A Tossed Ship Making to Safe Harbor, Sermon 2

A Tossed Ship Making to Safe Harbor · Sermon 2

p. 44Matthew 14.

Verſe 24.

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

IN this Verſe wee have three things obſervable.

1 The danger the Diſciples were in.

2 The time when they were in this danger: Now.

3 The unexpectedneſſe of this danger: But.

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

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

p. 45bbDeſcendunt ad mare non ex curioſitate aliqua, aut recitationis ergo, ſed juſſi a Chriſto domino, ſicque expreſſum verbum vocationis habent. Chem. in loc.Had it beene ſaid that they went forth upon their own inclination, or out of curioſity, or for recreation. Or had they done as Jonah did, over-run their maſters? ccVbi peccatum ibi procella.Then no wonder if a ſtorme had been ſent after them, if he had fetched them back with a tempeſt. Men that go in wayes of ſin, muſt expect ſtormes. But when they went on Chriſts errand, had Chriſts commiſſion, went by his direction, and out of obedience to him, and yet meet with ſtormes: this was ſtrange. Here may well be a But.

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

You ſee this true here; the Diſciples they went in Gods way, Exod. 3.9, 10. Exod. 4.10, 11.Exod 3:9Exod 3:10Exod 4:10Exod 4:11they had Chriſts warrant, and yet meet with difficulties: Moſes went into Egypt by Gods commiſſion to bring Iſrael out of bondage: God ſent him, yet you ſee what difficulties he had to conflict withall, in the carrying on the work, their burthens were increaſed, the tale of brick was doubled. Sometimes Pharaoh would let them go; ſometimes he repented, & recalled them, p. 46their cruell uſage was increaſed, &c.

Inſomuch that the beginnings of their deliverance, Exod. 5.5. Exod. 5.20, 21, &c. Exod. 12.31, &c. Exod. 14, &c.Exod 5:5Exod 5:20Exod 5:21Exod 12:31Exod 14did appeare worſe then the loweſt of their ſufferings.

At laſt, when God by a ſtrong hand brought them out of Egypt, you ſee what difficulties they met withall at the Red Sea, and after in the wilderneſſe, hunger, thirſt, drought, fiery Serpents, &c. And when they vvere to enter into Canaan, vvhat oppoſition did they meet withall, **Joſh. 9.1, 2. Joſh. 10.3, 4, 5.6, &c.Josh 9:1Josh 9:2Josh 10:3Josh 10:4Josh 10:5Josh 10:6five Kings combind together to deſtroy them. So that men may go on in Gods wayes, and yet meet with oppreſſing difficulties in them. The like you have in the building of the Temple, which was Gods work too, and they had Gods command; yet ſee what abundance of oppoſitions they met withall in the carrying of it on, what threatning, plotting, ſcoffing enemies: Nehem. 4.1, 2. &c. 7.8. verſesNeh 4:1Neh 4:2their Nobles were wrought off from the work, and proved treacherous to them, Nehem. 6.17. Neh. 3.5.

Sometimes it went forward, and then caſt aſide againe for many yeares, Ezra 4.19, 20, &c.Ezra 4:19Ezra 4:20they were accuſed for a ſeditious, factious people, treaſon, and rebellion: and difficulty upon difficulty they met withall, in the carrying on the work; which protracted p. 47it a far longer time then they had indured in their captivity.

Take but another inſtance among many; Judahs war againſt Benjamin, Judg. 20.85.25.Judg 20:85Judg 20:25Iudges 20.18. Iudah went out againſt Benjamin, and they went out, not only by Gods permiſſion, but by his approbation too, by his ſpeciall liſence and commiſſion: they took councell of God, and God bid them go; yet you ſee, the firſt battell they loſt two and twenty thouſand of their men: they went to take councell againe, God bids them go forth, at that time they loſt eighteene thouſand more, went to the worſt far, Verſe 25. though at laſt, upon their humiliation and reformation, God appeared for them. So that you ſee, a man may goe in Gods way, undertake a worke by warrant and commiſſion from Heaven, and yet meet with oppreſſing difficulties in the carrying of it on.

And this for divers reaſons, to exerciſe our graces: our

Faith.

Courage.

Patience.

Perſeverance.

to purge out corruptions, &c. to magnifie his owne glory and grace, &c.

Vſe. Let us not then judge of the warrantableneſſe p. 48or unwarrantableneſſe of any action, either by the difficulties, or by the preſent ſucceſſes in the carrying of it on.

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

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

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

Of this ſpirit they ſeeme to be in the Pſal. 50.21. Theſe things haſt thou done, and I kept ſilent, and thou though…ſt I was p. 49altogether ddScelerum patronum & approbatorem tollerantia vos me exiſtimetis moler. in loc.ſuch an one as thy ſelfe: they thought, becauſe of Gods patience, becauſe they met with no evill in their evill wayes, that they had done well, God was of their minde: therefore it followes, But I will reprove thee, and ſet thy deeds **foreign Iti s a military word, ſignifies, to ſet a battell in array. Aliem diſponere hinc, Muſculus reads it. ex radice foreign ordinavit diſpoſuit, aptavit ſignificat quaſi diſtincto ordine catalogum omnium ſcelerum proponere, ut velint nolint, legere & agnoſcere ea cogatur. Moler. Et reſiſtam tibi in faciam. Muſc.in order before thee. eeSenties quando in judicium vocave ro an iſta mihi placuerint nee n…. Muſc. in loc. 1 Hab. 13.14.15.God would make them to know that they did evill, he would puniſh them: ſeeing they would not learne by the word, they ſhould be taught by workes.

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

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

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

Vſe. Let not this weaken our faith, or ſlacken our indeavours in any work, becauſe wee meet with difficulties in it: cleare the work to be Gods, and then if p. 50his, aſſure your ſelves he will carry it on, though there be never ſo many appearing difficulties in the way.

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

But yet, though were never ſo many difficulties in the carrying of it on, and though never ſo many attempts againſt him, yet he effected the one: and which is the wonder of the World, having a world of enemies, dyes in his bed. ggMajeſtas non fractaAnd therefore be not diſcouraged, if difficulties riſe, let your ſpirits riſe with them: you are above all things, whileſt you are above your ſelves. hhAudere ad nomen Chriſti periculum vitae, & fortunarum adire, ſpiritus principalis eſt. Luther.It is a magnanimous ſpirit to dare to meet all dangers, to undergoe all difficulties in the cauſe & work of Chriſt. You know what Luther ſaid when he went to Wormes. Bucer endeavoured to diſſwade him: he replyes, **Verbum dei in juriam patitur, & ego qui literis eo vocatus ſum, me conferam. Haec eſt dies quem fecit dominus, vocatus ego venio, vocatus ingredior in nomine domini noſtri leſu Chriſti etiamſi ſcirem tot eſſe diabolos Wormaliae quot ſunt tegulae in aedium tectis.The word of God doth ſuffer, and I being called thither by Letters, will go, being called, I come, being called I will thither, in the name of our Lord Jeſus Chriſt, although I ſhould know p. 51there were as many Devils at Wormes, as there are Tyles upon the houſes. Here was a Prinee-like ſpirit, that was above the world, and therefore could not be daunted with all the evils of it, &c.

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

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

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

2 We novv come to the ſecond, and p. 52that is the time of their danger, vvhichwhich is expreſſed in this vvord, Novv.

[The ſhip was now, &c.]

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

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

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

The ſtories of Moſes in the deliverance of Iſrael out of Egypt, and of the Jewes ſecond building of the Temple, tell us this plainly, they had promiſing beginnings; inſomuch, that they thought the work would have been done out of hand: p. 53but the ſtories tell you what obſtructions, whar interruptions they met withall, before the worke was finiſhed, &c. Though the clauſes and concluſions of Gods people are good, as the Pſalmiſt ſaith, Mark the upright man, obſerve the just, for the end of that man is peace; yet the beginnings and the proceedings may be ſad and troubleſome. Though God will bring the ſhip of his Church to ſafe harbour at the laſt, yet they may meet with ſtormes and tempeſts on the ſea. aaVt mareſic mundus ſemper forvet, nunquam quieſcit.So long as there be contrary windes, men of contrary ſpirits looke for tempeſts, expect ſtormes.

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

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

It is a great argument of lightneſſe and vanity of ſpirit, yea and of carnall fleſhy confidence, to bee puffed up upon p. 54promiſing beginnings; a thing the world is apt to: but when God ſees his owne people in the ſame way, they muſt then expect that God ſhould hedge up their way with thornes, and lay unpaſſible mountaines of difficulty in their way.

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

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

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

1. There is ſomething that wee muſt not doe.

2. There is ſomething that muſt bee done.

p. 551. We muſt not be diſcouraged. God is able to make theſe troubles that are ariſen in the way, to help forward his own end. Doe the billowes riſe, let the Ark, let the ſhip riſe with them: do the winds blow, let them but kindle and inflame your zeale and courage.

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

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

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

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

Nor did any of them let down a Cockboat, and labour to ſecure themſelves.

p. 56In perſonall perſecutions there God permits us to ſeek our preſervation by flight: if we be perſecuted in one Citie, we may flye to another. But when perſecution is generall and nationall, we are to ſeek our preſervation in the whole.

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

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

rrqui amiſſa republica piſcinas ſuas fore ſalvas ſperare videntur. Epiſt. ad Attic. 15. lib. 1. Neceſſe eſt ut eam non ut vivam. Omnes omnium charitates patria comple ctitur. Cicer. Offic. l. 1. qui curat eſſe niſi propterte, pro nihilo eſt. Bern.Tully laughs at the ſolly of thoſe men which in his time had ſuch thoughts, that their fiſh-ponds ſhould bee ſafe, though the Common-wealth were loſt. Such windy conceits have too many with us, and therefore ſeek not their preſervation p. 57in, but from the whole; with, but in ſeparation; nay in oppoſition to the whole.

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

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

p. 58That is the firſt, what we muſt not doe: Now,

Secondly, what we muſt doe.

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

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

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

p. 59Did we not grow ſecure, proud, ſelfe-confident upon the hopes of mercy and deliverance?

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

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

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

This ſeems to be the day-ſtarre, the harbinger of mercy to us: As the Apoſtle ſaith of another duty, it is the firſt Commandement with promiſe. So this, it is one of the firſt duties that ſpeakes deliverance, not to perſons onelyonly, but to the whole nation. Oh that we could in earneſt this day draw water as out of a well p. 60and poure it forth before the Lord.

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

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

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

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

It is not humiliation is enough, nor humiliation and ſupplication, unleſſe to theſe you joyne reformation, 2 Chron. 7 14. If my people ſhall humble themſelves, and pray, and ſeek my face, and turne from their evell wayes, then will I heare from heaven, he mercifull to their ſins, and heale their land. Marke you, it is not one of theſe, p. 61but all of them: the words are not to be read diſjunctively, as if one would ſerve the turn, but copulatively, all or nothing.

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

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

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

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

p. 62There is yet another thing obſervable from the time of their danger. It is not preſently upon their ſetting forth, they had for ſome time a proſperous voyage, but now the ſtorme ariſeth.

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

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

It is ſaid of Iacob, that he ſlackned his pace becauſe of his little ones: God will not over-drive his people, and put them to exerciſes above the ſtrength of grace received. Upon this ground is that ſpeech of Chriſt, Old bottles will not beare new wine, &c. That is, he would not exerciſe young beginners with auſterities of religion, but would forbeare them till they had gotten more ſtrength: the dayes will p. 63come when the bridegroome ſhall be taken away, & then they ſhould faſt, when the bridegrome was taken away: he will then give them in thoſe dayes a more plentifull and abundant meaſure of his ſpirit, and then they ſhould be able for theſe works.

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

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

And indeed thoſe of Gods ſouldiours which have beene moſt fearfull in garriſon, have been moſt valiant in the field; thoſe who have ſuſpected their hearts moſt, who have been moſt humble, fearfull, and jealous of themſelves, have proved moſt reſolute and valiant when God hath called them upon ſervice. Where others who have been ſelfe confident before, have ſhrunk in the dayes of tryall. p. 64As the ſtory of Dr. Pendleton will tell you, who when Saunders a Miniſter came to him and told him his feares, the jealouſies of his own heart to undergo Martyrdome, to burne for Chriſt, he anſwered, that he would rather loſe every drop of greaſe he had, being fat, then deny Chriſt, but yet the poor man ſtood to it, when he renounced it, &c.

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

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

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

1 They were in the midſt of the ſea.

p. 652 They were toſſed with waves.

3 The winde was contrary.

4 Chriſt was abſent.

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

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

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

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

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

When men are in the deepe, there is p. 66no way but to caſt anchor upwards, there is no bottome, but in heaven, which is the beſt bottome, when it is the only bottome.

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

The reliefes of creatures do often hinder us in our relyance upon God: and therefore God is forced to weaken the arme of fleſh, that he might ſtrengthen the arme of faith. 2 Cor. 1.9. 1 Tim. 5.5. Zeph. 3.12.2 Cor 1:91 Tim 5:5Zeph 3:12You know what the Apoſtle ſaith, 2 Cor. 1.9. We had the ſentence of death in our ſelves, that we might learne not to truſt in our ſelves, but in God that raiſeth the dead. 1 Tim. 5.5. The widow that is left alone truſteth in God.

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

p. 67And there are three main reaſons why God when he doth intend to exerciſe the graces of his people; doth pluck them from the ſhore, bring them into the deep.

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

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

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

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

3 He declares the wonders of his truth and faithfulneſſe in ſupporting of us, in relieving of us, that we are not ſwallowed up of the waves: as he promiſeth, Pſal. 45. When you paſſe through the water, I will p. 68be with you, that the flouds ſhall not drowne you, &c.

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

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

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

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

As God led his people forty yeares through the barren wilderneſſe, to prove them, Deut. 8.16.17.Deut 8:16Deut 8:17and diſcover what was in their hearts: as he tels us, Deut. 8.16, 17.

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

Firſt; For matter of ſin. The deepe p. 69will try us, will diſcover the depth of our hearts, ſuch corruptions as our falſe glozing hearts will not diſcover, while we are on the ſhore, will be now diſcovered when wee are brought into the deepe.

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

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

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

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

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

1 Faith, 1 Pet. 1.7. You are in heavineſſe through many temptations, that the p. 70tryall of your faith might be found to the gloay of God. ffDeus aliquando ſuos in periculo relinquit, ut ſuas vires experiantur.It is no tryall of faith when all things ſmile upon us, when God, when conſcience, when the world, when friends and all ſmile, that there is not ſo much as the leaſt wrinkle upon the face of the waters. ggPermittit Chriſtus ſuos quandoque adverſis tempeſtatibus jactari, ut fides eorum exploretur, infirmitas diffidentiae noſtrae ſe probet, &c. Parous.But now when God frowns when the world frownes. When a man ſhall be brought into the deepe; 1 either the depths of deſertion, or 2 the depths of temptation, or 3 the depths of outward trouble; here is the tryall of faith indeed.

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

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

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

p. 71There is no tryall of love, while we have ſuch diſpenſations from God as are fewell and attractives of love.

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

3. The 3 grace he tryeth is our patience.

Patience is ſuch a grace as is not tryed but by difficulties: where there is nothing to provoke or occaſion impatience, there is no tryall of patience. While Jonah had the Goard hee was calme enough: but when the Goard was gone, hee grew p. 72as hot as the Sun which ſhone upon him.

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

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

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

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

The mayne of his argument was this, p. 73and it was true in the mayne: That while all things which are fuell to patience are injoyned, while a man is in ptoſperitie, and hath what his heart can wiſh, here is no tryall of patience. But when a man is brought into the deep, plucked from the ſhore of his injoyments. When a man is brought into ſtraits and difficulties here will bee the tryall. And therefore doth God often carry his people into the deep as he did him, and raiſe ſtorms & troubles there, that he might diſcover his peoples patience. And when a man can now lye downe in the duſt, kiſſe the rod, juſtifie God, cleare him in all his dealings, and ſweetly accept of the puniſhment of his iniquity, when a man can by the power of Faith lay all the inſurrections in his ſoul, ſilence all murmurings, 26. Lev. 41.3. Lum. 32.and give God the glory of his owne proceedings with him. Here is patience indeed, patience in ſtrength. That is the ſecond.

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

Men will never caſt themſelves upon p. 74God, ſo long as they have any bottome to ſtand upon here below.

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

The exerciſe of faith is called a ſtandding ſtill, 14 Exod. 13.2 Jer. l. 30 Ifai. 1.Exod 13:2Jer 50:30to beheld the ſalvation of the Lord. But a man will never ſtand ſtill, ſo long as he hath any friend to gadde unto. You ſee that in the Jews, 2 Jer. ult. Iſai. 30.1. &c.

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

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

Againe, the exerciſe of faith is called a retiring our ſelves to him, a ſheltering of our ſelves in God, flying under his ſhadow, running to him as our Tower. But this we ſhall never do, ſo long as we have p. 75any Bulwarks of our owne: The tower is the laſt refuge: and therefore God doth beat us out of our own Bulwarks, out of our owne meanes of proviſion, that wee might alone flye to him for ſecurity: So the excerciſe of faith is called an Anchoring of our ſelves on God: But ſo long as we finde a bortome here below, wee will never caſt Anchor upwards.

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

Thus you ſee Jehoſaphat, 2 Chro. 20.122 Chr 20:12We know not what to doe; here was no bottome for him to anchor on below, a great enemy, and ſmall ſtrength to withſtand, and therefore hee anchors upwards: But our eyes are upon thee—.

To conclude, the middeſt of the Sea, it is the fitteſt place for God to trye and exerciſe his people, and for God to ſuccour and help his people, wee ſhall bee moſt thankful, God wil get himſelf moſt glory, and the deliverance of his people will be moſt conſpicuous. If God ſhould p. 76help us on the ſhore, while we are among our other ſuccours and helps, theſe perhaps would either obſcure, or take away the glory which belongs to God in a deliverance.

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

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

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

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

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

p. 77Haſt thou been in the midſt of the Sea? haſt thou been in the deep. 1. The depth of temptarions. 2. Of deſertions. 3. Of outward trouble? And haſt thou cleaved noto God? haſt thou juſtified him? haſt thou loved him? haſt thou had experience of thy graces? have they abidden tryall? Here is ſomething to evidence the truth of thy graces to thee. Difficulties are exerciſes, and abiding difficulties are experiences to us of the truth of our graces. Thats ſurely ours which hath abiden temptation. There is no judging while you are on the ſhore, the tryal is when you come into the deep, one experience fetched out of the deep, will tend more to thy eſtabliſhment, than many promiſing evidences never put to the tryall: The deep demonſtrates, the truth of thy graces.

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

We ſhould never have the experince what God can doe, if we did not ſee what man cannot doe: you ſhould never know p. 78the mercy of God, if you had not experience of neceſſities above man.

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

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

[Toſſed with waves.]

llVita noſtra, foreign 91 Pſlm. 10. Chriſtianus Crucianus.A perfect Embleme of the Church of God. A ſhip upon a troubleſome ſea toſſed with waves. mmVt Mare ſic mundus ſemper fervet Chem. Ut Diſcipuli, ſic Chriſtiani habent ſua turbida & Lucida intervalla. 2 Cor. 7.5.2 Cor 7:5The world is fitly compared to the Sea, for the moſt part ſtormy, (n) though ſometimes it is more quiet and calme, as the Apoſtles for ſome hours ſailed on a calm ſea, yet alas theſe are but reſpits, ſome Lucida intervalla, ooInterdum breves induciae piis conceduntur, ſicut Apoſtol. hic ad pauculas horas tuto mari navigant ſed brevis temporis ſeculitatem, mox ingentes adverſitates excipiunt, Chem.Some few hours breathings; their conſtant ſayling is on a troubleſome ſea, toſſed with waves.

p. 79[Toſſed with waves.]

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

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

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

tt12 Revel. 2. foreign.Rev 2Sometime for the throwes and pangs in travaile.

uuHee aeas delivered up, foreignFor the torments inflicted on the wicked ſervant.

wwforeign. 16 Luke 23. 14 Rev. 10.20 Rev. 10.Luke 23:14Rev 10:20Rev 10Nay, for the torments of hell, and hell it ſelfe.

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

Doctr. That there is not ſo much evill in the greateſt trouble and affliction, p. 80as there is good in the leaſt tryall, and exerciſe of our graces.

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

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

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

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

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

p. 81The Phiſitian makes his Patient a little ſick for his greater healh: The Chirurgeon puts us to a little paine for a greater eaſe. God takes liberty with the outward man, to doe good to the inward man. 1 Cor. 11.22. You are chaſtiſed of the Lord, that you might not be condemned with the world.

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

As God makes one evill the puniſhment of another to wicked men, ſo hee makes one evill the cure of another to his owne people. The Phyſitian orders poyſons to uſefull purpoſes: So God thoſe things which are evil in themſelves, p. 82to the good of his owne people.

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

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

Thus is there an expedite in all Gods ſad paſſages of providence to his owne people: as he ſaid to his Diſciples, It is expedient for yet that I goe away. It was p. 83ſtrange that the beſt of Creatures ſhould ſtand between man, and the beſt of comforts: So it did there, the humanity of Chriſt was the beſt Creature that ever God made; yet this was the vayle, the Cloud, that hindred the better comforts: If I goe not, the comforter will not come.

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

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

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

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

[Toſſed with waves]

p. 84He doth not ſay the ſhip was drowned with waves; but it was roſſed with waves: It was toſſed, but it was not drowned: whence, in an Allegory,

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

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

It was toſſed in the times of the ten bloudy Perſecutions, began under Nero, when Peter and Paul were beheaded; p. 85and continued under Dometian, when John was baniſhed into Patmos, and ſo carryed on for divers Emperours more. **Quo tempore univerſus orbis ſacro martyrum eruore infectus.When the whole world did ſwim with the bloud of innocent Martyrs: yet at that time God did not only preſerve, but eeSanguis Marty rum ſemen Eccleſiae.increaſe his Church; inſomuch, that Julian leſt off to perſecute Chriſtians as his predeceſſors had done, ffNon ex miſcricordia ſed ex invidia.not out of mercy, but out of envy; becauſe he ſaw the more they were afflicted, the more they grew.

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

Vſe. If ſo? Let wicked men ceaſe to attempt any thing againſt the Church and People of God: ggImpellere poſſunt, ſed in totnm proſternere non poſſunt, crudeliter me tractare poſſunt, ſed non extirpare, dentes nudare ſed non devorare, occidere me poſſunt, ſed in totum me perdere non poſſuut. Luther.It is but labour in vain, they ſhall never attain what p. 86what they ſeem to ayme at, the ruine of the Church of God. Hee hath ſaid 12 Zach. 3. That hee will make his Church a a burthenſome ſtone, they that lift at it ſhall be cruſhed by it, though all the Nations of the world ſhould bee gathered together againſt it. St. Jerome on this place ſaith, that in Jeruſalem they had at the gates of the City a great ſtone, which men, to trye their ſtrengths, did lift at; and if they attempted it, & were not able to lift it, they hurt themſelves thereby. Such a ſtone wil God make his Church. We know the Peece overcharged, ſtrikes not downe that a man ayms at, but rather he himſelf is ſtrucken down with its own recoyle: Hee that ſhoots againſt the Church, ſhoots in a Peece o're-charged, and ſhall be ſure to be ſtruck downe with its own recoyle.

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

Jnlian lifted ſo long at this ſtone, till at laſt it fell upon him, and cruſhed him to powder. Aſſure your ſelves you ſhall but make rods for your owne back, you ſhall but pave a way to your own deſtruction; you ſhal but dig pits to bury your ſelves in, twiſt cords to bind your ſelves p. 87wituall. No weapon formed againſt thee ſhall proſper; and whoever riſeth up againſt thee ſhall fall for thy ſake. Again, they ſhall bee covered with ſhame that warre agasnſt Sion, &c. Read 4. Mic. 11, 12, 13. 4 Mic. 11, 12, 13. 43 Iſ. 3, 4. &c.Isa 3:4And 43. Iſa. 3, 4. I will give men for thee, and people for thy life.

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

[The wind was contrary.]

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

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

That which raiſeth ſtormes betweene God and man, between man and himſelfe, between one creature and another, it is contrariety. Take away contrariety and take away ſtormes. The way to have a calme ſea is to ceaſe the winds: ſo the way to have calmneſſe in the Church, in the ſtate, is to take away contrariety. The Deciſions of the hand, are but the fruits of the differences in the heart. The differences p. 88of mens judgements, doe ever raiſe differences and troubles without.

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

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

p. 89And if I miſtake not this was the cauſe of the firſt Murther that ever was, 1 Iohn 3.12. Caine was of that wicked one who ſlew his Brother, 1. John 3.1 John 3and wherefore ſlew hee him? Why ſaith the Apoſtle, Becauſe his owne Workes were evill, and his Brothers good. It was not becauſe God reſpected one, and not the other: for God tells him, 4. Geneſis 7. That if hee would doe well, he ſhould be accepted too: but it was becauſe his owne workes were bad, and his Brothers good. But could this be a good reaſon? were his Workes bad? Why did hee not mend them? was this any cauſe to kill his Brother? This was the cauſe: His Workes were bad, and hee was convinced of that, both by Abels proctiſe, and Gods different acceptation: And becauſe hee had no mind to mend them, therefore he would kill Abel, hee would murther him that vvent before him, that his Conſcience might not bee continually condemning and tormenting of him, for that vvhichwhich he had no mind to mend.

And you have the like in the Scribes and Pharaſees, ſet out in the Parable of the Vineyard and Husbandman, they p. 90had Gods Vineyard, were the husbandmen in the Church, but they would yield no fruit: Luke 10.16, 11, 12.Luke 10:16Luke 10:11Luke 10:12God ſends to them over and over, they beat and miſ-uſed the Meſſengers. At laſt God ſends his Son, with this ſweet expectation; Sure they will reverence my Sonne, though they have perſecuted and killed the Prophets, 13. verſe.yet my ſonne ſhall find other acceptation of them; ſure they will receive my Sonne. 14 verſe.But marke now their Spirits, This is the Sonne, ſay they, come let us kill him, that the Inheritance may be ours.

You know it is a Parable, the Vineyard is the Church, the ordinances and the fruit which God expected, was holineſſe, and ſutable obedient walking: The meſſengers that God ſent to call to them for it; were the Prophets, who called them to obedience and holineſſe. But becauſe they deſturbed them in their way, and would not ſuffer them to live as they liſt, therefore they miſuſed them, perſecuted, killed them: Laſt of all, God ſends his ſonne, and then they ſay, This is the heire, let us kill him, and the Inheritance is ours: Then the day was theirs, they might ſinne without check, p. 91controule, they ſhould bee diſturbed no more, they ſhould doe their will and none ſhould check them, here was the reaſoning of their heart.

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

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

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

The end of the ſecond Sermon.