to helpe you : how many promises hath God made to you . —

Nay ; And you have had Experience of his Goodnesse , both towards others , and towards your selves ; It hath been a Tryed Goodnesse , an Experienced goodnesse .

And therefore how doe wee wrong God , when we suffer our hearts to sinke , in the dayes of Evill ? Christians should be tender of Gods glory : you have need to take heed of bringing an ill Report upon God , as if he should not have regard to to help his own People . This gives occasion of hard thoughts to the men of the World .

You have a tender expression in Ezra . 8.22 . — I was ashamed to require of the King a band of Souldiers and horsemen to helpe me against the enmy ; Because wee had spoken to the King , saying , The hand of our God is upon all them for good , that seek him : But his power and his wrath is against all them that forsake him .

Mark you here . Hee was in a Great strait ; There was great danger ; He feared the enemy , yet he was asham'd to ask any helpe : Why ? Because hee had said to the King , — Certainly God will preserve his owne . And the King thought so . And therefore , lest hee should any way Dishonour God , and give the King occasion to suspect that God would not Preserve them : he would rather venture all upon God in danger , then give the King such occasion of suspition . Christians should bee tender of Gods honour , —

2. It 's unsutable to Christians . Christians should be couragious .

1. It is unsutable to your calling , you are Christians ; who should be more valiant then they that are most holy , a a Quis tam fortis quam qui Sanctus . Ber. ad , mil. Temp. c. ● . The righteous should be as bold as a Lyon ; greatnesse of Spirit , befits those who are Christians : your Cause is good , your incouragements good , your succours good , your comforts good , your rewards are good ; and why should not your courage , your hearts come up to all these . You read in the 51 Isay . 12 , 13. God said to his people , Who art thou , that thou shouldest be afraid of man ? — fear not Worme Iacob .

Indeed one would think he should have said , who art thou , that thou shouldest not be afraid of a man ? what is a worme under mens feet ? thou art but a worme , Yet God saith , Who art thou ? — as if he had said , Consider but thy self , and what relations thou stands in to the great God , under what mighty protections thou art , under what Promises , — And thou wilt think it a thing very unworthy , very unbeseeming thy self to feare .

Wherefore should I fear ( saith David ) in the dayes of evill ? Wherefore should I ? I that stand in such relations , I that have such dependances , such encouragements , such succours , such promises , such expectations , wherefore should I feare ? this were unworthy me . As Themistocles said to a Souldier , when he passed by the spoile of his enemies , Thou mayst gather up the spoyle , for thou 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Plut. art not Themistocles . Esteeming it unworthy for him to doe those things which others did . Christians ! God hath stamped a great deal of honour upon you in making you Christians , the Souldiers of Christ , and you are to be as farre above others of the world in courage , as they are below you in condition . See David . Psal . 27.1 , 2 , 3. Feares are their portion , not yours . Isay . 8.12 . Fear not their fears . —

2. They are unsutable to your Cause ; They are unsutable to a Christian , who is the Souldier of Christ , and to Religion , which is the Cause of Christ . Pitty a good Cause should have low spirits , the Cause is sufficient bottome to beare up the Spirit , and put courage into the heart of a coward ; None can defend it , but it will defend them , As your danger lies in deserting of it , so your security lies in defending of it .

The Grecian women commanded their sons , Either to bring back their Shields , or dye upon them . Epaminondas was so devoted to his Buckler , that he took up a resolution , either to defend it , or to dye for it ; and being wounded to death , hee cryes out , d d Num salvus est clypius ? Is my Buckler safe ? esteeming all well , if that were safe . It was their honor and safety too , to defend that which should defend them .

Religion is our great defence , it makes the great God the defence of any people , as you see , Deut. 33.29 . Happy art thou O Israel , who is like unto thee , O people ! saved by the Lord . the Shield of thy help , and who is the sword of thy Excellency , — That man runs into the greatest hazzard , that for any hazzard , shall desert the Cause of God ; It is a fearfull thing to procure God a just enemy , by making man an unjust friend , He that maintains the best Cause , shall bee maintained by best God , Though thou suffer with it , yet thou conquerest by it , e e Duo in cruce affixi intelliguntur , Christus visibiliter sponte sua , ad tempus ; diabolus invilibiliter , invitus in perpetuum . Origen . Christ conquered , when he seemed to be overcome ; so a Christian . It was that which Cyprian said unto Cornelius , f f Scias hoinem Christo deditum mori posse , vinci non posse . Cypr. thou may die , but thou shalt never be overcome , g g Quam gloriosi revertuntur victores de praelio , quam beati moriuntur martyres in praelio . Ber. Serm. ad mil. temp. c. 1. It is the same Christ saith to his Disciples . Luk. 21.18 . Though they kill you ; you see , Vers. 16. yet a hair of your head shall not perish . —

Are wicked men couragious , or rather desperate in a bad Cause ? what a shame then is it , that wee should h h Quid vel vivens vel moriens metuat , cui vivere Christus est , & mori lucrum . Bern. be fearfull in a good ? What have they to hold up their hearts , and what have we not to hold up ours ? ah ! what a sin , to have a low Spirit , under mighty incouragements ?

i i Ego miserimas curas , quibus te consumi scribis , vehementer odi , quod sic regnant in corde tuo , non est magnitudo causae , &c. Luth. Luther , when he saw Melanchtons Spirits to sinke under the sad aspects of the Church of God in his dayes , he fals to down right chiding of him ; I vehemently hate , saith hee , those miserable cares wherewith thou writest thou art spent , It is not from the greatnesse of the danger , but the greatnesse of our feares and distrust , if our Cause be false , let us revoke it , if true , why doe wee make God in his rich Promises a Lyar ; Strive against thy self , the greatest enemy , why should wee fear the conquered World , that have the Conquerour on our side : Fearfulnesse is unbefitting a Christian , who is the Souldier of Christ , and Religion , which is the cause of Christ .

3. It is unsutable to our relations ; we stand related to the great God of heaven and earth ; and a shame it is that such should feare : he is our God , our Father , our Shepheard , our Husband , our Head , wee his People , his Children , his Sheep , his Spouse , his members , — Every one of these speak incouragement to our fearful and unbeleeving hearts ; what may not the Childe expect from his Father , the Spouse from her Husband , &c.

4. Nay , It is unsutable to our expectations from God , and to Gods ingagements to us ; God hath passed over himself to us in many precious and gracious Promises , as I have shewed , and wee doe justly expect God to be that to us that he hath Promised , and what a sin and shame that we should so far betray all these succours , which God hath tendred , make void all these Promises he hath made , by giving way to distrustfull fears .

To summe up all : Christians ! you have incouragements enough ( if your hearts be not fallen below . Men to fortifie your Spirits against any evill , and to bear up your spirits under the sence and burthen of any .

1. Every name of God . 2. Every Attribute of God . 3. Every relation of God . 4. Every Word of God . 5. Every dealing of God with his Church and People , Speaks abundance of incouragement to You , against these sinfull sinking Feares ; And so much for the Second ; these Fears are unsutable .

3. It discovers Weaknesse and Lownesse of Spirit . Prov. 24.10 . — If thou faint in the day of adversity , thy strength is small . It argues weaknesse of grace , weaknesse of faith , of hope , of patience ; and declares much unbelief .

4. It discourageth and disheartneth those that are weak , Nehem. 6.11 . — Shall such a Man as I flie ! Nehemiah was One stood for Many ; Hee knew his Actions either of fear , or courage would have an Influence upon Many : And therefore would rather dy , then fly : such a one , if he fear , is like the dead Body of Amasa , that makes all stand still . — 2 Sam. 20.12 . It came to passe , that as they came to the dead body , they stood still : and left off to pursue their enemies . You know what a sinne it is , to discourage the hearts of your brethren : you may see it by the punishment of the bad Spies . —

5 Feare it betrayes the succours which God offers ; it is a soule-infeebling-sin , a heart-disabling-sin : as it is said of naturall feares , Feare betrayeth the succours which reason offers ; so I may say of spirituall feares , they betray the succours which God , which the promise offers . God , and all God , are too little to secure a fearfull unbelieving man . I will but give you two eminent places for it , which I had thought to have passed over , Isay 30.15 . You shall see there the people were in some danger , and they let feare worke , when indeed faith , should have worked . And as it is the nature of feare , it turnes a man from God , and from the promise , so it did them , and they betook themselves to their owne forecasts and provisions : they would go downe to Egypt for help , as you see in the first Ver. They trusted in the shadow of Egypt , Egypt was a well spread tree , the boughs were great and large , and they promised to themselves much security under the shadow of her boughes , they thought it would have kept out the storme . And though God now told them , that in quietnesse , and confidence , should be their strength , and that in returning and rest they should be saved : though God ingaged himselfe to be their security , and set the security in himselfe , against all they feared , yet notwithstanding ; all this was no security for them , their fears still worked above their faith , and all that God said , or was , was too little to be their security . Nay , though he tels them in the seventh Verse , your strength is to sit still , and it is worthy taking notice of ; the word which God useth there for strength , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 is used in Scripture to signifie Egypt ; Your Egypt shall be to sit still : As if God had said , What ever you expect in Egypt you shall finde in me : if you will quietly rest your spirits on me , what ever you looked for there , you shall finde me to be unto you . — But yet all this was too little to answer their feares , to satisfie their unbelieving hearts , their feares were above all the security God tendred , as you see in the sixteenth verse ; and you see how God meets with them . —

Take another place in Isay 7. You may reade , of a confederacy between the King of Assyria and the King of Israel , to come up against Iudah and Ierusalem . And in the second Verse you read , how the hearts of the men of Judah were moved , even as the trees of the wood are moved with the winde . Now in this their feare and danger God sends a Prophet to them , to tell them he would bee their security if they would trust on him , the third and fourth Verses , Be quiet , fear not , neither be fainthearted , — I will helpe you , — Verse 7. But notwithstanding all this , their feare prevailed against their faith , whereupon God sends the Prophet againe in the tenth Verse , and bids the King Ask a signe , either in the depths below , or height above , — That is , if he desired to have his faith confirmed by any visible signe , either in Heaven or Earth , God would condescend so farre to the weaknesse of his faith to afford it to him ; but yet his feares prevailed against his faith , and against all the security God offered , and he puts all this off very cunningly , Verse 12. I will not ask a signe , neither will I tempt God . One would thinke he spake well , he would not tempt God in asking a signe , he would beleeve on his bare word : doth not Christ blame the Scribes and Pharisees for asking a signe ? but it is one thing to aske a signe when God doth not offer it , and meerly out of temptation too ; as the Scribes & Pharises did : another thing , to refuse a signe when God tenders it , and that for the confirming of their faith . That hee spake wickedly : The 13. verse tels you , Is it a small thing to weary men , but yor will weary God also ; Indeed the meaning is , he will not tempt God ; That is , he will not trust God , hee would not trust on Gods promise , Gods security ; he would run to the arm of flesh , provide the best means for his own safety ; for he would not trust on Gods security , hee would rather trust to the provision feare could make , then to the provisions faith could finde in God . * * In periculis non bebemus otiose pendere a divino auxilio , sed omnia facere quae sunt in nostra potestate . — Quamvis credamus in Deum , faciamus tamen quae facienda sunt ne praetermittentes ea Deum tentare videamur . Aug. Sometimes we tempt God in trusting upon God in the neglect of means , and sometimes we tempt God in the trusting upon means in the neglect of God , so did he : See 2 King . 16.5 . to the 10. verse .

And so you see feare is a heart infeebling sin , it betrayes the succours which God tenders ; God , and all God is too little to secure an unbelieving man .

6. It doth gratifie the enemy , our feares are our weaknings , the enemies strengthnings , 1. Our weaknings I say , feare is an army in battalia against it selfe ; the heart doth arme the head , and the head useth all its enginery to batter the heart , the heart makes use of the head to heighten a danger , and that againe layes battery against the heart to lessen that .

Hee needs no enemies without , who hath a fearefull heart within ; how can he stand out against enemies from without , that is not able to stand against it selfe . This is the nature of fear , ( where courage lessens difficulties , and makes great things conquerable ; such a spirit looks through a lessening glass , and sees great dangers to be small ; the heart still riseth above the difficulty . ) This is the nature of feare it looks through a multiplying glasse , and makes small dangers great , and unresistable . Assure your selves , feare will make a man weake amidst all the provisions of strength , your forts are nothing , if you retaine your feares , you will be naked in the midst of armes , weak in the midst of strength ; fear is an armory of weapons against it selfe . It is our weaknings : 2. And it is the enemies strengthening ; your feares are their courage , and your courage their feares : It is said in Iudges 2. That Israels sin was Eglons strength : so our sin of feare , is the courage and strength of our adversaries ; you weaken your selves and strengthen them , you disarme your selves , and arme them , you unweapon your selves , and put weapons into their hands to destroy you : It is a dangerous sin , and therefore God would not suffer such to goe to war , they were unfit for wars ; Deut. 20.8 . there were two qualities that were to be casheered , malitia , molities , wickednesse of life , and fearfulnesse of heart , the one makes our enemies weapons successefull , and the other makes our owne uselesse . —

7. It is a sin that indangers our forsaking of the Cause of God . Solomon saith , 29 Prov. 25. Prov. 29.25 . The fear of man worketh a snare ; if once base feare get the possession of the heart , what snares wil they not expose a man unto , I will name some to you :

1. They will make a man shie to acknowledge the Cause of God ; You see Nicodemus , and many of the Iewes , of whom it is said , They believed , but durst not confesse him , for feare of the Scribes and Pharisees .

2. Fear will make a man-decline and bawk the Cause of God ; the Rulers were afaid to acknowledge Christ , because of the Romans , if they had done so , the Romans would have come and taken away their place and nation .

3. Fear will blind the understaning , & hinder us from decerning good from evil , and evil from good : It is a Maxime , Sin in the affection will breed Error in the understanding , a corrupt heart will cause a corrupt head ; feare in the heart will cause darknesse in the minde ; It is a hard thing for a man under the power of any sinfull passion , either by-assed with corrupt affections , or blinded with corrupt passions , to judge of the truth and justnesse of any cause , though it be never so evident ; Men in feare are apt to judge those things good , which yet are evil , and they themselves would so acknowledge , if they stood upon even ground , if the feares and dangers had not got the hill of them . —

And I believe this is a great ground of mens judgings in these times ; They think , if they should acknowledge things as they are , they should be at great costs for the present , and run great hazards for future , and therefore they will rather smother the Light and Evidences they have , then let in more , to their danger and cost . Thus our enemies make us drive their mills with our owne breath , and doe their worke with our own hands — a fair policie — Pyrrhus used to say of Cyneas , That he had gained more Cities with his eloquence , then he himself had done with his sword : It is wisdom to expect most venom where there is most Art ; the Spider hath much Art — but — yet a great deale of poyson .

4. The fourth snare that this feare brings on us , it doth not only blind our eyes , that we cannot see the Cause of God , and when we see it make us shie to acknowledge it , nay , prevail with a man to bawk and decline it . But it will make us deny and forsake the cause of God too ; and here might be examples enough : many there are , who have forsaken Christ , denyed his truth , truth professed , truth preached , truth in some measure contended for , and all for feare of men . You know the sad stories of Peter , Spira , of Cranmer — It is an easie matter to make him who is under the power of sinfull feares , any thing to preserve himselfe from danger , and any thing to recover himselfe out . —

There are foure sorts of men , who will never hold to any cause .

1. Ignorant persons , we must know and prove before we can hold fast , the Apostle bids us , Prove all things , and then hold fast to that which is good ; 1 Thes. 5.21 . That which was never proved is easily deserted . —

2. Unsound hearted persons ; It is an easie matter to make him any thing , who inded is nothing : men that are carried in away onely by a byasse , and not by a principle , it is an easie matter if you either unbyass , or counter-byass them , to make them move as fast the other way , l l Qualitates Symbolicae facilime transmutuntur . we say Symbolicall Elements do quickly slide one into another ; A Hypocrite and an Apostate are so neer , that it 's easie to make him an Apostate who was before an Hypocrite ; hypocrisie is that vertually , which Apostacy is actually , there is Apostacy in causis in hypocrisie , and there is hypocrisie in effectis in Apostasie , and as times vary , looke for more discoveries . —

3. 1 Tim. 6.10 . Wordly minded men : The love of Money will cause men to erre from the Faith ; as the Apostle saith , When men are lovers of themselves more then lovers of God , when they are lovers of honour more then lovers of God , m m 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . 2 Tim. 2.3 , 4. lovers of pleasure , of profit , more then n n Non amat te Domine , qui aliquid amat praeter qui non propter amat . Ang. lovers of God , there need no great baits , it will be a matter of no great difficulty to draw them from God . Such men will , if occasion serve , raise themselves upon the ruines of others , make themselves great , by making others little ; such men , they are for any service that may advance their corrupt desires . It is said of Demas , that he forsook Christ , and imbraced this present world ; he forsook the faith of Christ , and for gaine he became an Idoll Priest , at Thessalonica , as Dorotheus reports of him : So easie it is to take them from God , whose hearts are once taken with the world . There is no cause can be sure of those , whom honour or money can buy out . Such men are onely this way till they can mend their wages , and then they are gone , it 's easie to intice him , who is led away by his own lusts . —

4. Fearfull hearted persons : Fearfull men will be unfaithfull men ; It 's all one to trust a coward , and a traytor ; he that is one , will quickly be made the other ; where there is ground to suspect any mans feare , there is no ground to trust his faith , his feare will make him unfaithfull , o o Terribilior cervorum excercitus Leone duce , quam Leonum Agmen ducente cervo . Plutar. Apoth . and infeeble the hearts of them who follow him : such dangerous snares , then you see , will base feares bring upon men , and therefore far unworthy those who are Christians .

Use . Oh , let us learne to banish these sinfull sinking feares , as unworthy men , much more unworthy Christians : It is a wonder to read and peruse that daring courage , that the very Heathens have had . I might here give you innumerable examples of their courage and valour , all which might be a shame to us , what though our troubles be great , our God is great , what can over-swell , either his power , or his love , there is nothing can be too big for God ; and why should any thing be too big for faith , upon whom it depends ? for shame , let faith work more , and sense lesse , heare the reasonings of faith as well as the reasonings of sense ; when you see no help below , cast your eyes upwards as Iehosaphat did , 2 Cor. 20.12 . We know not what to doe , but our eyes are up to thee , what though there be a famine on earth , there is no dearth in heaven , as the noble man thought ; what though there be weaknesse below , there is strength above , — Well then , shut your eyes to things below , and open your eyes to God above , Converse lesse with Sence and Reason , and converse with faith and the promise . Look upward more , when a man hath been looking downward from the top of some high place , his eyes grow dim ; the head growes weak . But when he lookes upward he recovers himself again . So it is with us , while we look onely downward our spirits fail , we are at the end of our faith and hope , but lift your eyes upward , look upon God and the promise and your spirits shall be incouraged .

What though the waves rise ? The storm be great ? Yet you have a Skilfull Pilot , a safe Bottome , a strong God , who is able to allay all storms , to hush all windes ; or to make all commotions serve to bring you to Harbour , which is gods usuall way — p p Ita Solet Deus cum suis agere , ut prius eos inmortem mergat , atque omnem spem liberationis , quantum humano consilio prospici potest , adimat , & praecidat , deindè vero gloriosè liberat , ut apareat non humana industria aut prudentia , sed Solius Dei potentia hanc salutem partem essc . Moler . Psal . 68.20 . Gods delights CHRIST : I am JESUS , whom thou persecutest . v v Haec formula loquendi ( ego sum ) duplicem habet effectum unum plenum consolationis apud credentes alterum plènum terroris apud in credulos , Chem. The same words were spoken to the Iews , and they Fell down backward , as if they had been strucken with a Thunderbolt , Iohn 18.5 . The same words are spoken to the Goats , Matth. 25.44 .

But though these words be Full of Terrour to the wicked and unbeleevers : yet are they full of Comfort to Gods people . The same words were spoken to Moses , when he went to deliver Israel out of Egypt . w w 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ehjeh hath sent me to you , I Am hath sent me , — Exod. 3.14 .

x x Haebraei testantur , hoc verbum trium temporum differencias inse continere , preteriti prepresentis & futuri , fui , sum , ero , lege , Chem. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . A word of all Tenses , Past , Present , and to Come , Rev. 1.4 . Peace from him , that Is , and that Was , and that Is-to-Come . It is a word CHRIST frequently used . — I am the bread of lise , Iohn 6.35 . And it could not choose but be a great deal of Comfort to them . It is I. I , y y ipsum esse reputant quem locutum fuisse ad moysen noverant . that Divided the Red Sea : I that made the World : I , that took your nature : I , that came down from heaven for you : I , that am your Saviour . It is the Voice one , who is

1. Your Saviour ; Able to save in the greatest troubles and pressures , no trouble can be above my power or my skill .

2. Who not onely can : But Rejoyceth to bring Salvation to his people ; It is my proper work , and my heart is in it ; nay ,

3. Who came on purpose , to save and deliver you . And therefore this must needs be Incouragemet to them . They knew his Power ; they knew his Love , they knew his Nature : they knew him to be z z Tolle meum & Tolle Deum . their Saviour , and that was Comfort , And that they went out upon his errand , by his Commission : and therefore there was comfort enough , Though he said no more , It is I ,

CHRIST opposeth this against their fear of the Tempest , and against the thoughts they had of a Ghost , It is I ) you think me a Ghost ; i. e. One , who comes to destroy you : But , It is I , That is enough to settle you .

There are Three Doctrines , this holds out to us .

Doct. 1. a a Vnum idem . que verbum Christi , & credentibus est salutiferum , & incredulis vergit ad damnationem , aliis odor vitae aliis mortis . Chem. The same word of God may be a Terror to some , and a Comfort to Others , A Saviour of Life to some , and of Death to another , 2. Cor. 2.16 . To the one we are a Savour of life to life , to the other the Savour of death unto death .

Doct. 2. The appearance of Christ to the Soul , in any sad Condition is a Resurrection from the dead .

Doct. 3. The presence of CHRIST in any trouble , calamity , or distresse , is Comfort and incouragement to the Soul . We cannot insist upon all these which we have named , we will therfore contract our selves , and give you these two in one .

Doct. The presence and appearance of CHRIST to the Soul , in any sad condition , is to the Soul as a Resurrection from the dead .

We will shew the truth of this in four sad conditions , the Saints are exercised with . And then give you some short application .

1. In times of Humiliation for sin : When the Soul hath lien Bedrid in sorrow , been overwhelmed in the depths of Humilation for sin , and hath been even broken and shattered in peeces with fear and consternation of Spirit for sin : An appearance of Christ to the Soul now , is full of comfort . When CHRIST shall come Riding upon the wings of a Promise into the Soul : When he shall come , displaying all his Glory ; the Riches of his Grace ; And shall say to the Soul ; as he did to Moses , Exod. 34.6 . — The LORD , The LORD GOD Mercifull , and Gracious , pardoning iniquity , transgessions and sins , &c. Exod. 34.6 . Oh! It is beyond my power to expresse , or of us All to conceive , How much the Soul is now Enamored on him : How much the Soul is now Revived .

As before in this condition he appeared as a Ghost to terrifie : so now he appears as a Saviour to comfort them . And Luther makes this appearance of Christ to answer to their former apprehension of him . The truth of this that I have said , you may read in Job 33.10 . To the 27. ver. Where the Soul is in a sad condition for sin , in the 19.20.21.22 . And upon the discovery of Christ , how is the Soul raised ? 24.25 . —

2. In Times of Temptation . When a poor soul hath been long buffetted with Satan , and Held down with his bloody Carnall reasonings . When the Soul hath been long on the stormy troublesome sea of temptations : And CHRIST shall at last apear Conquering the strong-man , Rebuking the storme , overcoming Satan : Oh! who can expresse how welcome such a sight of CHRIST : Such an Appearance of CHRIST is to the Soul ! This is a Resurrection from the dead , you have it typyfied in Abraham who after the battell with the four Kings , Melchizedeck comes to meet him with Bread and wine , strength and comfort , which shewes us , that our Melchizedeck after all our spirituall battels are over will meet us with the choycest of his comforts . This is that he promiseth , Rev. 2.17 . To him that overcometh I will give the hidden Manna and the white Stone and a name in it which no man knoweth but he that hath it . As after Christs temptations were over , the Angels came to minister to him , so will Christ after all our conflicts , meet us with refreshments , and proportion our Comforts to our Conflicts .

In times of desertion : when a man hath been upon the black seas of desertion , and hath long laboured under the sad sense of Gods withdrawments : and at last Christ comes in , walking upon the sea , breaking the dark and thick cloud , and shining into the soule : who can now expresse the heats , warmths , revivings , that this appearance yeilds to the soule ! Oh , the claspings ! the imbracings ! the loves ! that passe betwixt the soule and Christ . Will you see this set downe , Cant. 3.4 . Christ had withdrawne himselfe for a season . And ah ! then what sadnesse ! All the world was like a feast without an appetite : a Paradise without a Tree of Life . She makes inquisition ; Heares not of him ; Runs to Ordinances , and would be glad to have the least starre of direction to carry her to him , in this sad condition while she is in the pursuit of Christ .

At last Christ appeares to her soule . And read there , how her heart was revived , — I have found him whom my soule loveth ; I held him , and would not let him go , untill I had brought him into my mothers house . — The like you have of Iob , he had been a long time in a dark and deserted condition , you may read his complaints : every Chapter , Verse , &c. is but the sad pauses and pathyes , the afflicted breathings of his soule . At last God appeares , and who can tell his joy ? who is able to expresse the ravishments of his heart ? I have heard of thee by the hearing of the eare , but now mine eyes see thee . — And certainely his heart was filled with as much soule-advancements as self-abhorrence , Iob 45.5 .

4. In the time of outward trouble : when we are in some sad , heavie , & close affliction , when we are upon beds of sicknesse , when in prison , when in dangers : Oh! then a visit of Christ in prison , a discovery of Christ in danger , a manifestation of Christ upon the bed of sicknesse ; it is worth a world to the soule .

So it was to the Three Children in the fiery furnace , Dan. 3.24 , 25. When the fourth appeared , the presence of whom was like the Son of God . So it was here to the Disciples , when they were in this danger on the sea , and Christ appeared to them : none can expresse how their hearts leaped for joy ; what heights of rejoycings after those depths of trouble .

Thus you see the appearance of Christ in any sad condition is such a comfort to the soule .

It is true also of the presence of Christ , though there be not the appearance of Christ . The presence of Christ in grace , though not in comfort . His presence doth support , strengthen , quicken , incourage . 1. Because he is a Saviour . 2. A powerfull Saviour . 3. A mercifull and loving Saviour .

Vse . What incouragement should this be to Gods people ? in the middest of the saddest calamities Christ is present with you , Isay 41.10 . — Feare not , I am with thee , be not dismaied , for I am thy God , I will strengthen thee , yea , I will helpe thee ; yea , I will uphold thee with the righthand of my righteousnesse . So againe , Isay 43.2 , 3 , 4. when thou pssest through the fire , I will be with thee that the fire shall not devoure thee ; and when thou passest through the water , I will be with thee , that the water shall not drowne thee . — This was Moses incouragement , Jeremiahs , Josephs ; of whom it is said , Joseph was cast into prison , but God was with him , Genesis 39.21 . Who would not be in Josephs prison for Josephs companion ?

He that was with Joseph in prison , with David in the wildernesse , with Paul and Silas in the stockes , with Daniel in the den , with the Three Children in the fire , Ionah in the sea ; he will be with us , by his grace , by his comforts , by his supports , by his Spirit ; Hee will be with thee to beare thee up , and deliver thee out of thy saddest conditions . Oh! Let us then beg the presence of God . Oh beg ! Never more cause to beg . Say with Ieremy , — Why art thou like to a way fairing man that turnes aside to tarry for a night . Say with the two Disciples going to Emmaus , Abide with us , abide with us , the day is gone , and the night is approaching , the night of trouble , the night of afflictions .

Our conditions are very sad . We may cry with the Psalmist , Psal. 79. Oh God , the heathen are come into thine inheritance , thy holy Temple have they defiled , they have laid Ierusalem on heaps . And Psal. 74.9 . Which speaks our times to the full . And therefore now beg the presence of Christ in our Councels , in our Armies , in our Preparations , in our goings out . We have a promise Matth. 28. That Christ will be with us alway to the worlds end . Turne this promise into a prayer .

And as you desire Christ to Present himself to you : so doe you present your selves for Christ , as you desire he should appear for you ; so doe you appeare for him .

Thus wee have briefly passed over three things .

1. The way Christ takes to incourage them .

2. The incouragement it self .

3. The ground of it .

We come to the fourth and last thing .

4. The Time , and that 's exprest in the first word , [ Straitway . ]

[ But Straitway . ]

Doct. So full of Bowells is Christ to his Church , that he cannot long brook his people in trouble , when b b Dominus non deest clamantibus . Guid. they cry .

Joseph exercised his Brethren for a time : but he could not hold out long . His Bowells yearned . I am Ioseph . c c Non diu Sinet suos Christus per errorem in animetu vexari sed statim voce & verbo suo sese illis revelat , & anxios consulatur . Musc. So heere Christ , — Though he had exercised , them yet now he can hold no longer , It is I. I that am your Saviour .

The Mother may hide her self for a time from the child : But when the child cries , she can stay no longer . God hath more Bowells to his People , then a Mother to the Childe . Can a Mother forget her child , — Though shee should , yet I will not forget thee . Indeed he sometimes appears long to them in trouble . — How long wilt thou forget me , O Lord ? for ever ! How long wilt thou hide thy face from mee ! saith David , so the souls under the Altar , How long Lord , holy , and true ? But yet though it seeme long to us , it is not long . It is called but a day of trouble , an hour of Temptation , nay a moment , yea and a small moment , * * Nubeculae cito transiturae . d d Nubeculae cito transiturae . For a small moment have I forfaken thee . It seems long , because we are in trouble ; Sad houres are long houres , or it seems long to us , because we mistake the day , God hath promised , but we Antedate the Promises , as we post-date duties . We do as the man in the Gospel , when the promise is to be performed a 100 daies hence , we take our pen & write downe fifty , this Spirit it seems Israel had , they thought God deferred , when he did not deferr ; it was they which did hasten . And therefore saith Habakuck , Though it tarry , wait for it ; that is , though it tarry to us ; for it followes , in respect of the certainty of Gods decree , it shall come , and not tarry . Hab. 2.3 .

Thus you see , though God exercises us , yet full of Bowells hee is , that hee will not stay long . And this

1. Because he loves us .

2. He intends to Exercise , not to destroy us .

3. He intends our Praises . Gods end is deliverance in all .

Indeed he may seem to stay , for many Reasons .

1. To exercise our Graces . First , Our Faith , in depending , beleeving . 2. Our Hope , in expectation of him . 3. Our Patience , in waiting on him . 4. The Grace of Prayer .

2. To discover Corruption : To discover what is in our hearts .

3. To fit us for Mercy .

4. To ripen the Enemies fo● destruction .

The Rod of the wicked shall not alway lie on the back of the Righteous .

It is as well Gods desire to come in with Mercy , as yours to expect it . Isa. 30.18 . The Lord waits , that he may be gracious to you , — You wait when God will , and God waites when he may ; when Mercy may be most welcome , and deliverance most glorious .

Vse . 1. This may rejoyce the Church in her saddest condition ; When we are in Trouble , and the Enemies vaunt themselves , say with the Church . Micah . 7.7 , 8 , 9. Rejoyc not over me , o my enemy , when I fall , I shall arise ; when I sit in darknesse , the Lord shall be a Light unto me : he will bring me forth to the light , and I shall behold his Righteousnesse .

2. Let this incourage us to wait on God : wait in Defers ; wait in Delays ; wait in want of Meanes ; weaknesse of meanes ; opposition of meanes . Lam. 3.26 . — It is good that a man should both hope and quietly wait for the Salvation of the Lord . —

e e Musc. ad finem hujus historiae . Promis●●m Pacem tua nunc Ecclesia Christe , Insano mundi turbine pressa petit . Evigila tandem , fluctus compesce furentes , Fac tibi non pereant , quos pater ipse dedit . FINIS .