A TOSSED SHIP Making to safe Harbour, OR, A Word in Season to a sinking Kingdom.  
Wherein 

England's Case, and Cure;  
Her Burdens, and Comforts;  
Her Pressures, and Duties;    
Are opened, and applied, in divers Sermons, preached upon the Public Days of HUMILIATION, Out of that Prophetical History, Maith. 14.22 to 28.  
By SAMUEL BOLTON, preacher to the Congregation of Saviour's Southwark.  Chrysost. Hom. in Act. 8. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
joel. 2.21. Fear not, O Land, be glad and rejoice, for the Lord will do great things for thee.  
Psal. 65.5. By terrible things wilt thou answer us, O God, of our salvation, who art the confidence of all the ends of the Earth.  
utinam qui nos modo exercent, convertantur & nobiscum exerceantur. Aug.  
LONDON, Printed by L. N. for Philemon Stephens, and are to be sold at the golden Lion in Paul's Churchyard. 1644.   

To the Right Honourable ROBERT Earl of Warwick, Baron of Leez ' Le Rich, Lord High Admiral of England, etc.  
Right Honourable,  
A Public spirit is a rare and excellent spirit, honoured of GOD, esteemed of Man; it's a piece of GOD in Man, or Man seeking himself in GOD. It's a spirit above the world, because above itself. We read of many of the Heathens, who were renowned for their publicness of spirit. And certainly it was an excellent spirit which was in them, but it was short of the true spirit: it held forth a god, though it fell below the true God; publicness of spirit speaks a god, when privateness of spirit makes itself a god. It's proper alone to God to work from himself, and to himself, to be the spring whence, and the sea whither all his actions tend; but it is not for man. He that makes himself the principle of working, and the end of working; that (like a circular line) gins from himself, and ends in himself, doth pull down God, and setteth himself in God's stead. Like the spark in the fire, or the drop in the sea; so our good doth more consist in God then in ourselves. He that seeks to be something out of God, gins to be nothing; but he that can be nothing for God, finds himself all in God, and God all to him.  
Right honourable, among those who have excelled in this publicness of spirit in our days. And have sought God and the good of these bleeding kingdoms, in separation, nay in opposition to themselves; we find your Honour in the front, uncorruptedly upright— And it is but a manifest of your ancient spirit in former times, when not many durst; and few would appear, to own religion under contempt, we have had bad days before, than days of sin, now days of trouble; and these days of trouble, they are but the births of those days of sin. Then you were a patron to the good, now a patriot to the whole. In the former you were a shelter in these a Saviour; before a succour to religion, now an assertor of it. In which work, your honour hath had a part burdensome enough, but suitable to the greatness of your spirit, fitted to encounter with difficulties: you have lain at the breaches; seen the wonders of God in the deep, been the terror of the sea, the comfort of the land: and we have therefore been so secure at land, because our hearts have securely reposed in you at sea: Your work is great, but your rewards are glorious; the hardest services shall have the best rewards: nay, is there not something of a reward in this? that God will own us, that God will honour us to work for him. My Lord I know your head and hands are full, yet give me leave in this press of employments, to present to your honour the state of our Church under the notion of A tossed ship upon a stormy sea making to safe harbour: under that notion these poor thoughts may find access to you, and come under your honour's protection. The Ship is the Church of God, the Sea the world, the the contrary winds, men of contrary spirits, the storm, our present troubles, the lading precious, religion, property, liberty, and what ever is dear; the passengers, ourselves, the harbour which we make towards, is nothing but peace with reformation. The winds have been and do continue high, the sea stormy, our dangers great, and we have been forced to cast much of our lading overboard to preserve the rest, and save the ship. In these our straits many distrusting the safety of the ship, have let down a Cockboat, and sought to shift for themselves; Some sinfully, all shamefully; others who see their good folded up in the whole, & desire not to outlive their precious lading, do still abide in the ship: some labouring at the stern, others at the oar; every one their hands full.— But though our work is hard, our dangers great, yet is it not with us, as with the Apostle, past all hopes of saving, Acts 27.20. There is yet hope if we look downward, we are not yet so low as to hope against hope, Rom. 4.18. If we were, yet there is hope in the God of hope. And indeed there is our stay, we have anchor too much downward, we have rested upon that which by very resting upon hath proved uncomfortable and unprofitable to us: disappointment and shame are the deserved ends of creature trusts: oh that we could now anchor upwards! upon that GOD who is the Rock of Ages, an everlasting rock; a rock so deep that no floods can undermine, & so high that no waves can reach. This is our comfort in our straits and troubles here below, that there is yet sea-room enough in the infinite goodness of God for faith to be carried full sail upon. Nothing should pose our faith, but what poseth God: Nothing is too big for God to do; and why should any thing be too big for us to believe? Things marvellous to us, are yet easy with God; things wonderful to us are yet familiar with him, as he tells us Zach. 8.6.— It is our hope that God is risen, nay, gone forth, and is now travelling in the greatness of his strength to bring redemption to his Churches, to work deliverances for his people. Let us stand and admire him in his going forth: Lo this is our God we have waited for him and he will save us: this is the Lord, 
Isay 25: 9  we have waited for him, and we will be glad in his salvation: Let us put ourselves into a posture fit to receive mercy, and then stand still and see the salvation of our God: stand still in believing, yet endeavour in working; we are to fix our eyes, but use our hands. Through God we shall do valiantly,— for he shall tread down all our enemies for us. We, but we through God— It is the speech of one, Use means as if there were not a God to help, look up to God as if not a man to help. Certainly not to use means is to tempt God, and to trust in means is to provoke God. It is a lesson worth learning, not to swell in the enjoyment, nor to sink in the want of creature reliefs, to be nothing in ourselves in the presence of means, and to be all in God in the absence of them. But let me not be a burden to your honour in the entrance.— My Lord, I have only this to say; you have done much for God, and God hath now put advantages into your hands of doing more; it will be your honour here, 
●●ies brevis opus multum, merces magna, pater familias urget operarii ne sint pigri.  and your happiness for ever, if God do please to make you instrumental for the spreading of the light of the glorious Gospel of Jesus Christ, into those dark Western parts of the world; pity it is that the Garden of the World should want the Sun of the World; that those places which abound in all things, should want that which should be the crown and comfort of their abundance. It is my earnest prayers, that God of his mercy would give you a single heart and an industrious hand to work for him, and himself eye your labouts, writ a book of remembrance of them: be your counsel in straits, your protection in dangers, your comfort in life, your Saviour in death, and after death, the God of your posterity also, that mercy may be entailed to your house for ever. And this is the earnest and hearty prayers of him, who is  
Your Honours in all humble and due observances, S. BOLTON   

READER,  
ARt thou a friend, or an enemy? Art thou active or passive in the injuries of Zion? If active, know, thou wilt be found to strive against God, 
a Injuria quae piis offertur, fit ipsi deo. 1 Nahum. 9.11.  and he will be too hard for thee; what can the potsherd do against the rock? whether thou 
b Sive percutiat, sive percutiatur, frangi necesse est.  Smite or be Smitten, thou must needs be Broken in pieces; who ever thou art, yet Read, thou may find something here, if not to make thee, yet to mend thee, if not to convert thee, yet to convince thee, and at least restrain thee in thy former way. 
c Ideo scribuntur omnes libri, ut emendetur unus.  All Books are written to mend one, the Book of the heart, and who knows but this may do it. Art thou Passive? art thou a fellow sufferer? Come then, let us sit down, and mourn together, 
d Cum deflentibus defleo, cum jacentibus, jaceo, jaculis grassantis inimici membra meae percussa sunt, cum prostratis fratribus, & me prostravit affectus meus. Cypr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hom. Iliad.  let us help to weep the tears, and sigh the sighs of a bleeding State! Hast thou considered Ireland? hast thou been there in thy sad thoughts? hast thou observed the murders, cruelties, ruins, and devastations of that place? hast thou heard the sigh of the Prisoners, the scriching of the Slain, the groan of the dying—? hast thou taken notice of those thousands of the Saints, (e) whose dead bodies they have given to be meat unto the fowls of the heaven, and whose flesh they have given to the beasts of the earth, and whose blood they have shed like water upon the ground, and there was none to bury them? Tell me, hast thou been at Ireland's Funerals? Is it not yet dead? we fear it is; yet we hope it's capable of a resurrection, though with Lazarus it lie some days in the Grave, before Christ come and raise it. Hast thou seen all this, and canst thou not weep? come, let us mourn together! God hath made the same Organ both for Seeing, and for weeping; he that sees, must needs Weep. Hast thou observed the miseries of England? That lies a bleeding, though not a Dying: Ezra. 10.2. There is yet hope in Israel concerning this, Though we have too many Symptoms of a dying State, yet there may be a recovery, possible, this Issue of Blood may be stopped. Indeed we have spent all upon Physicians, and they have done what they can, they have used the uttermost of their endeavours and skill, but our Cure is not wrought. England hath sinned, now england suffers; our present sufferings, are but the fruits of our former sinnings. Rods of Correction come in, where words of instruction take no place, Men that will not learn by Faith, must be taught by sense, 
f Prov. 26.3.  A Rod is for the back of the Fool.— Long it was before God would be drawn to Strike, what defers? what delays? what wayting? nay what conflicts within him? who hath not heard the soundings of his Bowels? 
g Hosea 11.8.  how shall I give thee up oh England? how shall I make thee as Ireland? how shall I set thee as Germany? Mine heart is turned within me, my repentings are kindled together,— All this while England's tears, might have kept back a deluge of wrath; But no man repent, 
h Deus noluit punire, ipsi extorquent, ut pereant. Salu. de provide l. 1.  no man smote upon his thigh, saying, what have I done? And when there was 
* 2 Chron. 36.16.  no Remedy, but God must begin to ride his Circuit of judgement; yet, oh yet! what mercies hath he expressed in the midst of Judgement? what Compassions in the actings of Displeasures, as if he himself, as it was said of Augustus, did suffer in all our scourges, 
i Paenas dat, dum paenam Exigit. Sen. de Clem. cap. 10.  and himself feel all our stripes. To pass over others. viz. Oppression, Injustice, Sabbath-breaking,— etc. There have been three special sins, which have had a great Influence into our present Troubles. 1. The Contempt of the Gospel. 2. Corrupting of Worship. 3. Profanation of Sacraments. 1. The contempt of the Gospel, we have had the precious Gospel of Christ, the streams whereof hath brought so many Ships laden with blessings, to our shore; But how have we despised it? what tenders of Mercy have we refused? What bleeding offers of Christ have we rejected? what bowels of Compassion have we spurned against? There is the sin, will you see the punishment? Read them both together. * Matth. 22.4, 5, 6, 7. God sent his servants to invite men to the marriage; Behold my Oxen and my Fatlings are killed, all is ready,— But they made light of it,— etc. therefore the King was wroth, And he sent forth his Armies, and destroyed those murderers, and burnt up their Cities. 2. The corrupting of worship, how the Worship of God hath been corrupted and abused by wicked men, you all know?— And look but into the Scriptures, you shall find, that most of the Calamities that did befall the Jewish Nation, they took their rise from hence, the corrupting of the Worship of God. 
k Judg. 2.12, 13, 14. 2 Kings 17.6, 7. 2 Chron. 36.14, 15. Deut. 29.14.15, 16, 17.  they chose new gods, than was war in the gate, they served Baal and Ashtaroth, they corrupted the Worship of God, therefore was the wrath of God against them. No doubt but if we had a Book of the Jewish Politye, we should find that the wise. Men of their State (as one doth well observe) were ready to lay it upon other Causes; if the Philistines and Canaanites, and other Borderers did spoil them, and overrun their Country: no doubt they were ready to say this in an old grudge which these Nations had against them, because they had dispossessed them of their Land, if the Kingdom were divided, as it was in Rehoboams time, Alas this was nothing, but the oversight of their Prince, or the weakness of his Counsel; if Israel make war with Judah, that's but Policy to keep down one another, lest either should be too great; if there were Civil Wars; that's only through the Faction of Potent and ambitious Statesmen, etc.— But what ever reason States may give, yet God sets down this for the Reason and ground of all, the Corruption of his Worship●  
3. Profanation of Sacraments. And how have the Sacraments (in particular the supper of the Lord) been profaned? how hath the Body of Christ been torn in pieces, and his blood trampled under foot by profane and wicked men; Insomuch that it hath been the whole work of the Ministry (in stead of entertaining those who were the friends of the Bridegroom, and were invited to this Supper) to keep fast the door, and hold out those who would press in, and yet were 
l Ad Ecclesiam non pertinent qui sunt intus, Sed qui sunt in ea pie viventes. Aug. Sicut Arca de lignis quadratis, ita Ecclesia de Sanctis construitur. Aug.  unbidden Guests; which of us have not found this the greatest burden upon the shoulders of our Ministry? who of us have not sighed and groaned under the weight of it? And can we think that God will make any account of our Blood, who have undervalved the Blood of his Son? Shall we trample the Blood of Christ under foot; and will God esteem our blood precious? will he regard our bodies, that have had no regard to the Body of his Son? will he esteem our lives, who have not regarded the death of his Son? Certainly no— Thus I have showed thee the many Springs and Sources of England's sorrows; And now, in what readiness we are for the removing of them, I dare not think! possibly, something may be done; nay probably, much may be done, but the hearts of the people, not being yet prepared, doth give occasion to suspect (though the endeavours of Reformation be never so sincere, so full) yet our plaster will not be large enough to our soar; These are our sad thoughts; But God's thoughts are not as our thoughts; It is easy with him to Purge his Worship, to fence his Ordinances, to bring his Gospel into esteem. And if this be God's floor, he will purge away the Chaff, if this be his field, he will weed out the tares, if this be his house, he will sweep away the dust, If the Lord have any delight in us, he will bring us into the good land,— etc.  
But while we speak this, our sad thoughts return,— Prov. 18, 19 The dissensions of Brethren, are as the bars of a Castle; This is the Blazing Comet that hangs over our times, and portends more evil than all our enemies can bring upon us, even the Dissensions of our Brethren. Differences there will be, we know but in part, 
Illud usitatum fuit in primis diebus Evangelii ecce ut see in vicem dilligunt. — But why Dissensions? why do we not rather seek to compose those Differences, then increase them? why not rather heal them, then heighten them? Shall we pride it in the making and enlarging rends and divisions? will any seek to make themselves Great, by making others of their Brethren Little? and to difference themselves from them in esteem by differencing themselves from them in judgement? Will any seek to raise themselves upon the ruins of others? 
Milites dicuntur Pompeii Superbiam his verbis reprimere, Nostra miseria magnus es? Tacit.  make themselves rich, by endeavouring to make others poor? These are like Highway Robbers, who have no more credit, nor esteem, than what they have unjustly rob, and spoiled others of. These are the worst of Spirits, God forbidden there should be such a Root of bitterness in the hearts of Christians,— I dare not think it, And if not, methinks your distances are not so great, but either the tears of friends, or the terror of enemies might bring you together. Though a fair day might divide and scatter you (like Sheep) all abroad the field, yet one would think a storm should bring you together again: The very Savage people, though they were continually jarring, and at dissension among themselves, yet when Alexander the Great came among them, the equality of the danger, wherein they all were, caused them to join their hearts and hands together against the common enemy. Do you not see, that notwithstanding all their Differences, your enemies are united to your destruction? Oh why are not you yet united for your Preservation? But may be you will say, It is my Part rather to cover, then to repeat Differences; The repeating of Differences, is oftentimes a renewing of them, He that covereth a Transgression, procureth love, but he that repeateth a matter, separateth very friends; Prov. 17.9. There is a deviding, and there is an uniting repetition, my desire is not to divide, but to unite, in repetition of them; Not to fuel our flames, but to quench them, not to increase our Differences, but to remove them. And to be serviceable to these with other ends, these poor following thoughts were composed, and are now entreated out; the miscries of the Kingdom brought them to the Pulpit, and the entreaties of Friends persuaded them to the Press; The Story whereon I treat, doth suggest matter suiting with the Times? Our troubles lead me by the hand, to these Texts, and these Texts did carry me back to our Times. 
m Qui obscure loquitur, crux auditorum, non doctor. Broug. in Daniel.  The Discourse is plain; the groundwork is too dark for light Painting; It is like the Times, unrigged, tossed Ships upon tempestuous Seas, regard not their ornaments, if they can but keep the Main together, though they lose much of their tackle and deckings, they think it well, and are content. The Observations are many, and for the most part short. It is not my usual way, but now so of choice: They are Fast-Day Sermons, wherein the great Work of the Day is Prayer: Preaching is (but of the nature of a Baiting in the journey) to quicken us in the further progress of the work of the day in Prayer.  
And I have found by Experience, to be large upon a Point, upon such days, hath rather tired then quickened their Affections to the succeeding work: to conclude, if thou finds them to contribute any thing to thy inward man, if thou find any thing for Counsel, for Comfort, for stay, for encouragement, in these sad and sinking Times; Bless GOD; And when thou speedest best with him for thyself, speak a word for the Author. Who is,  
Thine in the Service of the Gospel, S. Bolton.   

The Approbation.  
I do allow these Sermons on Mat. 14.22, etc. to be printed, as pious, profitable, and seasonable for these times.  
John Downame.   

A Table of the most material things in this following Treatise.  

THE inducement to, and Introduction into this history with the Analysis of it. 1, 2, 3, 4.  
Doct. God's refreshments must quicken us to God's employments. 5  
D. Men that have once tasted the sweetness of Christ, are hardly drawn away from Christ. 6, 7.  
D. Where God hath a will to command, man must have a will to obey. 8  
D. It is good to get a warrant from Heaven in all our undertaking. 89  
D. When God hath a work to do, he will provide necessaries. 11  
D. Christ's care to preserve his Disciples above himself, suggests to us, our care to preserve his glory above our own safety. 14  
D: God doth often condescend to give a reason of his commands. 18  
D. None come to Christ, and have to do with him, but he sends them better away. 18  
Use. This speaks encouragement, to have much to do with Christ. 19  
D. Christ will not put us to exercises above our strength. 21, 22  
D. It is our duty to add meditation to hearing of the word. 23  
D. The duties of our general, are to help us in those of our particu-Calling. 24  
D. Helps to duty, must be sought and embraced. 26, 27  
but these must be such as are instituted or countenanced of God, not devised of men. 27, 28  
D. A good heart will seek occasions and means of converses with God. 30  
D. It is good when you converse with God, to get into Christ. 31  
D. When wicked men stretch forth their hands against the Church, it is high time to betake ourselves to Prayer. 33  
D. In all our difficulties, Christ is praying for us. 36  
D. God's Providence should furnish us with matter of Prayer. 37  
In what respects, Christ was said to be alone. 39, 40  
D. Christians are to seek and take occasions to be alone. 41  
D. A man may have Gods warrant for the doing of a work, and go on in God's way, and yet meet with oppressing difficulties. 45. 47  
Use. Judge not of any cause, either by difficulties, or present succestes. 48  
V. Let not difficulties slacken our endeavours, or weaken faith. 49  
U. I● those who walk in just ways meet with storms, what may those expect, who walk in ways of sin. 51  
D. That comfortable and promising beginnings, may yet afterwards meet with sad and sorrowful Proceed. 52  
V. It is our Case. What must be the Cure. 53, 54  
1. Something must not be done. First we must not be discouraged. Second, we must not forgo the Cause. Thirdly, we must not flack our endeavours. 55, 56  
2. Something must be done. These four. First, Search out the cause. Secondly, be humbled for it. Thirdly, Reform of it. 4. Supplicate Fift, Covenant. 58. to 61  
D. God spares to exercise young beginners with difficulties. 62  
V. To comfort the Saints, your exercises shall not be above strength. 63  
d. That when Christ intends to exercise the graces of his people, he brings them into the deep. 65  
Reas. 1. To declare his wonders. 2 To try your graces. 3 To exercise them.  
V Think it not much to go down into the deep. 76, 77  
The Disciples sad condition at Sea, employed in that word Tossed. 79  
d. There is not so much evil in the greatest trouble, as there is good in the least exercise of grace. 79, 80  
d. God puts his people to a lesser trouble for their greater good. 80  
V. It speaks patience under afflictions. 82, 83  
d. The Church may be tossed, not swallowed up of waves. 84  
V. Let wicked men cease to attempt against the Church, etc. 85. 86  
d. Contrary spirits, cause tempests. 87, 88, 89  
d. God may be working our preservation, when we think he is working our destruction. 92, 93  
d. Storms are to be expected, where Christ is not in the ship. 94  
V As ever you desire Peace, get Christ into the ship. 95  
V. Christ absence in trouble, makes sufferings insufferable. 96  
V. Get Christ's presence in all your sad conditions. 96, 97  
d. Christ is present to faith, when absent to sense. 97  
V: Learn to see him by Faith, when you cannot by sense: 98, 99  
d. Gods heighten the troubles of his people, before he doth deliver them. Five Reasons of it. 99, 100  
Reas. 1. To heighten our graces. 2 Or Duties. 3 Or Deliverance. 4 His Glory. 5 Or Praises. 101. to the 109  
Use. Not to be cast down, though God heighten our troubles. 110  
d. Christ takes notice of us in our greatest afflictions. 111  
V To comfort: and 2. to counsel us how to behave ourselves. 112  
d. When Christ sees our trouble on the shore, he will come to us on the sea. 112  
V. Be speak God to look down and see our trouble. 113  
d. Means cannot be wanting, if God purpose help. 114  
V. It speaks encouragement in our lowest condition. 114  
d. Nothing shall part Christ and us in trouble, etc. 115, to 117  
d. What ever Christ purposeth to do for his people, is as good as done. 119  
V. It speaks comfort in respect of promises to the Saints. 120  
And terror in respect of threaten toward the wicked. 121  
Christ in his lowest abasements, did ever discover something of his Deity. 123  
d. To know or deliver ours, is the best part of deliverance. 126  
d. God sometimes goeth strange ways to deliver his people. 127  
V. Let us not distrust in this wisdom and power, never to be posed. never nonplussed. 129  
1. What is meant by the fourth Watch. 130  
d. God takes a fullness of time for the accomplishment of his Promise. 132  
V. It speaks, Patient waiting, 1. In Deferrs. 2. Denials. 3. In the incomes, and receipts of mercy. 134  
But yet so wait, as to do our duty. Some Promises God will effect by his own immediate hand, some by means. 135  
Three things to be done for the downfall of Antichrist 1. Clear Preaching, 2 Spiritual walking. 3 Joint Praying. 136, 137  
d. When the fullness of time is come, then will God perform his Promise. 198  
u. Blame us, we cannot wait. 3. Grounds of it. 139, 140, 141 1 Pride. 2 Ignorance. 3 Impatience.  
d. Man's extremity is God's opportunity. 142  
1. Why God suffers us to be brought to extremities before he help.  
2. Why he helps in extremities.  
1. God suffers it for Four Reasons. 145  
1. That Mercy might be more conspicuous. 2. That Mercy might be more advanced. 3 To quicken to Prayer. 4 To enlarge us in Praises.  
2. God doth help us in our Extremities. Three Reasons of it. 146  
First, Because God is engaged. Four Engagements. 146, to 149  
2. That both we ourselves, and the generations to come might trust.  
3. For the torture and disappointment of wicked men. 151  
u. Not to be too much cast cown, though God bring us into extremities before he help. 152  
There are Five times when God will help. 153. to the 155 

1. When we know not what to do. 153  
2. When we know not what God will do.  
3. When we shall sin foully, or suffer sadly.  
4. When the enemy is at the top of his rage. 155  
5. When God holds up a mighty Spirit of Prayer.    
d. Christ may come to save his people, & they not discern him. 159  
d. Men may sometimes look upon their deliverers as destroyers. 162  
Three times Christ appears as a Ghost to his people In times 

1. Of Humiliation. 163  
2. Of Temptation. 165  
3. Of Desertion. 165, 166    
Four times Christ appears as a Ghost to wicked men. 168 the 171 

1 When he comes to Reform his Church.  
2 When he comes to reform their Persons.  
3 At the hour of death,  
4 At the day of Judgement.    
u As you desire Cerist should not be as a Ghost to you hereafter, terrible at death, etc. Let him not be a Ghost to you now. 172  
d. Christ may come to help his people in such a way, as yet the means of help may be a terror to them. 173  
u. Not to be dsscouraged, though the means of help carry the face of destruction. 176  
u. Yet to be humbled, that God takes such sad ways to do us good. 177  
u. Though the means be terrible, let not the salvation be a terror. 178  
d. God doth often increase, when he comes to remove our trouble. 179 

Reas. 1. To discover our hearts. 183  
2. To lessen our sins. 183  
3. To increase our Duties. 195  
4. To increase our deliverance. 197  
5. To increase our thankfulness. 199    
u Judge not of God's purpose, by his proceed of Providence. 201  
u. Lift up your heads under the greatest pressures. 202  
Some Rules to know when troubles are at the height. 207 

1. When we are at the height of our graces. 207  
2. When we are brought to the lowest. First in Passive, Second in active Humiliation. 208    
d. men's fears may be increased, when deliverance is nearest. 210  
Fear is not the way to drive away a Ghost, etc. 210  
d. Men cry out, because they cry not up, act fear, because not faith. 212  
d. Christians to be careful of bringing ill reports upon Religion. 214  
u. Take heed the sins of Professors breed dislike of Profession. 215  
d. The same Word spoken to the hearing of all, the comfort of a few. 222  
d. It is good to be in the ship with the Disciples, though on a stormy Sea. 222  
d. God hath mercy upon many for the sake of a few. 223  
d. A Word from Christ can raise a Spirit sunk in trouble. 224  
u. To direct us whither to sly for comfort in our times of trouble. 227  
1. Obj. Did Christ speak to us as to them, we might be comforted.  
Ans. Christ saith as much to us now, as he did to them. 228  
2. Ob. But we want a particular word for England's, Deliverance.  
Ans. We have as much word for England's, Deliverance, as they had for the preservation of the ship. 229.  
1. There may be a resting on God's Neme, though you want a particular Promise. 229  
Unto this Five other encouragements in the General are laid down. 1. From our relations to God. 2. His general Promises. 3. Certain experiences, to others, To ourselves. 4. From the Cause. 5. From those who are our enemies. 232, 233  
3. Ob. But these afford only probable conjectures, where is the particular word. 223  
Ans. We have something comes near a particular word. Two Rules  
1. What God hath done to others of his people, is equivalent to Promise to us, if we be in the same condition. 222  
2. What God promiseth to any, he promiseth to all his people 14 equal state.  
Two things God will not disappoint, 

1. Faith.  
2. Prayer. 239, 246    
3. We have a particular word for the destruction of Antichristo 239, 241  
4. We have a particular word, that before the end of all things, God will make his Churches glorious, 240, 242  
u. Let us upon these considerations be raised up to believe and expect mercy.  
d. The reliefs of Christ are proportionable to the necessities of his Saines. 245  
Reas. 1. Because they are the helps of God. 2. The fruits of his mercy. 246, etc.  
u To direct us whither to turn our eyes in trouble, 247 to 249  
u. To exhort us to rest in God's help alo e. 251  
d. The spirits of Christians may even sink under their troubles, 253  
Reas. It ariseth from the lowness of their spirits, not greatness of trouble. 254  
d. All comfort in God in troubles, at seth from confidence in God in troubles. 255  
Some reasons why Christ allayed the storm in their hearts, before the storm in the sea. 256, 257  
d. God would not have our hearts sink under the greatest trouble, 260  
Reas. 1. Because this is offensive to God,  
2 It is unsuitable to Christians,  
3 It discovers weakness of spirit, 

1 To your calling, 262  
2 To your cause, 263  
3 To your relations, 266  
4 To your expectations, 266    
4 It discourageth others of our brethren,  
5 It betrays all the succours God tenders, 268  
6 t● doth gratify the enemy. It's 

our weakening, 271  
their strengthening, 272    
7 It doth expose the heart to dangerous snares, 273  
There are four snares these sinking fears expose us too.  
1 They will make a man  to acknowledge the cause of God, 273  
2 They will make a man bauk and decline the cause of God, 274  
3 They will blind the understanding, it shall not discern truth 274  
4 They will make us to deny and forsake the cause of God, 275  
Four sorts of men will not hold to any cause 

1 Ignorant,  
2 Unsound hearted  
3 Worldly,  
4 Fearful men, 276    
u. Banish these sinful fears, 278, 279  
d. Christian's should learn to know Christ by voice, 281  
d. The same word may be a terror to some, a comfort to others, 284  
d. The presence and appearance of Christ to the soul in trouble, is to the soul as a resurrection from the dead, 284  
Instanced in four sad conditions. 

1 In times of humiliation for sin, 285  
2 In times of temptation, 285  
3 In times of desertion, 287  
4 In times of outward trouble, 288    
u. Encouragement to Christians in their saddest condition, Christ is present, 289  
u. Beg his presence now, etc. 290  
d. So full of bowels is Christ to his Church, that he cannot long brook them in trouble when they cry. 291  
Reas. 1 Because he loves us. 2 He intends our exercise, not our ruin. 3 He intends our praises.  
God may stay long for many reasons, 293  
u. To rejoice the Church in her saddest conditions, 293  
u. To encourage her to wait upon God, 294    


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

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

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

The Scripture discoursed on, in the following Treatise on Matth. 14.  Verse 22. 
And straightway jesus. constrained his Disciples to get into a ship, and to go before him unto the other side, while he sent the multitudes away.  23. 
And when he had sent the multitudes away, he went up into a Mountain apart to pray: and when the evening was come, he was there alone.  24. 
But the ship was now in the midst of the sea, tossed with waves: for the wind was contrary.  25. 
And in the fourth watch of the night: jesus went unto them, walking on the sea.  26. 
And when the Disciples saw him walking on the sea, they were troubled, saying, It is a spirit, and they cried out  fear.  27. 
But straightway jesus spoke unto them, saying, Be ●f good cheer: it is I, be not afraid.   

A Word in Season, to a sinking Kingdom.  Matth. 14.22, 23, 24, 25, 26, 27. 
22. And straightway Jesus constrained his Disciples to get into a ship, and to go before him unto the other side, while he sent the multitudes away.  
23. And when he had sent the multitude away he went up into a mountain a part to pray; and when the evening was come he was there alone, etc.  
THis story which you here read of the Disciples going to Sea, etc. 
* S. August. de verbis Dom. Serm. 14.  S. Angustin makes a kind of prophetical history of the state of GOD'S Church from the ascension of Christ into Heaven, till his coming again, the end of all things. His going into the Mountain to pray, is his going into heaven to make intercession for us: his sending the Disciples to sea, was the commission he gave them to go preach the Gospel: the sea is the world, the ship is the Church: the contrary winds and storms they met withal, are the troubles and persecutions, the errors and heresies the Disciples had, and their fellows have, to conflict withal in the carrying on of the Gospel. The fourth watch when Christ came to them, is a little before the end of all things, as that was a little before the morning. At which time, in regard of the troubles, persecutions, heresies, that shall be in the world. Men shall look upon Religion, as the Disciples upon Christ; 
* Res Christiana phantasma] ●sse videbitur. Aug.  either as a ghost fearful to own it, in respect of the many troubles and persecutions which may attend it; or as a fancy in respect of the multitude of opinions that shall arise.— I will follow him no further.  
The resemblance that this story did hold forth with the Church of God, both in this kingdom, and other parts of the Christian world, was the great inducement to me to enter upon it.  
The Ship of our Church and State, in which is embarked so much of our comfort and happiness, was set forth by God's warrant, and had with the Disciples here, a prosperous and fair gale for a time, the prayers, desires, well-wishes, of all. But being now come into the midst of the sea, even the midst of their work, they meet with contrary winds. A storm is risen, the winds blow, the waves arise, the floods of ungodliness do lift up their voice, and threaten to swallow them up.  
In this tempestuous storm, we may look upon them, who still abide in the ship, as upon the Disciples toiling and rowing; so they conflicting and labouring with oppressing difficulties in their endeavours to bring this tossed ship of the Church and State to safe harbour.  
It is all our comfort, that whilst we are conflicting upon the Sea; 
* Dum Discipuli in mari Christus in monte. Isti remigando laborant, ille intrecedendo implorat.  Christ is praying upon the mountain: And in the fourth watch his appointed time, will come down, take a view of our troubles upon the shore, and then come forth to help us, enter the ship, cease the winds, calm the seas, and at last bring this torn and tossed ship of the Church to safe and quiet harbour.  
The whole story doth branch itself ●n these particulars.  

1. The dismission of the Disciples to sea, verse 22. after which. 

1. The discharge of the multitudes to their hemes.  
2. Christ's withdrawing of himself into a mountain to pray, 23. verse.    
2. The danger the Disciples were in at sea: they were 

1. In the midst of the Sea.  
2. Tossed with waves.  
3. The Winds were contrary. 24. verse.    
3. Christ's addresses to help and relieve them, in which 

1. The time: the fourth watch.  
2. The manner: walking on the sea, 25. verse.    
4. The Disciples apprehension of him, together with the effect of it. 

1. It is a ghost.  
2. They cried out for fear.    
5. The way Christ went to settle them and save them. 

1. He speaks to them, it is I.  
2. He encourageth them, Be of good cheer, etc.    
6. We have Peter's interposing trial, wherein 

1. His request, Bid me to come to thee upon the waters.  
2. Christ's grant, Come, 29.  
3. His fear and sinking, 30.  
4. Christ's succouring and helping of him, 31.    
7. We have the fruit of Christ's coming to them, two great miracles. 

1. Cessation of the storm.  
2. The ship at the shore, 32. v.    
8. We have the effect of these miracles. 

2. Wonder.  
2. Worship, 33. v.     
This I thought good to premise, before we came to the particular handling of the words.  
We will now fall upon the words themselves: where first you see we have to deal with the dismission of the Disciciples to Sea.  
22. And straightway Jesas constrained his Disciples to get into a ship, etc.  
[And straight-way.]  
That is immediately after Christ had fed them, and refreshed them: after refreshment he pnts them upon employment, from meat he sends them to work; we must not eat to be idle, but eat to labour: labour that we may eat, and eat that we may labour.  
Doct. God's refreshments must quicken us to God's employments: whether you eat or drink, or what ever you do, do all to the glory of God: make all your refreshments serviceable to the advancements of God's work, of God's glory.  
[Jesus 
* Non libenter patiebantur discipuli se a Magistro suo divelli. Chem. Cogere enim opportuit, quia se ab illo divelli invite patiebantur.  constrained his Disciples.]  
What's that? sure he did not use any extreme violence upon their bodies, nor any extraordinary workings upon their spirits: sometimes constraint is opposed to freedom, and willingness, and then is as much as forced, used violence on them.  

a Hoc vocabulo ostenditur invitos eos a domino recessisse. Hier. Sic accipio 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Coegit. Computit. Non quod inviti avellerentur a Christo ut aliquibus videtur, neque enim credibile est eos volu isse esse refractaros vel invitos Christo paruisse; coegit inquam pro justit, sine mora redire in navim; eo quod nox ingrueret, etc. Pareus in loc.  Sometimes to un-perswasion: & than it is as much as moved and persuaded, as 2 Cor. 5.14. The love of Christ constrains, that is, effectually moves, and strongly persuades.  
And so it may be taken here, he persuaded them.  
And yet there seems to be something thing more in it, his Authoritic came in, as well as his Arguments, they went out of obedience to the command, they denied their own will, which no doubt was either to abide with Christ, or to have him with them, and subjected themselves to the will of Christ.  

b Nead punctum temporis voluerunt ab eo seperari Nolebant discipuli a Christo divelli, sed vi seperabantur. Theoph. Cum dicet Evangelista, Compulit, declarat quod magno suoe a more presentiae discipuli tenebantur. Chris.  No doubt but they were loath to leave Christ, they were unwilling to part with him, both in respect of Christ, out of the love they bore him, loath to leave him alone, and out of love to themselves they were unwilling to go without him: 
* Compulit, hoc est jussit e vestigio redire in navigium, atque precede● re in ripam ulteriorem. Pareus in loc.  But Christ commanded them, and out of obedience to Christ's commands they went. As it was said of Joab, 2 Sam. 24. when he was so unwilling to number the people; It is said that notwithstanding the King's word prevailed against Joab. So here the command of Christ prevailed against them, and therefore they went out of obedience.  
There are many things might be observed. 1. From their unwillingness to go from Christ, which is employed:  
Doct. 
* Qui semel Christi dulcedinem gustave ri● desicile ab illo seperari sustinèr. Barz.  Men that have once tasted the sweetness of Christ, are hardly drawn away from Christ. The Disciples had here tasted the sweetness of Christ, and no marvel if they were unwilling to part with him.  
But this was their mistake; they had parted with Christ, if they had not gone, the way to keep Christ is to follow the counsels, and be obedient to the commands of Christ. What had it been for them to have enjoyed the fleshy, and have lost the spiritual presence of Christ.  
Men that will not follow the commands, shall want the comforts of Christ; if you will not follow the light of direction, you shall want the light of consolation; works of darkness, and walking in darkness go together. See David, 51. Psal.  
But yet more, from their obedience in going, though they were so desirous still to stay with him. We learn,  
Doct. Where God hath a will to command, man must have a will to obey.  

* Discamus itaque nos simplici obedientia Dei mandatis parere.  That is the best obedience, which hath most self-denial in it. You see in Abraham, in Moses, etc. Peter went without gainsaying, if you read there that act of obedience was done upon a great conquest of himself. If you read the Scriptures you shall see, that hath been esteemed an act of greatest obedience, wherein was an act of greatest self-denial. Abraham.  
But further, though they went, yet they went not without a warrant, they had a parent and Commission from heaven to carry them out.  
Doct. It is good in all our undertake to get a Warrant from heaven, a Commission from Christ for the doing of it.  
The Disciples went, but they had their warrant, they had the word of Christ to provoke them to it, and encourage them in it. The like had Moses, Aaron, Jeremy, etc.  
In the 4. Col. 20. we have this phrase, Be filled with all the will of God. 
4. Col. 20.  It is a Metaphor taken from a Sail filled with wind: if the Sail have no wind, the Ship stands still and is becalmed: but if the wind once come, and fill the Sails, then is it carried amain. God's command to the soul, should be like the wind to the sails: if no command from above, a Christian should stand still, as a ship becalmed; but if a command come, we should be carried amain. Go with courage, be the difficulties what they will; Have not I commanded thee? will bear us out in all.  
Use. Labour then for a word of Direction from Christ in all your undertake: you may follow the guidance of flesh and blood, the direction of your own reason, and miscarry at last, and there is no surer way to miscarry than to follow the guidance of your own spirits: you see it in Balaam, in Saul, concerning the Amalakites, in the Jews, 42. jer. But he that shuts his own eyes, and goes by God's light, he that denies his own wisdom, and follows the guidance of God shall be sure to go aright: 
91. Psal. He will keep us in all our ways.  he shall go safe in the midst of dangers. You see it in Moses, in Hester, etc.  
God's warrant is enough to put us on a work, 
Quando viae nostrae, sunt viae domini, tune sumus sub conditione divinae protectionis. Rei.  and will be our security in our undertaking. Where our obedience lies, there our safety lies. He runs into the greatest danger that runs out of God's way of obedience. No safety but in God's way. Art thou in God's way? and do storms arise? do tempests threaten? Yet assure thyself, God will never be wanting to thee while thou art in a way of obedience to him. The Disciples met with storms, but Christ leaves them not in the storm; their obedience to Christ, brought the presence of Christ to them. Never man wanted comfort long, that went in a way of obedience. The Martyr went far upon mere obedience, but before he came to the journey's end, before he came to the stake, God gave him 
* Coelum extra Caelum.  in a piece of his reward before his work was done. But should thou die without comfort, thou diest in the ship, and not in the sea, thou diest in God's way, and there is safety, though thou never reach the apprehension of it.  
Jesus constrained his Disciples (to go into the Ship).  
Christ had a journey for them to go, and here he provides them a ship.  
Doct. If God have a work for us to do, he will provide us with necessaries to the doing of it. Necessary counsel, necessary strength, necessary comfort and assistance, and all this proportionable to the work. Moses was troubled at first for want of elocution, and Jeremy for want of courage, but he that set them on work provided them necessaries. 
Exod. 3.11, 12 Exod. 4.10, 12 Jer. 1.6, 7, 8.  Moses did not want a tongue, nor Jeremy courage.  
We are sometimes troubled at the want of means for the bringing of a work about, how shall this thing be? but if the work be Cod, he will want no instruments for the effecting of it: Nay in the want of all he can work alone. Infinite wisdom, and infinite power was never at a stand.  
But further. (To get into a ship.)  
When we are to do Gods work, we are not to have our tools to seek; the ship was ready when they had a command to go to sea. All creatures stand like them in the market place, ready to be hired into God's Vineyard. All creatures they are ready to execute Gods wil Let not man alone rebel.  
[And to go before him unto the other side.]  
Here is a plain proof against the Vbiquitarians, who hold Christ's body, his humane nature to be in all places. And here is also the error of Transubstantiation confuted, who take away the dimensions of a body, making the body of Christ in so many places as bits of bread at the same time: if Christ's humane nature had been in every place, Christ could not have said, Go before him to the other side.  
There is something more in it. [Go before him.]  
If you read before, you shall see the occasion of Christ's withdrawing of himself with his Disciples was the news of John's beheading. They had told him that Herod had beheaded John 
* Secessir Christus, non praepostero metu, sed prudenti consilio, 10. ne manedo tentaret Deum. 2. ut exemplo doceret, temeritatem vitandam & pericula non necessaria declinanda, juxta illud. Mat. 10.23. , whereupon Christ withdrew himself, and here to preserve his Disciples, he sends them first away.  
It suits well with Christ's love to his Church, and his end of coming into the world, to take more care to preserve them, then to save himself, to look to their safety more than his own. You know what he said, John 18.8. If you seek me let these go free.  
He came to interpose himself between God and us, he came to bear our scourges to undergo our stripes. As Rebecca to said jacob: on thee my son be the blessing, on me be the curse. So Christ to us, like jonah, he was content to be cast into the sea, even the sea of wrath, that there might be a calm, a peace between God and man: he came not to save himself, but to be our Saviour, and therefore was content to lose himself that he might save us; to undergo all, that we might be free.  
We are more dear to Christ, than he was to himself; & therefore he doth here, as we do when things are in danger, seek to preserve that which we esteem most, which is most precious to us; to save us was more desirable to Christ, then to preserve himself. He sees himself in us, oh that we could see ourselves in God, and that the preservation of the glory of Christ might be more in our eyes, than the saving of ourselves. As Christ was more tender of us than he was of himself; so let us be more tender of his glory, then of our own safety: if we can but hold up his glory, though we suffer in his glory, yet we shall be glorified.  
He that seeks himself in opposition to God, doth lose himself and God: but he that seeks himself in subordination to him, finds both; even himself in God.  
Here is that Riddle expounded, He that will save his life shall lose his life, but he that will lose his life for my sake and the Gospel, shall find it.  

* Dignus plane enim morte qui tibi domine recusat vivere, & qui curate esse nisi propter te pro nihilo est, & nil est. Bern. in Cant. Propter temet ipsum domine fecisti omnia, & qui esse vult sibi, & non tibi nihil incipit esse inter omnia. Bern. 2. Ser. in Cant.  It is lowness of spirit to seek how we may preserve ourselves, and not how we may hold up Christ.  
That life is forfeited and lost, which is either gained, or kept with the declining or loss of Christ.  

a Vix quaeritur Iesus propter jesum. Aug. Principes viri regionem quaerunt, potius quem religionem. Chem.  I have read it was the speech of a Henry of France, who when he was persuaded to do something for the advancement of the Protestant Religion; he answered, He would launch no further into the deep, than he might return safe again to shore. Such spirits have most men: They look upon the ways of God as we do upon an Ignis Fatuus, which we dare not follow, for fear it lead us into bogs and pits. I shall say no more to such but this, that life, that honour is forfeited and lost, which is either gained or kept, by declining or renouncing the cause of Christ.  
We proceed.  
[While he sent the multitude away.]  
This seems to be another reason why he sent his Disciples before him; 
Aliquantisper detinuit, donec precibus, & benedictione redire jussit. Pareus in loc.  here was a multitude with him, he had newly refreshed them, and would not suffer them to go, till he had dismissed them, blessed them, etc. or the like. And the day was fare spent, the night was coming on, the ship was going, for its probable it was a passengers ship; should they have stayed till Christ had dismissed them, the ship might have been gone.  
And therefore while Christ was sending the multitude away, he constrained his Disciples to take the opportunity and go before him. The words may be considered as a reason of Christ's stay behind, and of sending the Disciples before.  
But yet that which is expressed was the least of the reasons wherefore Christ dismissed them. You may see greater reasons than that in the history. 1. Because he would go to pray: 2. Because he would now exercise the graces of his Disciples alone: 3. Because he had a purpose to discover his divine power in their deliverance.  
But this may be one: while he sent the multitude away:  
Doct. That though a bare command of God be sufficient to challenge our obedience to it, yet so graciously doth God often condescend to our weakness, as to give us a reason of imposing of it.  
It was so here, he doth not only command his Disciples to go before him, but gives them a reason why he doth.  
Indeed when God commands, it is the reason of reasons to obey, because God commands. The commands of God, though they may be above reason, yet they are not contrary to right reason. The obedience of faith, is fare above reason, but it is not against reason, because it is all reason to believe what God saith, and to obey what God commands.  
In obedience to man, we are to look for a reason of obedience, or a rule of obedience, which is according to right reason.  
It is to put off man, and to divest ourselves of reason, to obey against reason. As the Pope who commanded the Monk to go and water a dry stake for three years together morning and evening. 
* Abrahamus' a patria egredi justus, paret, licet, quonam iturus esset ignoraret. Chem.  Caeca obedientia, is proper to God alone, not that our obedience is a blind obedience: but sometimes we are to follow him blindfold: It is said of Abraham, Gen. 12.1. that he went & knew not whither; God calls, he comes, and shuts his eyes, and goes by God's light, he follows God as the blind man doth his guide: men's commands are subject to be scanned, whether they be according to the supreme rule, the Law of God, or in Commonwealths governed by Laws, whether they be according to Laws.  

a Mandata Dei non adrationis nostrae examen revecanda. Chem. Discamus nos simply; obedientia Dei mandatis parere: absque nostrae rationis examine.  But God's commands must not be scanned, here we must obey because God commands, 2. joh. 7. What ever he bids you to do, do. If Abraham had examined that act of obedience, viz. The sacrificing of his son, either by rule, the Law, or by reason, or by the principles of nature, they would all have cried down that act of abraham's. It is true, the case was extrordinary, and it was alone for trial too: God doth not command such things as are contrary to his Law, his revealed will, or right reason; yet he commands such things as are contrary to corrupt reason, and above right reason, and therefore his commands are not to be scanned: it is our reason, and the reason of reasons to obey 
c Pareamus itaque mandatis Dei, licet illorum ratio nobis non constet, sufficit enim ea ipsi c●nstare; nos commendat obedientia, quae in oculis Dei, melior quamvictimae. 1 Sam. 15.22.  because God hath commanded.  
But there is something more observable, from these words, while he sent the multitude away.  
Mark the order, first Christ refresheth them, and after dismisseth them. First he feeds them, and then he sends them away. And the word seems to import something of consequence. 
a Marcus verbo ut tur in dimissione populi quod usurpatur de iis qui valedicunt alicui, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 them, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 valdico. 18 Acts 21. 2 Cor. 2.13.  Mark useth a word which signifies valediction, or taking leave with one.  
It may be he did pray with them, bless them, 
b Illos dimittit blandis verbis, eo contentus, quod in. praesenti corum illicitum conatum represhslet. Chem.  or exhort them, or instruct them in the nature of his Kingdom; for these would have made him a King, as john hath it, 6. joh. Something extraordinary there was. Whence this,  
Doctr. None come to Christ, or have to do with him, but he ever sends them better away.  
He refreshed their bodies here, and that was the least any had, they did all eat, and were filled, 20 v. Nay he refreshed their souls, that was the benefit many had.  
When Moses had been communing with God, his face shone: God stamps a glory upon those who do converse with him: The Jews said of Peter, he looks like one of those who had been with jesus. The blood loseth nothing by coming to the heart, it sends it away with spirits. God makes every one better who have to do with him. To whom coming, as to a living stone, you also as living stones are built up, 1 Pet. 2.4.  
Use It speaks encouragement to us, to have much to do with God, to love, converse with him, you shall have something left upon your spirits worth your labour. Indeed there is reward in the work, there is fruit in the labour. The Rabbins say, Every good work is meat in the mouth, 
f Praemmium ante praemium.  there is reward in the labour.  
But that is not all the fruit you shall find, you shall not only find fruit in the work, but fruit of the work; either you shall be dismissed, more humbled, more quickened, or more comforted: some impressions of glory God doth use to stamp upon the spirits of them who have been conversing with him, something he leaves upon their souls worth owning. 2 Cor. 3. etc. 
2 Cor. 3.18.  While looking upon him, and beholding as in a glass the glory of the Lord, we are changed into the same image from glory to glory.  
It may be you may see little, you may discern of little in the time, there may be the acting of many corruptions, much deadness, coldness, formality may discover itself, yet some impressions will be left upon our spirits afterward, which perhaps you were not ware of in the time.  
If God do not discover himself to you, yet if God do further discover yourselves to yourselves; it is worth the while of waiting upon God.  
It is good to be in God's way: the blind man found this to be true, who lying in the way where Christ came, was cured of his blindness, and recovered his sight. It is good to lie at the pool side, though thou stay thirty eight years, and receives no benefit as thou thinkest, yet a Christ will come at last and work thy cure.  
Though the Miller is not able to command a wind, yet he will set his Mill, and spread his Sails, that if a wind come he may have the benefit of it. Though you are not able to command the Spirit, which like the wind bloweth where and when it listeth, yet set yourselves in his presence, spread your Sails, that if a wind come you may have the benefit of it.— But this all of God.—  
Here is a multitude here this day, if your hearts be right, know this, Christ will not send you away without some refreshment.  
Had he respect to the bodies of men, when a multitude were come together, that he would not send them away after their long continuance with him in his Ordinances, without some refreshment, lest they fainted in the way; certainly he will have more regard to the souls of men: What are the faintings of the body, to the faintings of the soul?  
But further— [While he sent the multitude away.]  
It may be here demanded, why Christ should send them away? had it not been better for them to have continued with Christ, to have followed him in his temptations, to haun attended upon him in the work of his Ministry; why doth he send them away?  
There is good reason:  
1. He would not over-drive them, he would not continue their exercises above their strength, he would lay no more wood on than there was fire able to kindle, hold them no longer in duties than there was strength to carry them on. Jacob slacked his pace, because of the weakness of his little ones, Christ proportions the exercises of duty, to the strength of the people.  
2. Or secondly, Christ sends them away, would not suffer them to continue and go with him, because he would not put them to difficulties, above their strength to go through: he knew, if they were to follow him, they might quickly be weary: 
8 Matth. 20.  for the foxes had holes, and the birds of the air had nests, but the son of man hath no place where to lay his head.  
When the children of Israel came out of Egypt, God would not lead them by the way of the hills, which was the nearest way, but by the way of the plains, which was much about. And upon this ground, because of the Philistims, lest the difficulties they met withal in their first setting out, might discourage them, and make them think of their returns again to Egypt.  
And upon the same ground God doth spare men for a time in the ways of grace, and doth not exercise vong beginners, as he doth those who are grown Christians. Till the Disciples were got from the shore, till they were got to the midst of the sea, they met with no storms. As I shall show, etc.  
3 Or else Christ would have them now go home, having fed their bodies, and refreshed their souls, to meditate upon those things which they had heard.  
One Sermon wrought down to the Spirit, is worth many heard: too many who are great feeders, 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dicuntur qui exalimento quod assumunt, non augescunt, nec nutriuntur.  but little nourishers, they want digestion. This is not to feed upon Sermons, but to devour Sermons, when they are not digested into nourishment: our nourishment doth not so much lie in feeding, as in digesting. You may by that increase the bigness of your heads, your knowledge; but not nourish the leanness of your hearts, your affections. It is monstrous in nature, to have the head bigger than the body; so in grace, to increase knowledge only, and not practise. If all time were spent in feeding, where were the time for working? you feed, to work.  
Your present affections that are exercised & raised in hearing, will vanish & fall again, if you do not work all down in meditation, and digest them into your nature, or your nature into them, the good word; whereby the stock changed into the nature of it. Too many that neglect the hearing of the word at all, and some that think that this is all that is required, when this is but a preparatory service, a service subservient to another; hearing to obeying, preaching to practise. I will not cast water upon your affections, quench any spark of Gods kindling: 
b Folia haec sunt non fructus. Aug.  you do well to hear, you do well to hear often: oh, but add meditation to hearing, practise to preaching: when you have heard a Sermon, then go live a Sermon.  
4. There may be another reason yet, why Christ sent them away; that they should now go about their lawful occasions, take care of their families, and benefit their relations, make their households better for that they had received. Two things hence observable.  
1 The duties of our general calling; though they are far to be preferred, yet they must not altogether justle out the duties of our particular. Christ sends them away to their homes after he had refreshed them.  
2 Absolute duties towards God, must quicken us to, and in our relative duties towards man.  
It is said of Jacob when he had been conversing with God, that he plucked up his feet, and went cheerfully on in his way.  
The duties of godliness are no hindrance, but a furtherance to us, and an inablement of us in our particular duties towards man. When we have been with Christ in a day, we must labour to return home better husbands, better wives, better parents, better children, etc. Absolute duties towards God, must quicken us to, and enable us in our relative duties towards man.  
After Christ had been in the Temple, saith the Text, he went home, and became obedient to his parents; the being in the Temple was no cause why Christ was obedient: it is said after, not by way of causality, but in order of time. But our being with God, and converses with him, do enable us to perform these duties to man which God requires. So much for the 22 Verses.  
We come to the next.  
23. Verse. And when he had sent the multitude away, he went into a Mountain to pray, and when the evening was come, he was then alone.  
And here now appears one great reason why Christ dismissed his Disciples, and the multitude, concealed before, he went to pray. You have three things considerable.  
1 The order, when he had sent the multitude away.  
2 The place, he went into a Mountain.  
3 The end, to pray.  
1 We begin with the first, viz. The Order.  
[When he had sent the multitude away.]  
First Christ dismisseth the multitude, and then goes to be alone, Christ had no need of his help: 
c Ipse Christus non laboravit illo vitio, ut avocamentis vel impediretur, vel languesceret illius oratio sicutnos, & tamen nobis in exemplum secessum quaerit. Chem. in. loc.  he could be alone when he was in company, he could converse with God without distractions, either sinful or natural. But this Christ did to teach us,  
Doct. That when we are to have to do with God, to dismiss the multitude, you are to discharge yourselves of the multitude of your affairs, the multitude of your employments, cares, thoughts, etc.  
If you dismiss not these before you enter the duty, you will find they will be like the birds to Abraham, that will eat up and devour your spiritual sacrifice.  
Men cannot do their own work in a crowd of people, nor Gods, in a crowd of thoughts.  
Discharge your thoughts. It is unseemly to have your tongues conversing with God, and your spirits conversing with the world. But we come to the second. The place,  
[He went into a Mountain.]  
A Mountain. That's high above these cumbrances here below; and its solitary; Christ chose it, he desired to be alone, and chose a Mountain for the fittest place. 
k Preces in solitudine ardentiones, quando mens curis & objectis minus d●strahitur.  It speaks thus much to us.  
Doct. That helps and advantages for duty, are to be sought and embraced by Christians. 
l Adminicula quibus mentes ad precandum expeditae redduntur, non sunt negligenda Chem. in loc.   
Christ when he went to pray, he got into a Mountain; not so much for his own need, as to teach us when we go upon duty, to take all the furtherances and advantages we can for the doing of it. But yet remember: 
* Media naturalia, instituta Haec adeo vel abhomini●us.  though natural helps are good, and to be sought; yet instituted helps, such as are of men's devising, are to be avoided. We must not go to the Philistims to sharpen our tools, nor to the inventions of men, to sharpen and quicken our devotions. Those cannot be good affections, which are either kindled or blown up by the means of our devising, and not of Gods commanding.  
Of these kinds are our significant ceremonies as themselves call them; the whiteness of the Surplice was to put you in mind of the purity of the Church, and to stir up our affections after the desire of purity. The decking of Altars, the coping of Ministers, the pargelling of walls, the painting of the windows with Mosaical devises, the use of Organs, etc. were all set up and instituted of men, for this end, as they say, to quicken the dull affections of man. But being without warrant from God, they are no better than the superstitions of men; and being flesh, too short to beget, kindle, or fuel, any spiritual and holy affections.  
Upon the same ground the Papists have the use of Images, Crucfixes in prayer, to stir up and quicken their Devotions, to be incentives of worship: these are condemned, and how can the other be allowed, when both plead the same ends, and are set up on the same grounds.  
Assure yourselves, will-worship, in regard of prescription, will never enable you to render the worship of the will in respect of performance. If the will be an instrument of devising worship, it will never be an instrument of performing worship: The Propet tells us so, 29 Isay. 13. This people draw near with their lips, but their hearts are fare from me. And why so? he gives the reason; their fear towards me is taught by the precepts of men.  
We say the greater the body, the less is the spirit of a man: So the greater the body and bulk of humane ceremonies, the less is the life and spirit of true devotion.  
The Spirit of God will only blow with his own bellows, work with his own tools, & not by instruments, and ways of our devising. And though our adversaries have cast us out with scorn, as those in 66. Isay. 5. 
Isay 5.66.  Saying let God be glorified, by these additaments of ours, these incentives of devotion, adornments of outward service: yet we hope God will appear to our joy, and they at last shall be ashamed.  
There is yet something more offers itself in these words:  
[He went into the mountain.]  
Doct. A good heart seek occasions and means of conversing with God. Christ had a mind to pray, and he finds a mountain.  
The mountain did not put him to prayer, to seek prayer, but prayer sought the mountain.  
It is the complaint of many: Oh, they want time, they want a convenient place, and therefore they are hindered in their converses with God, they cannot pray.  
I tell thee, if thou hast a praying heart thou wilt find a praying place, 
n Non inopes temporis sumus, sed prodigi.  and a praying time.  
I hope thou art not superstitious, that thou thinkest prayers more acceptable in one place than in another. 
o Si quis locum ad orandum eligat, quasi gratiam orationi concilietis errat. Chem. in loc.  Indeed this would discover a great deal of blindness and ignorance in thee. Prayer makes the place, not the place prayer acceptable.  
Time was, that God had apppointed one place for prayer, which was then called the house of prayer: The Temple. But now that is laid low: the use of that being done, Christ the true Temple being come, and now the Apostle bids us, 1 Tim. 2.8. I will therefore, that men pray in every place, lifting up pure hands without wrath or doubting.  
The Apostle doth not say, I desire you, or it is good to do so, But I will, and in every place, id est, in all kind of places, house and Church, Closet, 
p In cubiculum Christus nos secedere jubet, ut ardentiore zelo preces peragete queamus, nec ostentationem querere videamur, etc. Chem. i n loc.  Chamber, and as Christ saith, 6 Mat. 6. when you pray go into your closet, etc.  
I have seen men sometimes in the passages through a Church, to fall down upon their knees, 
q 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etc. Aristip. apud Laertium.  where often a stone upon a stone, here prayer doth not find the mountain, but the mountain finds prayer, the place surpriseth prayer: prayer doth not seek the place. I hope you are not thus superstitious, to think one place better than another, one place to make prayer more acceptable than another.  
And if not, thou needs not to want a mountain, thou needst not to want a place, if thou dost not want a heart. A good heart cannot want a place to converse with God.  
There is yet something more observable. Look upon the place in an Allegorical sense: and see thus much.  
Doct. It is good when you converse with God in duty, to get upon a mountain.  
I speak not of a natural mountain (if any have such vain thoughts, that the higher they get, the nearer to God; I must tell them the way for them to draw near to God, is to get into the valley, be humbled for your folly, seek to get low in heart, rather than high in place) I speak not of a natural mountain, but of a mountain in an allegory. When you go to converse with God in duty, get upon the mountain.  
1 Get above the world, above men, above employments.  
2 Get into Christ. Christ is the Mountain whereon you must stand when you go to pray. Set me on the Rock which is higher than I. Get into Christ. The Temple it was the place of prayer, it is called the house of prayer; from thence would God hear them. The Temple was a type of Christ, and speaks thus much, that if ever you would have your prayers acceptable, if ever you would have God hear your prayers, get into Christ. We come to the third, the end: He went into the Mountain to pray.  
[To pray.]  
It is the speech of one upon this place. 
* Maxim optarem novisse argumentum precum. Chem.  It were very desirable to know the argument of Christ's prayer here: what he prayed for. Though we cannot infallibly conclude, yet we may give some probable conjectures what was here the argument of Christ's prayer: and that 1, if you look backwards, and 2, forwards.  
1 Look backward, 10, 11, 12. Verses, and there you shall read the story of john Baptists beheading, which was the next occasion of Christ's 
a Non prepostero metu sed prudenti ●●nsilio secessit. Pareus in loc.  withdrawing themselves with his Disciples.  
And this may give us some insight. 
b Hic orat Christus ut pater pusillum suum gregem tueatar, neque cum tyrannide mundi, aut malitia Satanae opprimi patiatur. Chem. Isay 59.15.  Christ might be now praying that God would preserve his little flock from the malice and cruelty of bloody men. Whence this.  
Doct. That when wicked men stretch forth their hand against the Church of God, it is high time to get into a Mountain to pray.  
When the Enemy comes in like a flood, strongly, swiftly, etc. then should the Spirit of the Lord lift up a Standard against them, that is, say some, pour out their souls in prayer; to repel their violence and put them to flight.  
Then should we say, We lift up our eyes to the hills, whence comes our help; our help stands in the name of the Lord, who made Heaven and Earth. You know this hath ever been the Church's practice, and should be ours.  
And the reason why we get no more into the Mountain, it is because we have, and make Mountain of our own: we rest in the arm of flesh. We have been ready to say with David, Psal. 30.6, 7. I shall never be moved, thou hast made my mountain so strong. Mark you there; David had a Mountain, and it was strong; and though he acknowledged it was all from God, for he saith, Thou hast made my Mountain so strong; yet he trusted in it, as appears after by Gods punishing of him; thou hidst thy face, and I was troubled: and now his Mountain was nothing. We have had means, and those means of Gods gracious bestowing. We acknowledge that God hath made our mountain strong, it is all from God, that strength and concurrence we have: but yet for all this we rest upon our mountain, and not upon God.  
And this is our way to turn our Mountain into a Molehill, this is the way to turn our strength into weakness, and to make those things which otherwise would be useful to us, to be unuseful and unprofitable.  
This is one ground, why we go no more into the Mountain, why we are no more in prayer; because our Mountain is so strong, because we rest upon the means afforded to us. David's Mountain might have strengthened his faith, but his mountain becomes his faith and confidence.  
It is a sad thing, when that means which should quicken our hearts to seek, doth dead our hearts in seeking: and that which should encourage us to trust in him, doth take off our hearts from dependence on him. This is the cause, why God doth often lessen our mountain, that he might increase our faith, and deprive us of other comforts, that he might be all our confidence: weaken the ar●e of flesh that he might strengthen the arm of faith.  
God often makes us fatherless in respect of creature reliefs, that we might be fatherless in respect of creature reliance. God blasts that means whereon we do rely, that he might be the alone reliance of his people; he makes us nothing, that we might be all in him, and strengthen ourselves in God.  
2 The argument of Christ's prayer may be guessed at, if you look forward upon what follows.  
The Disciples were sent to sea, Christ foresees the storm, he would not hinder it, 
a Tempestas haec non fortuito exorta, sed divinitus immissa, ut fides navigantium exerceretur. Pareus.  but suffers it for the exercise of their graces. Yet he gets into a Mountain to pray, and no doubt for them, that in this exercise of their faith, their faith might not fail them. As he prayed for Peter, when Satan desired to winnow him, that his faith might not fail him: if not, Satan had not only winnowed him like wheat, but blown him away like chaff. So Christ doth here pray for his Disciples, that in this great exercise, in this great storm, their faith might not fail them.  
Doct. That in all our difficulties and troubles, 
Praevidit Christus futuram tempestatem eam non praevenit sua omnipotentia, sed se convertit ad praeces, ne in tempestuoso mari pereant, neve ipforum fides, quae tempestate illa probanda erat, deficiat. Chem.  Christ is praying and interceding for us, when we are on the sea conflicting with troubles and evils, Christ is then upon the mountain praying and interceding for us.  
He is gone to Heaven for this end, and this is his work in Heaven. If Christ had not sent succours from the Mountain to the sea, they had not only been tossed, but drowned; not only exercised, but destroyed. So, if Christ did not pray for us in our troubles, temptations, no affliction but would be too big for our little hearts.  
Another thing is suggested to us.  
Doct. That the outward providences of God towards his Church in the world, should furnish his people with matter of Prayer unto God. So here it did Christ, Herod's beheading John, the Disciples going to Sea.  
Let us not only inquire for news, how it fares with the Church of God, but when you know it, with Ezekiah, 
w Hoc Christi exemplo nos moveamur, ut oculos in mundo circumferentes, ex iis angustis, quas undequaque videmus, ansam capiamus & materiam desumamus piis precibus cum Deo Col. loquendi. Chem.  spread the Letter before the Lord, unbosom your hearts to him in complaint and mourning, if things go not well, in praises and thankfulness if things succeed well. We now come to the last clause in the verse.  
[And when the evening was come he was there alone.  
There seems to appear some difficulty in the word [Evening] john saith, when the evening was come, his Disciples entered the ship, 6. joh. 16.  
Mark saith, when the evening was come, the ship was in the midst of the sea, 6 Matth. 46.  
And here our Evangelist saith, when the evening was come, Christ was in the mountain alone, so that there seems some ambiguity. But this difficulty is easily cleared, if we do consider the Jews had two evenings. 
x Notum est Ex. loco 12. Exo. 6. v. Hebraeos duas vesperas numerare, unam quando fel jam occidit alteram quando absorbetur Sub terram quod cunque ergo est intra istud tempus illud ab ipsis vespera dicitur. Chem.   
1. The first was from three till the Sunsetting; and whatever was done in that time was said to be done in the evening.  
2. The second was immediately after the Sun was set, while there remained yet any brightness in the air.  
And thus we then reconcile this seeming difference. The Disciples went to Sea in the first evening, which was about 3. a clock. 
y Discipuli inclinante sole, circa horum tertiam nostri Horologii, Christo impellente, descendissent, ad mare, postea vero post occasum folis, dum ad huc aliqua ejus irradiatio erat in nubibus, in medium maris pervenissent. Chem. in loc.   
And in the second evening Christ was in the mountain, and they in the midst of the Sea: in the very nick of time, when they were in their danger, Christ was in the mountain interceding for them. From this appearing difference we are taught to compare Scriptures, and to acquaint ourselves with the custom of the Jewish nation.  
Ignorant men look upon many places of Scripture, perhaps to them at the first view they do appear like Ptlates servants accusing Christ, none of them in the same tale, one contradicting another: but if we look throughly on them, we shall see them like Nathen and Bathsheba, both speaking the same things. A sweet agreement between them. We will now come to the last words.  
[He was there alone.]  
Indeed it might be said the Disciples were alone, they were now in the midst of the Sea, a storm is risen, they are tosed with waves, in the dark of the night, and Christ was absent too. Here was an alone indeed. Those must need be alone who have not Christ with them, though they enjoy ever so many creature comforts. But what were they that were separated from all, and Christ absent too? It may be said they were alone.  
But how can Christ be said to be alone? can he whose absence makes us alone, though we have all the comforts and succours in the world, and whose presence makes all, in the want of all, can he be said to be alone?  
We are to consider Christ, 

1. In respect of his divine nature.  
2. In respect of his humane nature.    


1. In respect of his divine nature, and so he could not be alone any way, he was in heaven with the Father, with the Disciples on the sea; his presence fills heaven and earth.  
2. In respect of his humane nature, Christ in some respects might be said to be alone. 

1. There is an alone in respect of comfort.  
2. There is an alone in respect of assistance.  
3. There is an alone in respect of company.      
In the two former respects, Christ could not be said to be alone, he was never so alone in the saddest hour, he never wanted comfort, never assistance. As he himself saith, 16. Joh. 22. The hour will come, and now is, when you shall be scattered, every one to his own house, and shall leave me alone, and yet I am not alone, because the Father is with me. He was with him to comfort him, to support him in the darkest hour. Indeed he trod the Winepress of his Father's wrath alone, 63. Isaiah 3. Alone if you look downward, he had no comfort, no assistance from man, no not their company, all left him. But not alone, if you look upward; He had the supports of the Father, and was heard in that thing he feared. And what ever he had in that dismal black hour, that hour of darkness, as he himself calls it, when he was to conflict with the wrath of God, to wrestle with the terrors of Death, the the powers of Darkness, yet afterward heaven ministered to him.  
3. But alone in respect of company, so Christ might be, and so Christ was here: And so he said he was in that 16. john 32. When yet in another respect he said he was not alone.  
So Christ was here alone. He that is all was now alone. The Disciples were gone to sea, the multitude were dismissed to their homes, and Christ was here alone. It tells us this,  
Doctr. That Christians are to seek and take occasions to be alone: if you would not be alone in respect of comfort, you must seek to be alone in respect of company. The way not to be alone, 
1 Matth. 39  is to be alone. 
a Nunquam minus solus quam tum solus.  Christians are never less alone, than when they are alone. It a sad thing to be alone in respect of comfort, and so God's people have been by neglecting to be alone, in respect of company; Gods withdrawing from us, are oftentimes the chastisements of our withdrawing from God. God's people have been alone in respect of comfort, but never alone in respect of assistance. His grace shall be sufficient for you. Wicked men they are alone indeed, alone in the abundance of all things, they are without God in the world, without Christ, without the Spirit; and woe be to them who are so alone; though these things may do something to bear up their Spirits, and hold them up by the Chin here for a time, yet they will leave them, or they shall them, and then they shall know what it is to be alone. But we must leave them, either to seek God to be their God, their company here, or to know the misery of the want of him hereafter.  
We proceed: for as yet we are but about the shore: Let us lance forth into the deep, and now hasten to the Disciples who were alone indeed.  


1. Alone in respect of comfort, for they were at their wits end for fear.  
2. Alone in respect of assistance, for aught they saw, either from God or man.  
3. Alone in respect of company, for all were in the same condition with them, they may be said to be alone in the midst of company, when there is none that is able to reach forth a hand to keep them, when those that are with them, are involved in the same misery, and instead of being a comfort, are a trouble and burden to them.    
Let us therefore hasten to the Disciples; poor men! they were alone indeed, the next verse tells us so.  
But the ship was now in the midst of the Sea, tossed with waves, for the wind was contrary.  
The end of the first Sermon.   

Matthew 14.  Verse 24. 
But the Ship was now in the midst of the Sea tossed with waves, for the wind was contarary.  
IN this Verse we have three things observable.  


1 The danger the Disciples were in.  
2 The time when they were in this danger: Now.  
3 The unexpectedness of this danger: But.    
We shall begin with this last; it is first in the Text, the unexpectedness of their danger: [But.]  
And indeed, here may well be a But: Is it not strange that the Disciples should go in God's way, nay, by God's direction upon Christ's errand, and yet that they should meet with storms, such difficulties; yea, oppressing difficulties? Here may well be a But.  

b Descendunt ad mare non ex curiositate aliqua, aut recitationis ergo, sed jussi a Christo domino, sicque expressum verbum vocationis habent. Chem. in loc.  Had it been said that they went forth upon their own inclination, or out of curiosity, or for recreation. Or had they done as Jonah did, overrun their masters? 
c Vbi peccatum ibi procella.  Then no wonder if a storm had been sent after them, if he had fetched them back with a tempest. Men that go in ways of sin, must expect storms. But when they went on Christ's errand, had Christ's commission, went by his direction, and out of obedience to him, and yet meet with storms: this was strange. Here may well be a But.  
Doct. A man may have Gods warrant for the doing of a work, and go on in God's 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 God's way, 
Exod. 3.9, 10. Exod. 4.10, 11.  they had Christ's warrant, and yet meet with difficulties: Moses went into Egypt by God's commission to bring Israel out of bondage: God sent him, yet you see what difficulties he had to conflict withal, in the carrying on the work, their burdens were increased, the tale of brick was doubled. Sometimes Pharaoh would let them go; sometimes he repent, & recalled them, their cruel usage was increased, etc.  
Insomuch that the beginnings of their deliverance, 
Exod. 5.5. Exod. 5.20, 21, etc. Exod. 12.31, etc. Exod. 14, etc.  did appear worse than the lowest of their sufferings.  
At last, when God by a strong hand brought them out of Egypt, you see what difficulties they met withal at the Red Sea, and after in the wilderness, hunger, thirst, drought, fiery Serpents, etc. And when they were to enter into Canaan, what opposition did they meet withal, 
* Josh. 9.1, 2. Josh. 10.3, 4, 5.6, etc.  five Kings combined together to destroy them. So that men may go on in God's ways, and yet meet with oppressing difficulties in them. The like you have in the building of the Temple, which was God's work too, and they had God's command; yet see what abundance of oppositions they met withal in the carrying of it on, what threatening, plotting, scoffing enemies: 
Nehem. 4.1, 2. etc. 7.8. verses  their Nobles were wrought off from the work, and proved treacherous to them, Nehem. 6.17. Neh. 3.5.  
Sometimes it went forward, and then cast aside again for many years, 
Ezra 4.19, 20, etc.  they were accused for a seditious, factious people, treason, and rebellion: and difficulty upon difficulty they met withal, in the carrying on the work; which protracted it a far longer time than they had endured in their captivity.  
Take but another instance among many; Judah's war against Benjamin, 
Judg. 20.85.25.  judges 20.18. judah went out against Benjamin, and they went out, not only by God's permission, but by his approbation too, by his special licence and commission: they took council of God, and God bid them go; yet you see, the first battle they lost two and twenty thousand of their men: they went to take council again, God bids them go forth, at that time they lost eighteen 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 go in God's way, undertake a work 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, etc. to magnify his own glory and grace, etc.  
Use. Let us not then judge of the warrantableness or unwarrantableness 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. Read jer. 12.1. job 21.7, 8.  
I have read of one, that having a fair gale of wind after he returned from robbing of a Temple, he concludes, surely God loved sacrilege. 
c Lege Titullum, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,  You have an excellent Story suitable to this in the Greek anthology, by Titullus: One having committed murder, and being preserved from a present death, in which he was in danger, went the next morning to sacrifice, thinking God favoured his murder, when alas he was preserved from that death, to be taken away by a worse, etc.  
Of this spirit they seem to be in the Psal. 50.21. These things hast thou done, and I kept silent, and thou though●st I was altogether 
d Scelerum patronum & approbatorem tollerantia vos me existimetis moler. in loc.  such an one as thyself: they thought, because of God's patience, because they met with no evil in their evil ways, that they had done well, God was of their mind: therefore it follows, But I will reprove thee, and set thy deeds 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iti s a military word, signifies, to set a battle in array. Aliem disponere hinc, Musculus reads it. ex radice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ordinavit disposuit, aptavit significat quasi distincto ordine catalogum omnium scelerum proponere, ut velint nolint, legere & agnoscere ea cogatur. Moler. Et resistam tibi in faciam. Musc.  in order before thee. 
e Senties quando in judicium vocave ro an ista mihi placuerint nee n●. Musc. in loc. 1 Hab. 13.14.15.  God would make them to know that they did evil, he would punish them: seeing they would not learn by the word, they should be taught by works.  
2 Another mistake there is, if things go cross to their thoughts, if successes be not answerable to their expectations, than they judge that all is naught.  
This may be false reasoning; the Disciples met with difficulties, yet were they in God's work: so judah, etc. judg. 20.18.  
The best ways, may for a season be strewed with the greatest difficulties. God would have his people judge of the lawfulness of their undertake, not by works, but by word, not by providences, but by precepts: and this, that we might learn to live by faith and not by sense. Thus Habakkuck, when things went ill, he gets into the watch-towre, etc. Hab. 2.  
Use. Let not this weaken our faith, or slacken our endeavours in any work, because we meet with difficulties in it: clear the work to be Gods, and then if his, assure yourselves 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 days: 
f Abi in cellam, & dic misererë mei Deus.  Go into thy Cell, poor man, and say, Lord have mercy upon me.  
But yet, though were never so many difficulties in the carrying of it on, and though never so many attempts against him, yet he effected the one: and which is the wonder of the World, having a world of enemies, dies in his bed. 
g Majestas non fracta  And therefore be not discouraged, if difficulties rise, let your spirits rise with them: you are above all things, whilst you are above yourselves. 
h Audere ad nomen Christi periculum vitae, & fortunarum adire, spiritus principalis est. Luther.  It is a magnanimous spirit to dare to meet all dangers, to undergo all difficulties in the cause & work of Christ. You know what Luther said when he went to Worms. Bucer endeavoured to dissuade him: he replies, 
* Verbum dei in juriam patitur, & ego qui literis eo vocatus sum, me conferam. Haec est dies quem fecit dominus, vocatus ego venio, vocatus ingredior in nomine domini nostri lesu Christi etiamsi scirem tot esse diabolos Wormaliae quot sunt tegulae in aedium tectis.  The word of God doth suffer, and I being called thither by Letters, will go, being called, I come, being called I will thither, in the name of our Lord Jesus Christ, although I should know there were as many Devils at Worms, as there are Tiles 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, etc.  
He who saith, there is a Lion in the way, that fears to go in a good way because of difficulties, he is not fit to be a soldier of Christ. Fear is both unworthy religion which is the cause of Christ, 
i Malus miles qui imperatorem gemens sequitur. Scnec.  and a Christian who is the soldier of Christ.  
Use. If those who walk in just ways, that have Gods warrant for their undertake, may yet meet with storms; then tell me, what may they expect, who go on in the ways of sin? if the ways of Saints be strewed with crosses, with difficulties, what shall be the end of swearers, of wicked and profane men? if thus it far with the green tree, what shall become of the dry tree; if thus with the wheat, what with the chaff? if judgement begin at the house of God, where shall the sinners and wicked appear? it is a question beyond your answer.  
And so much for the first, The unexpectedness of their danger.  
2 We now come to the second, and that is the time of their danger, which is expressed in this word, Now.  
[The ship was now, etc.]  
This points at the time of their danger, [now,] that is, in the evening, when Christ was on the Mountain 
* Initio satis feliciter procedit navigatio, ita ut trium vel quatuor horarum spatio medium maris attigerint. Chem. . So that it seems hitherto, they had had a prosperous voyage, who in three or four hours were gotten into the midst of the Sea, at the first evening they went to sea, that was about three of the clock; in the second evening they were in the midst of the sea, and that was something after six of the clock; so that in three or four hours' space they were gotten into the midst of the sea: but now ariseth a storm. Whence this.  
Doct. That comfortable and promising beginnings, may yet afterward find sad and sorrow full proceed.  
It was so here, the Disciples had a prosperous and promising setting forth, but afterwards they met with storms.  
The stories of Moses in the deliverance of Israel out of Egypt, and of the Jews second building of the Temple, tell us this plainly, they had promising beginnings; insomuch, that they thought the work would have been done out of hand: but the stories tell you what obstructions, whar interruptions they met withal, before the work was finished, etc. Though the clauses and conclusions of God's 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 proceed 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 storms and tempests on the sea. 
a  maresic mundus semper forvet, nunquam quiescit.  So long as there be contrary winds, men of contrary spirits look for tempests, expect storms.  
Use This doth admonish us to beware of vain and fleshy confidence, because of promising beginnings; 
n Nescis qusd serus vesper vehit.  The fairest morning may be overcast, the clearest day may be overclouded, the most promising beginnings, may meet with sad and sorrow full proceed.  
It was the best speech that ever Ahab had, 1 King. 20.11. Let not him that girds on his Armour, boast himself as he that puts it off.  
It is a great argument of lightness and vanity of spirit, yea and of carnal fleshy confidence, to be puffed up upon promising beginnings; a thing the world is apt to: but when God sees his own people in the same way, they must then expect that God should hedge up their way with thorns, and lay unpassible mountains of difficulty in their way.  
The case seems to be ours, it looks like it.  
Had not our ship, in which was embarked so much of our good and happiness, a prosperous gale at their first setting forth? had they not a prosperous beginning? did they not a long time go 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 proceed! what difficulties, what mountains of difficulties have they met withal 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 we must not do.  
2. There is something that must be done.  
1. We must not be discouraged. God is able to make these troubles that are arisen in the way, to help forward his own end. Do the billows rise, let the Ark, let the ship rise with them: do the winds blow, let them but kindle and inflame your zeal and courage.  
Assure yourselves, God will both be your Pilot in the ship, and your defence on the Sea; That which you carry shall never miscarry; nay it shall be your safety too: 
o Perga contra tempestatem forti animo Caesarem vehis, & fortunam Caesaris. So I, Christ. vehis, & gloriam, & benedictionem Christi. Nemo nos laedit, nisi qui Deum vincet.  you carry Christ and all his glory, that can never miscarry, nor you whose safety is embarked with it.  
And therefore be not discouraged, though storms arise, though the floods of ungodliness do lift up their voice, he that sits in heaven shall laugh them to scorn; and he that sits at the stern will bring all safe to harbour at last.  
2. We are not to forgo the cause. This were to forsake the Ark because the waves and billows rise, to jump into the Sea, because the wind blows, the Sea is, stormy.  
You see the Disciples they did not forsake the ship because of the storm.  
Nor did any of them let down a Cockboat, and labour to secure themselves.  
In personal persecutions there God permits us to seek our preservation by flight: if we be persecuted in one City, we may fly to another. But when persecution is general and national, we are to seek our preservation in the whole.  
3. We are not to slacken our endeavours; tempests arising in our way, should quicken us more to working: in a shipwreck that 
p In naufragio iste rector laudandus quem obruit mare, clavum tenentem. Senec. ad peli. cap. 6.  Pilot is to be commended, who is swallowed up of the sea with his Rudder in his hand.  

q Non navem deserunt sed remigando laborant.  The disciples here fell 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 himself, but every man to secure the whole, every man to secure the ship, in which their safety lay. They saw their personal security to lie, in the securing of the whole, their Cabins could not be safe, if their ship were in danger.  

r qui amissa republica piscinas suas fore salvas sperare videntur. Epist. ad Attic. 15. lib. 1. Necesse est ut eam non ut vivam. Omnes omnium charitates patria comple ctitur. Cicer. Offic. l. 1. qui curat esse nisi propterte, pro nihilo est. Bern.  Tully laughs at the folly of those men which in his time had such thoughts, that their fishponds should be safe, though the Commonwealth were lost. Such windy conceits have too many with us, and therefore seek not their preservation in, but from the whole; with, but in separation; nay in opposition to the whole.  
How fare are such from a noble spirit? 
t Valet maximus l. 5. c. 553  I have read of one Publius Decius, that when the Roman Army was reduced to great straits, he courageously (forgetting himself for the public good) ran into the midst of his enemies, demanding safety for his country, death for himself, & by that means occasioned an unexpected victory: the publicness of his spirit did carry him above the thoughts of private safety. Every man should be nearer to Religion, nearer to common interests than to himself. 
u Dicitur de Alvanio ille propior publicae religioni, quam privatae charitati. Valeria. Maxim. li. 1. c. 11.  So Alvanius was.  
It is a shame that Heathens should do that which Christians can not do. 
w Non prestet fides, quod praestitit infidelitas. Jerom.  As Hierome in another case complains, oh that infidelity should be able to do that which faith cannot do. It was used to be said by Christians to Heathens, 
x Non magna loquimur, sed magna vivimus,  we do not speak great things, but we live and do great things, but we speak much, and do little, happy were we and the Kingdom too, if the practice of our lives, did come up to the professions, and protestation of our mouths, etc.  
That is the first, what we must not do: Now,  
Secondly, what we must do.  
1. Search out the cause, why God hath obstructed our promising, and hopeful beginnings. Is there not some jonah that lieth 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 storms; former sins a present tempest. See what sin is the cause, the Jews in every judgement that was inflicted on them, did use to say that God weighed out an ounce of the golden Calf to them. Though an old sin, yet they saw God might reckon with them for it. And there seems something to be employed that speaks for these thoughts, he is said to forgive, yet he 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 unthankful for, unfruitful under all the incomes and receipts of mercy?  
Did we not grow secure, proud, selfe-confident upon the hopes of mercy and deliverance?  
What is that hath caused God to strew our ways with difficulty? to hedge up our way with thorns, to increase our throws, to multiply our pangs, when the children were brought to the birth, when in our thoughts deliverance was so near?  
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 enjoyed. 
y An ordinance for the solemn humbling of our souls 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 daystar, the harbinger of mercy to us: As the Apostle saith of another duty, it is the first Commandment with promise. So this, it is one of the first duties that speaks deliverance, not to persons only, but to the whole nation. Oh that we could in earnest this day draw water as out of a well and pour it forth before the Lord.  
A flood of tears would now prevent a deluge of wrath: Nationall repentance might yet procure a national pardon, if we have once made our peace with God, then will not God only be at peace with us, but cause our very enemies to be at peace with us also.  
This is a soul-humbling, a soul-afflicting day. Other days are humbling days, this is a heart-breaking day; other days are afflicting days; this should be a soul-melting day; oh that England's tears might prevent England's blood!  
3. When you have found out the cause, & humbled yourselves for it, your next work is to reform it.  
What is it to lament sin, 
z Non nocent praeterita peccata, si non placent prefentia, Aug.  if you do not leave sin? what were it to weep our eyes out of our heads, if we do not weep our sins out of our heaats?  
It is not humiliation is enough, nor humiliation and supplication, unless to these you join reformation, 2 Chron. 7 14. If my people shall humble themselves, and pray, and seek my face, and turn from their evell ways, then will I hear from heaven, he merciful to their sins, and heal their land. Mark you, it is not one of these, but all of them: the words are not to be read disjunctively, as if one would serve the turn, but copulatively, all or nothing.  
You read this in 10. judg. 10. etc. 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 do call for mighty strive & wresling with God. These are special times of seeking.  
And special times of seeking, should be times of special seeking of God: But seek him humbly, seek him fervently, seek him cordially, etc. And God will be better to us than our prayers; he will do for us above what we ask, or think.  
5. Enter into solemn Covenant with God against them. This is the great duty of the day, and proper for it, when you have been humbled for them, than covenant against them. But be sure you covenant with God, as he doth with you, that is, covenant with him in Christ, desire him to be surety for thee, otherwise thy bond is nothing worth.  
There is yet another thing observable from the time of their danger. It is not presently upon their setting forth, they had for some time a prosperous voyage, but now the storm 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 hills, though the nearest way, but by the way of the plains, though much about; and he himself gives this reason. Because of the Philistims: that is, lest the difficulties they met withal at their first setting out, might have discouraged and disheartened them in the way.  
It is said of jacob, that he slackened 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 bear new wine, etc. That is, he would not exercise young beginners with austerities of religion, but would forbear them till they had gotten more strength: the days will come when the bridegroom shall be taken away, & then they should fast, when the bridegroom was taken away: he will then give them in those days a more plentiful and abundant measure of his spirit, and then they should be able for these works.  
Use. 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 undergo difficulties for Christ, how you shall lie in prison, how die for Christ, and you perplex your hearts with this from day to day; you sear if you should be called upon difficulties, you would recoil and fall back, you are never able to go through such conditions.  
And indeed those of God's soldiers which have been most fearful in garrison, have been most valiant in the field; those who have suspected their hearts most, who have been most humble, fearful, and jealous of themselves, have proved most resolute and valiant when God hath called them upon service. Where others who have been self confident before, have shrunk in the days of trial. As the story of Dr. Pendleton will tell you, who when Saunders a Minister came to him and told him his fears, the jealousies of his own heart to undergo Martyrdom, to burn 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, etc.  
But besides, take this for thy comfort, in the midst 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 maintain an humble jealous fear, such a fear as makes thee go out of thyself, yet beware of sinking discouraging fears, 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 itself. And that is set out in four particulars.  

1 They were in the midst of the sea.  
2 They were tossed with waves.  
3 The wind was contrary.  
4 Christ was absent.   
We will begin with the first. They were in the midst of the sea.  
[But the ship was now in the 
a Navis in medio mari jam erat hoc enim, in altum jam conscenderat pro fundissimum, fluctibus & ventis gravioribus obnoxium. Pareus.  midst of the sea.]  
There were two great ends for which Christ sent his Disciples to sea.  
1 To exetcise their graces. 2 To declare his power. And the midst of the sea was the fittest place for these: Christ chose the midst of the sea, as the fittest place to exercise their graces and to declare his own power.  
Doct. That when Christ doth intent to exercise the graces of his people, he plucks them from the shore, he brings them into the deep. You see here, 
Nihil nisi pontus & aether.  Christ suffered them to be pulled from the land on one side, and a contrary wind to blow on the other side: 
b In medio mari significat periculi magnitudinem. Brugen●.  so that they were now in the midst of the sea: and here he exerciseth them, when faith hath nothing to do but look upwards, when none but God to rely upon, than it looks fully and rests firmly upon him. Faith cannot act till it act alone.  
When men are in the deep, there is no way but to cast anchor upwards, there is no bottom, but in heaven, which is the best bottom, when it is the only bottom.  
We say the Loadstone will not draw while the Adamant is near it, nor faith rest fully on him, while it hath dependencies here below. 
b Optimi sumus cum infirmi sumus.  It's hard to make that man all in God, who is something in any thing here below.  
The reliefs of creatures do often hinder us in our reliance upon God: and therefore God is forced to weaken the arm of flesh, that he might strengthen the arm of faith. 
2 Cor. 1.9. 1 Tim. 5.5. Zeph. 3.12.  You know what the Apostle saith, 2 Cor. 1.9. We had the sentence of death in ourselves, that we might learn not to trust in ourselves, 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 poor distressed people, and they shall trust.— Therefore doth God break in pieces the reeds whereon we lean, that we might rest ourselves upon the rock, himself, who is the rock of ages: a rock so deep, that no floods can undermine, and so high that no waves can reach.  
And there are three main reasons why God when he doth intent 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 own wonders, 
d Deus angustias suorum auget, ut eorum fidem probaret, & suam vertutem declaret, Jansen.  we read in the 107 Psal. 23, 24. That those who go down to thesea in ships, that do business in great waters, these see the works of the Lord, his wonders in the deep. It is true in a spiritual sense. The deep is a fit place for God to do wonders in, and that he might declare his wonders he brings us into the deep.  
There are the wonders of four Attributes which God declares to them whom he brings into the deep.  
1 He doth declare the wonders of his power: in rebuking the storms, laying the tumultuous rage of the proud waves.  
2 He declares the wonder of his wisdom, in finding a way to help his people in such straits, the Lord knows how to deliver his.  
3 He declares the wonders of his truth and faithfulness in supporting of us, in relieving of us, that we are not swallowed up of the waves: as he promiseth, Psal. 45. When you pass through the water, I will be with you, that the floods shall not drown you, etc.  
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 knows how to deliver his people.  
None know how powerful, how wise, how faithful, how merciful 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 deep.  
Reas. 2. Because this is the fittest place for the trial and discovery of what is in our hearts, both for matter of sin and grace.  
As God led his people forty years through the barren wilderness, to prove them, 
Deut. 8.16.17.  and discover what was in their hearts: as he tells us, Deut. 8.16, 17.  
So God doth still lead his people through a sea, through a wilderness, through many straits, and great difficulties for the same end, to discover what is in their hearts; both for matter of sin and grace.  
First; For matter of sin. The deep will try us, will discover the depth of our hearts, such corruptions as our false glozing hearts will not discover, while we are on the shore, will be now discovered when we are brought into the deep.  
Then will your pride, your infidelity, your impatiency, etc. discover itself: while nature is pleased, while all things go well with us, corruptions lie hid: 
e Natura vexata, prodit se ipsam.  but when nature is provoked, when God brings us into the deep, these toss will discover our hearts.  
You know when God brought job and David into the deep, upon those sad trials and exercises; it put them to the utmost of their faith and patience to believe and be quiet, though the one was a mirror of faith, & the other of patience.  
Secondly, to discover, what is in our hearts for matter of grace.  
A counterfeit piece will show as well as the best, till it come to the touchstone, but the touchstone quickly discovers.  
There are three great graces which are tried to the back in difficulties; for the trial of which, God doth often bring us into the deep.  
1 Faith, 1 Pet. 1.7. You are in heaviness through many temptations, that the trial of your faith might be found to the gloay of God. 
f Deus aliquando suos in periculo relinquit, ut suas vires experiantur.  It is no trial of faith when all things smile upon us, when God, when conscience, when the world, when friends and all smile, that there is not so much as the least wrinkle upon the face of the waters. 
g Permittit Christus suos quandoque adversis tempestatibus jactari, ut fides eorum exploretur, infirmitas diffidentiae nostrae se probet, etc. Parous.  But now when God frowns when the world frowns. When a man shall be brought into the deep; 1 either the depths of desertion, or 2 the depths of temptation, or 3 the depths of outward trouble; here is the trial of faith indeed.  
When a man is clean plucked from the shore, and hath nothing to lean 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 itself upon God, run into his bosom, when he seems to be armed against him, hang the weight of its soul upon God, upon a promise, when nothing to sense appears, here is faith indeed; faith in its glory under a cloud; faith in its strength, under this appearing weakness: here is faith tried to the back.  
2 The 2d grace here tried, is our love. 
a Virtutes quaedam ut Stellae, quae inter diu latent, noctu lucent. Bern. in Cant. Ser. 27. Apparet virtus, argui turque malis. Ovid.   
There is no trial of love, while we have such dispensations from God as are fuel and attractives of love.  
While God smiles on us, our estate is prosperous, all things speak love and goodwill from God; these are attractives to beget, and fuel to increase love. But now when God shall bring a man into the deep, exercise him with difficulties, seem to overwhelm him with all his waves, as job complains; and yet for all this the soul can cleave to him, love a frowning God as well as a smiling God; a correcting, as well as a comforting God, as job saith, Though thou kill me, yet will I trust in thee. Or as the Church, Psalm 44.9 to the 19 All this is come upon us, and it was a great all, as you may see, 19.10.11.12.13, etc. thou givest us as sheep to the slaughter, etc. Yet have we not forsaken thee, nor turned our back from thy covenant.  
3. The 3 grace he tryeth is our patience.  
Patience is such a grace as is not tried but by difficulties: where there is nothing to provoke or occasion impatience, there is no trial of patience. While Jonah had the Gored he was calm enough: but when the Gored was gone, he grew as hot as the Sun which shone upon him.  
It was the Devil's argument concerning Job, 
Job 1.  and it was true in the main. God said that Job was a holy man, a patiented man: Why but saith Satan, What thanks to him for that? he must needs be patiented, who hath nothing to disturb 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, etc. Nay, and hast not thou made a hedge about him too, and fenced in all happiness by thy providence, so that nothing can break in, to annoy and disturb him in his happiness.  
Alas what trial of patience is here, where there is nothing to disturb, or annoy him?  
Do but let me deal with him a little, and I will quickly sound him, give me but commission to take away his Children, his goods, and to smite his body, and then we shall quickly see his patience. This man who now seems so patiented, will curse thee to thy face.  
The main of his argument was this, and it was true in the main: That while all things which are fuel to patience are enjoined, while a man is in ptosperitie, and hath what his heart can wish, here is no trial of patience. But when a man is brought into the deep, plucked from the shore of his enjoyments. When a man is brought into straits and difficulties here will be the trial. 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 people's patience. And when a man can now lie down in the dust, kiss the rod, justify God, clear him in all his deal, 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 murmur, 
26. Leu. 41.3. Lum. 32.  and give God the glory of his own proceed 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, etc.  
Men will never cast themselves upon God, so long as they have any bottom to stand upon here below.  
Therefore he brings us into the deep, that when we have no other bottom, he might be our only bottom.  
The exercise of faith is called a standding still, 
14 Exod. 13.2 Jer. l. 30 Ifai. 1.  to beheld the salvation of the Lord. But a man will never stand still, so long as he hath any friend to gad unto. You see that in the Jews, 2 Jer. ult. Isai. 30.1. etc.  
And therefore God doth bring us into the deep, into such difficulties, wherein we can neither go 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 helpless, and comfortless to us, that we might depend alone on him.  
Again, the exercise of faith is called a retiring ourselves to him, a sheltering of ourselves in God, flying under his shadow, running to him as our Tower. But this we shall never do, so long as we have any Bulwarks of our own: The tower is the last refuge: and therefore God doth beat us out of our own Bulwarks, out of our own means of provision, that we might alone fly to him for security: So the excercise of faith is called an Anchoring of ourselves on God: But so long as we find a bortome here below, we will never cast Anchor upwards.  
And therefore God doth bring us into the deep, the midst of the Sea, where the soul can find no bottom to anchor on, that so the soul might cast anchor upwards, and rest alone on God, who never failed them that trust in him. Psalm 9.10.  
Thus you see Jehosaphat, 
2 Chro. 20.12  We know not what to do; here was no bottom for him to anchor on below, a great enemy, and small strength to withstand, and therefore he anchors upwards: But our eyes are upon thee—.  
To conclude, the midst of the Sea, it is the fittest place for God to try and exercise his people, and for God to secure and help his people, we shall be most thankful, God will get himself most glory, and the deliverance of his people will be most conspicuous. If God should help us on the shore, while we are among our other succours and helps, these perhaps would either obscure, or take away the glory which belongs to God in a deliverance.  
But when God doth pluck us from the shore, bring us into the deep, above the reach of creatures to relieve us, then if God help us, he doth inherit his own glory: we will then say the finger of the Lord is here.  
None but a God could have disappointed such plots, none but a God could have laid such storms, none but he could have wrought such deliverance for us.  
1. Use Think it not much to go down into the deep; It is a place God chooseth for the demonstration of thy graces, and declaration of his own mercy.  
We had never known Abraham's faith and love, David's piety, Jobs patience, Paul's 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 sins or our graces, if God did not sometimes bring us upon exercises.  
Hast thou been in the midst of the Sea? hast thou been in the deep. 1. The depth of temptarions. 2. Of desertions. 3. Of outward trouble? And hast thou cleaved noto God? hast thou justified him? hast thou loved him? hast thou had experience of thy graces? have they abidden trial? Here is something to evidence the truth of thy graces to thee. Difficulties are exercises, and abiding difficulties are experiences to us of the truth of our graces. That's surely ours which hath abiden temptation. There is no judging while you are on the shore, the trial 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 trial: The deep demonstrates, the truth of thy graces.  
And it declares the riches of God's mercy. God takes delight to put forth himself in desperate cases. In such cases his mercy will be most visible, his people most thankful, and deliverance most welcome.  
We should never have the experience what God can do, if we did not see what man cannot do: you should never know the mercy of God, if you had not experience of necessities above man.  

k Faelix culpa quae talem meruit redemptorem. Bern.  And as Bernard saith of sin, I may better say of our necessities, happy necessities that occasions the relief of such a God, who takes occasion, not only by trouble to help us, but by the enlarging of our trouble, to enlarge our deliverance. If greatness of sin might be used as an argument for mercy, 25 Psalm 11. Pardon my iniquities, for they are great, much more greatness of trouble.  
But we come to the second particular, wherein their danger is expressed, as yet this is the least. The second is in these words.  
[Tossed with waves.]  

l Vita nostra, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 91 Pslm. 10. Christianus Crucianus.  A perfect Emblem of the Church of God. A ship upon a troublesome sea tossed with waves. 
m  Mare sic mundus semper fervet Chem. Ut Discipuli, sic Christiani habent sua turbida & Lucida intervalla. 2 Cor. 7.5.  The world is fitly compared to the Sea, for the most part stormy, (n) though sometimes it is more quiet and calm, as the Apostles for some hours sailed on a calm sea, yet alas these are but respites, some Lucida intervalla, 
o Interdum breves induciae piis conceduntur, sicut Apostol. hic ad pauculas horas tuto mari navigant sed brevis temporis seculitatem, mox ingentes adversitates excipiunt, Chem.  Some few hours' breathe; their constant sailing is on a troublesome sea, tossed with waves.  
[Tossed with waves.]  
Their condition set down in brief here, is more largely set down in the 107 Psalm 26. verse. When he raiseth stormy winds, and lifteth up the waves, they mount up to heaven, they go down again to the depth, their soul is melted because of trouble, they reel too and fro, and stagger like a drunken man, and are at their wit's end: here is the comment upon these words; tossed with waves.  
But yet the 
p 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  word here, is a word of large expression; some read it 
q Syrus interp. vexata cruciata. Arab. agitata respondet Hebraeo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  vexed and afflicted with waves, 
r 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, huc illue raptatum, metaphora ab ●is sumpta, a quibus per tormenta aliquid extorquetur; qua etiam ratione Gailice tempestas maris tormente dicitur. Beza. Annot. in loc.  some racked, and tormented with waves, (s) some as we render it tossed with waves.  
It is a word used for the most exquisite torments and pains.  

t 12 Revel. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Sometime for the throws and pangs in travail.  

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

w 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 16 Luke 23. 14 Rev. 10.20 Rev. 10.  Nay, for the torments of hell, and hell itself.  
All which sets out the greatness of the trouble & danger they were in, which speaks thus much to us.  
Doctr. That there is not so much evil in the greatest trouble and affliction, as there is good in the least trial, and exercise of our graces.  
The Disciples underwent a great deal of trouble upon the sea: but had all this been a greater evil, than the exercise of their graces a good, Christ would never have suffered the one for the other.  
We wonder sometime that God should bring his people, such as he 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 down 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 we do not toss ourselves; he suffers others to ransack and rifle us, because we do not rifle our own hearts; he suffers Satan to winnow us, because we neglect to sift ourselves.  
Therefore doth God exercise us with variety of difficulties, that we might exercise ourselves. Again it says thus much to us:  
2. Doct. God doth sometimes put his people to a lesser trouble for their grearer good.  
The Physician makes his Patient a little sick for his greater healh: The Chirurgeon puts us to a little pain for a greater ease. God takes liberty with the outward man, to do 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 be crucified in the world: therefore do 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, etc. so there is a blessing hid in the worst things to God's people; a blessing in poverty, sickness, death itself. 
25 Psalm 16 32 Jer. 40.  He hath said, All his ways are ways of mercy; and he will never departed from us from doing us good.  
As God makes one evil the punishment of another to wicked men, so he makes one evil the cure of another to his own people. The Physician orders poisons to useful purposes: So God those things which are evil in themselves, to the good of his own people.  
The Leprosy on Naaman's body, was was an occasion of the cure of his Leprous soul: if his body had not been Leprous, his soul 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 infirm 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 God's exercises, it is but the putting of thee to a little pain for thy greater ease; a little trouble for thy greater comfort; a little sorrow for thy greater joy. All Gods sad passages of providence to you 
x In medelam non in ruinam, in salutem non in mortem. Aug. Unde plangis castigatio non damnatio, etc. Nihil in faelicius faelicitate peccantum qua paenalis nutritur impunitas. Aug.  they are for medicine, not for ruin; they are for health, not for death. Happy that sickness which occasions health, that sorrow which bringeth joy, those crosses that end in comforts, etc. for our light afflictions which are but for a moment, we have an eternal weight of glory.  
Thus is there an expedite in all Gods sad passages of providence to his own people: as he said to his Disciples, It is expedient for yet that I go away. It was strange that the best of Creatures should stand between man, and the best of comforts: So it did there, the humanity of Christ was the best Creature that ever God made; yet this was the veil, the Cloud, that hindered the better comforts: If I go not, the comforter will not come.  

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

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

c quamvis non bonum, tamen in bonum, & in majus benumb.  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 itself to us.  
[Tossed with waves]  
He doth not say the ship was drowned with waves; but it was rossed with waves: It was tossed, but it was not drowned: whence, in an Allegory,  
Doct. 
Ecclesia quam vis potest turbari, tamen non potest mergi. premi non supremi, etc.  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 he 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 days, when they digged down 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 entered the Temple at Jerusalem, burned up the Books of moses and the Prophets, proclaimed feasting and riot 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 bloody Persecutions, began under Nero, when Peter and Paul were beheaded; and continued under Dometian, when John was banished into Patmos, and so carried on for divers Emperors more. 
* Quo tempore universus orbis sacro martyrum eruore infectus.  When the whole world did swim with the blood of innocent Martyrs: yet at that time God did not only preserve, but 
e Sanguis Marty rum semen Ecclesiae.  increase his Church; insomuch, that Julian lest off to persecute Christians as his predecessors had done, 
f Non ex miscricordia sed ex invidia.  not out of mercy, but out of envy; because he saw the more they were afflicted, the more they grew.  
And from him we might go down, 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 veiled 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.  
Use. If so? Let wicked men cease to attempt any thing against the Church and People of God: 
g Impellere possunt, sed in totnm prosternere non possunt, crudeliter me tractare possunt, sed non extirpare, dentes nudare sed non devorare, occidere me possunt, sed in totum me perdere non possuut. Luther.  It is but labour in vain, they shall never attain what what they seem to aim at, the ruin of the Church of God. He hath said 12 Zach. 3. That he will make his Church a a burdensome stone, they that lift at it shall be crushed by it, though all the Nations of the world should be 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 try their strengths, did lift at; and if they attempted it, & were not able to lift it, they hurt themselves thereby. Such a stone will God make his Church. We know the Piece overcharged, strikes not down that a man aims at, but rather he himself is strucken down with its own recoil: He that shoots against the Church, shoots in a Piece o're-charged, and shall be sure to be struck down with its own recoil.  
Pharaoh followed the children of Israel so long, till at last he was overwhelmed in the waters.  
Jnlian lifted so long at this stone, till at last it fell upon him, and crushed him to powder. Assure yourselves you shall but make rods for your own back, you shall but pave a way to your own destruction; you shall but dig pits to bury yourselves in, twist cords to bind yourselves wituall. No weapon form against thee shall prosper; and whoever riseth up against thee shall fall for thy sake. Again, they shall be covered with shame that war agasnst Zion, etc. Read 4. Mic. 11, 12, 13. 
4 Mic. 11, 12, 13. 43 Is. 3, 4. etc.  And 43. Isa. 3, 4. I will give men for thee, and people for thy life.  
And therefore as pilate's 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, etc. 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 storms between God and man, between man and himself, between one creature and another, it is contrariety. Take away contrariety and take away storms. The way to have a calm sea is to cease the winds: so the way to have calmness in the Church, in the state, is to take away contrariety. The Decisions of the hand, are but the fruits of the differences in the heart. The differences of men's judgements, do 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 happiness not to be expected, though prayed for, till the fourth watch when Christ shall enter the ship; but yet allowance for differences, may prevent storms. A fair Latitude for differences may procure love, prevent troubles, where the contrary endangers tempests, etc. But why should this cause storms? me thinks if wicked men will not go to heaven themselves, yet they should let them alone that would go. Indeed they say they would go to heaven too, but they would not go your pace: they will not overgo the world, their pleasures, profits, this is too fast: what needs such haste: and therefore rather than mend their own pace, they would take them away that go before them.  
When they see others to walk in a more spiritual 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 go before them.  
And if I mistake not this was the cause of the first Murder that ever was, 1 john 3.12. Cain was of that wicked one who slew his Brother, 
1. John 3.  and wherefore slew he him? Why saith the Apostle, Because his own Works were evil, and his Brothers good. It was not because God respected one, and not the other: for God tells him, 4. Genesis 7. That if he would do well, he should be accepted too: but it was because his own works were bad, and his Brothers good. But could this be a good reason? were his Works bad? Why did he not mend them? was this any cause to kill his Brother? This was the cause: His Works were bad, and he was convinced of that, both by Abel's proctise, and Gods different acceptation: And because he had no mind to mend them, therefore he would kill Abel, he would murder him that went before him, that his Conscience might not be continually condemning and tormenting of him, for that which he had no mind to mend.  
And you have the like in the Scribes and Pharasees, set out in the Parable of the Vineyard and Husbandman, they had God's Vineyard, were the husbandmen in the Church, but they would yield no fruit: 
Luke 10.16, 11, 12.  God sends to them over and over, they beat and misused the Messengers. At last God sends his Son, with this sweet expectation; Sure they will reverence my Son, though they have persecuted and killed the Prophets, 
13. verse.  yet my son shall find other acceptation of them; sure they will receive my Son. 
14 verse.  But mark now their Spirits, This is the Son, 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 holiness, and suitable obedient walking: The messengers that God sent to call to them for it; were the Prophets, who called them to obedience and holiness. But because they disturbed 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 son, and then they say, This is the heir, let us kill him, and the Inheritance is ours: Then the day was theirs, they might sinne without check, control, they should be disturbed no more, they should do their will and none should check them, here was the reasoning of their heart.  
To these heights in sinning doth a sinful heart carry men at last.  
Sin will never rest, till it hath turned a man all into sin, devilished men; you see how many there are that sin away, not only a form of godliness, but their moralities, nay even their natural Consciences; sin will spend at last upon the main stock, and eat out the very natural principles of men.  
There is yet another thing which offers itself to us from this.  
The end of the second Sermon.   

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

i Hic lacus juxta Plin. l. 5. latitude. 6. mil. longitud. 16. mill. juxta Joseph. l. 3. 100 stadia in longitud. 40. stad. in latitud. stadium est ●ctava pars miliarii, etc.  These seas were narrow and straight, being but a few miles over, and the night was dark, and had they had a wind for them, it might have hazarded them, and dashed them against the rocks: and therefore it was less for their danger, that the winds were contrary, though it was more for their exercise.  
It is better to be in a tempest upon the midst of the sea, then to have too strong a gale for us to drive us on the shore. A man's harbour may sometimes be more dangerous than the sea. A man may as well come too soon into his harbour, as be kept too long upon the sea; many have been lost at harbour, who have been safe at sea. A tempestuous sea is not so dangerous, as an unsafe harbour. It speaks thus much.  
Doct. God may be working our preservation, when we think he is working our destruction: or that which we sometimes think to be in judgement, may yet be in greatest mercy. It was so here—  
The Whale that swallowed up Jonah, was a means to bring him to shore; and that trouble which we think oftentimes will swallow us up, may be a means to bring us to our harbour.  
There is no judging of God's heart and purposes, by his outward proceeding of providences in the world. By thus judging, wicked men undo themselves, and God's people afflict themselves.  
God's outward proceed may be good, when the purposes of his heart are evil to a man; again, they may be sad, when his purpose is good, 
* Jer. 29.11.  jer. 29.11. I know the thoughts I think to thee, they are thoughts of peace and not of trouble, to give thee at the last an expected end, but yet at this time they were in captivity, his present proceed were sad to them.  
It is our wisdom to shut our eyes to works, and look to the word, to look upon promises and not upon providences, this is to live by faith, and not by sense. But of this more afterwards—  
We are now come to the fourth particular, wherein their danger is expressed, and their trouble heightened.  
Christ was absent.  
We read in Matth. 8.24. 
Mat. 8.24, 25.  that the Disciples were on the sea, a tempest arose, and they were in great danger; but then Christ was in the ship, who presently rebuked the storm: but here Christ was absent: well might they think had Christ been here, he would not have suffered this storm to have risen; if he had suffered it, yet he would quickly have laid it. But what shall we do now Christ is absent? Give me leave to commend two or three instructions from this. One is Zuinglius.  
Doct. There is nothing but storms to be expected, where Christ is not in the ship. 
k absent Christo, nil nisi turbatio, Christo presente omnis motus sedatur. Zuing. in loc.   
If Christ be not in a Family, in a City, in a Kingdom, Christ in his grace, Christ in his truth, in his worship, in his ordinances, you must look for storms.  
It is said in judges 5.8. They chose new godi, and then was war in the gates. Where there is sin you may look for a storm. Sin like vapours, sent up into the middle Region of the Air, which though you hear nething of it for a time, all is quiet; 
l Vbi non est gratia, ibi non est pax.  yet at last it comes down in a storm.  
Where on the contrary, The fruit of righteousness shall be peace, and the effect of righteousness shall be quietness and assurance for ever, Isay 32.17. 
Isay 32.17.  As many as walk according to this rule, Peace be upon them, and upon all the Israel of God, Gal. 6.16.  
Christ is a Prince of peace, but he is a Conqueror first: 
m Pax non habitat ubi Christus non regnat. Ber.  where Christ doth not conquer and reign, there look for no peace; no peace with God, no peace with man, no peace with conscience; 
n 
Conscientia quadruplex.  
1 Conscientia bona, non quieta.  
2 Conscientia bona & quieta.  
3 Conscientia neque bona, neque quieta.  
4 Conscientia quieta, non bona, etc.   unless such a peace as wicked men enjoy, which is the peace of the devil, not the peace of God; the strong man keeps the house, and all is at peace, but it is the peace of the devil; not the peace of God.  
Use. Let it teach us then as ever we desire peace, peace in conscience, peace in the Church, etc. to get Christ into the ship, and he will allay all storms. Assure yourselves these storms will never be laid, till Christ be admitted into the ship, till Christ reign; till Christ in his truth, worship, grace, do reign among us. 
o Fluctibus agitantur conscientiarum, & ventis contrariis tentationum vexari necesse est, qui Christum innavi secum non vehant. Pareus.   
A second thing which is observable.  
Doct. That the absence of Christ from the soul in trouble, makes sufferings unsufferable, and troubles intolerable.  
As the presence of Christ in his grace, in his comforts, doth enable the soul to undergo the greatest calamities, 
p Malim present Christ esse in inferno, quam absente Christo in caelo. Luther. in Gen. cap. 30.  even to smile upon the face of dangers, and check the terrors of death: 
q Beati foli sunt cum illo, qui beati esse non possunt nisi in illo. Sern.  It gives enlargement to the soul in straits, comfort in trouble, liberty in prison, ease in bonds, life in death. You see in Daniel, the three Children. Paul and Silas, Stephen. So the absence of Christ will be intolerable in any sad-condition. Oh what a misery is it for a poor soul to be in sickness, danger, death, and for Christ to be absent from the soul!  
Use. Let us then in all our sad conditions get Christ present with us; get him but present with you in his grace, and he will never be absent from you in his comforts in the time of need. Who is able to comfort us in the midst of all discomforts; 
r Quid si sine domo, & non sine domino, since veste, si non sine fide, sine cibo, & non sine Christo. Fulgent.  Christ is more able to give comforts without creatures, nay, in the opposition of all created comforts, than the Sun to give light without Stars. Can the Sun give light without Stars? and cannot Christ give us comfort without creatures, nay in opposition of all created comforts.  
Again, Christ was absent; yea, but Christ was with them in Spirit, though he was absent from them according to the flesh: had they had faith enough, they had seen Christ present, even in his absence.  
Doct. When Christ is absent to the eye of sense, yet a believer may conclude him present, and see him by the eye of faith.  
He hath promised never to leave us nor forsake us, 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  13 Heb. 5. There are five negatives to make it firm to us; I will not, I will not leave thee, neither not, not, forsake thee; or, neither will I by any means forsake thee. He hath said, when we pass through the waters, he will be with us, that the floods shall not drown us; when we pass through the fire he will be with us, that the fire shall not burn us.  
He will be with us, 1 To counsel us in our straits; 2 To support us in our sorrows; 3 To comfort us under crosses; 4 To sanctify all our troubles to us; 5 And at the last to deliver us out of all. 
t Vidimus Chrisium in promisso lumine spirituali, quando non in presentia lumine sensibili.  and thus we may conclude him by faith, when we are not able to discern him by sense.  
If the Sun were here below, we should be deprived of the benefit of it; every mountain, every hill, every house, would deprive us of the light and comfort of it. But being now above all these, we enjoy the comfort of it.  
While Christ was here in the flesh, he was as the Sun here below, every thing did hinder us of his presence and comfort, if he were present in one place, he was absent from another; but now being in heaven, he can display the rays and beams of his gracious presence into all places.  
Use. Christians learn to see Christ by the eye of faith, when you cannot behold him with the eye of sense; labour to see him in a promise, when you cannot behold him in his presence; when the eye of sense is put out, go to a promise and behold him there.  
Thou art in temptations, in desertions, and thou canst not see Christ by the eye of sense, but thou mayst conclude him present by faith, present I say in his grace, though thou want the presence of his comforts.  
The cloud may hinder the light of the Sun from our eyes, but it cannot take the Sun from the sky, it is there though it do not appear. Christ may seemingly be gone, when yet he is really there; and it must be your wisdom to live by faith, when you cannot live by sense, to see him with you by his grace, when you cannot behold him in his comforts.  
But we will pass this.— There is one thing more that I would present to you from the whole trial, which you see is heightened by several gradations; they were in the midst of the sea, and in the dark of the night, nay and tossed with waves, the wind was contrary, & Christ himself was absent: here is wave upon wave, trouble upon trouble. It tells us thus much.  
Doct. That God doth not only suffer his people to be brought into straits, but he doth heighten their straits, and raise up their difficulties higher and higher, before he do deliver them.  
It is plain here, and also in the stories of Israel's troubles in Egypt: their troubles were great before, 
u Quo proprior est salui, eo magis pericula crescere sinaet. Chem.  but they were heightened before God delivered them. Insomuch, as they looked upon the beginnings of their deliverance as bad as the worst of their sufferings; and were rather content to be in their former slavery, then to endure the pains of a deliverance. But yet though they were higher, they were not at the height, till they came to the Red Sea, when a sea before them not to be passed, an enraged enemy behind them, not to be resisted & mountains on each side them that they could not tell what to do, whither to betake themselves, which was the rise of their deliverance. 
a Quando ad 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 perventum est, tum Christus salvator adest. Chem.  God useth to take a rise of deliverance from the lowest step of his people's sufferings.  
Read but the stories of David, of the Jews in re-building the Temple, and you shall see the truth of this; that God doth heighten the troubles of his people before he do deliver them. And this God doth,  
Reas. 1. To heighten our graces: your faith, not your fear, your hope, not your discouragements. 
b In veris Christianis crescit amor fidei, quantum ipsa pericula crescunt. Chem.  As difficulties do arise, so should the faith of God's people rise too. As it was with Noah's ark, the waters risen higher and higher, and still as the waters arose, the Ark arose; the waters never arose above the Ark. 
y Non cogitan lum quantum sit periculum in quo agimque aut quid virens nostrae possint sed quid is cui fidemus potest. Cartw.  So should it be with a Christians faith, as troubles arise, so our trust should arise, no difficulties should arise above our faith: if God have weakened the arm of flesh, we should strengthen the arm of faith; if he have shortened us in the relief of creatures, we should strengthen ourselves in our reliance and rest upon God.  
It is our sin, we are too high in successes, and too low in losses; we are too big when things go well, and too little when things go ill; and it must needs be so; men that are proud in successes, will be as base in losses.  
This is the nature of faith; it makes us nothing in ourselves when things go well, and it makes us all in God when things go ill. Nothing should pose our faith, but what poseth God; if there be any thing too great for God to do, than there might be something too big for us to believe: but so long as there is nothing above his power and love to do for his people, why should there be any thing above our faith, to believe God will do for them? It is better to die over-hoping, then over-fearing; though we had no encouragements from below, yet we have enough from above.  
We have encouragements, 1 From God's name, 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nomen magnum, gloriosum appropriatum, existentiam o●nibus promissis suis adhibens 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ex 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fortis & pronom 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 qui, & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sufficiens hinc 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Deus omnipotens, sufficiens ad omnia praestanda, in se, & a se, sufficientiam, & abundantiam omni modum habens, Sufficiens absque alicujus , Ad opem conferendum, ad suos protegendum▪ ad promissa servanda & explendos defectus omuium.  every name of GOD speaks encouragement. 2 We have encouragements from God's Attributes, his Power, Wisdom, Mercy, Justice, etc. Every thing in God speaks encouragement to faith, because every thing in God is for the good of his people. 3 We have encouragements from his covenant, his promises to us: where can you look and not find something to speak encouragement to you. 4 You have encouragement from the experience of God's deal with others of his people, nay from the experience of his dealing towards ourselves. Enough, enough, to hold up our hearts. Though there be weakness below, yet there is strength above, though a famine on Earth, yet there is no dearth in Heaven, as the Nobleman thought. Infinite power and infinite love cannot be posed. It is a kind of limiting God's power, and taking away the Almighty, not to rest upon God in the greatest of difficulties.  
He is not only the God of the Valleys, but of the Hills also. He is not only able to help in the lesser, but in the greatest difficulties. You can never swell a difficulty above the power of God; you can never be so low, 
* Deut. 33. 2●  but everlasting arms are able to relieve you.  
You read in Zach. 8.6. God had promised them deliverance, but it was almost above their faith to believe it; they thought it almost impossible, that ever those dead bones should live. But saith God, Because this is marvellous in your eyes, is it marvellous to me, oh house of Israel: things wonderful to you, are familiar to me; things marvellous to you, are yet easy to me: My thoughts are not as your thoughts.  
God would not that any difficulty should rise above our faith; this were to raise a difficulty above God himself: he would have our faith rise as the trouble riseth. And therefore he doth heighten our troubles, that he might heighten our faith; which indeed if it once work and bottom on God, there is no difficulty can rise above it, etc.  
Reas. 2. God doth heighten our difficulties before he doth deliver us, to heighten our duties; he heightens our troubles to heighten our prayers.  

a Quo profundiores angustiae, eo profundiora suspiria. Mol. in 130. Psal.  The greater our straits, the greater should be our inlargements; the greater our difficulties, the more earnest and fervent should be our prayers.  
Difficulties do mightily quicken the soul to duties; God saith so, Hosea 5.1. In the time of their affliction, than they will seek me early, me diligently. Then will the soul wrestle with God, by the strength of faith, of Christ, of promises, etc. jacob's prayer in his great strait, is called a wrestling with God.  
See the stories of David, of Hezekiah, of the Church in hester's time, Jehosophat, etc. they were in great straits, and their prayers were wrestling prayers.  
Difficulties are to grace as the bellows to the fire, to intent it, and make it burn more vehemently; then will the foul pray more fervently, with more extension and intention of spirit; and will join tears with prayers, humiliation with supplication, as you see in hester's time, Nehemiah, Ezra. And now doth the soul gather up arguments from God, from his pr●nises, attributes, from the miseries of the Church, etc. and the strength, insolency, and pride of the enemy to wrestle with God, etc. Therefore doth God heighten our difficulties, that he might heighten out duties.  
Reas. 3. God doth heighten our difficulties, that he might heighten our deliverances. So much as comes into a trouble to heighten that, so much shall again come into a deliverance to increase that. 
b Aqua ●in quantum descendit, in tantum ascendit.  The water ariseth as high as it doth fall low: we say, The lower the ebb, the higher is the tide. God will make the rises of his people proportionable to their castings down. The lower the foundation, the more high and eminent will be the structure; a shallow foundation will serve the turn for an ordinary structure; but he that goes about to raise an eminent structure, lays his foundation low. The same proportion God observes in difficulties before, the same will he observe in deliverances afterward. The darker the morning, the clearer will be the day; the sadder the Week, the more joyful the Sabbath. When the Children of Israel came out of Egypt, you see how their difficulties were enlarged; but if you read the story, you shall find, what ever came in for an addition to their trouble, came in also as an addition to their deliverance. The power, greatness, rage and malice of the Adversary in pursuing them unto the Red Sea, was a great heightening of their difficulty, and you see it was a great enlargement of their deliverance, by this means they were rid of all their enemies at once. If their straits had not been so great, their inlargements had not been so glorious. God delights to make the inlargements of his people as visible as their straits have been. The like you have in the story of the five Kings, 
Josh. 9.1.2. Josh. 10.3, 4, 5, 6, etc.  whose hearts God hardened, says the Text, to come out against Joshuah: it must needs be a great heightening of their difficulty, when five potent Kings of Canaan united all their power and forces together against them; but you know, it was as great a heightening of their deliverance, for by that means they had all their enemies slain at once, struck off at one blow. 
〈◊〉 4.11.12, ●●.   
You may read the like in Micha 6.12, 13. And now many Nations are gathered together against thee, O Zion, that say, Let her be defiled, let our eye see her glory, but they know not the thoughts of the Lord, for he shall gather them together as sheaves unto the floor: Arise and thrash oh Daughter of Zion, etc. Where you see Nations, and many Nations, and all these gathered together against one Zion. Here was a difficulty heightened: but you see, though their thoughts were the ruin of Zion, God's thoughts were the ruin of themselves. And God enlarged the difficulty, for the enlargement of their deliverance.  
Reas. 4. God doth heighten the difficulty of his psople, to heighten his own glory, the glory of his wisdom, power, mercy, faithfulness.  
As Christ answered concerning the blind man in john 9.9. When they asked, whether it was for his sins or his parents, that he was borne blind, Christ answers, For neither, but that the works of God might be made manifest in him, that is, that the power, mercy, & glory of God might be made conspicuous in the healing of him. And for the same reason doth he raise the difficulties of his Church.  
You read an excellent passage to this purpose in the john 11.4, etc. Lazarus sisters sent to Christ, to tell him, that their brother was sick, and entreat him to come down and heal him: Christ answers, This sickness is not unto death, but that the glory of God might be revealed, and manifested. And mark now the way that Christ takes to advance his glory, Verse 6. When he had heard, saith the Text, that he was sick, he abode two days still in the same place where he was. One would think this a strange passage; he should rather have gone presently, and have recovered him. But this was now the way Christ took to advance his glory; he doth not only suffer him to be sick, but to die of his sickness, nay, to be buried, and to lie in the grave four days: and thus lets the difficulty go beyond the power of man, that the power and glory of God might be more visible and manifest: as he tells us in the 15. and 40. Verses.  
You have the like also in Luke 8. from the 41. to the 49. Verse.  
Special cures wins more glory to the Physician, than many ordinary cures: so special deliverances brings God more glory,— etc.  
God is lost in smaller Deliverances, when yet he is visible and conspicuous in greater. In such men will be forced to say, none but a God could have done these things for us.  
Thus doth God heighten our difficulties, to heighten his own glory.  
5. Reas. God doth heighten our difficulties before deliverance, that he might heighten our praises, our thankfulness for a deliverance.  
God is very desirous of the praises of his Saints: as he doth bathe himself in their tears, so he doth delight himself in their joys: he loves to hear their praises as well as their prayers.  
And therefore doth God bring us into straits, and heighten our straits, that being delivered, we might be more enlarged with thankfulness.  
Moses difficulty at the Red Sea, did furnish him with matter of praises, when he was come to the shore, 15 Exodus Who is a God like to thee? glorious in holiness, fearful in praises, doing wonders, 11 verse.  
Nothing doth so much swell a mercy, as our necessity of it: God is forced to make us the more misertble in pressures, that we might be more thankful in deliverances.  
These with many other might be nanamed. To conclude this: Let us not be cast down, nor discouraged, 
Quando urgentia mala expulsurus sit, tum graviora inducat. Chris.  though God do bring us into straits, yea and heighten our difficulties too: It is the usual way which God goes in the deliverance of his people.  
All these are but the buddings and presages of future deliverances. 
Gravissima certamina & pericula, sunt certissima nuncia liberationis, sunt veluti indices vicinae liberationis.   
Let but the heightening of our difficulties, heighten our faith, our graces, our duties, and you shall see they shall be all the heightening, and enlargement of our deliverance. But we will reserve ourselves for the further application of this till afterwards, etc.  
We will now come to the next verse, which is the dawnings of the morning of comfort after a dark and stormy night.  
25. Ver. 25 Verse. And in the fourth Watch of the night, Jesus went unto them, walking on the Sea.  
In the former verse you had the danger and distresses the Disciples were in. In this we have Christ's addresses to relieve and help them.  
And this is set down in four particulars.  


1. He takes a view of their danger and trouble.  
2. He goes out to help them: He went unto them.  
3. We have the manner: Walking on the Sea.  
4. The time, and that is, In the fourth Watch.    
We will begin with the first, though not expressed in the Text, yet you shall find it in the 6 Mark. 48. He saw them on the sea toiling and rowing, he takes a view of their danger before he went out to deliver them.  
Doct. Christ doth see and take notice of us in our greatest afflictions.  
Christ here saw the Disciples in their great danger: had they known that Christ saw them, that he took notice of them, it would have comforted their heart under their great affliction, this we know, though it was hid from their eyes, that Christ takes notice of us in our great afflictions. 5. Exod. 7. And the Lord said 
e Penitas perspexi.  I have seen, I have seen: that is I have 
f Deus bonos non negligit cum negligit.  throughly seen the affliction of my people in Egypt, and have heard their cry.  
David had many afflictions on him, 56. Psal. 9 
g Fugas numeras. Illustre argumentum singuleris curae & provedentiae Dei erga suos. Musc. Singulos passus exilii sui numerat deus. Mol.  Thou tellest my wander, and puttest my tears into thy bottle. God takes notice of every step which David trod in the wilderness. 31. Gen. 42. God hath seen my affliction, and the labour of my hands,, said Jacob. 34. Psalm 15. The eyes of the Lord are upon the righteous, and his ears are open unto their cry, etc.  
Use This may comfort us in all our troubles, that Christ takes notice of them, and therefore will not suffer them to be too big for our strength, nor 
h Quenquam ad tempus dominus viderur suos relinquere nequaquam tamen avertir oculos. sed eorum labores considerate. etiamsi illis non apparet.  too long for our patience; he doth not defer, because he knows not our Troubles, but because he will take the fittest time and season to relieve us.  
Use If so? then let us behave ourselves Christianly under all God's corrections: God sees you, therefore do not you murmur, quarrel, be not impatient, nor turn aside to unjust ways, to get out of your troubles: God sees you, and he will come to you in his due time: and that is the next thing.  
2. christ addresses to help them.  
[jesus went unto them.]  
Doct. That when Christ sees the afflictions of his people upon the shore, he will not long be off the Sea: when he once takes a view of his people's troubles, he stays not long, but goes forth to help them.  
You see this in the 3. Exod. 7, 8. I have surely seen the affliction of my people in Egypt, by reason of their Taskmasters, for I know their sorrows. And thereupon it follows: And I am come down to deliver them out of the hand of the Egyptians. When God once sees, he presently helps. As he is said to come down to see sin, before he punish it; as of Sodom: and when he comes down to see, he doth assuredly come out to punish. So he is said to come down, to see the troubles of his people, before he do deliver them; and if once he come to see, he will assuredly come to help.  
Use Let us then bespeak God to look down upon our afflictions: say with the Church. Look down, O Lord, from heaven, 
80 Psal. 14, 15, 16,  and visit thy vine; it is burnt with fire, it is cut down, etc.—  
God hath bowels of mercy, if once he look down he will visit: our eye affects our heart, and moves our hand. God's heart moves his eye, and when his eye is once moved to see, his hand and heart will be upward to help.  
[Jesus went unto them.]  
Why but how did Christ go to them, he had no ship, they were now upon the Sea. 
i Veri simile est peraeramo mento temporis, permeasse donec prope adesset eyes. Brugens. in loc.   
Doct. There cannot be want of means, if Christ have a purpose to relieve his people. I say the want of means can be no obstacle if Christ have a purpose to deliver: he that can help with means can help without, if it pleaseth him. What though men and means be wanting, what though no boats nor ships, yet he can walk upon the Seas.  
Infinite wisdom, and infinite power can never be at a stand.  
Use And therefore this speaks encouragement to trust in God in our lowest conditions: 
2 Chron. 14.11.  It is all one with thee to help with many or with few, etc. etc. says Asa. God hath made no promise to strength, but he hath to weakness, not to policy, but to simplicity.  
You never knew self-confident strength to prosper, nor never read, that trusting weakness doth miscrrry.  
God loves to join with weakness, 
● Judg. 2.  when not with strength; with few, when not with many; Gideon. And where God joins, there will neither be want of power, nor of policy, of number, nor of skill: he can supply all defects himself. Yet further:  
[Jesus went unto them.]  
It was not a stormy Sea that should be able to separate between Christ and his Disciples in trouble: though there was a Sea, and a stormy tempestuous Sea between Christ and them, yet this shall not part him and his Disciples.  
Doct. Nothing shall be able to separate Christ and his people in trouble. 8. Rom. 35. 
8. Rom. 35.  Who shall separate us from the love of Christ? not persons, not things: Shall tribulation, or distress, or persecution, or famine, or nakedness?— No, all these shall not be able to separate. You read in the 8 Cant. 7. Many waters cannot quench love, neither can the floods drown it. It is true hear: Here was many waters; a Sea which is the gathering togethar of many waters; yet all this could not quench the love of Christ to his Disciples, nor hinder him from going to them in their trouble.  
He that would go through a Sea of wrath to secure his people, that would drink up the Sea of God's wrath, Psalm. 110. ult. He shall drink of the brook in the way; which is taken for to be meant of his passion, where he drunk up that Sea of wrath was between God and us. He that would go through a Sea of wrath to his people, will not suffer any Sea of trouble to separate between him and his people.  
Nothing shall hinder Christ from going to his people in trouble; no Sea, no sickness, no prison, nor any thing shall separate between him and us.  
Use This might be a mighty consolationu to the people of God, you can never be in such a condition, as that Christ cannot come to you.  
If our reliefs lay in men, many things might interrupt and hinder our succour. In many afflictions, or friends can but stand on the shore, see us, and pity us at the most, but they cannot come to us, they cannot help us.  
A Sea, a storm, a sickness, a prison, may part us and our friends, us and the best of our friends and succours: but nothing can part us and our God. It is said when joseph was in prison God was with him. 39 Gen. 20, 21. He that was with joseph in prison, with David in the wilderness, with jeremiah in the Dungeon, with jonah in the belly of the Whale, with Daniel in the Den of Lions, with the three Children in the fiery furnace, with Paul and Silas in the stocks; that God will be with his people in their greatest straits and difficulties; 
k Etiam hic meum eris bone Jesus, Christ tibi patiendum erit mihi.  which made Dionysius say when he was going to the fire, Even here also thou wilt be with me oh sweet Christ. This is the promise 43. Is. 2. When you pass through the Waters I will be with you, so that the floods shall not drown you; and when you pass through f●re I will be with you, that the fire shall not devour you, etc. And what a comfort is this to the godly.  
Many things parts us and friends here. It is said, afflictions parts friends: they part the affections of friends, where there are any who with Ruth will hold close to a Sun burned Naomi: many with Orpah will fall off. Nay and many things parts the assistance of friends, though not the affections of friends, 5. Jud. 15. For the devisions of Reuben there were great thoughts of heart: There was a Jordan between Reuben and their brethren, that though they had the affections of brethren, yet they were not able to afford the assistance of brethren.  
But now nothing can part Christ and the soul in trouble.  
Though there be mountains between Christ and us, yet these shall not part.  
1. He can melt the mountains, even mountains shall fall down at his presence; mountains of Iron shall dissolve like mountains of Snow. Isaiah 94.3.  
2. Or he can level the mountains, and lay unpassible difficulties into plains. Zach. 4.7.  
3. Or he can skip over the mountains; as he is described when he comes to redeem his Church from sin, Cant. 2.8. So when he comes to deliver his Church from trouble, he can skip over the heads of all rising opposition. Nay, though not only mountains, but a Sea be between Christ and his people, yet this shall not part them.  


1. He can dry up the Sea, as the River Euphrates. 16. Rev. 12.  
2. Or he can divide the sea, as he did the red sea for his people.  
3. Or he can walk on the sea, and make the oppositions of his enemies to be the path to the deliverance of his people.    
Nothing shall part Christ and his Church in trouble; much water cannot quench love. Yet further.  
[Jesus weut unto them.]  
It is not said that he went towards them, but he went to them: men may only go towards us in trouble, but cannot go to us; but Christ, if he go towards, he goes to them. Christ reliefs are full and perfect. Again it is said he went to them, when yet he wes but going towards them: Indeed he is as good as there already, as soon as he sets out to go.  
Doct. What Christ doth purpose to do, it is as good as done already; though not in effectu operis, in regard of execution it be yet to do, yet respectu decreti, in respect of his purpose it is as good as done already.  
Hence you read in the 8. Rom. 30. Whom he hath justified he hath glorified. Though glorification be to come in respect of the full possession of it; yet it is as sure as come already in respect of the stability of the decree.  
So those places: Blessed are you when men persecute you, for great is your reward in the Kingdom of heaven: He doth not say, great shall be your reward: but great is: Here Christ takes a future medium to prove a present blessedness, 6. Luke 22.32. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ye are blessed, for great is your reward in the Kingdom of heaven: which inference could not be sound; if that future medium were not certain, in respect of the firmness of the decree, to faith, which gives to the promises of God a kind of presubsisting, and present being, though future in accomplishment.  
Use. And this is a comfort to us, what ever God purposeth to do for us, or to do against our enemies it's as sure as done already.  
1. What ever God hath purposed to do for us, it is as sure as done: blessed are they who are persecuted for righteousness sake, for great is their reward in the Kingdsme of heaven.  
He hath made many glorious promises to his Church: and though in respect of execution of them, they are yet to come, yet in respect of the stability of the purpose, they are as good as performed. Jehosaphat when he had a promise, sets the singers to praise the Lord in the beauty of holiness, he was as sure of it, as if already done: It was his work rather to believe than fight, and to shout a victory rather than to strike a stroke, 2 Chro. 20.21.22. He appointed Singers to praise the Lord in the beauty of his holiness.  
2. What ever God hath purposed against the enemies of the Church it is as good as done already.  
He hath said that Antichrist shall down: and though all the world should contribute their power, and put to their shoulders to hold him up, yet they shall never be able.  
Nay, God hath said, she is fallen already, 14. Rev. 8. Babylon is fallen, is fallen: The word is doubled, to show the certainty of her ruin. Let all the world cry it up, if God cry it down, it shall fall. The Piece hath struck dead, before the noise be heard: So Antichrist is dead struck in the threatening, although the report of his fall be not yet come unto us.  
Again it is said that [Christ went to them:] he doth not say delivered them, rebuked the storm, but Christ went to them.  
It is a happy thing when Christ doth not only help us, but come to us, Christ helps many whom yet he comes not to: God out of his royal bounty doth many things for those, whom yet he will not own.  
Christ gives bread to many, and maintains many a family, that yet he will not live in: many that partake of his mercy, that do not partake of himself: many that he gives other things to, but he doth not give himself. 
l Mea non prosuns sine me nec tua prosunt sine te. Bern.  But happy and blessed are the people who enjoy mercy, and the God of mercy with it, that partake of deliverrnce, and the comfort of it too, who have not only the help of Christ, but the presence of Christ; Christ comes to them as well as delivers them. Better to be in trouble than to be delivered, and Christ not come to thee: better to have the presence of Christ in trouble, than deliverance, and want Christ. That man hath small comfort in a deliverance, who enjoys not Christ with it. It is but a reprieval, not a dischrrge. It is a deliverance in judgement, rather than mercy.  
There are preservasions, that may be called reservations to worse evils. Such are these.  
Thus much for Christ's addresses to help them: we now come to the manner.  
3. Of his coming to them.  
[Walking on the Sea.]  
To let pass the several disputes about this, 
m Hieronimus sentit a quas solidatas fuisse corpus leve factum contra manichaeos.  whether Christ did consolidate the water, or attenuate his body; whether he made the water more earthy, and his body more airy; we will pass these niceties. Christ here walketh on the sea, the Text saith, and this as upon 
n Tanquam insolido pavimento, Amb.  solid ground: 
o 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Just. Mart. Sine ulla mutatione corporis Christus ambulavit Super mare  And this he did without any change of his body; By his own Almighty and divine power, by which he made Peter do the like, without any alteration either in his body, or the sea. Christ ever in his lowest abasements shown something of his deity. When he suffered upon the Cross, which was his lowest abasement, then like the Sun he lets out the greatest lustre and brightest beams of the deity, when setting, even than he rend the rocks, opened the graus, sealed up the beams of the Sun, etc. Which were all visible demonstrations of his deity. You read in the beginning of this Chapter; that Christ upon the hearing of John Baptists beheading, did withdraw himself and the Disciples, 13. verse. Now this might have occasioned a temptation, that Christ being God, should fly from the wrath of man.  
And therefore it is observable, that Christ doth here do four great miracles, to establish their hearts against such a temptation.  


1. He fed five thousand, besides one women and children with 5. loaves and two fishes.  
2. He comes now walking to them on the Sea.  
3. He makes Peter to walk on the Sea also.  
4. He rebuked the storms, calmed the Sea, and brought them to harbour.    
By these declaring, that though he went from Herod, yet it was not for fear, not that he thought he was not able to preserve himself and Disciples; he that could do all this, might have done the other.  
It is Gods great mercy that he hath been pleased in his lowest abasements to give us withal some demonstrances of his deity.  
When he hungered, he declared himself to be a man, but when he fed thousands with a few loaves, he demonstrated himself to be God.  
When he fled from Herod, he shown himself to be man, but when he walked on the sea, he declared himself to be God.  
In his life he seemed to be man and not God, he was subject to our infirmities: but in his miracles, raising the dead, giving eyes to the blind, healing the sick, casting out Devils, he declared himself to be God as well as man.  
When he hung upon the cross he seemed to be man, but when he rend the veil of the Temple, darkened the Sun, shook the Earth, rend the Rocks, converted the Thief, he declared himself God as well as man, etc.  
But we will come to the words. Jesus went unto them,  
[Walking on the Sea.]  
Why, but Christ could as well have helped them on the shore, as to have come and walked to them on the sea. But then they had nor so clearly known Christ helped them: either they might have attributed their safety to their own endeavours in rowing, or they might have thought the storm ceased by accident, etc. And therefore Christ comes to them before he helps them, that they might see and acknowledge it was his doing.  
Doct. It is the best part of a deliverance to see and acknowledge the deliverer.  
As it is the worst part of an affliction not to see the hand which inflicteth it: so it is the best part of a mercy to see the author of it. There are too many, who like Swine do feed under the Tree, and never look up to the Tree; that drink at the stream, and never regard the Fountain. Many whose bellies are filled with hid blessings, Psal. 16. Not because they do not see the mercies, but because they see not the God of mercy.  
Christians desire God in the bestowing of his gifts, that he would not conceal the giver, that all your mercies might be as clear glasses, and not as thick clouds which hinder you from beholding God in them. It is the blessing of mercy to see and taste God in it.  
Yet further, and that which is the main.  
[Walking on the Sea.]  
It was a strange way that Christ went in the deliverance of his Disciples, to walk on the sea, never was this heard of before, God hath delivered his people by deviding the sea, but never before by walking on the sea.  
Doct. That God will go unheard of untracted ways, strange ways to deliver his people, rather than his people shall not be delivered.  
God is not tied to any way, his paths are in the great waters, and his footsteps are not known. God walls in the ways of the deliverance of his Churches, as a man that walks in the snow, who because he would not be tracted; he often changeth his shoe.  
Whole Volumes might be writ of the many strange ways that God hath gone in the deliverance of his Church & people. Sometimes he hath done it immediately by himself: as you see in the stories of Herod, Acts 12.23, 24. julian, who when he went to war against the Persians, he vowed to his Idol Gods, that he would give them a sacrifice of all the Christians in the Empire when he turned back: but he was prevented by death, being smitten with an unknown blow from Heaven. So God delivered the Church in Maximinus his time:  
sometime he hath done it mediately:  
1. Either by making themselves as instruments to destroy themselves; as you see in the Assyrians, the Midianites, judg. 7.22. And thus was Paul delivered, Acts 23.6, 7.  
2. Or by arming 2. causes, putting strength into weak and contemptible instruments, for the deliverance of his Church. As jeremy was drawn out of the dungeon with old rotten rags, thrown aside and good for nothing, jer. 38.11. So the Lord doth deliver his Church often by such instruments as the enemies thereof would before have looked upon with scorn, as despised and contemptible instruments. You see this in Cyrus, in Deborah.  
3 Sometimes arming natural causes, the Sun, the Moon, the Stars, Hail, Wind: the Stars in their course are said to fight against Sisera: the Lord slew Israel's enemies with hail, the Moabites with the Sun shining on the water. And we read in Ecclesiastical History, that the Christians being to fight against the Barbarians, & being in great distress for water, upon their prayers, God sent abundance of rain, but encountered their enemies with thunder and fire from heaven; in remembrance of which, the Romans called the Christian Legion 
p 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 legio fulminatrix.  the thundering Legion. These we may take for a taste of those innumerable examples that might be alleged, of the strange ways GOD hath gone to deliver his Church. He walks still upon the sea, goes untracted ways in deliverance of his Church: how ordinary is it with him, to make those things which in themselves are destructive, to be helpful to the deliverance of his Church and people. He that can find a passage on the seas, 
q Mille mali species, mille saiutis erant.  wants no ways to deliver and help his people.  
Use. And therefore let us never distrust in our God, whose arm cannot be shortened that he cannot save, who can never be brought to a non plus, never posed in the ways of deliverance. He is not only able to raise deliverance out of the dust, but out of nothing he can create deliverances; nay, he can not only out of nothing, but out of contraries, he can make contraries serve his ends. Even his enemies serviceable to the purposes of his mercy and deliverance.  
When God hath a purpose to deliver his Church, he can make those things which are in themselves destructive, to be subserviently furthering the deliverance of his people; he can walk on the sea, he can make a way to his people in trouble, and in that a furtherance to a deliverance, which was in its self the greatest hindrance. As the Physician can order poisonous and destructive ingredients, to physical and healthful purposes; so can God make those things for us which are used as engines against us, and make our enemies do his work with their own hands.  
God hath ways enough, he cannot be brought to the utmost of his thoughts; and therefore when you are at an end in your thoughts: Learn to shut your eyes to things below, and turn your eyes upward to him that is above. Say with jehoshaphat. We know not what to do, but our eyes they are upon thee, who hath ever an eye to them, whose eyes are fixed upon him, and will in his own due time work deliverance for them. And that is the next thing.  
The time when Christ came to help them. In the fourth watch.  
[And in the fourth watch of the night jesus went.]  
Where first we must inquire,  
1 What is meant by the fourth watch.  
2 Why Christ came no sooner to help them.  
3 Why he stayed no longer.  
1 What is meant by the fourth watch?  
For the better understanding of this, you must know that the 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rab. Sol.  Hebrews divided their night, which consisted of twelve hours, into three watches, each of them containing four hours a piece.  

b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 principium vi giliarium.  The first watch you read of in the 2 Lam. 19 and this was called the beginning of the watches.  
The second watch you read of in judg. 7.19. 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  And this was called the middle watch, etc.  
The third watch you read of in the 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vigilia matutina.  14 Exod. 24. And this was called the morning watch, etc.  
Afterwards, when the Jews came to be under the dominion of the Romans, they left their own custom, and followed the custom of the Romans, 
c 
Nox in quatuor partes dirisa, & vigiliae a latinis, custodiae a Grae. dictae. Bruge. in loc.  
1 Conticinium.  
2 In tempestum  
3 Gallicinium  
4 Ante lucanum.   who divided their night which consisted also of 12 hours into 4 watches, every one containing three hours a piece. 
* Soliti sunt veteres noctem in quatuor vigilias partiri, & singulis tres horas attribuere Chem.   
And they were called watches, because they used once in three hours to change their several watches, and put in new men to watch.  
So that this fourth watch was the last warch of the night, 
d Quarta vigilia paululum antequam aurora illuscescit. Chem.  a little before the morning, 
y Ad octo,— plus minusve, horas in ista colluctatione, laborarint. Chem.  they had been full eight hours in this tempest, conflicting with their fears and dangers.  
Doct. God doth not only exercise his people with troubles, but he doth lengthen and continue their troubles also, before he do deliver them.  
And therefore this doth preach patience and Christian fortitude to undergo pressures and calamities, and to wait with patience God's time of deliverance, Lament. 3.26. It is good for a man to hope and quietly to wait for the salvation of God. But this will fall in the other questions.  
2 Why Christ came no sooner to help them.  
It was for divers reasons, for the trial and for the exercise of their graces, as also for the advancement of his own mercy in deliverance. It was the time which he chose for their deliverance.  
Doct. God hath a fullness of time to accomplish all his purposes, and to perform all his promises to his people. God hath a fourth watch.  
God's mercy moveth him to come in bond, and his wisdom pitcheth upon the day of payment. God promised Abraham a child, but there was a time appointed for the performance of it. He promised to deliver Israel out of Egypt, and to bring them into Canaan, but he had an appointed time for the doing of it: he promised to set David on the throne, to bring his people out of Babylon, to send Christ into the world, but he took a fullness of time to accomplish all this in.  
God hath a fullness of time to accomplish all his thoughts of mercy to his people: and therefore doth he take time to quicken us to seek, to prepare us for the mercy, to ripen our enemies for destruction.  
Use. And therefore this speaks patiented waiting upon God. God hath had ever some great promises on foot, upon purpose to exercise the graces of his people, their faith, patience, etc.  
The great promises which God kept on foot in the Old Testament, was the promise of Christ, which was promised in Adam's time, renewed in abraham's, and every age after; and this he kept on foot to exercise their graces, their faith, their hope, expectation, Heb. 11.13. Luke 2.25.26.  
And the great promise he keeps on foot now, is the down-fall of Antichrist; and this to exercise our graces too; our faith to believe it, our hope to expect, and patience to wait for it. How many Worthies of whom we may say, as of them in Heb. 11.13. that have died in faith, Saw the promise afar off 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Osculantes, salutantes complexi fuissent: verbi promissi existentiam notat.  and embraced it: that did something in their days to prepare for her ruin, and left the rest to us to accomplish and hasten. It is our work then to do our duty and wait upon God for the issue.  
1 Wait upon God in defers, though it tarry, wait for it, Hab. 2.3. Though God do seem to defer 
a Non est judicandum de operibus dei ante quintum actum.  the accomplishment of his promise, yet wait upon God for the performance of it.  
2 Wait upon God in seeming denials; when all things seem to walk contrary to the performance of the promise, yet hold up your hearts to believe and wait the performance of it.  
But 3 especially hang upon God when he seems to come in and speak the performance of promises: slackness in duty, doth ill befit either the incomes or expectations of mercy.  
But so wait as to do your duty. There are some promises which God doth bring about by his own immediate hand. Some which he will accomplish by means. In the former, our waiting doth extend no further than to supplication, and expectation, as you see the promise of Christ, to the performance of which, we could do nothing, it was to be wrought by God only; and there all our work was to pray and wait, as they did, 2 Luke 25.36. Where you shall read of Simeon and Anna, and others who continued in the Temple night and day praying to God, and waiting for the consolation of Israel, that was all they could do, pray and wait. But now in the latter, viz. such promises as God will effect by means, here we must not only pray, and wait, but use our utmost endeavours to bring about the thing promised.  
The great promise which God hath made to us of the downfall of Antichrist, it is a promise that shall be effected by means, 2. Thes. 2.8. and the 17. Rev. 16. It is said, The Kings of the earth shall join together, and hate the whore, and make her desolate, and eat her flesh, and burn her with fire, etc. Here means is to be used.  
And if but three things were done throughly, it would greatly speed his ruin.  
First, Clear preaching, Secondly, Spiritual walking, Thirdly, joint praying.  
1. Clear preaching: He was borne in the dark, in the darkest times. and he lives in the dark, the darkest places. He is a Brat begotten between the devil and ignorance, the devil the father, and ignorance the mother, and Idolatry and superstition his eldest daughters. Now clear preaching would discover this man of sin, the light of truth would discover the darkness of error. This is one way set down, 2 Thes. 2.8. The Lord shall consume him with the spirit of his mouth, and destroy him by the brightness of his coming.  
2. Spiritual and holy walking. All his religion lies in fleshy and carnal devotion, he is said ro be the beast that comes out of the earth, 13. Revel. 21. Indeed the Romish Religion is out of the earth, it is an earthy worship, hath earthly grounds, earthly aims, earthly ends. All the considerations that feed Popery are out of the earth, from such things as please the senses, and the outward man, etc.  
Now if we were more spiritual in our worship, more holy in our lives, we should blast all his painted pomp, it could not stand up under it: for it is not the strength of his cause, but the coldness and lukewarmness of our hearts which holds him up.  
3. Joint praying. When God delivered his people from Babylon, he stirred up their hearts mightily to seek him. So when he delivers his people from mystical Bahilon. 
Non tam ferro quam fide & votis. Aug.   
I never read that ever God bestowed any extraordinary mercy and deliverance upon his people, but before he bestowed it, he mightily stirred up the hearts of his People to seek him. And I never read that ever God did mightily stir up the hearts of his people to seek him, but some great mercy and deliverance was coming: prayer useth to be the harbinger of mercy. He doth not say to the seed of jacob, seek my face in vain. When trouble sends us to prayer, deliverance shall send us to praises: 
45. Is. 29.  God will make his people as thankful, as prayerful, as thankful enjoyers, as earnest seekers.  
And so much for the second, why Christ came no sooner: we come now to the third, why he stays no longer.  
And that may be because he would not overthrow the graces of his people; God loves to evercise grace, 
b Deus per adversitates suos tentat, sed non derelinquit. Cart.  but he will not destroy grace.  
The Musician he will wind up his strings to the height, it makes then the sweetest music, but he will not overwind them, lest he break them: So God loves to exercise the graces of his people, to wind them up to the height, 
c Ubi plus periculi, ibi plus auxilii. Chem. Christus procujusque modulo tentationem nuget. Musc.  but he will have a care of destroying their graces. As God hath a fullness of time to accomplish all the purposes of his mercy.  
D. So 
d Quamvis nusquam se dominus ostendit, tamen curam illorum habet, in tempore oportuno salvabit. Jans. in loc.  when that fullness of time is come, he will make good what ever he hath purposed. You see this in Abraham, in the Children of Israel's bondage in Egypt, he had a fullness of time; but when that fullness of time was come, than God delivered them. You read Exo. 12.42. It came to pass at the end of the 430 years, eveu the self same day, God brought Israel out of Egypt: the like of Israel's deliverance from Babylon, God took a fullness of time, 70 years were determined to finish transgressions: But when that fullness of time was accomplished, God delivered them. 
e Derelinquit Deus fuos aliquando ad tempus, sed non usque valde, non omnino, opportuno tempore fert opem. Greg.   
The like of the promise of Christ, God took a fullness of time, and it was a long time between the first promise of Christ, and his coming into the world, but when fullness of time was come, than God sent his son made of a woman. 4. Gal. 4.  

f Celeritatem non nostro judicio definiendam, sed Dei, qui novit non tantum oneris gravitatem, sed quam diu id feramus, Cartwr.  We are in trouble, and we wonder that God doth not help and deliver us, why but we must wait till the fullness of time, stay till the fourth watch.  
The time between the promise and the performance of the promise, is cut out for our waiting upon God.  
It is our fault, we are too short-breathed, we cannot wait: if deliverance come not in our time, we are ready to give up and faint.  
It was the fault of Moses and Aaron, 5. Evod. 22, 23. they were impatient, they could not wait.  
It was David's fault too, when he saw God's outward proceed of providence to seem to walk so opposite to the performance of his promise, he breaks out into impatience, All men are liars.— I shall one day perish by the hand of Saul.  
And this doth arise from a secret root of pride and unbelief: either pride, that we will not submit to God's wisdom, Gods will, God's time, God's means, but will propound God away, and limit God to time and means: or else it ariseth from unbelief: as you see it plain in the case of David, his failing in waiting for the performance of the promise, did arise from a secret distrust of the truth of the promise, first he said, All men are liars, and then he says, I shall one day perish by the hand of Saul.  
And yet it may arise from ignorance too: we are unacquainted with the ways that God takes for the performance of his Promises. God may walk with his promises, when to sense he seems to walk against them: as you see in joseph, God seemed in all to walk against his Promise; but if you do examine the story, you shall find in all this, God walked with his Promise, and josephs' Prison was the way for josephs' advancement, the like of David, etc. And the Promise is oftentimes nearest to fulfilling, when to sense and reason it seems furthest off. Look but on she story of Scripture, and you shall see this truth, that when man hath had least hopes, and probabilities that the Promise should be fulfilled, than hath been the time which God hath taken to accomplish his Promise.  
You see in Abraham, there was never more improbobility that the Promise should be fulfilled, than at that time when it was fulfilled, 4. Romans 18, 19 Sarah's womb was dead, and Ahraham was old, his body dead too: they had outlived the strength and hopes of nature, if he had but looked upon himself who was now dead, and upon Sarah, whose womb was dead also, every thought would have given a lie to the Promise, he could not but see an utter impossibility in the course of nature, that ever this Promise should be effected, if he had consulted with flesh and blood. And yet you see that then when the Promise seemed most unlikely to be fulfilled, was the time God choose for the fulfilling of it. The like of David, of Israel, Daniel, etc.  
I will give you one instance more, 14. Zac. 6, 7. At evening time it shall be light: they expected it in the day, that was the most likely, the evening was most improbable, then is nothing but darkness to be expected, but at evening it shall be light, the most improbable time.  
But the main thing that this speaks to us is this: you see here the Disciples had been in great danger, and they had been long conflicting with these dangers, & were now ready to commit themselves to the mercy of the Sea, much longer it was not possible for them to hold out. As Job says, 6. job 12. Is my strength the strength of stones, or is my flesh of Brass. Certainly they could not much longer endure, they were now ready to give up. And when it was come to the 
* Ad extremum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  last pinch, even to the utmost, Christ he comes in. 
i Tritum hoc, tum Dei auxilium incipit, quando humanum definite.  Whence this old truth,  
Doctr. Man's extremity, is God's opportunity.  

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

l Quando adversitas summa fuerit, tunc sciamus salutam adesse proximam. quando ad 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 per ventum est, tum Ceristus salvator adest Chem. 3 Exo. 7, 8.  When trouble is at the highest, then is salvation the nearest. The depths of man's misery, calls in for the depths of God's mercy: when the burdens of Israel were increased, when they cried under their anguish, than did God send moses to deliver them. I have seen the afflictions of my people, and have heard their cry by reason of their taskmasters, for I know their sorrows: as if he had said, I know they will not cry for nothing; I have heard, and I know, and then it follows, I am come down to deliver them out of their hands. It is that which was promised in Deut. 32.35, 66. To me belongeth vengeance and recompense, the foot of your enemy shall slide in due time. For the day of their calamity is at hand, etc. For the Lord shall judge his people, and repent himself for his servants, when he seethe that their power is gone, and there is none shut up and left.  
It is observed in all Ecclesiastical Histories, than was deliverance the nearest, 
m Quo citius finienda sunt mala eo ma. gis in gravescunt. Barnes.  when the persecution of the enemy was the hottest: the Scribes and Pharisees blasphemed most, when nearest their ruin: the Devil rageth most when his time is shortest: this is that Saint john saith, Rev. 12.12. Woe to the inhabitants of the earth, for the Devil is come down with great wrath, 
n Populus dei tunc maxime affligitur, cum propinqua est salus. Auget certamina quando liberabit. Chris.  because his time is but short. The greatest darkness is said to be before the morning watch, and the greatest troubles before deliverance.  
The ancient Tragedians, when things were brought to that pass, that there could be no possibility of humane help imagined they used to bring down some of their gods out of the clouds: 
o 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Eras. Adag.  thence was a phrase they had like to that the Jews also used when they were brought into great straits beyond all hope of humane help. In the Mount of the Lord it shall be seen: which is the same with our English. Man's exrremity, is God's opportunity: when the enemies are at the height of their rage and cruelty, when the people of God are brought to the lowest, when the arm of flesh is withered up; when the stream of second causes doth not run, when the channel of creature reliefs is dry, 
q Ne dubitemus nos servari, etiamsi Christus ab est aut tardius venire nobis videatur. Nam in●rescente formidine & periculo, aderit dominus repent. Zuing.  then is the time for God to arise and have mercy upon Zion. But here may be demanded two things.  
1 Why God suffers us to be brought into extremities before he help us.  
2 Why God doth help us in extremities.  
I will be brief on them, being things frequently pressed, you are able to enlarge them in your own thoughts.  
1 God suffers us to be brought into extremities before he help us, that his mercy might be more conspicuous.  
If Christ had helped the Disciples before they had used all means to help themselves, they might perhaps have thought that their own industry would have helped; they could by their own wisdom & strength have relieved themselves. And therefore Christ stays 
q Deus quos in aeternum diligit, aliquando ad tempus relinquit. Greg. in cap. 30. Job.  till they were brought to extremities, let's them go to the utmost of their own endeavours, that the help of God might be more visible to them, john 2.3, 4. Christ's hour of help, is, when our glass is out.  
2 God suffers it, as to make his mercy conspicuous, so to make his mercy great in their eyes. The great design that God doth drive, is the advancement of his own glory; and therefore he suffers us to be brought into troubles, and to extremities in those troubles, that his glory, the glory of his mercy, of his truth, wisdom, might be advanced by men.  
3 To quicken us to prayer, necessities do mightily stir up to duties, and makes the soul earnest in it. You see the Church in hester's time, etc. Hos. 5.50.  
4 To enlarge his people's hearts with 
r Quia ex Dei beneficiis non satis agnoscimus. illius bonitatem, ideo deus salutis causa immittere adversa soler.  thankfulness; things easily got, are as soon forgot, where a mercy in necessity will be set up as a living remembrance of praises, etc.  
These, with many others might be named, why God doth suffer his people to be brought to extremities before he help.  
2 Why God doth help us in extremities.  
Reas. 1. Because God is engaged to relieve us in straits.  
There are four merciful engagements of God, which moves him to relieve us in our straits.  
1 because we are his people he is our God, we are his Spouse, he our husband; we are his children, he our father; we are his members, he our head: what will not a loving father do for his child, etc. We are his by choice, his by purchase, his by covenant; and there is nothing he doth in the world with more delight, than those things he doth for his people. Indeed there is nothing to engage him to make us his people before he did make us his people, as Moses saith, Deut. 7.7, 8. He loved us, because he loved us, etc. but there is something to engage him to do for us now he hath made us his people, because we are his people. This is excellently set down in the 2 Samuel 12.21. The Lord will not cast off his people for his great names sake: and why? what is the engagement? nothing but this; Seeing it hath pleased the Lord to make you his people.  
2 Because he hath made many precious promises to us. Promises of preservation: take that in Isay 33.16. A place speaks fully, He shall dwell on high; out of the reach of all his enemies, nay higher many heights: but is it not possible to reach him? if you did, yet not hurt him, he is in a place of defence, but that is not so strong but we may come to him? yea, his place of defence is the munition of Rocks: yea, but we shall starve him out; there is no ploughing and sowing on rocks, but bread shall be given him. Yea, but what shall he do for water? there is no getting of water out of the rock; but he shall have waters too: but though he have they will fail: no, his waters shall be sure, never failing waters. And look down in the twenty one Verse, there another; and Isay 43.3, 4. I gave Egypt for thy ransom, Ethiopia and Seba for thee: the Church of God was in bondage and captivity in Egypt, and he gave Egypt for her ransom: how? That is, because they could not be delivered without the loss of Egypt; God would rather part with the whole land of Egypt, than his people should not be ransomed, he would sink the whole land of Egypt if it stood between his people and deliverance. So in the fourth Verse, I will give men for thee, and people for thy life. I will not stick to give the lives of thousands to uphold thine, multitudes shall be destroyed, rather than that thou shouldest not be preserved.  
3 A third engagement is, because his people trust in him.  
Trust is a kind of engagement upon a man although he had made never a promise. But what is it when it is upon a promise. No man will deceive another that trusts on him; we use to say, I cannot fail him, he trusts upon me: and do you think God will. Assure yourselves there was never any who trusted upon God, who devolved his soul on him, but he found God to be that to him that he expected: faith engageth all the power, wisdom, mercy of God, to relieve you; and if all these can help, you shall not want succour in your extremities.  
4 A fourth engagement, because his people seek him. He doth not say to the seed of jacob, Seek my face in vain, Isay 45.19. Faith and prayer will remove Mountains: nothing shall be too hard for that people to do; whose hearts and spirits he holds up to believe and pray. There is a kind of omnipotency in faith and prayer, because these two set the great God, yea, the greatness of the power of the great God to work for us. Luther used to pray, Let our will be done, Fiat voluntas nostra. I have read of a story of him, that having been in his study earnest with God about the business of the Church, and having received a gracious answer, he comes down and cries, Vicimus, Vicimus, We have overcome, the day is ours: and so it fell out, saith the story, the Church prevailed.  
Reas. 2. God doth help his people in extremities, that both we ourselves, and the generations to come might be encouraged to trust in him.  
1. We ourselves. We read this, the fruit of Gods helping Israel in extremity at the red sea, Exod. 14.31. They saw the great work God had done, and they believed God. David thus reasons, The God who delivered me from the Lion and Bear, etc. will. Psal. 63.7. Because thou hast been my helper, therefore under the shadow of thy wings I will roioyce. I have had experience of thy goodness, therefore will I depend on thee: where experience is the promise, assurance may be the conclusion. David was a man of many choice experiences of God's goodness, and he was choice of them, he laid them up, and made use of them at every need. It is a passage not to be neglected, when he was forced to fly from Saul; coming to Abimelech the Priest, he desired him to lend him a weapon for his defence, he told him he had none, save only the sword of Goliath, whom he had slain; There is none to that, saith David, give it me. 1 Sam, 21.9. This was a Trophy of God's former goodness; it was both an experience and a weapon; in carrying this, he took an experience with him, which might comfort him in straits. So 1 Cor. 1.10. etc.  
2. That the generations to come might be encouraged to trust in him, Psal. 22.5. Isa. 51.9. Psal. 9.10. Thou hast not forsaken nor thou wilt not forsake them that trust in thee.  
Reas. 3. God will help his people in extremity for the disappointment and torture of wicked men.  
When Haman had prevailed so far as to get a bloody decree against the Church of God, no doubt he joyed exceedingly, as one that promised to himself the utter ruin of them: and he brought it up very high: there was man's extremity. But you see how God crosseth it; and who is able to express the vexation and torture of Haman for his disappointment: He goes home, and vexeth himself, he could not eat, nor drink, nor sleep, for very vexation that his design did not take. The like of Achitophel, he hangs himself for very pride and madness. God hath ways enough to make wicked men to gnash their teeth before they come to hell: and this is one way to bring his people into straits, and put the wicked in a kind of hope of having their will on the godly: and then relieving his people and disappointing them, no man knows what vexation and torture this is to their spirits.  
These, with many other reasons might be named, as because now deliverance will be most welcome, his people most thankful, help most glorious.  
Use. But to conclude this. Let us not be cast down and too much troubled, though God do bring us into extremities before he help us, you see it is God's time of help. When the extremities of a people are above the reliefs of creatures, it is not only our time to seek, but it is God's time to help us: You see it, Psal. 108.12. Give us help from trouble, for vain is the help of man.  
There are five special times when God will help his people.  
1 When we know not what to do; when we are brought to the utmost of our thoughts and know not what to do: Such a straight was Israel in at the red Sea; they knew not what to do; the sea before them, the Egyptians behind them. But this was the time of God's help. Deut. 32.35. It is there said concerning the enemies of God's people, Their feet shall slide in due time: but when is that? he shows in the 36 Verse, when he seethe that his people's power is gone, etc. when they know not what to do. Such a straight was jehosaphat in 2 Chronicl. 20.12. We have no might against this great multitude that comes against us, neither know we what to do, but our eyes are upon thee. This was God's time of help.  
God's time of help is usually when man's time of help is gone. 31. Jerem. 36, 37. There is hope in thy end, when there was in a manner an end of all hope, when they had spent up all their stock of hopes, then doth God say, there is hope in thine end. You read in the 33. Isai. 7, 8, 9 verses, of a strange introduction to mercy and deliverance. Behold their valiant ones shall cry without, the Ambassadors of peace shall weep bitterly, the high ways lie waste, and the wayfering man ceaseth,— the earth mourneth and languisheth, Lebanon is ashamed, and hewn down, Sharon is like a wilderness.— Here is a sad Preface: what can be expected to follow, but as sad a story, 
* Sic consuevit dominus vehementiones labores immittere, veluti indices vicinae liberationis. Et gravirsima certamiva sunt certissime nuncia liberationis.  But God makes the pressures of his People to be Prefaces to his mercy: and therefore it follows, verse 10. Now will I rise, saith the Lord, now will I be exalted; now will I lift up myself. Indeed now God should get most glory, and for that end he stayed till now. As you see the like 30. Isa. 17.18.  
2. When we know not what God will do, when God seems to forget his People, and in his outward Providences to walk contrary to his own promises. When we are brought to a stand, and know not what to think, then is there a time for God to step forth.  
David when he was brought to that stand by present providences to him, that he gins to question, the truth of God's promises: All men are liars. He was now wound up to the height, it was time for God to come, lest all break asunder.  
A third time when God will help: when we are brought to such straits, as  
1. We must either sin foully: Or,  
2. We must suffer sadly.  
In this strait was Daniel and the three Children, either they must sinne foully, or suffer sadly: if they bowed down to the Image they sinned foully; if not, they were to be cast into the fiery Furnace, and so were to suffer sadly. And now was the time that God took to deliver them.  
4. When the enemies are carried on with most rage, and promise to themselves most success, against the Church and People of God, then is the time for God to step into relieve us, when they are on the highest Pinnacle once, than they are nearest their ruin, 14. Is. 13, 14; 15, 16. When men show themselves malicious, then will God show himself gracious. You see this in the 15. Exod. 9, 10. when the enemy said in his heart, I will pursue, I will overtake, I will divide the spoil, my lust shall be satisfied upon them, I will draw my sword, my hand shall destroy them: than it follows: Thou didst blow with thy wind, the sea covered them, they sunk as lead in the mighty waters.  
5. When God doth give and hold up a mighty spirit of prayer in his People to seek him: A cloud of Incense is a presage of a shower of mercy: 16. chapped. Levit. 13. ver. You see this in the deliverance of Israel from Babylon: at that time God stirred up a mighty spirit of Prayer in them, 9 Dan. 23, 
i Praecibus nostris Deus saepe se id tribuere testatur, quod alioqui sponte & ex promissione facturus est. Mol. in loc.  And this was Promised in the 102 Psalm 13, 14, 15, 16, 17. 
s Argumentum redemptionis a piorum conjuncte votis. Molerus. Populi restitutionem praecibus, fidelium adscribit Deus.  Thou shalt return, and have mercy upon Zion, for the time to favour her, the set time is come.  
But how shall we know that? he tells us in the fourteenth verse, for thy servants take pleasure in her stones, and favour the dust thereof. That is, they mourn, (t) they pray, 
u Tempus miserandi ejus, etc. hinc. Musc. Tempus supplicandi, est tempus miserendi, quando corda contrita sunt, tunc tempus miserendi.  and it is thy time to help and deliver. As you see in the seventeenth ver. Thou shalt regard the prayer of the destitute, and not despise their cry.  
As when the Lord hath an intent to destroy a People, he doth either expressly charge them not to pray for them, as he did jeremiah, 14. jer. 11. Or he doth secretly dead, and straighten their hearts, that they cannot Pray. So when he doth stir up the hearts of his People to seek him, it is an evident demonstration that God will do great things for a People.  
Prayer is the Harbinger of mercy; When God purposes to give, he stirs up us to beg: and this begging puts us into a frame for receiving. You read in the third Chap. of jeremiah, 19 verse, God had promised to do great things for his People; but at last saith, How shall I put thee among the children, and give thee a pleasant land? As if he had said, I have purposes of mercy to thee, I have thoughts of deliverance, etc. But what way shall I take to bring about this? How shall I do with thee that I may bring about this purpose? Mark what follows; and I said thou shalt call me me Father: As if he had said, I have now bethought me of a way, I will pour a spirit of Prayer upon thee, thou shalt call me Father, and so I will put thee among my Children, I will give thee a pleasant Land.  
Thus much for the 25. Verse Christ's addresses to help them: the manner, the time: we shall now come to the 26. Ver. which contains the Disciples apprehension of him.  
The end of the third Sermon.   

WE are now come to the 26. Verse. Hitherto our times have been so unhappy as to suit with this History: and I fear they will carry too great resemblance with what follows.  
We will come now from Christ's addresses to help them, to the Disciples apprehension of him; they took their Deliverer to be a destroyer.  26. VERSE. 
And when the Disciples saw him walking on the Sea, they were troubled, saying it was a Spirit, and they cried out for fear.  
In which Verse you have,  
1. The Disciples discovery of Christ, They saw him.  
2. Their thoughts and apprehensions on hjm, It is a spirit.  
3. The effect and fruit of these apprehensions, How they worked.  
1. Ad intra, They were troubled.  
2. Ad extra, They cried out for fear. Here was 

Terror,  
Clamour.    
We begin with the first, The Disciples discovery of him:  
[And when the Disciples saw him.]  
And yet I cannot say, it was the discovery of Christ; it is said they all saw him, but it is not said they saw Christ, they saw him, but they knew not who it was: if so, they could not have been troubled: As for Christ they knew they left him on the shore, and therefore could not conjecture that it was he that was now upon the Sea.  
Doctr. Christ may be coming to save his People, and yet they not able to discern him.  
Sometimes men's eyes are blinded with ignorance, and sometimes bleered with Passion. Hagar cries for water, and yet the Well was near her; her eyes were so bleered with present Passion, that she could not see the waters, though they were at hand.  
So the Disciples were so clouded with present passion of fear, and trouble, that they could not discern a deliverer, from a destroyer.  
Here was their mistake: and that is the second thing.  
2. The Disciples thoughts and apprehensions of Christ.  

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

w Spectrum & terriculamentum aliquod, quale in nocte apparrere solet daemonis illusione. Jans. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sy r. interp. visio mendax, visio fallax, illusio diabolica terriculum diabolicum. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Visio vel res aliqua perambulans in tenebris, homines terrens Chem.  It is a ghost; a lying vision, a Diabolical illusion, etc.  
We read in the 20. job 8. (x) Of a vision of the night, something walking in the night which terrifies men.  
So they looked upon Christ as a ghost, 
y Ad navim evertendam veniens. Chem.  which came rather to overwhelm the ship, than to help them on the Sea.  
And the Mariners they thought these kind of sights did 
z Hujusmodi visa presentis naufragii presagia. Chem.  presage their present wrack, 
a Hujusmodi visa, presence exitium portendere navigantibus. Brugen.  that they did portend immediate ruin and destruction.  

b Dicuntur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Etiam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in aere, & ●a quae somniantibus occursant, etc. Artius in loc.  It is a spirit, or it is a ghost, etc.  
Do. That men may sometimes think their deliverers to be their destroyers. I say they may sometimes look upon those who come to deliver them, as such who come to destroy them.  
Christ comes here to help his People. he comes to deliver them, but they think him to be a ghost, one that comes to destroy them.  
Thus you see the Israelites looked upon Moses, God sent him to be their deliverer, but when their task of brick was doubled, when their burdens were increased, Moses then appears to them as a ghost, as a destroyer, rather than a deliverer. 
5 Ex. 19, 20, 21.  Such false apprehensions they had of him. You may read their own expression in the 5. Exodus 19, 20, 21. And the Officers of the Children of Israel did see themselves that they were in an evil case, and they met Moses and Aaron, who stood in the way as they came forth from Pharaoh; and they said unto them, The Lord look upon you, and judge, because you have made our savour to be abhorred in the eyes of Pharaoh, and in the eyes of his servants, to put a sword in their hand to slay us. Here they looked upon their deliverers, as their destroyers.  
How did 
c Non tantum Herodes turbatur quan tum diabolus in Herode.  Herod and all jerusalem look upon 
d Christus non erat per se cuiquam formidabilis sed si fuisset agnitus, sum amabilis. Musc.  Christ as a ghost as soon as borne? who yet came so to reign, as not to unthrone any, but the Prince of 
e Quid metuis talem regem qui sic venit regnare, ut te nolit excludere. Christi nativitas spectrum formidabile. Musc.  darkness. 
f Ex ea re quae ad summam consolationem instituta erat, summae excitantur angustiae.  And the Scribes and Pharasees, how did they look upon him as a ghost; if we let him alone, all men will believe on him: and what then; why then the Romans will come and take away our place and nation: Christ came to be their deliverer, but he appears as a ghost, as one that came to 
g Non solum inaniter metuamns quae nocere non possunt, sed perverse etiam horreamus ea quae ad salutem faciunt. Musc. in loc.  destroy them. And thus men look upon Christ, and the ways of Christ to this day: if they admit of Christ in his Kingdom, worship, Discipline, oh then this will be the issue, or that will be the sad consequence of it, we shall be all undone; in the seeking of of our spiritual, we shall hazard, we shall lose our temporal Privileges. And thus men's hearts do act.  
A sad thing it is when Christ shall appear as a ghost any way, Christ in his Person, Christ in his Ordinances, Christ in his Laws; Worship, Government, 
h Amant. impii veritatem lucentem, oderunt veritatem redarguentem. Aug. confess. lib. 4. cap. 26.  Truth. And thus he doth to wicked men, he is as a ghost to them in his Ordinances, they cannot away with him, they fly from them, and cannot endure the faithful dispensation of them: he is a ghost to them in his Laws, and therefore they cry departed from us, we will have none of his ways. 
i Evangelium Christimundo semper spectrum fuit, sed inculpa sunt nocturnae tenebrae. Musc.   
He is a ghost to them in his worship, they cannot brook with, and endure the simple single plainness of his government, etc.  
There are three times Christ appears as a ghost to his own People.  
1. In time of humiliation for sin; when he writes bitter things against us, and makes us to possess the iniquities of our youth, as Job complains. 
k Adversarium tuum in sinu gestis, & tamen amicum, Cypr.  Now the soul is filled with the sad apprehension of his displeasure, and looks upon God as a severe Judge, his bench set, a Jury impanelled, evidence clear, and his sword drawn, ready to do execution on a sinful soul: It was the speech of one who was in this condition, his conscience opened, and his sins set in order before him, and his soul bleeding under the sad apprehensions of a wrathful displeased God: he said that he never looked up towards Heaven, but he thought he saw every Cloud lined with thunder, and ready to do execution on him for sin.  
It would be endless to tell you the ghostly apprehensions that poor souls have had of God, and of all his deal, even the best of his mercies to them in this condition. Conscience now arming all the faculties against itself. 
l Faelix conscientia in qua luctamen hujusmodi, etc. Bern in vig. nat. dom. Ser.  This is the day of jacob's trouble, but God will deliver them out of it.  
Therefore doth he wound thee, that he might heal thee, kill thee that he might cure thee; 
m Et si timet a judice, sperat a salutaore. Bern. 29 jerem. 11.  Cast thee down, that he might raise thee up; terrify thee, that he might comfort thee in his due time. It is sweetly expressed by Christ, It is not the will of your heavenly Father, that one of these little ones should perish. 
n Ludit suavissime, cum nos putamus omnia esse perditissima Luther in loc.  I know the thoughts I think to thee, they are thoughts of peace, thoughts of good and not of evil, to give thee at the last an unexpected end, answerable to thy expectations: nay an end above all thy expectations. Assure thyself God will make thy comforts proportionable to thy conflicts, thy joys to thy troubles, thy raising up, to thy casting down: The same proportion that God's spirit doth observe in the Law in humbling of thee, believe and wait for the same proportion, in raising and comforting of thee.  
God is skilful at all diseases, he heals all our infirmities. 103. Psalm 3. But he is most sovereign at the binding up a broken heart. He hath fitted Christ for this work, It is his charge, 67. Esay, the Spirit of the Lord is upon me, 
Isay 61.1.  because the Lord hath anointed me to preach glad tidings to the meek, to bind up the broken hearted.  
A second time, when he appears as a Ghost to the Saints, and that is in times of temptation.  
In temptation (saith Luther) we look upon God otherwise then in truth he is, we do not think him to be God, 
In tentationibus singimus Deum, alium quam revera est, putamus Deum tunc non esse Deum, sed phantasma, hoc est horribile spectrum quod nos velit devorare. Luth. in loc.  but a Ghost, one who will destroy us, & slay us.  
The Devil doth now suggest false notions of God to you, he presents you with false Ideas, erroneous apprehensions of GOD, suitable to the darkness of the condition, and the blackness of the temper the soul is now in. None know the 
* Non promotus sed expertus Doctor est. Luth. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 2 Cor. 2.14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rev. 2.24. profunditates Satanae 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 machinationes. 2. Cor. 3.2.14.  methods, 
p Non promotus sed expertus Doctor est. Luth. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 2 Cor. 2.14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rev. 2.24. profunditates Satanae 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 machinationes. 2. Cor. 3.2.14.  the depths of Satan, but those who have been in depths, those know the wiles of this prince of darkness, the methods, machinations, devices of undoing souls.  
A third time, when he appears as a Ghost to his own people, and that is in times of desertion, when God hath withdrawn himself, and seems to be an enemy to the soul, fight against it with all his terrors, as Job complains. And Heman at large, 88 Psal. 7.15.16. Verses. 
Psal. 77.3.  Nay thus David looked upon him in the 77. Psal. where you read him in a deserted condition, and professing in the 3. Verse, that when he remembered God he was troubled; A strange Expression! the thought of whom did erstwhile fill his heart with a confluence of comfort, far above all created Comforts, that now thoughts of God should be a terror, a trouble to him. And why was he now troubled at the remembrance of God, but because he had false apprehensions, 
q Deum inspectum transformant & tunc timent. Musc. in loc.  he had erroneous conceits of God now, either Satan doth present him falsely to him, as he doth in these conditions; he represents God in a terrible manner to the soul, or else he looked upon him with a disturbed eye, Satan hath disturbed the eye, he hath raised up corruption, and that cannot look upon him, but be disturbed. As those who have the Jaundisse, all they look upon is yellow.  
Or if the Organ whereby we should see God be not disturbed, yet the medium whereby he is represented, is a false medium, and that presents things like to itself, as if a man look through a red glass, all he beholds is red.  
And therefore it is well said of Luther on this place, 
r Quando in Augustiis sumus, non est Credendum nostris cogitationibus de Deo. Luth. in loc. ) when we are in troubles, we are not to give credit to our own thoughts and apprehensions of God, we are not to look upon God as our disturbed imaginations do represent him, but as he is represented in his Word.  
We see Reason doth correct sense; if we put a strait stick into the Water, sense will give it to be crooked, the eye doth represent it crooked, but now reason corrects it, and concludes it strait, and if reason correct sense, why should not Faith correct Reason?  
It will be your wisdom in these conditions, when sense and reason give in false apprehensions of God, To shut the eyes of sense, and look upon God only by Faith, not to think on God, as you for the present see him, and apprehend him, but as he hath revealed himself in his Word.  
And though you are not able at present to evidence him such a God to you, as he hath manifested himself in his Word, yet by faith conclude him so, when you cannot clear him so. Thus Job did; so Job. 13. These things hast thou hid in thy heart, 
Job 10.13.  yet I know that this is with thee, though I cannot see it; yet I do believe it, though I cannot clear it, yet I do conclude it. And thus the Church, 36. Esay, 16. Doubtless thou art our Father; 
Isa. 63.16.  She will not be reasoned out of her faith, she will hold the conclusion of faith against all the evidence that sense and reason can bring to the contrary: This is with Ulysses, to bind ourselves fast to the mast, and not suffer ourselves to be charmed away, to the destruction and undoing of our own souls.  
And these are the three times that Christ seems to appear as a Ghost to his own people.  
Now there are four times Christ appears as a Ghost to wicked men.  
1. When he comes with his Fan in his hand, to purge and reform his Church; men look upon Reformation as their destruction, And think Christ comes to destroy them, when he comes to reform them, men may sometimes look upon that as the greatest evil, which yet is intended for their greatest good. It is the Speech of Augustine upon this place, That there shall be such troubles shall arise about the fourth watch, a little beiore the end of all things, that men shall look upon Religion, shall I say, because of the troubles that it raises, when it comes to be settled in its Power and Glory, 
s Res Christiana phantasma videtur.  they shall look upon Religion as a Ghost: Not because Religion will hurt them, but hurt their sins.  
How justly may that be applied to us now, which was spoken of Israel, When I would have healed Israel, than the iniquity of Israel did appear. So it is with us, when the Lord would heal us, and reform us, then doth the iniquity of men, the malice, the pride, the hatred of the purity of Ordinances, then do all these appear. What is the ground of all this trouble among us now? why are so many up in Arms, 
* Vitia nostra quia amamus, defendimus.  but to keep out Christ, in the Power and purity of his Ordinances. Reformation is now the Ghost, that hath frighted them into Arms, men that are afraid, they run unto their weapons; so they, frighted with the Ghost of Reformation, get up weapons, put themselves in arms to oppose it. So long as Reformation is looked upon as an enemy, it shall find enemies enough, though indeed it is an enemy to nothing but their sins.  
A second time when he appears as a Ghost to them 
t Haec in est nobis perversitas, ut quae vere mala sunt non timeamus, & ea quae nocere ne possunt formidemus. Musc. in loc.  when he comes to reform their Persons, than they cannot away withal, they fear holiness, love sin, that which should be object of hatred, is object of love, and that which should be object of love, is object of fear, they cannot brook holy ways, they will not subject to the Laws of God, they cannot part with their sins, take away their sins, & take away their best friends, they have been wicked, and will be wicked. They thank God, they are no Changelings, Indeed not to change in a good way is commendable, but to be unchangeable in a bad way, is damnable. To be unchangably evil, is to be as Devils are, for ever sinful, and for ever miserable. First clear your way to be good, and then glory in our unchangeableness.  
A third time, when Christ appears as a ghost to them, and that is, when they lie upon the bed of sickness, the bed of death, Oh then Christ is terrible, when a man shall lie upon his death bed, 
u Vadeo nescio quo, ens entium miserere mei. Animula vagula biandula quae nunc Abibis in loca. de Adriau. dicitur.  and cannot tell what shall become of his soul to all eternity; when a man shall say, as once a great person did in the same condition. I cannot live, I dare not die, he knows not what shall become of him to all eternity, when he shall behold his friends weeping over him, but cannot help him, his relations and comforts leaving him, his riches not able to relieve him, his sins presented and set in order before him, and a displeased and wrathful God ready to destroy him. Oh here God appears as a Ghost indeed. You made bugbears, 
w There shall come in the last day's scoffers, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Such as shall make children's play of all the terrors of the Lord, 2 Pet. 3 3.  children's play, and scoffed at all the terrors of the Lord before, but now they appear realities to you. The precepts of the Law were a ghost to you in your life, and the terrors of the Law are now a ghost to you at death: the comforts of the Lord were a ghost to you before, and just it is, the terrors of the Lord should be a ghost to you now.  
4 A fourth time, and that is at the day of judgement, when Heaven and Earth and all the world is on fire; then shall Christ appear as a Ghost indeed full of terror to every wicked and ungodly person. We read, that the wicked at that day, 
6 Rev. 16.17.  shall call upon the mountains to fall upon them, to hid them from the face of him that sitteth on the throne, and from the wrath of the Lamb, for the day of wrath is come, and who shall be able to bear it? In their thoughts, they were better able to bear the weight of Rocks, of Mountains on them, than the sight of Christ: so terrible will Christ appear to ungodly men at that great day.  
Use. Oh then, knowing the terror of the Lord, we persuade you; Christians! as you would not have Christ to appear as a Ghost to you, terrible at the day of death, terrible at the day of judgement: let him not appear as a Ghost to you now. 
* Optima securitas 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Let him not appear terrible to you in his word, in his worship, in his laws, in his truth. If Christ be a terror to you now in these ways, assure yourselves he will be a terror to you hereafter. Be willing then to receive Christ in his truth, in his worship, ways, etc. Bid him welcome in your houses, your hearts: if Christ be not a terror to you now, if you can brook with strict and exact walking, if you can brook the power and purity of his ordinances, he will never be a terror to you hereafter.  
This is all I shall say of the second: the Disciples thoughts and apprehensions of Christ.  
We come to the third; and that is the effects of these apprehensions.  
Which were two fold. 

1 Ad intra. They were troubled.  
2 Ad extra. They cried out for fear.    
We begin with the first, The effect of this apprehension in themselves.  
[They were troubled.]  
But this was fare from Christ's end, he came to help them, and not to terrify them, to relieve them, not to disquiet them; how came it to pass that they were troubled? Certainly they were not afraid of deliverance, that was that which they desired; but they were terrified at the manner of Christ's coming to deliver them.  
Doct. Christ may come to help his people in such a way, as yet the very means of help may be a terror to them. I say, Christ may come in such a way to deliver his people, as yet the appearance of Christ may be a terror to them. It is the speech of one upon this, 
y Adest Christus ut eos juvet, & t●men ipsi horrent venientem.  Christ is coming here to help them, and yet they fear his approach.  
Thus it was with the children of Israel in Egypt, Moses came to help them, and yet they were afraid of his coming, they saw things went worse with them then before, and therefore they desired him to be gone and let them alone; they would rather continue in their former bondage, then endure the pains of a deliverance, Exod. 5.21.  
God delivered Paul and Silas out of prison, but it was by an earthquake: a terrible way. So God doth sometimes come to deliver his Church, but yet by earthquakes, by land-quakes, by great commotions, as is prophesied, Rev. 11.13. and thought to be now in fulfilling.  
This is a terrible way, though a way of deliverance.  
We read in joel 2.21. Fear not O land, be glad and rejoice, for the Lord will do great things for you. It was a time of joy in respect of the deliverance God purposed to work for them, but yet a time of fear, in respect of the manner and way which God might take to deliver them.  
You have an excellent Scripture for this, Psal. 65.5. By terrtble things in righteousness wilt thou answer us, oh God of our salvation, who art the confidence of all the ends of the earth.  
The Saints had been praying, and here they had some answer in their spirits, an assured confidence that God would answer them, yea, and answer them in righteousness, but yet by terrible things. By terrible things in righteousness wilt thou answer us, O God of our salvation.  
If you look into the word, you shall find the ways of God's deliverance of his Churches, have yet for the most part been terrible ways. Israel was delivered from their bondage in Egypt, but yet the way was terrible, the enemies pursued them, & they were to pass through the sea for their deliverance.  
Daniel was delivered out of the hands of his enemies, but the way was terrible, he must be given into the paws of hungry Lions, to be delivered from the hands of cruel men.  
The Three Children were delivered, but the way was terrible, by fire, from fire.  
Jonah was delivered, but the way was terrible, by a Whale which swallowed him up; his devourer, is his deliverer.  
When Christ shall come to deliver his Church at the end of all things, you read how terrible the way is; Luke 21.25, etc. There shall be signs in the Sun, and in the Moon, and in the Stars, and upon the Earth distress of Nations; the Sea and waters roaring, men's hearts failing them for fear, and for looking after the things that shall come upon the Earth, for the powers of heaven shall be shaken. A very terrible way; yet the way of deliverance, as follows: And when you see these things to come to pass, then lift up your heads, for your redemption draweth nigh. Here was deliverance you see to the godly, but yet the way of deliverance was a terrible way.  
So that you see the Doctrine is plain. Christ may come to help his people in such a way, that the very means of help may be a terror to them.  
Use. I shall make the application which one doth upon this place. 
a Non despondeamus animum, tametsi quae nobis auxilio fore promittitur, quandoque speciem quandam interitus afferant, etc. Cartw. in loc.  Let us not be discouraged, or too much cast down; though those things which are used for our deliverance, may carry the face of destruction with them. Who will reject a Potion because it is bitter, an Antidote, because there is poison in it. As Physicians can order poisonous and destructive ingredients, to physical and useful purposes; so God can make those things, which in themselves are evil, for the good of his people.  
The man-child of deliverance is not brought forth without pangs: ill humours long in growing, are not removed without pain. Sometimes the firing of the prison, hath been a deliverance of the prisoner. A blow with a sword hath broken an Impostume in the head. Those things which in themselves seem hurtful and destructive, God is able to use them as helpful, and turn them to our comfort.  
And therefore we are not to be too much cast down. God would have us to see deliverance even through destruction, and comfort through confusion. God doth often put his people to suck honey out of the Rock, and oil out of the flinty Rock, Dout. 32.13. 
Gloria habitat in rupibus Ciem. Alex.  Glory dwells in the Rocks, and deliverance in difficulties. And therefore let not your spirits sink under the sad appearance of things.  
But yet we have great cause to be humbled: though you are not to be cast down to desperation, yet are we to be cast down to humiliation: that God must take such sad ways to do us good, that God should work us good by such terrible means, we have cause to be humbled.  
Had it not been for our sins, the deliverance of his Church might have been brought about in a more comfortable way, reformation might have been settled in a peaceable way, without blood. But our sins have caused God to lay the foundation of England's future good, in England's present misery.  
And therefore we have cause to be humbled for it this day. We hope God is travelling in the greatest of his strength, to deliver his poor bleeding and languishing Church. But the way is terrible to flesh and blood. For this let us be humbled.  
But yet, though the means of salvation and deliverance be so terrible, let us take heed that salvation itself become not a terror to us, though the physic be terrible, let health be desirable: though the way God takes to reform us be terrible, yet let not reformation itself become a terror to us.  
And so much for that doctrine, and for this time.  
The end of the fourth Sermon.   

I Shall not carry you back to to the review of what I have spoken, Unto all that I have said, Give me leave to add this more. It calls in for as good a share of our pains, and of your attention, as any thing which hath yet been delivered—  
[They were troubled.]  

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

c Quanda urgentia mala expulsurus sit tum graviora & teribiliora inducat. Chrysost.  Doct. GOD doth oftentimes increase our troubles, when he comes to remove our troubles.  
The Phifitian doth often cast his Patient into a Fever to cure a Lethargy: He makes him a Little Sick, for his Greater Health. We often make the Patient more sick for the present, to Cure him of his sickness. The Chirurgeon doth Cut and Lance, which is increasing of the pain for the present: But yet it is for the removing of the Pain for the future: 
d Plagam sanaturus, aliam graviorem priori infliget. Cartwr.  So God doth usually Increase the troubles of his People, When he comes to Remove the troubles of his People.  
You see this in the Israelites: GOD had taken notice of the afflictions of his People in Egypt; and he came down to remove them; and for this end, he sent Moses and Aaron to deliver them. But if you observe the story, you shall find, That their troubles were far more increased, before God did Deliver them. Their Bondage was made more heavy: The Task of Brick was Doubled: Insomuch that they were rather content to be in their former slavery, then to endure the pains of a Deliverance. And therefore the quarrel with Moses and Aaron: 
* Exod. 5.19, 20, 2●.  they grow weary of their Deliverers: any of their deliverance too; and desired rather to be as they were, even in their former bondage, then to be at the pains and costs of a Deliverance.  
A story which runs parallel with our Times, and (which is worse) our Spirits too: Which of us, with them, do not look upon the Beginnings of our Deliverance (because of the pains and costs of it) to be as bad as the Bottom of our sufferings? And do not many of us, wish, There never had been a Parliament? do we not wish; That they had never sought to Deliver us? Are we not weary of our Deliverers? Nay, are we not weary of our Deliverance? Rather content to be As we were, nay worse; then to endure the Pains, to be at the Costs, to run the hazard of a Deliverance? Thus God increaseth our Troubles, 
Signum est in propinquo adesle consolationem a Domino, si quando tentatio ad supremum usque crevisse deprehenditur. Muse.  when yet he comes to Remove our Troubles.  
Thus you see in jacob; God intended to Deliver him; and yet you see, before God did deliver him, he Increased both in his Fears and his Dangers; as you may see in the Story both of Lahan and Esau. 
* Gen. 25, 26.  Lahan followed him, and would be avenged on him, for taking away his gods. 
* Gen. 32.6, 7.8.  And Esau, he came out against him, for to be revenged for the taking away his Birth-wright. An Hard Father, And a Cruel Brother! And God was in the way now of jacobs' Deliverance.  
So you see in David. God had a Purpose to Deliver him, as he had promised: But yet you 
* i Sam. 23.26, 27, 28. 1 Sam. 24.3, 4 1 Sam. 26.2, 3.  see how God did Increase his Troubles, before he did deliver him; Insomuch that he saith, I shall one day perish by the hand of Saul. 1. Sam. 27.1. To such a height were his troubles raised, that now they had overswelled his Faith, and in regard of the strange proceed of God's Providence to him, he gins to doubt of the truth of the promises made to him. I shall one day perish,— I cannot ever hold out, I have escaped this time miraculously out of his hands, as you see in the former Chapter, 1 Sam. 26. But I shall one day be a prey to his cruelty, certainly I cannot ever hold out, I shall one day perish— To this height did God raise histroubles, before he delivered him.  
So job. God intended to Deliver him. But yet you see, 
Quo magis salus appropinquit, eo magis acuit dolores. Baez.  The nearer he grew to Deliverance out of Trouble, the more was his Trouble increased on him.  
And if you should ask me, Why God doth increase our Troubles, when he comes to Remove our Troubles; I would tell you: God doth it to make the Increase of our Troubles.  
1. The discovery of our hearts. So you see in the Eighth of Deutr. 16.17. where Moses tells them the reason, why God led them Forty years through the Wilderness: It was 
e Timorem auget ut nostram fidem probaret, & suam vertutem declarat.  To try them, and to Prove them, and Discover what was in their hearts. Not but that God knew it: But God would have them to know it. And this was one reason here, why he did send his Disciples to Sea, and suffered them to be tossed, To discover their Spirit, their Faith, their fear, their Patience, their Impatience, etc.  
Hence Troubles and Afflictions are called God's Fan, that will discover Wheat from Chaff; and Gods Fining Pot, and Fire, that will distinguish between dross and Gold, God's Touchstone, that will discover Counterfeit and True Coin.  
We had never known Abraham's Faith and Love; David's Piety; Jobs Patience; Paul's Courage and Constancy; If they had not been brought upon exercises. Nor should we so well discern either our sins or our graces, our strength, or our weakness, if God did not exercise us with troubles and difficulties.  
If God's children should ever lie in Garrison, neither their strength, nor their weakness; their sins, nor their graces would be known. And therefore God doth bring them out into the field, doth exercise them with many difficulties and troubles, that so they might be discovered both to themselves, and to others. Hence you read in 1 Pet. 1.7. You are in heaviness, through many temptations, that the trial of your faith might be found to the glory of God.  
And it was upon this ground, GOD brought job into so many difficulties, that his Faith and Patience might be discovered, and Satan for ever confuted and confounded. You know it wes the Devil's argument concerning Job, (and it was true in the main) God said, that Job was an holy and patiented man. Why but (saith Satan) what thanks is there to him for that? he must needs be patiented, who hath nothing to disturb his patience, or provoke impatience.  
And the Argument was true in the main, when all things which are fewll for patience are enjoyed, when a man hath what his heart can wish: what trial of Patience?  
Therefore doth God bring job into the Field, exercise him with an hard Battle; wherein he had not only to deal with Satan, but his friends too, as enemies. Nay God himself seems also to join with Satan; not only by withdrawing of himself from him, but by positive inflicting of displeasure upon his spirit. Thou fightest against me with all thy terrors, and overwhelmest me with all thy waves. job 13.  
And all this while God increased his troubles to discover his heart.  
When God brings judgements and calamities on a nation, he is said to sift a nation, Amos. 9.9. Troubles are God's sieve. The greater the troubles, the smaller and finer is God's sieve: small troubles, they are but a course sieve; they will not be able to discover the flower from the bran; much bran, notwithstanding this sifting will pass through. Orpha may go fare with Ruth, but will not go throughout. The Scribe came to Christ, and would have gone fare, if you will believe him upon his solemn protestations, Master, 
8. Matth. 19, 20, 21.  I will follow thee whithersoever thou goest: but when he heard it was a matter of pains and hardship, he must be content to lie with Christ in the fields,— The Foxes have holes, and the Fowls of the air have nests, but the Son of man hath not whereon to lay his head, than he returns home to his warm bed, 
f Quid fine domo si non sine domino sine lecto, & non sine Christo fulgens.  rather contenting himself to have his bed without Christ, than Christ without a bed.  
And as big professions the young man made also: 
19 Matth. 16.  he would follow him too, but when it came to the discovery, that it was a matter of cost to follow Christ, he was to go sell all and give to the poor, than he leaves him, though sorrowing. While Peace and Plenty, Religion and enjoyments go hand in hand together; so long many will be religious: but if once godliness comes to be a matter of cost, if once Religion and riches shake hands and must part,; if the world go one way, & Christ another, then with the young man they leave him, and follow that Master they love better.  
The Stony ground went far too; 
13. Matt. 20, 21.  It received the seed aswel as the best; It sprang up, promised as much as the best. But the Sun scortcheth; in the times of persecution, when troubles and persecutions arise because of the Word: by and by he is offended.  
Many that are good, for want of temptation, like the Weathercock, they stand this way, for want of a stronger wind. It is a strange thing to see upon what slight and easy grounds many do adhere, and more do fall off from the cause of God.  
Some there are that adhere to it as the Beare-bind to the Wheat, 
* Hic est nos vulgi quod magno ex par te religionem ventris causa, & emolumenti colit hoc corruptum vulgi ingenium notat Propheta. Chem. 2 Micac. 11.  or as the Ivy to the tree, not because they love it, but because it nourisheth them, they can suck leaves and berries from it: these hold to it for matter of gain: others again, because it is matter of cost, therefore they fall off from it; the more costly things, the lesss lovely.  
Some again that hold to it out of private and personal engagements, 
Quicunque occupati sunt negotiis reipublicae, debent hoc ipsum facere propter Deum. Rab. Ga●  friendship, love, relations; and others upon the same ground, or else upon some personal grudges to some that appear in it, fall off from it: what dis-service we have had by such private spirits we all know to our cost.—  
It was the behaviour of Themistocles and Aristides, when ever they were employed in the public service of the state, they left all their private enmities in the borders of their own Country, and did not resume them, till they returned and became private men: It had been well for us, if the public affections to the cause, (in those who have appeared in it) might have swallowed up all personal, and private grudges and discontents.—  
Thus you see the many slender grounds and ends that weak and deceitful spirits have, and do propound to themselves in their adhering to, and falling off from the cause of God: pity it were that Religion, so precious a thing, should have such assertors! to whose defence I know nothing so mean, but is too good to be entrusted. Woe be to us if Religion stands in need of such defenders.—  
Men whose Morives are from without, are like unto clocks, carried about with weights, & have no principle of motion within & therefore 
* Nullum violentum est perpetuum, Simulata non diu durant.  can never hold long to any cause: he that will serve God for outward respects, may be drawn to serve the Devil for the same, if he may mend his wages: he is unfit for a soldier of Christ who hath an eve to things visible, 
11 Heb. 27.  but wants an eye to see him that is invisible, 11. Heb. 27.  
That which enabled the Apostles to go through all those difficulties as true soldiers of Christ, which you may read at large in the 2 Cor. 4, 8, 9 etc. 
2 Cor. 4.8, 9, 10.17.18.  It was this, they looked not at the things that were seen, but to those things which are 
* Eternita●● pingo, better aeternitate pugno.  not seen, verse 18. Christians, these times will uncase you; they will discover the bottom of your hearts: they will not make them that are good bad, but only discover men's badness. It is true what one saith, A hypocrite is but an Apostate veiled; and an Apostate is but an hypocrite revealed. Had we not had these times of trial, we had not had so many hearts discovered; As the Apostle saith, 
● Tim. 5. 2●.  Some men's sins go before them to judgement, some follow after: So here, though many had been discovered, yet some men had passed this life for Saints; whereas, now their sins go before them, to judgement; their hearts are laid open, before those books are opened. How many that in former times would have said, Come see my zeal for the Lord of Hosts, with jehu, who would have sided against the corruptions of the times, who now with jehu, do march furiously against the Reformation of them? And as it was said of the Spaniards of Aldens Company in Germany: they fired the Castle of Lippa, which before they pretended to defend. So now they set themselves against that, which before they pretended to advance. 
* Ficta Cito ad naturam redierint suam. Luke 2.34, 35  And therefore to discover the bottom of men's hearts, and spirits, as it was said of Christ, Luke 2.34, 35. That he was set up for the fall and rising of many in Israel, that the thoughts of many hearts may be revealed. So it may be said of our present troubles.— And we have seen enough, Treacheries and Apostasies enough, falenes enough. Oh! that God would now establish the hearts of those, whose hands have undertaken the work! that he would sift us no longer, but now make us up in one Loaf: At least thus far, To be of one undivided spirit for the public good! And this is the first reason.  
God doth often increase our troubles, when he comes to remove our troubles; too discouver our hearts; that the thoughts of many hearts might be revealed: that, as the Apostle says of Heresies, 1 Cor. 11.18, 19 
1 Cor. 11.18, 19  I hear there are devisions among you, Schisms, Sects; and I partly believe it: For saith he, There must be Heresies among you, that they that are approved might be made manifest among you. That is, that those who are sound, whose hearts are upright might be discovered: What the Apostle says of Heresies, I may say of these troubles: There must be troubles among you, and necessary that these troubles should be increased, that they who are approved might be made manifest. That the dross might be known from the gold. the counterfeit from the true, the corrupt from the sincere, the  from the Corn, the precious from the vile, the Tares from the Wheat.  
Which though it be not yet fully manifested; yet I fear God will heighten our troubles, and increase our difficulties, till he hath made further discoveries. Our desire is rather, that God would use natural Spirits for Spiritual purposes; establish them we have, than to lessen the number of them. However, it shall be my admonition to you all, which Christ gave the Churches in that day, when they are to fight the great battle against Antichrist: (which some think hath been begun these many years in Germany, and now in Ireland, whatever it is in England. You shall find it in Rev. 16.15. Blessed is he that watcheth and keepeth his garments clean, lest he walk naked, and they they see his shame.  
You have (many of you) had a good esteem in your places; you have run well, as the Apostle saith; 
Gal. 5.7.  you have been such as have sometimes appeared for God; you have had a gatment of Profession; frequented Sermons; holy exercises; given in some testimony against the corruptions of the times formerly. Why this is my admonition; Keep fast your garments, lose not the things you have wrought, 
2 Ep. Joh. 8.  lose not that esteem you have had, keep fast your garments, lest you walk naked, and your shame be discovered. That is, lest all your former professions be discovered nothing else but hypocrisy, lest all your former esteem be lost, your nakedness and your shame, the unsoundness and rottenness of your hearts be discovered. And so much for the first reason. I have been too large.—  
2. Reason. God doth increase our troubles, when he comes to remove our troubles; to make the increase of our troubles, the lessening of our sins. God doth bring Troubles on us, and by them doth lessen our estates, our treasure, our comforts, it may be our relations: And all this, that he might lessen our sins. He troubles us for sin, because we troubled him by sin. He makes us bear a little for sin, because we make him to bear much: He complains under them, that he is pressed as a Cart is pressed with sheaves. 
2 Amos 13.   
Christ hath shed his blood for sin, and he desires not our blood for satisfaction, he would rather have our tears than our blood. But because we will not give him tears, therefore he requires blood. Because we will not be humbled and reform, therefore he threatens to humble us, to destroy us. Doth God afflict us, it is because we have sinned: Doth God increase our troubles? it is because we have increased our sins: And if you would have God to remove them, you must lessen your sins. Are your troubles grievous? let your sins be grievous. Would you have God to ease you? do you ease him. There is no reason you should expect, God shall ease you, when you burden him every day. Would you not have God to put more Cords into your whip, more Twigs into your Rod? would you not have God to increase your troubles? do you lessen your sins, lessen your pride; let some plume fall off, or God will humble you, lessen your covetousness, or God will lessen your store: Lessen your drunkenness, or God will pull the cup from your nose, and make you thirst for a drop: Lessen your abuse of creatures, or God will destroy the creatures. 
2 Hos. 8.  He will call for the corn, wine, and oil, in the day thereof. Hos. 2.8. Lessen your Blasphemies, profanation of the Sabbath: Let it never be said of us, as of that wicked Ahaz, that in the time of his affliction he yet trespassed more against the Lord, 
2 Chron. 28.22.  2 Chr. 22.22. He is marked in that Chapter, and with this brand, This is that wicked Ahaz; 
Plectimur a Deo, nec flectimur tamen, corripimur fed non corrigimur. Salvian.  as if God would note him our for the vilest wretch in the world, who would grow worse by corrections, who would sinne under all Gods lashings.  
It is good when God humbles us, to humble ourselves: 
Erudiri cupio flagellis non erui. Bern. in Cant. 33.  when God lessens our Comforts, that we should lessen our pride.  
I will say thus much to you: God will make the increase of your trouble to be serviceable to the increase of your Deliverances; if you make the increase of your troubles to serve for the lessening of your sins.  
3. Reason. God doth increase our troubles, when he comes to remove them, that we might increase our duties.  
The louder God speaks to us, the louder should we speak to God. Ordinary duties will not serve for extraordinary times. When God doubles his strokes, we should double our strength to wrestle with God; when he multiplies troubles, we should multiply prayers. The greater out straits, the greater, should be our inlargements. The greater our Difficulties, the more earnest and fervent our Prayers. Christians, ordinary Prayers will not serve for extraordinary pressures. Our present troubles are Gods Spurs and Goads in our sides to quicken our pace in our way to Heaven. God drives us from our homes to drive us from our sins: God fires us out of our houses, that he might fire us out of our Formalities. He threatens to lay our outward condition low, that he might raise our Spirits high, Difficulties should much quicken us to duties: God saith so, Hos. 5. ult. In the time of their affliction they will seek me early. i.e. Diligently. 
5 Hos. ult.  Then will they wrestle with God in prayer. You read, when jacobs' troubles were increased, 
Gen. 32.24.  he went to Prayer: he first wrestled with God, before he went to encounter with his Brother; not doubting, but if he could overcome God, he should overcome his brother. When Hezekiahs' troubles were increased, then were his prayers also. The like of David, 
2 Kings 19.14  Hester, etc. and should be so with us. The troubles below should send us to seek for comfort above. Difficulties are to grace as bellows to the fire, to intent it and make it burn more vehemently. It is said of Christ himself, That being in an Agony he prayed more 
h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Ardentius orabat extensius, intensius orabat. Luke 22.44.  fervently: not that he did not pray fervently at all times; not that there could be any coldness in that breast, where heaven burned so hotly: But he expressed himself with more fervency: or the expressions of Christ were according to the present condition he was then in. And so it teacheth us when we are in Agonies, (as now we are) even in an Agony of blood, not wrestling with the wrath of God indeed, but with the wrath of men, the powers of darkness 
* Qua fronte te audiria deo postulas, cum te ipse non audias? Cypr. de orat. dom. :) Then should we pray with all fervency; yea, 
i Vult Deus rogari vult cogi, vult quadam importunitate vinci, bona haec violentia est qua Deus non offenditur, sed placatur. Greg. in Psal. 6. Poeni.  and wrestle with God by faith and promises, Esay 27.5. by his own might, and join tears with prayers, humiliation with supplication. Therefore doth God increase our troubles, that we might increase our duties; both the number, and the weight of them, the length and the strength of them. Mighty necessities call in for mighty wrestle: engage that God who is stronger than the strongest, wiser than the wisest: interest that Christ, who can both overplot and overpower all his adversaries; who is fuller of mercy, than they can be of wrath against us—  
Reas. 4. God doth increase our troubles, when he comes to remove them, that he might increase our deliverances. So much as comes into a trouble to increase that, so much shall come into a deliverance to heighten that. The same proportion God observeth in difficulties, the same he also observes in deliverances. God will make the rises of his people proportionable to their castings down: where he lays the foundation low, there he intends a proportionable structure of mercy, to raise the building high. They who sow in tears, shall reap in joy; & their harvest shall be as glorious as their seed time hath been uncomfortable.  
You see the difficulties of the Children of Israel, (which were so much enlarged in Egypt, and at the Red-sea) did all come into the enlargement of their deliverance. If the strait had not been so great, the enlargement had not been so glorious: if the trouble had not been so sad, the deliverance had not been so joyful. Read the story, and you shall find that those things which were additions to their troubles, were also made additions to their deliverance. By this means they had a fuller and completer deliverance, as I have showed before.—  
When so many potent nations joined together against jehosaphat, it did much increase the difficulty: when so many potent Kings united all their strength and power together. But yet look, and you shall find this also increased their deliverance. By that means they were delivered of all their enemies at once, they struck them off at one blow, as you read 2 Chr. 20.1, 2, 3.22, 23, 24, etc. If God had ruined them in the rise, broken in pieces their counsels, etc. neither had their destruction been so grievous, nor his people's deliverance so glorious. But now suffering them to bundle themselves together, and God delivering; as he shows his mercy towards his own, so he gets glory out of the other. Read also Iosh. 9.1, 2, 3. and Iosh. 10.4, 5, 6, 7, etc.  
Reas. 5. God doth increase our troubles, when he comes to remove them, that he might increase our thankfulness: therefore doth God bring us into troubles, 
i Quo miserior in Angustiis, eo gratior in liberationibus. ●anto jucundior confolatio, quanto amarior tentatio. Mus●.  that being delivered, our hearts might be more enlarged with praises.  
Moses troubles were heightened at the Red Sea, that God's praises might be also raised, when he came to the shore. And so they were. Nothing doth more swell a mercy and deliverance, than our necessity of it. The greater the necessity the greater the mercy. And proportionably as our thoughts are raised with the esteem of the mercy; so are our hearts raised in the returns of praises. Men sensible of their wants to pray for mercy, will be sensible of their enjoyments, in praises to God for them.  
It is a sad thing, when God must be forced to make us miserable, that he might make us thankful. If we could be more thankful under deliverances, God would not make us so miserable under pressures. If our hearts could be but more weighty in praises, God's hand would not be so heavy in pressures. This is a sad thing, when God is enforced to increase our stripes, double our blows, add to our troubles when we are under them; that he might add to our praises when we are got out of them.  
Christians! You have had experience of many mercies, of a late mercy; the deliverance from that treacherous plot, and bloody design upon this City. God blasted it.— Are you thankful? What are days of praises, without hearts of thankfulness? Do not your hearts die underthe enjoyment of this mercy?—  
Well: take heed, lest our unthankfulness for this, occasion God to bring us into greater straits, that we might be wrought up to greater thankfulness: why should not preservation from trouble be as great a mercy as deliverance out of trouble? Had any of you been delivered, 
Vita mercee  though you had lost your estates, you would have thought your life a sufficient gain. And hath God preserved you and all yours, not one hair of your head touched, and are you unthankful?—  
Beware, lest your unthankfulness for this, do not cause God to make the next greater. God increases our troubles, to increase our thankfulness.  
Use 1. If so, then let us not judge of God's purposes by his present proceed of providence with us. God may increase the troubles of his people, when yet he intends to remove the troubles of his people: as God may seem to heal, when he means to destroy; to speak peace and good in his works, when he intends evil and wrath in his word: so God may seem to kill, when he intends to cure; to destroy, when he means to save; to wound, when he intends to heal.  
You know what God said to his people, when they were in great troubles, under the cruel and unmerciful hands of their enemies: their troubles increased. Yet saith he, jerem. 29.11. I know the thoughts I think to thee: they are thoughts of peace, and not of evil, to give thee at the last an expected end; an end answerable to thy expectation? What a strange thing was this? His ways were war, yet his thoughts were peace: his proceed were evil, yet his purposes were good.  
I have showed you at large, that God's outward proceed of providence towards his people, are oftentimes contrary to the Inward purposes of his Heart to them.  
Let us not then reason, much less conclude according to God's outward appearance to his people, Suffer not yourselves to be reasoned out of your Faith and confidence, by any outward proceeding toward you. When you see Evil in works, see good in the Word; when Death in the outward proceeding of God toward you, see Life in the Inward purposes of his heart to you.  
If you put a strait stick into the water, sense renders it crooked, but reason tells you, is is strait. As Reason prevails against Sense: So let Faith prevail against Sense and Reason: and let Faith conclude God for you, when yet Sense and Reason tells you, he is against you. This is the life of Faith.  
Use 2. Doth God Increase our Troubles, when yet he intends to Remove our Troubles? Then this should encourage us to Lift up our heads under the greatest pressures. 
Si graves, breves. — When they are the Sharpest, than they are the shortest.  
In all the Stories of the Church, when Deliverance was nearest, than was Persecution the hottest. The Devil is said to come down with great wrath, because his time is but short. The shorter his Time, The greater his wrath.  
Here then take a rise for Faith, from the lowest Condition you are in. When the Morning is darkest, Then comes the Day: when Trouble is Greatest, Then is Deliverance the Nearest.  
You know who hath turned the saddest and sorest Perplexities, that ever the world shall see, into a Doctrine of Comfort and Consolation to his Church and People: And upon this ground; Because Then is their Redemption nearest when their troubles are highest. 
Luke 21.25, 26, etc.  Luke 21.25. There shall be signs in the Sun, the Moon, and upon earth distress of Nations, with perplexity; the Sea and waters roaring; men's hearts failing them for fear: the Powers of heaven shall be shaken. And, when these things begin to come to pass. Then lift up your heads: For your Redemption Draweth Nigh. See how near the day of Redemption is, to the day of destruction; Christ takes here a Rise of Comfort, from the lowest Condition that can be.  
My Brethren; You see it is God's way to increase our troubles, when he comes to remove them. Let us not be Too much troubled at our Troubles. I must confess we have sad and gloomy Days; and yet we fear they are not at the Darkest. The floods of ungodliness are risen high; and we fear, they are not yet at the highest: But remember this still. God doth Increase our Troubles, when he comes to Remove our Troubles. The greatest Darkness is before the Morning watch.  
It is the speech of one upon my Text, 
k Quod autem Dominus suos magis terruit, priusquam liberaret; monemur; Cum adversitas summa fuerit, tum proximam adesse solutem.  That the Lord did more terrify his Disciples, before he would deliver them, we are admonished, That when Adversity is greatest, than deliverance is nearest. 
l Sic consuevit dominus vehementiores labores mittere, veluti indices vicinae liberationis. Beza.  Another, God is used to send greater Troubles, as the Harbingers of approaching deliverance. 
m Tunc magis acuit dolores, quando salus jam stat. in foribus: & graviora certamina & pericula sunt certissima nuntia liberationis, quo citius sinienda sunt mala, eo magis ingravescunt, etc.  Another. Great troubles do ever usher in great Deliverances.— It is our hope, that as God hath increased our Troubles: so he will make all our Troubles subservient to our Deliverances.  
Deliverance is the Birth of Mercy. As never was there birth without Pangs: So Deliverance without Opposition and Trouble. Satan opposeth, wicked men oppose: But as Throws and Pangs are subservient to the Birth: so will God make our Present Troubles to Deliverance. The sharpest pangs and throws of the Church, have ever been the immediate forerunners of some Child of Promise.  
As it was in the Waters of Bethesda. The waters were troubled, before they healed. The trouble of the water was subservient to the Cure in them: so that Opposition and trouble, which doth arise in the time and expectations of our healing; will God turn to our further healing; what the Apostle saith of his Bonds, I may say of all the troubles that arise; the things that have happened to me, 
Phil. 1.12.  have fallen out to the furtherance of the Gospel, his Prison was the Gospel's liberty, his bonds the Gospel's enlargement, his abasements, the Gospel's advancement. So here, all our troubles are subservient to the fuller deliverance: were you either well read in the Book of Providence, or in the book of Scriptures, either in the word or works of God, you would find that the increase of your troubles would be a rise of hope, in stead of a ground of fear, of comfort, in stead of discouragement.  
It is Gods usual way in the deliverance of his Church and People, 
n Auget certamina quando liberabit. Chrys. Faestinente laetitia, acuitur dolour. Baez.  to heighten their difficulties and troubles before he doth deliver them. It hath been so, as I have showed you in many examples, And when indeed did God do any notable things for his Church in the world, But there hath been great tumults and commotions. Look upon the Stories of Scripture.—  
And do you think it will not be so? Is not the Devil as bad, wicked men as malicious as ever they were? and certainly, what power and policy can do to interrupt God in his ways of mercy to his Church, shall be done, 
o Gaudeo quod Cristus Dominus est, alioqui desperassem. Micon. in jepist. ad Calvin.  insomuch that we may say with him, If Christ did not reign, we should quickly come to ruin. There are some great Promises, which God hath made, and will perform now at the end of all things. But none of these shall be accomplished without great difficulties; He hath said that Antichrist shall down, 
* Rev. 11.13.  But we must look for earthquakes before, Such noting he hath in the Kingdoms of the earth, in States and Nations, as nothing but an earthquake will loosen him, and throw him down. 
Revel. 16.17, 18. Esay. 11. Esay. 62.  See the commotions foretold. Revel. 17.18.  
He hath promised to make his Church glorious in the world, And these Promises, He that is faithful and true will perform; But when God doth this, you must look for Commotions, 
Joel. 3.16.  look for shake. You read, Dan. 12.1. 
Dan. 12.1.  And at that time shall Michael stand up, the great Prince that standeth for the children of thy people, and there shall be a time of trouble, such as never was since there was a nation, And at that time thy people shall be Delivered,— 
p Tunc maxime populus dei affligitur, cum propinqua est salus. Baez.  It is a time of Deliverance, but a time of shaking: And therefore this is that we must expect, that God should increase our troubles, when he comes to remove our troubles.  
Object. Yea, but you will say, were our troubles at the height, than we could with more comfort bear them; but we fear, though high, they are not yet at the height, how should we therefore be satisfied in that?  
Ans. 1. When you are at the height of your graces, of your faith, hope, patience, when you can believe no further, & hope no further; It is said in respect of the great trouble. Luke 8. 
Luke. 18.8.  when he cometh he shall not find faith in the earth, these were at the height indeed, if they had been wound any higher, they had cracked, the Musician will wind his strings to the height, but not overwinde them, so God, he will exercise, but not destroy our graces.  
2. When our enemies are at the height of their sins, and at the height of their rage and cruelty. Exod. 15.9, 10. when wicked men are at the top of their pride, they are nearest ruin, when the iniquity of a man is full, when sin is finished, it brings forth death, when the Epha is full, when the harvest is ripe, then will God put in his sickle, etc. Deut. 32.35.  
3. When we are brought to the lowest. 

1. In Passive, Humiliation.  
2. Active, Humiliation.   when men's eyes are big with tears, their hearts with sorrow, then is God's mercy big with deliverance; God doth use to bring in a full tide of Comfort, when we are at the lowest ebb of trouble, when the stream is dry, when the channel of second Causes doth not run, then will God arise, and have mercy on Zion, there is hope in thine end. Jere. 31.16, 17. when we would have thought there was an end of hope, when the stock of hopes was spent, etc. yet then a time of hope, Esay. 33.7, 8, 9 In the mean time, it is rather our work to do our present duties, then to busy ourselves, and indeed increase our present troubles, by seeking to take the elevation of them, our troubles are high, but how high God will raise them before he doth deliver us, it is not in man to tell; It is our comfort, he will either lessen the burden, or strengthen the back, either lessen our troubles, or increase our strength to bear, he will not suffer us to be rempted above measure, and he knows our measure, what we are able to bear. For the present, let it be our work to lessen our sins, as God increaseth our troubles, to heighten our duties, as God doth heighten our difficulties, to be healed by our troubles, healed of our pride, unthankfulness, etc. And you shall then quickly see, that God will turn all your troubles into healing. So much for that doctrine.  
There is yet something more observable.  
[When they saw him, they were troubled.]  

q Timorem timori addit non periculum periculo.  Christ addeth fear to fear, but not danger to danger, They were in no less danger before, though now in more fear; 
r Quanquam opinion, & errore deteriores fuerint, tamen non reipsa. Cartw.  There was now more fear, but before more danger, their dangers were lessened, though their fears were increased.  
D. men's fears may be increased, when yet deliverance is nearest. 
Opinio mali affligit, ubi nihil est mali. Musc. in loc.   
Again, D. God may be in a way of deliverance, when yet he seems to be in a way of destruction.  
But we have done with the first, the effect of their apprehension of Christ, ad intra, they were troubled.  
We will speak a word to the second, the effect, ad extra, 
s Tantus terror illos invasit ut velut impotentes facti. Exclamant. Brugens.  they cried out for fear, here was terror, and clamour.  
(They cried out for fear.)  
For fear of what? why, 'twas for fear of Christ, 
t Christus in spectrum transformant & tunc timent. Musc.  they thought him to be a Ghost, and therefore cry out for fear.  
But admit it had been a Ghost, yet why should they fear, why should they cry, had it not been easier to have driven him away by prayers, then by fears, by believing, then by crying. 
u Praecibus potius diabo●um pellemus, quam terroribus in dulgeamus. Isay. 29.16.  It is more easy to drive away Satan by prayers, then by fears, It is said in the 26. Esay, 16. they poured forth a prayer, when their chastisement was on them, 
w 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In cantatio, mussitatio Submissa oratio Buxtorf.  the word doth signify a charm, as well as a Prayer: prayer is the best charm to conjure down the devil.  
It is our weakness to be afraid of Satan, and our wickedness too. Satan could not do thee so much hurt, if he killed thee in the place, (though indeed he cannot touch a hair without permission) as he doth if he prevail with thee to be afraid of him.  
Many are afraid of Satan when they are praying, who yet are never afraid of him when they are sinning: Indeed when they sinne they serve the devil, and therefore think he will not hurt them. But when they pray, they serve God, and then they fear him, because now they know they do displease him. Nay, too many weak and timorous spirits of God's people, who are too much afraid of him, if they be alone in their Chambers, Closets; and if it be dark, they dare not stay, though they be in duty; if they do, yet they stay with fear and trembling. And indeed thou hadst better to fear and tremble in duty, than to suffer thy fear to cause thee to leave off a duty. The best way to conquer the devil is to stand to it. He is the greatest coward, because the greatest sinner, resistance conquers him, he dares not stand out one charge; thou 
x Rom. 7.37. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Super superamus. We over— overcome.  over-over-comes, if thou do but hold up weapons against him.  
Art thou in duty, doth Satan trouble thee? art thou afraid? yet hold on prayer. Satan is more afraid of thy prayers, than thou canst be of his fears: Thou tormenst him more by prayers, than he can do thee by fears: And therefore hold up thy heart, thou run'st into danger, if once thou goest out of duty; better thou hadst to die in the place in believing and praying, than to preserve thyself (if this thou could do) by flying and withdrawing. Certainly he comes into Satan's power, who seeks to escape it by flying, and not by believing, by fearing, and not by praying.  
Let us then take heed of this— We are too apt to it, with the Apostles here, to act our fear, when we are called forth to act our faith.  
There is yet something more from this second effect of their fear.  
(They cried out for fear.)  
Passion you see will have a vent, 
Terror argumentum diffidentiae clamor despera●ionis. Aret.  They cried out:— It had been well if they had cried up, but they cried out: Fear doth the one, but it must be faith which must do the other.— But what a shame was this. It was a sin they should be afraid, but what a shame they should cry out for fear;— They who were the Disciples of Christ were in God's way, went out upon Christ's warrant, do they fear? nay, do they cry out for fear? what may the Mariners say? Shall such a man as I fly, 
Mchem. 6.11.  saith Nehemiah? what one under such protections? one under so many promises? one who had such a cause, & such encouragements from above, shall I fly? This he thought both God's dishonour, his shame, religions scandal. So shall such men as these fear, nay cry out too? Such as were the friends and Disciples of Christ? such as were sent on Christ's Errand? such who were under such protections? do they fear?— What, I say, might the poor Mariners say? 
y Ecce quales: sunt qui Christum coluut? Sibona discerent boni essent. Salu.  What a dishonour was this to Christ? what a scandal to Religion, what a shame to themselves? You have an excellent expression in the 8. Ezra 22. Read it. See how tender God's people are of God's honour, they will rather venture themselves, then hazard God's glory; he would rather go in danger, than give occasion to wicked men to think dishonourably of God.  
Doct. Certainly Christians should be careful, they should take heed of bringing an ill report upon the ways of God, they should take heed of bringing a scandal upon religion. It is a great sin with the bad spies to bring an ill report on the good land; to cause the ways of God to be evil spoken of. Beware of fearing: Wherefore should I fear in the days of evil? saith David, the righteous should be as bold as a Lion: A good cause and a good courage should go together. But though you should fe●re, yet fight against your fears, pray against them.  
Beware of crying out— He that cries up will never cry out; he whose heart hath found a vent to God, he will never complain to man: he who is once open to God, is shut up to man, the more God hears of thee, less man shall hear; men cry downwards so much; because they cry no more upwards: if your hearts could once find a passage to God in your troubles, you would find so much comfort in it, as you would never complain to man.  
Christians! you are all public persons, there is an universality in every one of you, one of you stands for many, a few for all: and that not only for all Professors, but profession too. You had need therefore to be wary, to walk exactly, suffer not the Cross of Christ, the ways of God to be ill spoken of for your sake, 3. Phil. 18. 
z Christum legunt & impii sunt, Christum audiunt & inebriantur Christum sequuntur & rapiunt. Salu. de Gub. i. 4, 5. 1 Sam. 12.24. Matth. 18.7.  Give not you occasion to wicked men to blaspheme Religion, to cast dirt in the pure face of Profession. It was David's sin, let it not be yours.— It lies upon us to justify the ways of God by our unblameable walking; Woe be to them by whom offences come; woe be to them who give just occasion of Scandal to wicked men, that put a stumbling block in the ways of others, to hinder them from entering the way of life.  
But yet you that are without, suffer not the infirmities and sins of those that walk in the way of profession to be a rock of offence, a stone of stumbling to you, to keep you from entering the way of life. The ways are good, though all that walk in the ways should be nought, you are to walk by precepts, not by the practices of others, by rule not example: their failings are not to be stars to sail by; but rocks to shun: That which they should do is thy Law, that which they do (if they fail) is not thy pattern. It grieves me to see the unanswerable walking of professiors to profession; and it is an addition to our sorrow, to see how Satan makes use of our failings, and sins to be as stumbling blocks to hinder others from entering the way of life. But men whose hearts are set against the ways of God, shall be furnished with matter enough to bring them into further dislike.  
If you be willing to be offended, you shall have offences enough to your further blinding and hardening: if the Word do not teach you, works shall blind you, if the word do not soften you, works will harden you: if you stumble at the Word, and at profession, you are sure to fall at works.  
Men first take offence at the duties the Word commands, and then they strengthen that offence by the failings of those who walk in those ways: This the Apostle shows in the 1 Pet. 2.8. Christ was a stone of stumbling; but you see to whom, even to those who stumbled at the Word first; first the stumble at the word, then at Christ. Beware lest this be your condition, if it be; all the failings of Professors shall serve for no other end to you, then for your further hardening, and strengthenning your dislike against Profession itself, to your utter undoing.—  
But we shall shut up this.— And will now come to the next Verse.  
The end of the fifth Sermon.   
Matth. 14.27. 
But straightway Jesus spoke unto them, saying: be of good cheer, It is I, be not afraid.  
HItherto, you have had a black, a stormy and tempestuous night; and now the morning gins to appear. Hitherto you have had nothing but troubles, fears, outcries; but now comfort gins to dawn. The beginnings of God's people may be very sad and troublesome, but the end is ever comfortable and joyful. Hence David, Mark the upright man, observe the just, for the end of that man is peace, Psal. 37. The end, he saith, not the beginnings. The beginnings may be stormy: but the end is calmy.  
Noah's Ark was a long time tossed with waves; but at last it came to Mount Ararat, a place of rest. So the Church of God may be Tossed upon the stormy sea of this world for a time: but at last God will allay all storms, quiet all troubles, and bring his poor tossed ship of the Church unto safe harbour.— There is a rest for the people of God, Heb. 4.9, 2 Thess. 1.7.  
You have an Emblem of all this in this story of the ship on the sea; which Augustine makes to resemble the state of the Church from Christ's Ascension, till his coming again. As I have showed you before.  
You have seen their Commission and setting forth to sea: you have seen their danger, and the fears they were in. You have heard of Christ's addresses to relieve them: and (upon a mistake) the increase of their fears, though not of danger.  
And thus fare hath Christ exercised their graces, discovered their corruptions: now gins the rise of their comfort and deliverance.  
Christ can neither defer their deliverance, nor conceal himself any longer. And therefore it follows, [But straightway Jesus spoke unto them, saying; Be of good comfort, it is I, be not afraid.]  

a Quomodo solemus trepidos compellara, qui nos ex voce agnoscere possunt, ego sum, Jansen.  As the mother sometimes speaks to her child in the dark of the night, when it is afraid; Peace child, do not cry, 〈◊〉 it is I, thy mother. be not afraid. So doth Christ here speak to his Disciples, when they were in their childish fear of a ghost; 
b Alloeutus statim eos, & voce illis non ignota fignificat quis sit. Chem.  Peace, be of good comfort, It is I, your Saviour; be not afraid. They deserved reproof, but he pities their weakness.  
In this Text, Christ doth apply himself to the cure of three several distempers, under which they laboured.  
1 They were in fear of a Ghost.  
2 They were in fear of their danger; of being swallowed up of the waves.  
3 They were even out of hopes of preservation and deliverance.  
See here how Christ doth apply himself to the cure of these three distempers.  
1 To settle them aright in their misapprehension, that he was a ghost, he tells them,— It is I.  
2 To quiet their hearts in the fear of the danger of the waves: He saith, It is I, be not afraid.  
3 To comfort and strengthen their hearts, in assurance of deliverance; he saith, 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Idem est consolamivi & fiduciam habere.  — Be of good cheer, or believe, be of good confidence, It is I.  
This in a more general way is observable in the Text. In particular; cast your eye upon these four things.  
1 Look upon the way, which Christ takes to settle, comfort, & encourage his Disciples, in their fears, dangers, & misapprehensions. [He spoke unto them.]  
2 Look upon the encouragement itself, which is double. 

1 Be of good cheer.  
2 Be not afraid.    
3 Look upon the ground of this encouragement, [It is I:] Be of good comfort, It is I, be not afraid.  
4 Observe the time when: and that is in the first words: straightway.— But straightway Jesus spoke unto them, etc.  
We will begin with the first: The way Christ takes to settle, comfort, and incourages them. [jesus spoke to them.]  
But to what Them? doth he mean to all in the ship? or only to his Disciples? If to all, that might have been as bad as a ghost to some, to tell them it was Christ. Guilty consciences, wicked men are ready to say with their father, Art thou come to torment us before the time? At the best, it could be little comfort to those who had not an interest in Christ, who had not Christ their friend. Well might they think as Ahab sometimes said to Eliah,— Hast thou found me, oh my enemy.  
1 It was spoken to the hearing of all.  
2 But to the comfort chief of his own.  
Doct. The same word of God may be spoken to the hearing of all; but to the comfort of a few. Christ spoke to the hearing of all in the ship, but yet to the comfort of his Disciples.  
And yet we cannot but think, the rest of the Passengers and Mariners might receive some comfort by it: so far as they understood who it was that spoke. The news of a Saviour to a man in misery is some comfort; though as yet the man is not able to clear his interest in him. And it might be the more to them now, because they were in the same ship with the Disciples, and therefore like to be shaters with them in their deliverance.  
Doct. It is good to be in the ship with the people of God, though it be on a stormy and troublesome sea.  
The Mariners found this to be true. They were in the ship with them, and therefore did partake of the common salvation. It is good to be in good company in a good cause, though you meet with many difficulties in it. If any salvation come, you shall be sure to hear of it there.  
It is better to be on a stormy sea with the people of God, then to be without them upon the shore: you see that here; They had not only their bodies, but their souls saved too, as you may conjecture charitably by the sequel of the story, Verse 33.  
Again, in that the whole ship was saved for a few Disciples in it, we learn,  
Doct. That God may have mercy upon many for the sake of a few.  
God would have spared Sodom for ten righteous persons; jerusalem for one, jer. 5.1.— 
d Credit mihi. Pii homines sunt civitatum sacre fulcra, & columna, quibus se motis & subrutis, nihil nisi perditio. Aug.  Believe me, (saith Augustine) holy men are the pillars of a Common wealth, which being taken away, we can look for nothing but ruin. Eliah was called 
e Quia praecibus suis populum non aliter ac curru ab inimicis liberavit. Aug.  The Chariots of Israel, and the horsemen thereof. 
f Luther dumb in vivis esset, multas precibus suis calamitates a patria sua advert●bat, & semovit.  Luther is said to be the pillar of Germany, who by his prayers did keep back and help off many miseries upon them. It is said, Numb. 14.9. Fear not the people of the land, for they are bread for you: their defence is departed from them. The Lord is with us; fear them not; [their defence is departed from them] It is in the Margin, [Their Shadow.] The Rabbins say, That this was Job; and as long as he lived, he was a shadow and defence to Canaan, that they could not enter: but now being dead, they might go in, and enter, they were all bread for them, for their defence is departed from them.  
Wicked men look upon God's People as the Troublers of a Kingdom, of a City, of a Parish: when yet God saith, they are the Defence the Shelter of them.  
The whole Ship was saved for a few Disciples in it; nay, a whole Ship for one Paul. Acts 27. God hath oftentimes Mercy upon many, for the sake of a few, But we proceed.  
[JESUS spoke unto them.]  
This is the way that Christ took here, to encourage and comfort the hearts of his people. [He spoke unto them.] They were in a sad condition, before Christ spoke: but now their souls revive.  
Doct. A word from Christ is able to raise up and encourage the drooping spirits of God's people in trouble. I say, Though the hearts of God's People lie low in trouble and sorrow: yet one word of Christ is able to raise them, and revive them.  
You see here, The Disciples were in a sad condition before; even at their wit's end, for fear, 
g Quantaris vocis Christi & verbi divini. Musc. Plus uni cum verbum animos. coroborat, quam eximium miraculum. Musc.  but one Word from Christ settles, them.  
Are we in troubles of Conscience; labouring under the apprehensions of God's wrath for sin! It's but One Word speaking, and thy soul shall be comforted. It's but one word from Christ,— Thy sins be forgiven thee.] And Conscience is at peace: all troubles are gone.  
Are we in Desertions? Doth Christ withdraw himself from us? It is but one word from Christ,— It is I, and the soul is again 
h Tranquillus Deus tranquillat omnia, & eum quietum aspicere quiescere est. Bern.  revived. As it was with Mary in the loss of his Bodily presence, She wept, and would not be comforted: Nay, though Angels did labour to comfort her, yet they could not. It is not all the Angels of heaven, that are able to comfort a drooping soul, Christ but speaks a word to her,— Marry. And her heart leaps.— Rabboni. My Lord: So is it with a soul that hath lost the spiritual presence of Christ. It is not all the comforts in heaven and earth, can comfort the soul in the absence of Christ; what is Gold in the absence of God What is the creature in the absence of the Creator! All the world is but like a Feast without an Appetite, a Paradise without a Tree of Life. Nothing can fill up Christ's room in the soul; The Presence of no comfort can make up the absence of Christ; yet one word from Christ, one smile from heaven, And the soul is revived. Speak but the word, and thy servant shall be whole, saith the man in the Gospel: So, Speak but the word, and this dead heart shall be raised: this dejected heart shall be comforted, this broken heart shall be bound up, this sad heart shall be cheered, etc.  
Are we in outward troubles and Calamities? why, it is the Word of Christ, that doth stay us, that doth cheer us, that doth support us, that doth comfort us. Psal. 94.19. In the multitude of my perplexed thoughts within me, Thy comforts delight my soul. Certainly the comforts from his Word. Yea saith he:— I had perished in mine affliction, but that thy Word did support me. Psal. 119.50.92.  
The Word is full of Counsel, full of Comfort, full of Support, full of Help to a soul, in all his Troubles. Therefore hath God left us a Word, that, it might be as a School to instruct us; a Star, or Sun, to guide us; a Rock to support us; a Cordial to comfort us; a Tower to secure us; and Armoury to defend us in the evil day. The Word is as full of comfort, as the times are full of terror; the days are full of trouble: but the Promise is full of comfort. And it never speaks more comfort to the Saints, then when the times speak most trouble.  
Use. Let this then direct us, whither to fly for comfort now, in these times of Trouble: Even to the Word of Christ. Inquire what Word of comfort, Christ speaks now to his Church, in this day of Trouble; and listen to it, live upon it.  
It is our fault, that the Noise of our Troubles and fears do hinder us from hearing what Christ saith in his Word to comfort us.  
It is said of the children of Israel, Exod. 6.9. that when Moses came to speak Deliverance and Comfort to them, and told them, that God sent him to that purpose, to deliver them: yet saith the Text, The children of Israel harkened not to Moses for Anguish of Spirit, and for cruel Bondage: So it is with us, Our Fears, and our Troubles, and Vnbeleeving, carnal reasonings cry so loud in our ears, that we cannot hear the Comfort that God doth now speak to us, out of his Word.  
Object. But you will say, Did Christ speak to us, as he did to his Disciples here, than we might be comforted in our troubles.  
Ans. Christ doth speak to us, as he did to them: What did he say to them, but he saith to us also now, All we read was but this,— Be of good cheer; It is I? Be not afraid. He did not say, He would save them, He would help them, nor that he would preserve their ship, cease the storm, deliver them out of Trouble and Danger; only he saith, Be of good cheer (It is I) I, that am your Saviour, your Lord, your Master. I, that sent you out. All the rest was the work of their Faith. Their Faith made out the rest: even their Confidence in him. Now I say. This, and more than this doth Christ say to us now in our Trouble.  
How many words of Christ have we, for this [Bee of good cheer? 
Joh 14.1. Luk. 12.32. Isay. 41.13. Isay. 43.5.  Let not your hearts be troubled.] Fear not little flock. [Fear not thou worm Jacob,] I. I, that am your God, your Saviour, your Deliverer, in times of Trouble; your Rock, Refuge, Shield. It is I, whose cause you undertake; whose glory is concerned. And therefore we may reason out the rest, as well as they: and where is now our Faith! That man is deaf, that hears not Christ say thus much now. And doth Christ say this? where then is our Faith, to rest upon him, oh that this word might beget faith, and this Faith might again strengthen itself in this Word!  
Object. But you will say, Had we a particular Word of Christ, that God would now deliver England: we could then find a Bottom of Comfort, though our conditions lay fare lower than they are. But we want that. Therefore are we oppressed with fears.  
Ans. You have as much Word for the deliverance of the Church now, as the Disciples had for the Preservation of the Ship. Yet they believed the one, resting only upon the Nature of a Saviour, without a word: and why should we doubt of the other, though we had no word.  
There may be a Resting upon God's Name for a mercy, Though you have never a Promise for it. Isa. 50.10. He that walketh in darkness, and sees no light: no light of any Promise, to tell him how things shall be: Yet let him trust upon the Name of the LORD, and stay himself upon his GOD. There is Trust without Promise. He that Rests upon the Name of the Lord; that is, his Mercy, Goodness, Truth, Love, Rests upon that which is the spring of all the Promises: the ground, and foundation, whereon the Promise stands, and that into which all the Promises are resolved, viz. The Name of God. Psal. 62.8. The Prophet exhorts to trust in God. And upon what Ground? He allegeth no Particular Promise; but tells you of God's General Nature, Ver. 11. God hath spoken, that Power belongs unto God. And Ver. 12.— And unto thee belongeth Mercy. And thereupon he trusteth. God was Powerful, and able to Deliver. And God was Merciful, and ready to help, and thereupon he trusted.  
And have not we as much for a Ground of our Faith, as This? You read, Psal. 33.18.19.— The Eye of the Lord is on them that fear him. and upon them that Hope in his Mercy: to Deliver their soul from death. Here is Hope; and that not exercised upon any Promise in Particular, but upon God's Nature in the General. (Hope in his Mercy.) And yet saith the Psalmist, The eye of the Lord is upon such; to Deliver them from death. Psal. 147.11.— The Lord delighteth in them, that fear him; in them that Hope in his Mercy. Mark you: There is the same again, though a Promise be wanting; yet God delights in those, that hope in his Mercy, in the General.  
So; Though we had not a Promise, yet we have a Word to discover God to us: we have the Name of God; his Nature; his Properties, to rest upon for Deliverance. And this is as good a Foundation, as the Disciples had now for their Faith upon the Sea.  
What Promises had the woman of Canaan? What particular Word had she for her? Indeed she seemed to have one against her; I am not sent, but unto the lost sheep of the House of Israel, Verrse 26. Nay, 
Matth. 15.22.23, 24.  It is not meet to take the children's bread, and cast it unto dogs. Verse 26. 
i 
Triplex tentatio, 1. Taciturnitatis.  
2. Particularitatis.  
3. Indignitatis.   here was a great trial, here was not only silence, Verse 2.3. no word, but here was a word against her, yet her faith rested upon his Nature, he had Power, and he had mercy, & therefore she rested on him.  
2. But we have yet more encouragement. Indeed, if we had nothing but God's nature, his Goodness, Mercy, compassion to his people, to draw out our faith and Dependence upon him now, yet this would go far with us. God is merciful and gracious, we are his people, First, we are his by choice, he hath chosen us out of the world, nay we are his, 2. By purchase, he hath 
k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christus nos redemit, proprie emercacatus est, seu emendo exemit passor.  bought us. So Gal. 4.5. Nay, we are his, 3. By donation. God the Father hath bestowed us on Christ, he hath given us to him. Joh. 17.6.7. And we are his 4. by Covenant, we have given ourselves to him. And being his in bonds, nay his in such near bonds, choice relations, As we have encouragement to depend upon him; 
Christus non tam manu potenti, quam praetio dato nos redemit.  So also in our dependence, to expect deliverance and Mercy from him.—  
1. Besides all this, we have a Book of Promises, wherein in the General, God hath made many gracious engagements to us.  
2. Nay, and we have a book of experiences that may be annexed to the Book of Promises, both of God's deal: 

1. To other of his people.  
2. To ourselves.   which might Speak some encouragement, and afford some bottom for faith to rest upon.  
3. And we have encouragement from the Cause which is undertaken, which as it speaks encouragement to us to undertake it; So it doth no less to us in our undertaking of it.  
4. Yea, and we have encouragement from the Consideration of our enemies. I say no more, but that it will be an unparralelled case, an untracted piece of Providence, if God do not deliver us.  
Object. But you will say all these may seem but to afford us probable conjectures: They may be, and may not be. How shall we know whether God will do to us, as to others? secure his own Cause, and not give us up to our enemies? except we had a particular word for it.  
Ans. For the answer of this, therefore let us look, and we shall see that we have something that comes near to a particulat word, that God will deliver us. Let our Enemies but show as much for their confidence, as we may do for ours; and we will give up the Bucklers.  
We will first lay down two grand Rules, which Divines lay down, in the interpretation of Scripture.  
1. Rule. What God hath done to others of his people in distress, is equivalent to a Promise to us, in the same condition.  
Now God hath supported, Delivered others of his people in former times.  
And this is Equivalent to a Promise to us, that God will support and deliver us.  
He hath helped his Church in their straits, in Egypt, in Babylon, in esther's time. And that, which God did to others of his People in distress, is equivalent to a Promise to us; as our Divines say in their interpretation of Scriptures.  
And this seems to have a foundation in Scripture too. Jobs Deliverance out of Trouble is made the Ground of our waiting upon God for Deliverance out of Trouble also. You shall see it. Jam. 5.7. to 11. In the seventh Verse, the Apostle exhorts them unto patience, under all their afflictions, and Crosses, upon this Ground, because God will deliver them, if they wait on him. Why, But how shall we know that? Why saith the Apostle: He hath delivered others of his people, in the same Cases: And so will he you. You have heard (saith he) of the patience of Job, and what end God made with him. (i. e.) How God delivered him out Trouble: And therefore be you patiented, and wait for the same Deliverance.  
And hereupon the Psalmist reasons. Psal. 22.4, 5. Our Father j trusted in thee, and thou deliveredst them: they cried unto thee, and were not confounded. And what is the meaning of that; but that the Church doth take up an Argument from Gods dealing with his Church in former times, To trust God for the like Mercy for themselves, being in the like condition.  
Rom. 15.4. What ever things are written, (saith the Apostle) they are written for our learning; that we, through Patience, and comfort in the Scripture, might have hope. Mark there (what things are written) not only Promises, but Histories of God's deal to his Church, were therefore written, that we might have hope. (i. e.) That we might depend on God, in the like condition.  
He relieved jacob, David, jehoshaphat, job, the Churches of God, etc. That all these might be in stead of promises to us, to enable us to depend on God, in the like distresses.  
So Psal. 9.10.— They that know thy name will trust in thee. And why? He doth not say, because thou hast made them ptomises; though this be true. But he saith, Because thou Lord 
l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Adverbum non derelinquis. Graec. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sperabant, i.e. pollicebantur fibide te quod non sis ipsos deserturus, quoniam alios non dereliquisti. Musc.  hast not forsaken them that seek thee. Where he urgeth the experience of God's deal with others, to be in stead of a promise to them, to trust in God. Otherwise the argument were not of force. He never yet forsook any that sought him: (m) And therefore we may trust in him, he will not forsake us.  
And this is the first rule: what ever God hath done to others of his people in distress, is equivalent to a promise to us, in the same condition.  
2. Rule. What God promiseth to any of his people, he promiseth to all his people in an equal estate. What God promiseth to his Church in other ages, he promiseth to his Church in all ages, in equal estate. This is another rule that Divines lay down. And this seems to have a foundation in the word of God also. I will give you two places.  
God, you know, had made a promise to Solomon at the building of the Temple; that if the enemy besieged their Cities, if he brought a famine, pestilence, or sword upon the land: if his people did humble themselves, and pray, and seek his face, he would hear from heaven and forgive their sins, and heal their land. As you see at large, 2 Chron. 7.14. 1 Kings 8.37. to 40.  
Here was a promise made to Solomon. Now if you look into 2 Chron. 20.8, 10. You shall see how jehosaphat makes use of this promise, and sues it out.—  
Art not thou our God, who hast said: If the sword, judgement, or pestilence come upon thy people, and thy people cry unto thee in their affliction, than thou wilt hear from heaven, and help, and deliver them. Why saith he, Behold now the enemies which are come against us, & judge them, Lord our God: for we have no might against this great company; neither know we what to do: but our eyes are up to thee.  
Where you see the rule confirmed; that what ever God promiseth to any of his people in any age of the world; he promiseth to all his people in all ages in an equal state, i. e. in the like condition. Upon this ground jehoshaphat made use of this promise which was made to Solomon; being in the like distress he goes to sue out the promise, and looks for the performance of it.  
I will give you another place, joshua 5.6. I will be with thee, I will not fail thee nor forsake thee. This you know was a particular promise made to joshua. Yet the Apostle, (who best knew the mind of the giver,) he brings this promise into the common stock, that seemed to be impropriated; and shows that this is part of the Saints riches, Hebr. 13.5. Let your conversation be without covetousness, for he hath said, He will never leave thee nor forsake thee. Yea, you may say: he hath said so to joshuah: but where to me? And indeed this could not be answered, unless you grant this rule to be true; that whatever God hath promised to his Church, or any of his people, in other ages of the world; he hath promised to his Church, and all his people to the end of the world, provided they be in like state, in equal condition, whence we say, That general promises may be particularly applied: and particular, generally. That is, what ever promise you find to one godly man, as godly: or to his Church, as to his Church. It is appliable to all. God carrying himself to all alike, all of you being under the same covenant, and to deal with the same God, who is impartial in the dispensations of his love and mercy.  
And now then bring down this Rule, and see if it be not something to us. He hath promised to save the oppressed people, Psal. 12.5. He hath promised to deliver his people out of trouble. The Scripture is full. He promised, that no Weapon form against the Church should prosper: a promise to the Church of the Gentiles: He said, He would make jerusalem a burdensome stone, that who ever lifteth at it shall be crushed to pieces, though all the Nations of the earth should be gathered together against it, Zach. 12.3. Read Isay 43. v. 3, 4. I will give men for thee.— And Micah 4.11, 12.—  
What shall we say of these places? are they useful to us? Or of no use. Of no use we cannot say, for the Apostle tells us, that All Scripture is written for our instruction; that we through patience and consolation thereof might have hope. And if useful, than they are to encourage us, to trust upon the same God, that God will be the same to us, that he hath been to others. Psal. 78.7. The children of Israel were commanded to tell the wonders, which God had done to his people in Egypt, at the Red-sea, in the Wilderness; to their children, and they to their children, etc. And for what reason?— That they might set their hope in God, V 7. Why what is that to them? Why, they were to learn to trust in God and hope in God for the like, if they were brought to the same straits. And certainly God would not have us hope, if he had not a purpose to do the like.  
Two things there be that God will never disappoint.  

1 Prayer.  
2 Faith.   
First Prayer. For so he saith,— When said I to the seed of Jacob at any time: seek my face in vain? Isay 45.19. And therefore, when he hath no purpose to give, he will not have his people to beg. You see he gives Jeremy a discharge, Pray not thou for this people, neither lift cry or prayer for them, for I will not hear thee., Jer. 7.16. And Samuel for Saul, Pray no more, mourn no more for Saul. Psal. 66. ult. Blessed be God, that hath not turned away my prayer, nor his mercy from m. If God turn not away prayer, he will never turn away his mercy from us.  
Secondly, Faith or Hope, Psal. 69.6. They shall not be ashamed that hope in thee: which they must if they fail of the thing hoped for, Prov. 10.28. The hope of the righteous shall be gladness. So the Apostle, Rom. 5.5. Hope maketh not ashamed.  
So much for the second Rule. So that you see we have something comes near a particular word for our deliverance. Give me leave to add two more instances to these Rules.  
3 Encouragement. We have a particular word for the destruction of Antichrist: and I am sure that speaks no terror to us now. This doth no way weaken our faith for England's deliverance at this time. He who believes and prays for the destruction of Antichrist, shall not any way hurt or hinder England's deliverance now.  
Well, we have a particular word that Antichrist shall down, 2 Thess. 2.8. Rev. 18.2. Babylon the great, is fallen, is fallen. Indeed he is not yet down, but he is deadstrook in the threatening, and he hath begun to fall: he is weakened in the pillars whereupon he stood, Germany, Spain, which is a great earnest to us, his end is coming. And now, he that rests upon a word for the destruction of Antichrist, shall not find it any hindrance to his faith, in the believing the deliverance of England.—  
4 Encouragement. We have a particular word, that God will, before the end of all things make his Churches glorious, Isay 5.4. throughout: read 11, 12, 13, 14. Oh thou afflicted and tossed with tempests, and not comforted! I will lay thy stones with fair colours, and thy foundations of Saphir.— And all thy children shall be taught of the Lord, and great shall be the peace of thy children. Isay 62.1, 2. etc. For Zions sake I will not hold my peace, and for Jerusalem's sake I will not rest, until the righteousness thereof go forth as brightness, and the salvation thereof as a Lamp that burneth; and the Gentiles shall see thy righteousness, and all Kings thy glory. And thou shalt be called by a new name,— Thou shalt also be a crown of glory in the hand of the Lord— Of which places I may say as the Eunuch to Philip,— Speaketh the Prophet this of himself, or of some other? So speaketh the Prophet, these glorious things of the Church past, or the Church to come. Of the Church past it cannot be; for hitherto it hath been (like Noah's Ark on the waters, like the ship on a stormy sea) conflicting with insupportable troubles and difficulties.  
Though she hath had her respites and breathe, yet she hath still been held down and humbled, tossed, and afflicted, under bondage and persecution. And therefore it cannot be meant of the Church past, and if not must be meant of the Church to come.  
And is it to come, that God will make his Church thus glorious, That her enemies shall fall before her.— Will God do this yet before the end.—  
And is the end of all things at hand? Are we now fallen into the last sands? why this is something to speak encouragement to us. And this is from a word.  
And thus you see, Christ speaks encouragement to us, as well as he did to his Disciples here. He speaks encouragement by his word, by his works, by his promises, his proceed: Every way he speaks encouragement: and if you die, die with this confidence; That God hath laid the foundation of the Church's deliverance, though the oppositions swell never so high. God takes it well at our hands, when we do entertain and maintain good thoughts of him towards his people.— He delights in them, that hope in his mercy.— Though you have never a promise, yet to hope upon God's nature, his love to his Church. And there is ground enough of hope from that, even his love to his Church.  
If you look but upon what he hath done to compass a Church, nay, what hath suffered, how he hath shed his blood for her; All this would afford us something for our hope. Will he do so much to purchase her, and will he now lose her.  
It is most suitable to the Gospel, and most suitable to our relations to God, yea, and expectations from God; nay, and most suitable to a Christian spirit, rather to die over-hoping then over-fearing.  
We can never over-hope Gods thoughts of love and mercy to his Church & people, nor his purposes and promises to them. And therefore let it be said of us, as 'twas of them, Heb. 11.13.— All these died in faith, not having received the promises: but having seen them afar off, were persuaded of them, and embraced them. Let us do our work in our generation, and leave our hopes, and the remainder of the work (if any remain) them that follow.  
And thus much for the first thing. viz. The way that Christ took to comfort and Encourage his Disciples, against fears and dangers.— [He spoke to them.] A word from Christ is able to raise up up the drooping spirits of his people in trouble.  
The end of the sixth Sermon.   

WE now come to the Second. Scil. The encouragement it itself; which is double.  

1. Be of good cheer.  
2. Be not afraid.   
The Encouragement you see is doubled, because their fears were doubled.  
1. They were in danger of drowning.  
2. They were in fear of a ghost.  
Against this double Fear Christ gives a double encouragement.  
Against the first: Their danger in respect of the Tempest, he bids them, Be of good cheer, be of good courage; believe. Against the second, their fear 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 general: from the double Encouragement observe: That  
D. Christ's help, and reliefs are not only suitable, but they are proportionable to the necessities of his people.  
Their fears and troubles were doubled, and so were his encouragements also: Single encouragement is too little for double fear: as the one is doubled, so is the other.  
In the 68 Psalm verse 20. he is said to be 
n 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Deus salvationum, non frustra pluraliter loquitur, non uno tantum modo Deus, Saluiis est Deus sed & inu meris modis. Musc. Mille mali species, mille salutis erunt. Read the 80. Psal. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  The God of salvations; many troubles; and many salvations: as our troubles cannot over-swell his power, & be too great for him to help: neither can they be too many in number for him to help.  
As the evils of his people are many, so the Salvations of his people are many. if we have a thousand troubles, he hath a thousand salvations. As he hath more blessings than one, so hath he more salvations than one. He saves our souls from sin; and there is mercy more than enough for the greatest of sins, 
1 Tim. 1.14.  and sinners. He saves our bodies from Troubles; and there can be no Troubles above the safeties of God. He is not a Saviour only, but an All-sufficient, an Almighty Saviour. Not only a Redeemer, but a perfect Redeemer; yea a plenteous Redeemer.— With him is plenteous Redemption, Psalm. 130.7. Full troubles, full redemption; Overflowing evils, over flowing redemption. The necessities of the Creatures can never be above the salvations of God. Nor men, nor devils can make us more miserable, than God is merciful: nor lay us so low, but everlasting arms 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 be in such a distress; but God is able to proportion your deliverance to your distress. With him is power, Psal. 62.  
God's reliefs are not only suitable, but they are proportionable to the necessities of his people. And the grounds hereof are.  
R. 1. First, Because they are the Reliefs of God, the Helps of God: That which God doth he doth throughly, he doth to purpose. Men may do things overtly, slightly, but so doth not God: what he doth, he doth throughly. God's Helps are through-helps, full-helps. Men may be too weak to relieve us; their helps may be too short: But so are not the helps of God.  
2. The helps of God's people do arise from God's Mercy; Bowels 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 do all. Those two Attributes, which God doth chief exercise in the relieving of his people, do speak the Reliefs of God Proportionable to their Necessities. What cannot Infinite Power, and Infinite love do? Mercy alone would afford suitable help: But it must be Power with Mercy, that must afford Proportionable help. God's Mercy suits help to our Necessities; and his Power proportions it. His Mercy is an Almighty-Mercy. We 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.  
Use. Then, when ever you are in trouble, look towards God alone for help in your distresses, lift up your eyes to the hills.  
It's our sin, and our folly too, to forsake the Fountain, and run to the stream: to forsake God, and go to the creature. A sin which God never failed to punish: And the punishment hath been suitable to the sin. In stead of succour, they have gotten shame; in stead of comfort, nothing but confusion. You may read it. jer. 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 go 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 Carnal Confidences, we have had the sad experience of it. Disappointment and shame, are the Deserved ends of creaturetrusts: It should now be our wisdom (out of conviction of the emptiness of all Creature-Reliefs, and experience of the vanity of them) to go 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: we will not ride upon horses: neither will we say any more to the work of our hands: Ye are our gods: for in thee the fatherless findeth mercy. Or with the Psalmist, Psal. 108.12. — Give us help from trouble, for vain is the help of man. Men may undertake to help us: But they,  
1. Either want wisdom to contrive and bring about what they purpose, what you desire.  
2. Or they want faithfulness to perform what they undertake. Men are deceitful.  
3. Or they want Power, and so are not able to accomplish what they desired, or you expected.  
But now, if God undertake to help, he will go through with it.  
He wants no Wisdom: he's the 
o Novit dominus & in promptu habet varias, vias, & ration es quibus suos ex periculis educat. etiam cum humano judicio nulla spes aut ratio apparet. Moles. in 68 Ps. 20.  Alwise God.  
Nor doth he want Faithfulness: he is true of his Promise.  
Nor wants he 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 we expected. Or there may be mountains of difficulties, that lie between us and them. Or their trouble may be too big for us to help. But it is not so with God. No distance of place; for he is in all places. Hence the Psalmist saith,— Thou art a present help in trouble; because he is ever present. No jordan 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 hindered the reliefs of men: They could but have stood upon the shore, and wept over them, pitied them, prayed 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 jordan: Or he can walk upon the Sea: a Sea cannot hinder him; as I have showed. Nor can Mountains neither: for he can (though there be Mountains of Oppositions) mighty Mountains, lay them into plains. Zach. 4.7.  
Though you be begirt and surrounded with enemies, yet can God give you succours over the heads of your enemies.  

* Simson on the Church.  
p Simson on the Church.  It was the blasphemous speech of Martiques, a governor in France, (something of the spirit of our Cavaliers) when he had strongly besieged a Protestant Town in France, and had thought all was sure, there could not be expected any relief from below, He scoffingly bade them, Now sing, Help Lord; for it is time. And so God did, saith the Story. Though they were shut up from the reliefs of men, yet God sent succours from above: he helped them, and at the same time ruined them.  
Well then, let it be our wisdom, in all our straits and necessities. 1. To turn ourselves alone to God for help. 2. To Rest in Gods help alone. Use the helps of creatures, but rest in the helps of God. So did David. Psal. 108.12. He 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. Vain are Powers, preparations of Armies.— Vain is the help of man, (saith he) Through God shall we do valiantly: for he shall tread down our enemies for us. Vers. 13.— The like you read of Jehoshaphat, though his army was big enough, yet saith he, We knew not what to do, but our eyes are upon thee. 2 Chron. 20.12. Christians! let us learn the same lesson, God hath weakened our arm of flesh, that we might strengthen the arm of faith. He hath blasted us in our expectations from men, that our eyes and hopes might be altogether fastened on himself. And I hope, this hath been the fruit of it, in God's people. The more we have been we akned in creatures, the more we have strengthened ourselves in God. I am sure, we have seen more of God in our weakness, than ever we did in our strength.  
What a wonder was it, that when our Armies were lost; Bristol taken; none in the field to oppose them; they were in the top of their strength; and might in all probability, have come even to the Gates of this City. 
* 1 Sam. 23.14. Et Jehovae sunt mortis ●gressus. Psal. 68.21. Hoc est, in ipsa morte cum nulla spes relique est, atque adeo actum videtur de salute piorum, ad est Deus & ex ipsis quasi faucibus mortis suos eripit. Moler. in loc.  That then God should find them work in another place, and make that place (weak enough in itself, and fare 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 wonderful in our eyes. Psal. 118. 1 Sam. 23.14.  
Oh! how should these things encourage us, to Rest more fully, more steadily, more solely on the helps, and reliefs of our good God who hath remembered us in our low estates; and will at last proportion all our helps to our desires, to our expectations, to our Straits.  
And this you shall be able to do, If you will learn to know God more: If you will acquaint yourselves with his wisdom, power, mercy faithfulness, truth. Ignorance of the power of God, of the mercy & truth of God, is the ground of all our unsteadiness in depending on him, Psalm 9.10. They that know thy Name, will trust in thee—  
If you will eye God more, men less, converse more with Heaven, less with earth. If you will have to do more with his word, less with works; 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 general view to the encouragement itself in particular, which you see is doubled.  
[Be of good cheer; be not afraid.]  
Be of good cheer,] That's the first.  
It seems their spirits were much sunk, their hearts cast down. And there was great ground, if any thing below might be a ground to cast down men's spirits.  
They were first in the midst of the sea. 2 Tossed with waves. 3 The winds contrary. 4 In the dark of the night, and 5 Christ was absent.  
God may exercise his people with such oppressing difficulties, Doct. that their spirits may fail, 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 greatness of our straits, as from the lowness 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 extremes. Hard it is to be nothing in ourselves when things go well; and all in God, when things go ill: but this lessen we must learn; otherwise we shall be as unstable as the times themselves; & live and die according to successes of things. Labour for steadiness of spirit, get to be settled in unsettled times; get to be fixed on God, be as a Rock in the Sea; Though the waves move, the sea rises and falls, yet the rock abides, that stands firm where it was. So let us—  
It is said of a believing man: He shall not be afraid of evil tidings, his heart is fixed trusting in the Lord, Psal. 112.7. But we shall pass this. There is something more offers itself from the words.  
Be of good cheer.] The word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies three things.  
1 Courage. 
r 2 Forti animo estote.  Be of good courage.  
2 Comfort, 
s 2 Consolamini.  Be of good comfort.  
3 Confidence, 
t 3 Fiduciam habete. Juxta vulgarem versic. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc.  Be of good confidence, 
u Firmam animi fiduciam requirit. Musc  Believe.  
Have faith in God. The same word, that signifies comfort, signifies confidence. To show us, that all comfort in God in times of trouble, doth arise from confidence in God in the time of trouble. No more confidence than 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 carnal 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 Bulwarks of our own, we will not take Tower in God: Whiles we have any thing else to rest on, we will never anchor on the Rock. Would you have comfort from the Name, from the Attributes of God? Would you have comfort from the Promises, from the Covenant of God? Let God have confidence from you, and you shall have comfort from him. Assure yourselves, 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 cheer, be of good courage, be of good confidence.] You see before Christ would 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, fears, and unbelief. Here was the greatest tempest. 
w Non primum res adversas tollit, ut postea suos quietos reddit, sed contra. Musc.  Christ applies himself 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 lowness of spirit; their diffidence and distrust in God. All the troubles without had not troubled them, if they had not had an unbelieving, distrusting heart within. Hence Musculus upon this place. 
x Timor non habet causam ex rebus adverfis sed ex diffidentia, & animi imbecilitate. Musc.  Fear doth not arise so much from troubles without, as distrusts and weakness within.  
2 Because the greatest trouble was that within. The other did but in danger the body, this the soul. The mind was most oppressed: 
y Mentes afflictorum solumodo fiducia pacificantur. Musc.  and therefore Christ applies himself, that the mind might be first relieved. Bono animo estote, Be of good comfort. Christ applies himself first to secure that part, that doth chief labour under any trouble: and that is the mind. If once the mind be set right, the heart cheered, & strengthened: 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 believe and expect.  
It's an observation, that 
z Nunc vero, etsi opportur num erat ferendi auxilii tempus, quando Christus apparuit, tamen in illorum exercitationem, salutem distert quae in manu habuit. Calvin.  Calvin hath upon this Verse.— Although it was now a fit time for Christ to help: yet the tempest is not laid, because his Disciples were not yet awakened to pray and believe in his mercy. Therefore (faith he) we must know, it is not without cause, that God doth often times defer that help which he is ready to bestow. God loves to have his people in a posture of mercy, before he do bestow it. He would lay the tempest within, the storm in their souls: he would lay their fearful unbelieving thoughts, and put them on, to believe, to hope, to expect, to pray for mercy, before they had it. The mercy's God bestows upon his people, he is willing should come, in a believing, praying way: therefore doth God shut his hand sometimes, and withhold his help, that we might believe: And here is work for faith. And therefore doth he make obstructions in the breast of the promise, that we should suck, that we should pray.  
He bestows mercy on wicked men without ask, he feeds and  them; causeth the Sun to shine on the bad as well as good; but these are the mercies of a general providence: not distinguishing mercies: of general bounty, not of special love. But the mercies he bestows on his own, 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 coming in is a greater mercy than the mercy itself.  
My brethren, we are in a sad condition: We expect mercy, we look for deliverance. But do you pray? Do you believe? Do 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 go better on within, in your spirits, & God's work will go better on without, abroad in the land. Interruptions, obstructions, delays 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 hastening the coming of the day of the Lord. Many will look for a thing which they will not hasten. Why, what is hastening? 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 ourselves 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, four things are requisite. 1. That we humble. 2. That we believe. 3. That we be mighty in prayer. 4. That we be sincere in our reformings.  
And so much for the first part of the encouragement: 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 we hear it ordinarily, Fear not thou worm Jacob, 
Isay 41.14. Isay 7.4.8.12 Isay 43.1.5. Rev. 2.10. Luke 2.32.  Isay 41.14. Fear none of those things which thou shalt suffer, Rev. 2.10. Fear not little flock, Luke 12.32. Thus GOD would steel the hearts of his people against base fears, 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 do to God, to suffer our hearts to be cast down 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 help 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 help you, he had purposes of good from all eternity to you. You have a God who hath promised to help you: how many promises hath God made to you.—  
Nay; And you have had Experience of his Goodness, both towards others, and towards yourselves; It hath been a Tried Goodness, an Experienced goodness.  
And therefore how do we wrong God, when we suffer our hearts to sink, in the days of Evil? Christian's should be tender of God's 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 Soldiers and horsemen to help me against the enemy; Because we 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. He was in a Great strait; There was great danger; He feared the enemy, yet he was ashamed to ask any help: Why? Because he had said to the King,— Certainly God will preserve his own. And the King thought so. And therefore, lest he 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 suspicion. Christian's should be tender of God's honour,—  
2. It's unsuitable to Christians. Christian's should be courageous.  
1. It is unsuitable to your calling, you are Christians; who should be more valiant than they that are most holy, 
a Quis tam fortis quam qui Sanctus. Ber. ad, mil. Temp. c. ●.  The righteous should be as bold as a Lion; greatness of Spirit, befits those who are Christians: your Cause is good, your encouragements 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 Worm jacob.  
Indeed one would think he should have said, who art thou, that thou shouldest not be afraid of a man? what is a worm under men's feet? thou art but a worm, Yet God saith, Who art thou?— as if he had said, Consider but thyself, 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 thyself to fear.  
Wherefore should I fear (saith David) in the days of evil? Wherefore should I? I that stand in such relations, I that have such dependences, such encouragements, such succours, such promises, such expectations, wherefore should I fear? this were unworthy me. As Themistocles said to a Soldier, when he passed by the spoil of his enemies, Thou mayst gather up the spoil, for thou 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Plut.  art not Themistocles. Esteeming it unworthy for him to do those things which others did. Christians! God hath stamped a great deal of honour upon you in making you Christians, the Soldiers of Christ, and you are to be as fare above others of the world in courage, as they are below you in condition. See David. Psal. 27.1, 2, 3. Fears are their portion, not yours. Isay. 8.12. Fear not their fears.—  
2. They are unsuitable to your Cause; They are unsuitable to a Christian, who is the Soldier of Christ, and to Religion, which is the Cause of Christ. Pity a good Cause should have low spirits, the Cause is sufficient bottom to bear 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 die upon them. Epaminondas was so devoted to his Buckler, that he took up a resolution, either to defend it, or to die for it; and being wounded to death, he cries out, 
d Num salvus est clypius?  Is my Buckler safe? esteeming all well, if that were safe. It was their honour 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 hazard, that for any hazard, shall desert the Cause of God; It is a fearful thing to procure God a just enemy, by making man an unjust friend, He that maintains the best Cause, shall be maintained by best God, Though thou suffer with it, yet thou conquerest by it, 
e Duo in cruse affixi intelliguntur, Christus visibiliter sponte sua, ad tempus; diabolus invilibiliter, invitus in perpetuum. Origen.  Christ conquered, when he seemed to be overcome; so a Christian. It was that which Cyprian said unto Cornelius, 
f Scias hoinem Christo deditum mori posse, vinci non posse. Cypr.  thou may die, but thou shalt never be overcome, 
g Quam gloriosi revertuntur victores de praelio, quam beati moriuntur martyres in praelio. Ber. Serm. ad mil. temp. c. 1.  It is the same Christ saith to his Disciples. Luk. 21.18. Though they kill you; you see, Vers. 16. yet a hair of your head shall not perish.—  
Are wicked men courageous, or rather desperate in a bad Cause? what a shame than is it, that we should 
h Quid vel vivens vel moriens metuat, cui vivere Christus est, & mori lucrum. Bern.  be fearful in a good? What have they to hold up their hearts, and what have we not to hold up ours? ah! what a sin, to have a low Spirit, under mighty encouragements?  

i Ego miserimas curas, quibus te consumi scribis, vehementer odi, quod sic regnant in cord tuo, non est magnitudo causae, etc. Luth.  Luther, when he saw Melanchtons' Spirits to sink under the sad aspects of the Church of God in his days, he falls to down right chiding of him; I vehemently hate, saith he, those miserable cares wherewith thou writest thou art spent, It is not from the greatness of the danger, but the greatness of our fears and distrust, if our Cause be false, let us revoke it, if true, why do we make God in his rich Promises a Liar; Strive against thyself, the greatest enemy, why should we fear the conquered World, that have the Conqueror on our side: Fearfulness is unbefitting a Christian, who is the Soldier of Christ, and Religion, which is the cause of Christ.  
3. It is unsuitable to our relations; we stand related to the great God of heaven and earth; and a shame it is that such should fear: he is our God, our Father, our Shepherd, our Husband, our Head, we his People, his Children, his Sheep, his Spouse, his members,— Every one of these speak encouragement to our fearful and unbelieving hearts; what may not the Child expect from his Father, the Spouse from her Husband, etc.  
4. Nay, It is unsuitable to our expectations from God, and to God's engagements to us; God hath passed over himself to us in many precious and gracious Promises, as I have showed, and we do 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 tendered, make void all these Promises he hath made, by giving way to distrustful fears.  
To sum up all: Christians! you have encouragements enough (if your hearts be not fallen below. Men to fortify your Spirits against any evil, and to bear up your spirits under the sense and burden 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 encouragement to You, against these sinful sinking Fears; And so much for the Second; these Fears are unsuitable.  
3. It discovers Weakness and Lowness of Spirit. Prov. 24.10.— If thou faint in the day of adversity, thy strength is small. It argues weakness of grace, weakness of faith, of hope, of patience; and declares much unbelief.  
4. It discourageth and disheartneth those that are weak, 
Nehem. 6.11. — Shall such a Man as I fly! Nehemiah was One stood for Many; He knew his Actions either of fear, or courage would have an Influence upon Many: And therefore would rather die, 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 pass, that as they came to the dead body, they stood still: and left off to pursue their enemies. You know what a sin it is, to discourage the hearts of your brethren: you may see it by the punishment of the bad Spies.—  
5 Fear it betrays the succours which God offers; it is a soule-infeebling-sin, a heart-disabling-sin: as it is said of natural fears, Fear betrayeth the succours which reason offers; so I may say of spiritual fears, they betray the succours which God, which the promise offers. God, and all God, are too little to secure a fearful 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 fear work, when indeed faith, should have worked. And as it is the nature of fear, it turns a man from God, and from the promise, so it did them, and they betook themselves to their own forecasts and provisions: they would go down 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 boughs, they thought it would have kept out the storm. And though God now told them, that in quietness, and confidence, should be their strength, and that in returning and rest they should be saved: though God engaged himself to be their security, and set the security in himself, 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 tells them in the seventh Verse, your strength is to sit still, and it is worthy taking notice of; the word which God useth there for strength, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  is used in Scripture to signify Egypt; Your Egypt shall be to sit still: As if God had said, What ever you expect in Egypt you shall find in me: if you will quietly rest your spirits on me, what ever you looked for there, you shall find me to be unto you.— But yet all this was too little to answer their fears, to satisfy their unbelieving hearts, their fears were above all the security God tendered, as you see in the sixteenth verse; and you see how God meets with them.—  
Take another place in Isay 7. You may read, of a confederacy between the King of Assyria and the King of Israel, to come up against judah and jerusalem. 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 wind. Now in this their fear and danger God sends a Prophet to them, to tell them he would be their security if they would trust on him, the third and fourth Verses, Be quiet, fear not, neither be faint-hearted,— I will help you,— Verse 7. But notwithstanding all this, their fear prevailed against their faith, whereupon God sends the Prophet again in the tenth Verse, and bids the King Ask a sign, either in the depths below, or height above,— That is, if he desired to have his faith confirmed by any visible sign, either in Heaven or Earth, God would condescend so fare to the weakness of his faith to afford it to him; but yet his fears 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 sign, neither will I tempt God. One would think he spoke well, he would not tempt God in ask a sign, he would believe on his bare word: doth not Christ blame the Scribes and Pharisees for ask a sign? but it is one thing to ask a sign when God doth not offer it, and merely out of temptation too; as the Scribes & Pharises did: another thing, to refuse a sign when God tenders it, and that for the confirming of their faith. That he spoke wickedly: The 13. verse tells you, Is it a small thing to weary men, but your will weary God also; Indeed the meaning is, he will not tempt God; That is, he will not trust God, he would not trust on God's promise, God's security; he would run to the arm of flesh, provide the best means for his own safety; for he would not trust on God's security, he would rather trust to the provision fear could make, then to the provisions faith could find 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 fear is a heart enfeebling sin, it betrays the succours which God tenders; God, and all God is too little to secure an unbelieving man.  
6. It doth gratify the enemy, our fears are our weakenings, the enemy's strengthenings, 1. Our weakenings I say, fear is an army in battalia against itself; the heart doth arm 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 again lays battery against the heart to lessen that.  
He needs no enemies without, who hath a fearful heart within; how can he stand out against enemies from without, that is not able to stand against itself. 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 fear it looks through a multiplying glass, and makes small dangers great, and unresistable. Assure yourselves, fear will make a man weak amidst all the provisions of strength, your forts are nothing, if you retain your fears, you will be naked in the midst of arms, weak in the midst of strength; fear is an armoury of weapons against itself. It is our weakenings: 2. And it is the enemies strengthening; your fears are their courage, and your courage their fears: It is said in judges 2. That Israel's sin was Eglons' strength: so our sin of fear, is the courage and strength of our adversaries; you weaken yourselves and strengthen them, you disarm yourselves, and arm them, you unweapon yourselves, and put weapons into their hands to destroy you: It is a dangerous sin, and therefore God would not suffer such to go to war, they were unfit for wars; 
Deut. 20.8.  there were two qualities that were to be cashiered, malitia, molities, wickedness of life, and fearfulness of heart, the one makes our enemy's weapons successful, and the other makes our own useless.—  
7. It is a sin that endangers our forsaking of the Cause of God. Solomon saith, 29 Prov. 25. 
Prov. 29.25.  The fear of man worketh a snare; if once base fear get the possession of the heart, what snares will they not expose a man unto, I will name some to you:  
1. They will make a man  to acknowledge the Cause of God; You see Nicodemus, and many of the jews, of whom it is said, They believed, but durst not confess him, for fear of the Scribes and Pharisees.  
2. Fear will make a man-decline and bawk the Cause of God; the Rulers were afaid to acknowledge Christ, because of the Romans, if they had done so, the Romans would have come and taken away their place and nation.  
3. Fear will blind the understanding, & hinder us from decerning good from evil, and evil from good: It is a Maxim, Sin in the affection will breed Error in the understanding, a corrupt heart will cause a corrupt head; fear in the heart will cause darkness in the mind; It is a hard thing for a man under the power of any sinful passion, either biased with corrupt affections, or blinded with corrupt passions, to judge of the truth and justness of any cause, though it be never so evident; Men in fear 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 fears and dangers had not got the hill of them.—  
And I believe this is a great ground of men's judge in these times; They think, if they should acknowledge things as they are, they should be at great costs for the present, and run great hazards for future, and therefore they will rather smother the Light and Evidences they have, then let in more, to their danger and cost. Thus our enemies make us drive their mills with our own breath, and do their work with our own hands— a fair policy— Pyrrhus used to say of Cyneas, That he had gained more Cities with his eloquence, than 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 deal of poison.  
4. The fourth snare that this fear 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  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, denied his truth, truth professed, truth preached, truth in some measure contended for, and all for fear of men. You know the sad stories of Peter, Spira, of Cranmer— It is an easy matter to make him who is under the power of sinful fears, any thing to preserve himself from danger, and any thing to recover himself out.—  
There are four sorts of men, who will never hold to any cause.  
1. Ignorant persons, we must know and prove before we can hold fast, the Apostle bids us, Prove all things, and then hold fast to that which is good; 
1 Thes. 5.21.  That which was never proved is easily deserted.—  
2. Unsound hearted persons; It is an easy matter to make him any thing, who indeed is nothing: men that are carried in away only by a bias, and not by a principle, it is an easy matter if you either unbyass, or counter-byass them, to make them move as fast the other way, 
l Qualitates Symbolicae facilime transmutuntur.  we say Symbolical Elements do quickly slide one into another; A Hypocrite and an Apostate are so near, that it's easy to make him an Apostate who was before an Hypocrite; hypocrisy is that virtually, which Apostasy is actually, there is Apostasy in causis in hypocrisy, and there is hypocrisy in effectis in Apostasy, and as times vary, look for more discoveries.—  
3. 
1 Tim. 6.10.  Worldly minded men: The love of Money will cause men to err from the Faith; as the Apostle saith, When men are lovers of themselves more than lovers of God, when they are lovers of honour more than lovers of God, 
m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 2 Tim. 2.3, 4.  lovers of pleasure, of profit, more than 
n Non amat te Domine, qui aliquid amat praeter qui non propter amat. Ang.  lovers of God, there need no great baits, it will be a matter of no great difficulty to draw them from God. Such men will, if occasion serve, raise themselves upon the ruins 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 embraced this present world; he forsook the faith of Christ, and for gain he became an Idol Priest, at Thessalonica, as Dorotheus reports of him: So easy 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 only this way till they can mend their wages, and then they are gone, it's easy to entice him, who is led away by his own lusts.—  
4. Fearful hearted persons: Fearful men will be unfaithful men; It's all one to trust a coward, and a traitor; he that is one, will quickly be made the other; where there is ground to suspect any man's fear, there is no ground to trust his faith, his fear will make him unfaithful, 
o Terribilior cervorum excercitus Leone duce, quam Leonum Agmen ducente cervo. Plutar. Apoth.  and enfeeble the hearts of them who follow him: such dangerous snares, than you see, will base fears bring upon men, and therefore far unworthy those who are Christians.  
Use. Oh, let us learn to banish these sinful sinking fears, 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 less, hear the reasonings of faith as well as the reasonings of sense; when you see no help below, cast your eyes upwards as jehosaphat did, 2 Cor. 20.12. We know not what to do, but our eyes are up to thee, what though there be a famine on earth, there is no dearth in heaven, as the noble man thought; what though there be weakness below, there is strength above,— Well then, shut your eyes to things below, and open your eyes to God above, Converse less with Sense 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 grows weak. But when he looks upward he recovers himself again. So it is with us, while we look only 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 encouraged.  
What though the waves rise? The storm be great? Yet you have a Skilful Pilot, a safe Bottom, a strong God, who is able to allay all storms, to hush all winds; or to make all commotions serve to bring you to Harbour, which is gods usual way— 
p Ita Solet Deus cum suis agere, ut prius eos inmortem mergat, atque omnem spem liberationis, quantum humano consilio prospici potest, adimat, & praecidat, deindè vero gloriosè liberat, ut apareat non humana industria aut prudentia, sed Solius Dei potentia hanc salutem partem essc. Moler. Psal. 68.20.  Gods delights CHRIST: I am JESUS, whom thou persecutest. 
v Haec formula loquendi (ego sum) duplicem habet effectum unum plenum consolationis apud credentes alterum plènum terroris apud in credulos, Chem.  The same words were spoken to the jews, and they Fell down backward, as if they had been strucken with a Thunderbolt, john 18.5. The same words are spoken to the Goats, Matth. 25.44.  
But though these words be Full of Terror to the wicked and unbelievers: yet are they full of Comfort to God's people. The same words were spoken to Moses, when he went to deliver Israel out of Egypt. 
w 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  ehjeh hath sent me to you, I Am hath sent me,— Exod. 3.14.  

x Haebraei testantur, hoc verbum trium temporum differencias inse continere, preteriti prepresentis & futuri, fui, sum, ero, lege, Chem. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  A word of all Tenses, Past, Present, and to Come, Rev. 1.4. Peace from him, that Is, and that Was, and that Is-to-Come. It is a word CHRIST frequently used.— I am the bread of lise, john 6.35. And it could not choose but be a great deal of Comfort to them. It is I. I, 
y ipsum esse reputant quem locutum fuisse ad moysen noverant.  that Divided the Red Sea: I that made the World: I, that took your nature: I, that came down from heaven for you: I, that am your Saviour. It is the Voice one, who is  
1. Your Saviour; Able to save in the greatest troubles and pressures, no trouble can be above my power or my skill.  
2. Who not only can: But Rejoiceth to bring Salvation to his people; It is my proper work, and my heart is in it; nay,  
3. Who came on purpose, to save and deliver you. And therefore this must needs be Incouragemet to them. They knew his Power; they knew his Love, they knew his Nature: they knew him to be 
z Tolle meum & Tolle Deum.  their Saviour, and that was Comfort, And that they went out upon his errand, by his Commission: and therefore there was comfort enough, Though he said no more, It is I,  
CHRIST opposeth this against their fear of the Tempest, and against the thoughts they had of a Ghost, It is I) you think me a Ghost; i. e. One, who comes to destroy you: But, It is I, That is enough to settle you.  
There are Three Doctrines, this holds out to us.  
Doct. 1. 
a Vnum idem. que verbum Christi, & credentibus est salutiferum, & incredulis vergit ad damnationem, aliis odor vitae aliis mortis. Chem.  The same word of God may be a Terror to some, and a Comfort to Others, A Saviour of Life to some, and of Death to another, 2. Cor. 2.16. To the one we are a Savour of life to life, to the other the Savour of death unto death.  
Doct. 2. The appearance of Christ to the Soul, in any sad Condition is a Resurrection from the dead.  
Doct. 3. The presence of CHRIST in any trouble, calamity, or distress, is Comfort and encouragement to the Soul. We cannot insist upon all these which we have named, we will therefore contract ourselves, 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 show 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 lain Bedrid in sorrow, been overwhelmed in the depths of Humiliation for sin, and hath been even broken and shattered in pieces with fear and consternation of Spirit for sin: An appearance of Christ to the Soul now, is full of comfort. When CHRIST shall come Riding upon the wings of a Promise into the Soul: When he shall come, displaying all his Glory; the Riches of his Grace; And shall say to the Soul; as he did to Moses, 
Exod. 34.6. — The LORD, The LORD GOD Merciful, and Gracious, pardoning iniquity, transgessions and sins, etc. Exod. 34.6. Oh! It is beyond my power to express, or of us All to conceive, How much the Soul is now Enamoured on him: How much the Soul is now Revived.  
As before in this condition he appeared as a Ghost to terrify: so now he appears as a Saviour to comfort them. And Luther makes this appearance of Christ to answer to their former apprehension of him. The truth of this that I have said, you may read in Job 33.10. To the 27. ver. Where the Soul is in a sad condition for sin, in the 19.20.21.22. And upon the discovery of Christ, how is the Soul raised? 24.25.—  
2. In Times of Temptation. When a poor soul hath been long buffeted with Satan, and Held down with his bloody Carnal reasonings. When the Soul hath been long on the stormy troublesome sea of temptations: And CHRIST shall at last appear Conquering the strongman, Rebuking the storm, overcoming Satan: Oh! who can express 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 battle with the four Kings, Melchizedeck comes to meet him with Bread and wine, strength and comfort, which shows us, that our Melchizedeck after all our spiritual battles are over will meet us with the choicest 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 Christ's temptations were over, the Angels came to minister to him, so will Christ after all our conflicts, meet us with refreshments, and proportion our Comforts to our Conflicts.  
In times of desertion: when a man hath been upon the black seas of desertion, and hath long laboured under the sad sense of God's withdrawments: and at last Christ comes in, walking upon the sea, breaking the dark and thick cloud, and shining into the soul: who can now express the heats, warmths, revivings, that this appearance yields to the soul! Oh, the clasp! the embrace! the loves! that pass betwixt the soul and Christ. Will you see this set down, Cant. 3.4. Christ had withdrawn himself for a season. And ah! then what sadness! 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 star of direction to carry her to him, in this sad condition while she is in the pursuit of Christ.  
At last Christ appears to her soul. And read there, how her heart was revived,— I have found him whom my soul loveth; I held him, and would not let him go, until I had brought him into my mother's house.— The like you have of job, he had been a long time in a dark and deserted condition, you may read his complaints: every Chapter, Verse, etc. is but the sad pauses and pathyes, the afflicted breathe of his soul. At last God appears, and who can tell his joy? who is able to express the ravishments of his heart? I have heard of thee by the hearing of the ear, but now mine eyes see thee.— And certainly his heart was filled with as much soule-advancements as self-abhorrence, job 45.5.  
4. In the time of outward trouble: when we are in some sad, heavy, & close affliction, when we are upon beds of sickness, when in prison, when in dangers: Oh! than a visit of Christ in prison, a discovery of Christ in danger, a manifestation of Christ upon the bed of sickness; it is worth a world to the soul.  
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 express how their hearts leapt for joy; what heights of rejoicings after those depths of trouble.  
Thus you see the appearance of Christ in any sad condition is such a comfort to the soul.  
It is true also of the presence of Christ, though there be not the appearance of Christ. The presence of Christ in grace, though not in comfort. His presence doth support, strengthen, quicken, encourage. 1. Because he is a Saviour. 2. A powerful Saviour. 3. A merciful and loving Saviour.  
Use. What encouragement should this be to God's people? in the midst of the saddest calamities Christ is present with you, Isay 41.10.— Fear not, I am with thee, be not dismayed, for I am thy God, I will strengthen thee, yea, I will help thee; yea, I will uphold thee with the right-hand of my righteousness. So again, Isay 43.2, 3, 4. when thou pssest through the fire, I will be with thee that the fire shall not devour thee; and when thou passest through the water, I will be with thee, that the water shall not drown thee.— This was Moses encouragement, jeremiah's, joseph's; of whom it is said, Joseph was cast into prison, but God was with him, Genesis 39.21. Who would not be in joseph's prison for joseph's companion?  
He that was with Joseph in prison, with David in the wilderness, with Paul and Silas in the stocks, with Daniel in the den, with the Three Children in the fire, jonah in the sea; he will be with us, by his grace, by his comforts, by his supports, by his Spirit; He will be with thee to bear 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 jeremy,— Why art thou like to a way fairing man that turns aside to tarry for a night. Say with the two Disciples going to Emmaus, Abide with us, abide with us, the day is gone, and the night is approaching, the night of trouble, the night of afflictions.  
Our conditions are very sad. We may cry with the Psalmist, Psal. 79. Oh God, the heathen are come into thine inheritance, thy holy Temple have they defiled, they have laid jerusalem on heaps. And Psal. 74.9. Which speaks our times to the full. And therefore now beg the presence of Christ in our Counsels, in our Armies, in our Preparations, in our go out. We have a promise Matth. 28. That Christ will be with us always to the world's end. Turn this promise into a prayer.  
And as you desire Christ to Present himself to you: so do you present yourselves for Christ, as you desire he should appear for you; so do you appear for him.  
Thus we have briefly passed over three things.  
1. The way Christ takes to encourage them.  
2. The encouragement itself.  
3. The ground of it.  
We come to the fourth and last thing.  
4. The Time, and that's expressed in the first word, [Straightway.]  
[But Straightway.]  
Doct. So full of Bowels is Christ to his Church, that he cannot long brook his people in trouble, when 
b Dominus non deest clamantibus. Guid.  they cry.  
Joseph exercised his Brethren for a time: but he could not hold out long. His Bowels yearned. I am joseph. 
c Non diu Sinet suos Christus per errorem in animetu vexari sed statim voce & verbo suo sese illis revelat, & anxios consulatur. Musc.  So here Christ,— Though he had exercised, them yet now he can hold no longer, It is I. I that am your Saviour.  
The Mother may hid herself for a time from the child: But when the child cries, she can stay no longer. God hath more Bowels to his People, than a Mother to the Child. Can a Mother forget her child,— Though she should, yet I will not forget thee. Indeed he sometimes appears long to them in trouble.— How long wilt thou forget me, O Lord? for ever! How long wilt thou hid thy face from me! saith David, so the souls under the Altar, How long Lord, holy, and true? But yet though it seem long to us, it is not long. It is called but a day of trouble, an hour of Temptation, nay a moment, yea and a small moment, 
* Nubeculae cito transiturae.  
d Nubeculae cito transiturae.  For a small moment have I forfaken thee. It seems long, because we are in trouble; Sad hours are long hours, or it seems long to us, because we mistake the day, God hath promised, but we Antedate the Promises, as we post-date duties. We do as the man in the Gospel, when the promise is to be performed a 100 days hence, we take our pen & write down fifty, this Spirit it seems Israel had, they thought God deferred, when he did not defer; 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 follows, in respect of the certainty of God's decree, it shall come, and not tarry. Hab. 2.3.  
Thus you see, though God exercises us, yet full of Bowels he is, that he will not stay long. And this  
1. Because he loves us.  
2. He intends to Exercise, not to destroy us.  
3. He intends our Praises. God's end is deliverance in all.  
Indeed he may seem to stay, for many Reasons.  
1. To exercise our Graces. First, Our Faith, in depending, believing. 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 Enemy's fo● destruction.  
The Rod of the wicked shall not always 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 waits when he may; when Mercy may be most welcome, and deliverance most glorious.  
Use. 1. This may rejoice the Church in her saddest condition; When we are in Trouble, and the Enemies vaunt themselves, say with the Church. Micah. 7.7, 8, 9 Rejoyc not over me, o my enemy, when I fall, I shall arise; when I sit in darkness, the Lord shall be a Light unto me: he will bring me forth to the light, and I shall behold his Righteousness.  
2. Let this encourage us to wait on God: wait in Defers; wait in Delays; wait in want of Means; weakness of means; opposition of means. Lam. 3.26.— It is good that a man should both hope and quietly wait for the Salvation of the Lord.—  

e Musc. ad finem hujus historiae.  Promis●●m Pacem tua nunc Ecclesia Christ,  
Insano mundi turbine pressa petit.  
Evigila tandem, fluctus compesce furentes,  
Fac tibi non pereant, quos pater ipse dedit.  
FINIS.