A Tossed Ship Making to Safe Harbor, Sermon 6

A Tossed Ship Making to Safe Harbor · Sermon 6

p. 244WEE 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

p. 245D. Chriſts help, and reliefs are not onelyonly 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 nnforeign 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. foreignPs 3The 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. 1.14.1 Tim 1:14and ſinners. Hee ſaves our bodies from Troubles; and there can bee no Troubles above the ſafeties of God. He is not a Saviour onelyonly, but an All-ſufficient, an Almighty Saviour. Not onelyonly a Redeemer, but a perfect Redeemer; yea a plenteous p. 246Redeemer.— 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 onelyonly 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 p. 247may 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 p. 248the 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 ſindeth mercy. Or with the Pſalmiſt, Pſal. 108.12. p. 249—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 ooNovit 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.Ps 20Alwiſe 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. p. 250Hence 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.ppSimſon 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, p. 251Now 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 p. 252Gods 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.1 Sam 23:14Ps 68:21That 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 p. 253you 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,] Thats 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 p. 254may 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 foreign which ſignifies three things.

1 Courage. rr2 Forti animo eſtote.Be of good courage.

2 Comfort, ſſ2 Conſolamini.Be of good comfort.

3 Confidence, tt3 Fiduciam habete. Juxta vulgarem verſic. foreign, &c.Be of good confidence, uuFirmam animi fiduciam requirit. MuſcBeleeve.

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 p. 256God 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. wwNon 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. xxTimor non habet cauſam ex rebus adverfis ſed ex diffidentia, & animi imbecilitate. Muſc.Feare doth not ariſe ſo much from troubles without, as p. 257diſtruſts 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: yyMentes 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.

Its an obſervation, that zzNunc vero, etſi opportur num erat ferendi auxilii tempus, quando Chriſtus apparuit, tamen in illorū 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 p. 258cauſe, 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.

p. 259My 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 p. 260we 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.Isa 41:14Isa 7:4Isa 7:8Isa 7:12Isa 43:1Isa 43:5Rev 2:10Luke 2:32Iſay 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 p. 261hath 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 p. 262preſerve 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, aaQuis 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 p. 263he 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 foreign. 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, p. 264which 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, ddNum 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 p. 265the beſt Cauſe, ſhall bee maintained by beſt God, Though thou ſuffer with it, yet thou conquereſt by it, eeDuo 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, ffScias hoinem Chriſto deditum mori poſſe, vinci non poſſe. Cypr.thou may die, but thou ſhalt never be overcome, ggQuam 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 hhQuid vel vivens vel moriens metuat, cui vivere Chriſtus eſt, & mori lucrum. Bern.be fearfull in a good? VVhat 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?

iiEgo miſerimas curas, quibus te conſumi ſcribis, vehementer odi, quod fic 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 p. 266fear the conquered VVorld, 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 p. 267be 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.Neh 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. p. 268You 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 p. 269would 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, foreignis 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 p. 270of 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? p. 271but 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 p. 272ſtrengthnings, 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 p. 273are 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.Deut 20:8there 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.Prov 29:25The 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.

p. 2742. 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 p. 275for 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 p. 276preſerve 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. 5.21.1 Thess 5:21That 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 onelyonly 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, llQualitates 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. 6.10.1 Tim 6:10Wordly minded men: The love of Money will cauſe men to erre p. 277from 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, mmforeign. 2 Tim. 2.3, 4.2 Tim 2:32 Tim 2:4lovers of pleaſure, of profit, more then nnNon 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 onelyonly 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 p. 278that 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, ooTerribilior 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 p. 279thee, 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 onelyonly 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 — ppIta 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.Ps 68:20Gods delights p. 278duplicate page p. 279duplicate page page missing p. 282CHRIST: I am JESUS, whom thou perſecuteſt. vvHaec 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. wwforeignehjeh hath ſent me to you, I Am hath ſent me, — Exod. 3.14.

xxHaebraei teſtantur, hoc verbum trium temporum differencias inſe continere, preteriti prepreſentis & futuri, fui, ſum, ero, lege, Chem. foreign.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, yyipſum 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

p. 2831. Your Saviour; Able to ſave in the greateſt troubles and preſſures, no trouble can be above my power or my skill.

2. Who not onelyonly 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 zzTolle 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.

p. 284Doct. 1. aaVnum 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 p. 285even 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.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 p. 286a 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.

p. 287In 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: p. 288every 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.

p. 289It 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 whō 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 p. 290den, 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 deſiled, 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 p. 291appear 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 bbDominus 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. ccNon 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 p. 292long 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.ddNubeculae 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, whē 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.

p. 2932. 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, p. 2948, 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.—

eeMuſc. 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.

End of the text · Samuel Bolton, A Tossed Ship Making to Safe Harbor (1644)