A Tossed Ship Making to Safe Harbor, Sermon 5
I Shall not carry you back to to the review of what I have ſpoken, VntoUnto 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.]
aQuid 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! bTiment 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.
cQuanda 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: dPlagam 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 eTimorem 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 onelyonly 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, fQuid 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 onelyonly 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, 35And 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 19.14Heſter, &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 hforeign. 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, iVult 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 overpower 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, iQuo 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 merceethough 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, kQuod 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. lSic conſuevit dominus vehementiores labores mittere, veluti indices vicinae liberationis. Beza.Another, God is uſed to ſend greater Troubles, as the Harbengers of approaching deliverance. mTunc 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, nAuget 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, oGaudeo 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,— pTunc 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. VVhen 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.]
qTimorem 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; rQuanquam 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, sTantus 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, 'twas for fear of Chriſt, tChriſtus 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. uPraecibus 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, wforeign 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 xRom. 7.37. foreign 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? yEcce 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 thē.
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 onelyonly 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. zChriſtum 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.