THE SAFEST CONVOY, Or, the Strongest HELPER. Declared in a Valedictory SERMON, Before the Right Honourable Sr THOMAS BENDISH Baronet, His Majesty's Ambassador, now resident with the Grand Seigneur at Constantinople. Delivered in Dionis Back-Church, By nathanael HARDY, Preacher to that Parish. They shall fight against thee, but they shall not prevail against thee, for I am with with thee, saith the Lord, to deliver thee, Jer. 1.19. And he said, My presence shall go with thee, and I will give thee rest, Exo. 33.15. Non plus valet ad deijciendum terrena poena, quam ad erigendum divina tutela, Cyp. Ad omnem tribulationem, ad omnem cujuscunque modi necessitatem aperta nobis urbs confugii, sinus matris expansus est, parata sunt foramina petrae, patent viscera misericordiae Dei nostri, Bern. LONDON, Printed for Nathanael Web, and William Grantham, at the Sign of the Black Bear in Paul's Churchyard, near the Little North-door, 1653. TO The Right Honourable Sir Thomas Bendish Baronet, His Majesty's Ambassador, resident with the Grand Seigneur at Constantinople. & TO The right Virtuous and most worthy Lady, the Lady Anne Bendish, his affectionate Consort. Increase of Grace, Length of days, and Eternity of Glory. My Lord, THat abundant experience you have had of Divine protection, is no small cause both to you of gratulation, and your friends of congratulation. Had it not been the Lord who was on my side (may your Honour now say) Had it not been the Lord who was on my side, the waters had overwhelmed me, and the proud waves had gone over my soul. There needed no more, and it could be no less than a powerful providence which hath made your passage prosperous, and settlement glorious. How truly then may you take up that expression of holy Job, I have heard of thee by the hearing of the ears, but now mine eyes seeth thee, Since that amiable promise of God's favourable presence with his people, which you heard with comfort imperfectly explained in this Sermon, you have seen with joy fully accomplished in your own experience: and I doubt not but you say to God with adoration in words, not much unlike those the Queen of Sheba spoke to Solomon with admiration, The one half of the goodness of thy presence, O Lord, was not told me, so far do all verbal Discoveries come short of God's real manifestations. And surely what should move your Lordship to desire a representation of this weak Discourse I know not, unless that you might see how that Doctrine which is here darkly illustrated, hath been to you superabundantly verified. I little thought such an unpolished piece should ever have been exposed to public view; but Gratitude hath taught me rather to undergo the World's harsh censure, then incur your Lordship's just displeasure. And indeed, though it greatly troubleth me that in publishing these rude notes I must set forth my ignorance, yet withal it much rejoiceth me that I have an opportunity by these lines to acknowledge your Muneficence. What a bountiful Maecenas your Honour hath ever been to the Tribe of Levi, those who have had the happiness of your acquaintnnce, and myself the meanest among them, cannot but testify with gratefulness: But I well know you love not that either your virtues or favours should be openly proclaimed, and like the fixed stars, the higher God hath set you, the less you desire to seem. I shall therefore turn Praises into Prayers, and endeavour to pay my manifold obligations to you, in devout supplications for you. May that gracious presence of the Almighty, which hath hitherto gone before you, still accompany you, to make your troubles few, comforts many, abode quiet, return safe, life long, death happy, election sure, and salvation certain. For all which he shall still implore the Throne of Grace, who is, Madam, YOur goodness accepted this Sermon from the Pulpit, and your pleasure hath now commanded it to the Press; as being desirous often to view, with a Religious eye, what once you heard with a reverend ear; such as it is I here humbly tender to your Ladyship's acceptance. The box indeed is mean, but the Jewel precious; the fashion homely, but the stuff rich; the chest iron, but the treasure gold: The manner of handling plain and despicable, but the matter therein contained Divine and comfortable. The truth is, the most reviving Cordial to a fainting spirit, and effectual Antidote against the deadliest afflictions, is the operative presence of a propitious God. It is only the assurance of Divine favour towards us, can sweeten every condition to us; and as the observing eye of an Omni-present God is a just Ground if awful reverence, so the preserving aspect of an Omnipotent Father, is a sure foundation of a joyful confidence. A familiar Demonstration of this Doctrine is the subject of this ensuing Discourse, the sight whereof I am confident was so much the more desired by and will be welcome to you, by how much your own observation can plentifully attest its undoubted verity. Indeed though faith must believe above, nay, against sense: yet sense is a singular support of faith. Divine Promises are then most plainly understood, steadfastly believed, and joyfully perused, when we have beheld them graciously fulfiled. May your joyous experiments of the Almighty's presence with and for you, be still multiplied: your pious Assurances of his Favour be more enlarged, and by the casting in of this mite into your Spiritual Treasury, a further addition to your comforts be vouchsafed. What a sweet odour your Honour's virtues have left behind you, I must pass over in silence, as knowing, your discreet Zeal, sincere piety, courteous affability, and benign charity, are all crowned with that modest humility, which will not endure a Publication. How much I am your Ladyship's debtor by those liberal respects your favour hath cast upon me, my slender Quill cannot express. All the return I shall or can render is, first to make mention of you and yours in my Prayers to God, next to engrave your beneficence in the Table of a thankful memory; and withal in real compliment to subscribe myself, Your Honours greatly obliged, and humbly devoted Servant, nathanael HARDY. THE SAFEST CONVOY, OR THE STRONGEST HELPER. ISAIAH the 43. the former part of the second verse. When thou passest through the waters, I will be with thee, and through the rivers, they shall not overflow thee. A Comfortable Scripture written like Ezeckiels' Scroll, intus & à tergo, without and within; without, in verborum foliis; within, in radice rationis, without in the history, within in the mystery; without in the letter, within in the Spirit: that is as the golden Pot, this as the hidden Manna; that as the shell and mother of Pearl, this as the Margarite contained in it. If with some we read the Verse in the Preter perfect tense cum transieris, and understand them literally, they refer to that miraculous presence of God with, and preservation of his people Israel, when they passed through the waters of the Red Sea, and the River jordan, both which were wonderfully divided, that so the Israelites might have a passage to Canaan, and thus they are a seasonable comfort to all those who either on public employments, or their own lawful affairs, pass the great waters, as being from hence warranted to expect, though not such a miraculous; yet a gracious presence of God with them. If with others we read the words in the Future tense cum transieris, Lap. Calv. and construe them Allegorically, they refer to the Babylonian Captivity; in which God promiseth to be with them, and thereby to deliver them; and so they are fitly applicable to the Church of God, and every member thereof in all ages, assuring her of God's powerful assistance in her passage through the waters of tribulation to the heavenly Jerusalem; this later construction is doubtless most consonant to the Text, and therefore shall be chiefly insisted on, yet withal I shall in the close touch upon the former, as best agreeing to the present occasion. But to unlock the Metaphor of the Text, conceive the World as a Sea full of waters, the Church as a Ship sailing in this Sea, passing through those waters, persecutions as the winds that raise the waves, and endanger the overwhelming of the Ship; notwithstanding which, having the Cross of Christ for her main Mast, the sacred promises to be her Cablas, the graces of Faith, Hope, and Patience as her Anchors, pure and holy affections as her Sails, and the gentle wind of the Spirit to favour her; finally, having the Word for her Helm, and God for her Pilot, she sails securely, and at last arrives safely at the haven of heaven; When thou passest through the waters, I will be with thee, etc. The words you see are dulcissima promissio, a sweet and gracious promise, Scult. wherein you have considerable, 1. The excellency of the blessing promised, I will be with thee. 2. The seasonableness of the time when it shall be accomplished, when thou passest through the waters. 3. The felicity of the benefit procured by it, they shall not overflow thee. Nothing more amiable than God's presence, his presence is never more comfortable than when we pass through the waters, and the power of that presence in those waters appears most admirable, in that they do not overflow us. If you please to call the Church a Ship, you have observable her Voyage, her Pilot, her Success; the Voyage perilous, the Pilot glorious, the Success prosperous; the Voyage full of danger, the Pilot full of skill, the Success full of comfort: there is a necessity of the Voyage, we must through the waters, there is a certainty of the Pilot, God will be with us, and security in the Success, the Rivers shall not overflow thee. Or if you will, take notice in the Text of these three generals. Periculi suppositio, an imminent danger supposed, When thou passest through the waters. Anxilii promissio, eminent help promised, I will be with thee. Beneficii positio, permanent safety assured, they shall not overflow thee. Yet once more, and in this method I shall handle the text: here is 1. The Churches outward condition, that is dolorous; When thou passest through the waters, and through the rivers. 2. Her safe preservation in that condition, and that is joyous, they shall not overflow thee. 3, The effectual cause of her safe preservation in that afflicted condition, namely God's gracious presence: I will be with thee. It cannot be but the Saints of God should pass through waters, though they pass through them, yet they shall not be plunged into them: and the reason of this safety is, because God is with them, those are the three rivulets into which the fountain of this text powers itself, through each of which, whilst my discourse and your attention shall pass, let our prayer be, that God's gracious presence may so be with us, as the water of life may overflow our hearts and fructify our lives to his glory and our comfort, and so I begin with The 1. Gen. The Churches dolorous condition expressed in those words, When thou passest through the waters. There are two sorts of waters through which every Saint must pass, the waters of contrition and affliction, of inward sorrow end outward trouble, those we may call the waters of Marah, repentant tears being full of bitterness, and yet sweetened by casting in the tree of the cross; these the waters of Meribah caused through the spirit of contention in wicked men, Exo. 15.23. which makes them strive with, and set themselves against God's people, Numb. 10.13. to pass through those is our duty, through these our misery: to the one we are invited, for the other we must be prepared: those the Prophet Jeremy maketh the matter of his desire. O that my head were waters, and mine eyes a fountain of tears, Jer. 9 these the Prophet David maketh the object of his complaint, Hear me O God, Psa. 126.5. for the waters are come into my soul, Psal. 69. Finally, those God promiseth as a mercy to his people, Jer. 31.6. They shall come with weeping, and I will cause them to walk by the rivers of waters: indeed, no coming unto God for mercy, but by the waters of godly sorrow for our sins. These are supposed in the text as a danger, to which the Church hath always been exposed in this life, when thou passest through the waters. Many are the resemblances to which the Scripture compares the afflictions of the Church, but none more common than this of waters; in the thirtieth of this Prophecy, we find bread and water joined together, Isa. 30.20. the one whereof is eaten, and the other drank, to teach us that afflictions are as needful for us as the food by which we are nourished, in this Verse we find fire and water joined together, through both which the Church is forced to pass, sometimes materially, however analogically. It is the observation of one upon the Text, that the greatest dangers of life come to us from those things which are most needful for us: A●●ar. in text. without water and fire life cannot be preserved, and yet by them it is often endangered, and surely as a man cannot live without these, so neither can the Saints without affliction. Nor only are afflictions in general, but persecutions in special represented by these waters, so the Church groaning under the fury of her enemies, cried out, that the waters flowed over her, Lam. 3.54. and Zions adversaries are called by the Psalmist, proud waters, Psal. 126.5. Nor do these waters only express ordinary or easy, but violent and outrageous persecution. Nullum elementorum aqua & igni ad nocendum potentius. Scult. Of all Elements fire and water are the most merciless, and the water is more vehement than fire; since fire may be quenched by water, but waters cannot be resisted by any humane force: thus are wicked men's oppressions full of cruelty. The Wiseman saith, That their tender mercies are cruelty, how much more than their cruelties? Prov. 16.10. And as we find mention of waters, so rivers of waters noting the variety and perpetuity of the Church's troubles. Multitudes of drops concur to make up a River, and yet not one but many Rivers must be passed through: standing pools are soon dry, but Rivers run continually. Sorrows seldom come alone, it was Jobs complaint that God broke in upon him with breach upon breach, and David, that one deep called upon another, at the noise of the water-spouts; and Paul, Job 16.14. Psal. 42.7. 2 Cor. 11.25, 26. that he was in perils often by Sea, by Land, in City, in Country: that complaint of Megara in the Tragedian justly befits the Church: Nulla lux unquam mihi secura fuit, Sen. Trag. finis alterius mali gradus est futuri, wicked men's malice is boundless, no wonder, Zions troubles are lasting, and the end of one misery proves the forerunner of another: so true is that of the Apostle, through many tribulations we must enter into God's Kingdom. Act. 14. 2●. But whence, may some say, are these waters and rivers? I answer: Partly from the bottles of Heaven above, which being opened, pour out waters upon the earth, affliction comes not out of the dust, nor befalls us by chance, but by divine providence, those cruelties to which the Saints are exposed, by whomsoever acted, are by God disposed, Job 5.6. both the abundance and continuance of those waters are at his appointment: true it is, the waters that fall from the clouds above, are bred of the vapours that ascend from the earth below, and it is our sins that are the cause of all troubles, which are sent by God upon us, we deserve, he inflicts, we provoke, he chastiseth, our iniquities are the meritorious, his equity the efficient cause of all calamity. Partly, as many Rivers are fed by Springs out of the bowels of the earth; so these waters arise out of the depths of hell; it is Satan that opens the fountain of malice in wicked men's hearts, whence the streams of oppressions flows upon good men heads; it is the wind of diabolical instigation which raiseth the waves, increaseth the water, augments the rage of Zions' adversaries; thus both heaven and hell concur to the sending forth of these waters, but on a different ground, and to a different end; God justly, Satan unjustly; God for our sins, the devil for our righteousness. Finally, God's end is to cleanse our filth, and wash away our pollutions, the devils to overwhelm our persons, and sink us into the depth of misery. Use. To apply this. Oh let us be wise to look for and provide against these slabby steps in our Christian race, he that goes to Sea must resolve beforehand to meet with many a cold blast, dashing wave, rolling tempest ere he come to his harbour: let all who engage for heaven do the like, sit down and consider what pains and sufferings it must cost them ere they come thither, by this means we shall the less fear, and the better bear troubles when they come, praemeditati mali mollis ictus, that evil which is forethought of by us, will prove the more easy to us: They say of the Basilisk▪ that if it first see a man, it kills him; but if the man first see it, he is safe: let it be our prudence to foresee evils ere they come, that we may the better undergo them when they come, and surely if we consider things aright, we have no reason to be discouraged at these waters: for 1. It is an Argument we are in the direct way to our Country, the path to hell is miry through corruptions, to Heaven watery through afflictions: Saint Paul's assertion is universal, All that will live godly in Christ Jesus shall suffer persecution. 2 Tim. 3.12. Christianus non est, qui non crucianus: Christianity entitles her professors to the cross, the way to bliss is not strewed with Roses, but hedged with thorns: he that lives in pleasure and enjoys the world's favour, may well suspect himself as a wanderer in the broad way; but he that finds hatred and persecution from ungodly Samaritans, may at least probably conclude himself in favour with God, and a Traveller in the way to Jerusalem. 2. It is but a passing through, not a dwelling in, the waters. Afflictions may be violent, they shall not be permanent. Athanasius said of the persecution in his time, it was Nubecula citò transitura, a cloud that should soon vanish, a shower that would quickly cease. The wicked are said to dwell with devouring fire, the faithful only pass through; Isa. 33.14. the Scriptures usual Metaphor resembles Saints to strangers and pilgrims, 1 Pet. 2.11. who only pass through or sojourn for a time, but make no long stay, why should they wonder at or be troubled with that ill usage they find in their passage? The world is fitly compared to a Sea, and the Sea is no place to continue in; dangers we must expect to meet with so long as we are sailing but that sailing, will not be long. And 3. Consider not so much through what, as whither thou passest, look beyond the waters to the shore, the passage is calamitous, the Country where thou art going glorious; it is to possess thy inheritance, and receive thy crown. O let the sweetness of the end mitigate the badness of the way, and the pleasantness of the Country make amends for the tediousness of the journey. Finally, know to thy comfort thou shalt pass through these waters, no remora shall withhold, nor contrary winds impede thou, though thou mayst be molested, yet not overflown by those waters: which leads to the second General. The Church's preservation in her afflicted condition, they shall not overflow thee, The 2. Gen. Musc. in loc. habet unumquodque periculum unde timeatur; every thing threatens its peculiar danger, which makes us fear the fire burning, the water drowning; but quod aliis exitio ipsis innoxium, that which is destructive to others shall not be hurtful to the Church, let persecutions be as fire yet the Church is like Moses Bush, which was burnt but not consumed: let them be like waters, the Church shall be as Noah's Ark, which still arose higher as the waters increased, these waters may arise from the ankles to the knees, from the knees to the breast, from the breast to the chin, but they shall never overflow the head: collo licet tenus mergaris non patior te omnino demergi, premendus es non perimendus, we must be washed, we must not sink, crushed we may be, killed we shall not be. The boul or bladder may be dipped, cannot be drowned; the house that is built upon the rock may be shaken but cannot be overthrown, and they that trust in the Lord, saith the Psalmist, shall be as mount Zion that cannot be moved; Psa. 125.1. Excellent to this purpose is that of S. Paul, we are troubled on every side, yet not distressed; perplexed, but not in despair; perscuted, but not forsaken; cast down, but not destroyed, 2 Cor. 4.8, 9 And again in the Chap. 6.9, 10. As dying, and yet behold we live; as chastened, and not killed; as sorrowful, yet always rejoicing. Thus have the Saints found life in death, comfort in sorrow, safety in danger, and though the waters have been about them, yet they could not come over them; true it is, we find the Prophet complaining, that the waves and billows were gone over him, Psal. 42.7. And the Church useth the like expression, where she saith, the waters flowed over my head, Lam. 3.54. So may you have sometimes seen the surly waves over-topping the ship, and yet at last the ship arising above the waves, or a skilful swimmer diving into the River, but coming forth again; and thus, the Church though she be not only wet in the shallow but cast into the deep, bound in the prison but thrown into the dungeon, yet all this is only for a time; and after all, she shall come forth gloriously: indeed like the palm tree, the more she is oppressed the more she spreads, like the Camomile the more she is trod upon she groweth the faster, and her greatest sufferings prove not exitial but medicinal. Nor is this less true of every Saint in particular then of the Church in general, In the floods of many waters they shall not come nigh him, saith David of a godly man, Psa. 52.7. And surely if they shall not come nigh him, much less shall they overflow him, they may come nigh his, but not him: these waters may sink his state, his goods, his comforts, nay, his life; but not his soul which is himself. Anaxarcus told the Tryant, Tuned tuned, Anaxarcum non tundis. when he beat him in a mortar, it was only the casket, he could not touch the pearl; such is all the power that wicked persecutors have over ours, not us, the body not the soul, they are but flesh and can do nothing but to the flesh, our better part remains secure, so that though they may sometime foil, yet they shall never wholly overthrow the Saints. To apply this, Hence then all carnal fears, Use. distracting thoughts, and despairing terrors, afflictions may rise high but we shall still rise above them, nay, let us know to our comfort, that when the night is darkest, the daybreak is nearest, and when the waters flow the highest, they will begin to ebb. What need the Mariner fear the greatest storm, when he knows it shall not split his Ship? Why should the Soldier be dismayed at the sharpest combat when he is sure to win the field? Why should any the greatest dangers distract the Saint, when he hath a promise they shall not overtop him. True it is, the rod of the wicked may be painful to the righteous, but it shall not rest upon him: Exercemur sed eripimur, Calv. impetimur non obruimur; God may suffer tribulations to exercise our graces, he will not suffer them to overwhelm our persons. To end this, O see the happy condition of the godly. Wicked men are drowned in sweet honey, while the righteous escape through the bitter waters, the prosperity of the fool slays him, the adversity of the wise betters him: good things prove offensive to the bad, the worst things shall not be destructive to the good. Well might Saint Paul say in the name of himself, and the rest of the Saints, Nay, in all these things we are more than conquerors, Rom. 8.37. and if we will know the reason of all this, he addeth in that verse, through him that loveth us, and the Text speaketh not much unlike, God is with us, which leads to the The 3. Gen. Third and main part of the Text, God's gracious presence, the effectual cause of the Church's preservation, I will be with thee. There is a double presence of God, the one general, the other special; the one with the world, the other with his Church; the one quatenus immensus, by the immensity of his Essence; Mendoz. the other quatenus benevolus, through the benevolence of his love; the one is a Monitor to duty, the other a cordial against misery. In the former sense God is not only with the good but the bad; yea, all his creatures. According to the latter, he is only with his Church, to her its only promised, and on her it's only conferred; it is the name which the Prophet giveth the holy City, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the LORD is there; Ezek. 48.35. and JOHN saw Christ in a Vision walking in the midst of the seven Candlesticks, the Church being always the place of God's peculiar residence: Rev. 1.13. and according to the double consideration of the Church, God vouchsafeth a double presence, she is either triumphant or militant, reigning or warring, and God accordingly is present by glory and grace, majesty and mercy, that he manifesteth to her in heaven, this on earth, that in the celestial Country, this while she is sailing on the tempestuous Sea; When thou passest through the waters, I will be with thee. The end of God's merciful presence with his people, is not to be as a bare Speactator, but as an active worker, and he so looks on as that he acts for his people's good, when they are under evils. Adest omnibus suis ex aequo, verum operationes praesentiae diversimodè se habent, Musc. The operations of this presence are various and excellent, according to the determination of his wisdom, for his own glory and our good, the several acts, which by being present with, he exercises towards us, may be justly, and are fully enumerated in these five particulars. He is with us in these waters, cohibendo, conservando, consolando, dirigendo, eripiendo. What the banks are to the Sea, that his presence is to these waters in bounding them, what the plank is to the shipwrackt Mariner, that is God's presence to the Saint, carrying him safe to shore. Finally, what a Convoy is for the guarding, a Pilot for the guiding or the Ship, and a faithful friend to comfort in a storm, all this is God's presence to the Church in her afflictions. 1. God is with us in the waters cohibendo, to bridle the rake of these waves, and bound the fury of these waters: he that sets bounds to the sea, saying, Hitherto it shall pass and no further, restrains the power, Job 38.11. quiets the rage of wicked men, and saith, Thus much they shall do and no more. These water's ebb and flow at God's pleasure, he keeps the Sluice to let them in and out as he will. So true is that of the Psalmist, Surely, the wrath of man shall praise thee: and the remainder of wrath shalt thou restrain, Psal. 76.10. Persecutors are a rod, but in God's hand; they are Lions and Wolves, but chained by his Providence; swelling waters, but bounded by his commandment. The accomplishment of this, as an effect of God's presence, is plainly intimated by the Psalmist, Psal. 46.9, 11. In the 9 verse he assures the ceasing of wars, the breaking of the bows, the burning of the Chariot, that is, to weaken the strength, and bridle the malice of Zions' enemies, and if we would know how this should be effected, the answer is given at the 11. verse, The Lord of Hosts is with us; and yet more fully, the Church acknowledgeth this truth. Psal. 124. If it had not been the Lord had been on our side, when men rose up against us, they had swallowed us up quick, and the waters had overwhelmed us. Indeed, it is only an Almighty presence can command and stiil the ptoud waves. The Story of Canutus once King of England, is very memorable, who sitting at a low water upon the river Thames, commanded the water it should not come nigh him, but the Tide returning, ceased not to rise higher till it wet his feet: whereupon he went home, and set his Crown upon the Crucifix at Westminster. It is none but God can stay the course of the water, and it is the same hand must stop the current of wicked men's fury against his people: thus God was with the three Worthies to quench the violence of the fire, with Daniel to stop the mouths of Lions, and with Jacob to bridle his Uncle's envy. 2. God is with us in the waters, conservando, as to bridle them, so to preserve us; God's presence doth not secure from the water, but in the water: fond nature thinks that God should not let the wind blow upon his darlings, and it was gideon's argument, If the Lord be with us, why hath all this befallen us? Judges 6.13. Admirabatur quod simul starent haec duo, Caj●t. in loc. viz. Deum esse cum eyes, & pati eos tot mala. He thought the presence of God, and outward evils, to be inconsistent: he could not imagine that God should be nigh, and trouble near too; herein he showed himself not skilled, tam Arte quam Marte; and though a valiant soldier, yet a bad Logician: though God be with us, yet the waters may come in upon us, but not over us, If God be with us, who can be against us? saith Saint Paul: Rom. 8.31. indeed, who will not be against us, but who so against us as to hurt us? thus God is with us? as Christ was with Peter, when ready to sink into the Sea, stretching forth his hand to uphold him. The Lord is with us, saith the Psalmist, and what follows, The God of Jacob is our Refuge, Psal. 46.7. Divine presence exempts not from, but is a refuge in the storm. Moses expression is yet fuller, The eternal God is thy Refuge, and underneath are the everlasting arms, Deuter. 33.27▪ A man's hand put under the chin keeps him from sinking into the water; much more can the arms of a God uphold us in troubles; and therefore these two are fitly joined together, Fear thou not, for I am with thee, I will strengthen thee, yea, I will help, yea, I will uphold thee with the right hand of my Righteousness: Isa. 41.10. 3. God is with us in the waters, consolando, to co●●●●t our hearts, and refresh our spirits in the midst of 〈◊〉 ●●●●ictions. When the coldness of the 〈…〉 with flagons of wine to revive us; wh●n 〈…〉 ●ainting under trials, he is at hand with 〈…〉 cherish us; this David found verified in his own experience, when in the midst of the shadow of death he resolves to fear none ill, because God was with him, and his staff did comfort him, Psal. 23.4. Thus God stood by Paul, when accused wrongfully by his enemies, and breathed a word of comfort into his ears, s●ying, Be of good cheer, Acts 23.11. We read Genesis 1.2. that the Spirit of God moved upon the face of the waters; the Hebrew word is Emphatical, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being a Metaphor from the Dove that sits upon h●r eggs, cherishing them by her heat, producing out of them a living creature like to herself, Verbum tr●●statum ab ar●bus pulliti●● 〈…〉. Jun. in 〈◊〉. Par. ibises. thereby signifying Praes●ntiam non qual●mcunque, s●d amabilem & peculiarit●r 〈◊〉, that amiable and efficacious presence of God's Spirit which wrought so glorious a Fabric out of that ●●de Ch●●s, a ●it Emblem of the truth in hand, it being the same Spirit that moves powerfully and comfortably upon the waters of affliction, producing joyful effects out of the saddest calamities that befall his people. 4. God is with us in the waters, dirigendo, to steer our course, guide our passage through the troublesome waves; what the cloud by day, a●d the pillar of fire by night was to the Israelites when they passed through the desolate Desert into Canaan, the same is God's presence to his people while they wander through the wilderness of this world to heaven. David tells us God was with him by his rod as well as by his staff, the Shepherds rod guide's and governs the sheep: Psa. 23.4. so doth God in troubles direct his people. When Jehoshaphat knew not what to do, God was with him to advise and counsel what course he should take, 2 Chro. 20.11. and when Elisha's servant saw no means of deliverance for his master and himself from the encompassing enemy, God was with him at the Prophet's prayer to open his eyes, that he might see his succour. 2 Kin. 2.6.17. How oft is the Mariner (when through the darkness of the night, or the strangeness of the coast at a loss) directed to steer his course by the appearing of a Star, thus when God's people are so environed about with waters, that they can see no Land, and darkened by clouds that they can see no light, then doth his presence like a Star appear, directing them in the way of safety. 5. God is with us in the water, eripiendo, to deliver out of present trials, and restore former, or add better comforts; Friendly majesty is present to rescue oppressed innocency. Chrysost. Adest amica majestas ut innocentia liberetur. It is the promise which God himself makes to the believing soul, I will be with him in trouble, and what follows, as the blessed effect of his presence, but liberation and exaltation, I will deliver him and honour him, Psa. 91 15. It was the experience which the Church had of God's falthfulnesse in accomplishing this promise, we went through fire and water, but thou broughtest us out into a wealthy place, Psal. 66.12. Thus is God with his people, not only to comfort them in, and support them under, but to rescue them out, and reward them after all their troubles, according to that of the Prophet, Jer. 30.11. I am with thee saith the Lord, to save thee: various and miraculous are the means which God useth to deliver his people out of the water. Gen. 7.1.19, 20. 1 Kin. 18.4. Sometimes he provides an Ark as he did for Noah, a Zoar, as he did for a Lot, a Cave as he did for the Prophets, hiding his people from the raging waves, the fury of their enemies. Sometimes he sends a Nurse as he did for Moses to take him out of the waters, Exod. 2.7. he provides boards, as he did for Paul, and the rest of his company, Act. 21.44. Jonah 2.17. when the ship was split whereby they escaped safe to land: he prepareth a Whale, as for Jonah to swallow him that the Sea might not devour him▪ and as Arion in Plutarch, being cast into the waters by the cruel Mariners, was brought to shore on a Dolphin's back; so he when thrown overboard by God's justice, was through his mercy conveyed to land in a Whale's belly: thus doth God prosper weak and small means, yea, find out strange and unexpected ways for the rescue of his Saints. Sometimes he divides the waters, Evo. 14.11. Jud. 2.22. as he did the red Sea for Israel; he sets the Church's enemies one against another, and by dividing, both weakens them, and preserves his: So he did for gideon's small Army to the Midianites mighty host, setting every man's sword against his fellow. Sometimes he turneth the streams of the waters, changeth the winds, that whereas before they were contrary, they become favourable to the Church, and serviceable to her passage. Thus was Esau's heart mollified towards Jacob, who in stead of a devouring enemy becomes an embracing friend, and meets him with kisses; Gen. 33.4. to whom he had intended blows. Thus did joseph, having God with him, Gen. 39.22. find savour in the fight of the Gaoler, to whom he was committed: indeed, what Solomon saith, of the King's heart, is true of all men's, Prov. 21.1. that they are in the hands of the Lord as the rivers of waters, and he turns them whithersoever he will: no wonder then, if sometimes he mollifies the obdurate, qualifies the malicious, and melts the frozen hearts of wicked men unto love and compassion towards his servants. Finally, Sometimes he abates, and wholly dries up these waters, so that the Sea becomes a dry Land, when he lessens the power, takes away the sting, breaks the horn, and dashes out the teeth of the ungodly, so that they are not able to hurt his Saints; the heat of the Sun dispels the clouds, and dries up the overflowing waters, and the presence of God is many times pleased to vanquish his enemies, scatter their forces, thereby commanding deliverances for Jacob, however if he deliver nor out of, he will by these waters; if he save not from trouble, he will make the very trouble a means of safety, and when they may perish temporally in the waters of distress, he will yet be with them to save them eternally in the mansion of bliss. You have seen the extent of this comfortable promise, and if any shall demand a reason of God's effectual presence with his Church in danger, I answer: 1. Partly, the Churches near relation unto him obligeth, So much is intimated in the close of the precedent verse, thou art mine, no wonder, we read in the next verse, I will be with thee, Psa. 80.1. the Church is a flock, God is the Shepherd: So the Psalmist, Hear thou Shepherd of Israel, which leadest Joseph like a sheep: What more needful than the Shepherd's residence with his flock, especially in a time when Wolves approach? the Church is a house, and God the owner, so Saint Peter calls her the House of God: ● Pet. 4.17. where should a man's dwelling be but in his house? and especially his presence is required when robbers invade it. She is his Spouse, and he her husband: no relation engageth to nearer union and fuller communion than this; one house, one board, one bed holds the man and wife. Who should defend the woman when assaulted but the husband? and will God that is spiritually married to his people withdraw himself, or withhold his succour from them? Finally, she is the Ship, and he her Master; and though while the Ship is in harbour, the Master's absence may be dispensed with, yet by no means when she is sailing in the deep. 2: His dear affection to his Church inclines him, Animus non ubi animat, sed ubi amat: the soul is not so much where it lives, as where it loves: indeed love is affectus unionis, a desire of union, it was the wish of two friends to Vulcan, that he would new make them into one: and surely Gods love to his Church infinitely surpassing the love of any creature, must needs unite him to, and make him one with her. The Psalmist speaking of a righteous man, renders this as the reason of Gods being with him, because he hath set his love upon God, but doubtless the reason holds far stronger in the other way, Psa. 91.14, 15. because God hath set his love upon his Church, therefore he will be with her; such is God's tenderness toward his people, that were it not for his own honour and their good, he would not suffer them to pass through the waters; sure then he cannot but be with them when they are in the waters, yea, for this cause he is pleased to bring them into depths of misery, that the glory as of his power, so love, may be heightened in their delivery. To close up this truth in a useful application. I might from hence take occasion, and that justly, Use. to bespeak these waters which encompass the Church. O ye proud waves why do ye roar in impetuous words? why do ye rise in insolent actions against Zion, and her friends? Know ye not that all your rage will prove but vain and cursed? Can you overtop heaven? then you may overthrow the Church; Can you pull God out of his Throne? then you may root his people out of the world, and not till then; Nemo nos laedit nisi qui Deum vincit, August. ye cannot injure the Saints, unless ye strike thorough God; God is so with us, that he is in the generation of the just, Psa. 14.5. qui Ecclesiam impetunt, Deum petunt, you cannot wound them but you must wound God; yea, he is so with his people, that they are said to be in him. Psa. 91.1. It's David's Character of a godly man, that he dwelleth in the secret of the Most High, you must destroy God ere you can destroy them. God is said to bear his people upon Eagles wings, Exod. 19.4. It is observed of the Eagle, that she carries not her young ones in her claws, as other Birds do, but being laid upon her shoulder, she covers them with the spreading of her wings, so that the Fowler who shoots at them, must first wound her; truly they that will injure the Church, must first fight against God, and how vain all such attempts are, even Balaam was convinced of, when he told Balak, How shall I curse whom God hath not cursed? Numb. 23.8. and therefore it was his devilish policy to separate Israel from God by sinning, for than he knew he might conquer them by fight: the like thought, no doubt, possessed David's enemies, when they said, God hath forsaken him, persecute him, and take him, Psal. 71.11. tacitly acknowledging, that while God is nigh his people, their enemies may pursue, but they shall not overtake them. Nor is your rage only fruitless, but cursed; you cannot wrong them, but you will destroy yourselves. Gather together, oh you waters, but you shall be dispersed, it is the Church's triumph, Associate yourselves, O you people, but you shall be broken in pieces; Isa. 8.9, 10. for God is with us. Know you not that you dash against that rock which will scatter you? Consider you not, that God hath said of Zion, Non saxcus, non ahe●eus sed igneus, qui & comminus arceat & eminus terreat. Theod. Psal. 77.16. I will be the glory in the midst of her, and a wall of fire round about her, Zech. 2.5. Every dart you throw against this wall will retort upon yourselves, and the fire will flash in your own faces; tremble then, oh tremble to think, that those whom you are against, God is with. The waters saw thee, G God, the waters saw thee, they were afraid. Oh that you would take notice of God's powerful presence, and abate your swelling waves; but alas! what do I spend my breath upon these waters, which is likely to prove but as a contraty wind, and make them rage the more. I leave them therefore, and betake myself in a word of comfort and counsel to the passengers through these waters. And 1. See hence what a faithful God ye have to stand by you, one that will not fail in greatest need; no such trial of a friend as in the time of trouble, it is the too usual course of the world, to deal with their friends, as men do with Sun-dials', only look upon them while the Sun of prosperity shines; or as women do with flowers, while they are flourishing they put them in their bosoms, but when once withered, cast them to the dunghill: but the Almighty deals not so with his friends, yea, when our danger is greatest, his help is nearest; oft times the case is so desperate, that friends society can only afford pity, not succour; they may look on, they cannot take off; but the presence of God is ever active and powerful, and whereas toe most faithful friends part at death, this friend will not then leave us; David knew he would be with him in the shadew of death; and Saint Paul assureth us, neither death, nor life, shall separate his love; not only when we walk through the pleasant meadow of prosperity, but when we go through the salt waters of affliction, nay, when we pass through mare mortuum, the Sea of death, he will be with us; it is the deriding question which the Saints enemies put to them in affliction, Vbi Deus, where is now their God? Psal. 79.10. Josh. 1.5. but they may return a confident answer, hic Deus, our God is here nigh to us, round about us, in the midst of us, It was his promise to Joshua, and is repeated by Saint Paul, as belonging to all the faithful, I will never leave thee nor forsake thee; Heb. 13.5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. a double negation among the Greeks denies more vehemently, much more a fivefold negative, and yet so emphatically doth the Original express it, to assure us, that there is no time, nor place, nor want, nor straight, nor affliction, wherein God will leave or forsake his people. 2. Learn hence the blissful state of a Saint, who hath God's presence ever with him; nothing makes affliction truly uncomfortable but the want of God's face; indeed, the most prosperous estate without God, is a curse, and the greatest affliction with God is a blessing; Cum Dei sint omnia, habcut● Deum nihil d●erit si Deo ips● non desit. Cyp. the Saint when he wants most, he wants nothing, because he hath him that hath all things; not the brightest star can make it day when the Sun is set, not the thickest clouds can make it night while the Sun shines. Oh Divine presence, thou turnest night into day, stones into bread, and dross into gold; thou makest the Wilderness a Paradise, the Cottage a Palace, and the Prison a Mansion; thou art riches in poverty, wealth in want, a cordial in sickness, an antidote against poison, light in darkness, and life in death. Show us the Father, Joh. 24.8. saith Philip▪ and it sufficeth: give us thyself Lord, and it is enough, hell would not be hell if God were there, much less can these waters make the Saint miserable while God is with him. 3. Say to thyself with David, Oh thou distressed Saint, Why art thou cast down O my Soul, Psa. 42.11. why art thou disquieted within me? hope thou in God, and that not only when the waters are low, but when they rise to the height, Thy way, O God, is in the Sea, saith the Psalmist, not only in the shallow River, but in the deep Sea, Psa. 77.19. not only in the lesser troubles, but in the greatest exigences, Saeviat mare, conturbentur montes, Deus in Ecclesia non dimovebitur, if you please, the Psalmist will English it; Though the waters roar, Psa. 46.5. though the mountains shake, God is in the midst of her, she shall not be moved. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Isid. Pel. If God be with us, all in God is for us; favour ●ffecting, power effecting, wisdom directing, providence protecting, and faithfulness perfecting deliverance for us. If God be with us, all the creatures are for us; what Jehoshaphat said to Ahab, that God saith unto his Church, I am as thou art, my people as my people, and my horses as thy horses, 2 King. 3.7. It was the comfort Saint Paul gave the Corinthians, and in them all believers. Whether Paul, or Apollo, or Cephas, or the world, or life, or death, or things present, or things to come, all are yours, and ye are Christ's, and Christ is Gods, 1 Cor. 3.22, 23. The Angels are ours to guard us, the Ministers to comfort us, all creatures to serve us, and surely he need not fear the waters, that hath the wind and tide on his side: what trouble should dismay a Christian that hath heaven and earth to support him? no wonder then that we find the Scripture so often dissuading from carnal fear upon this ground of God's spiritual presence. Not to multiply instances, view Isa. 10.15, 14. where no less than four times God calls upon his Church not to fear, upon this argument, because he was with her and would help her. Cheer up then thou disconsolate soul, doubt not of the Church's safety in general, The Lord in the midst of her is mighty, he will save, he will rejoice over her with joy, Zeph. 3.17. Despair not of thine own preservation in particular, Cyprian. Maior est Dominus ad protegendum, quam diabolus ad impugnandum, God is more powerful to protect, than Satan and his instruments can be malicious to destroy. So true is that of the Psalmist, The Lord on high is mightier than the noise of many waters: yea, than the mighty waves of the Sea, Psal. 93.4. In persecutionibus nemo cogitet quod periculum Diabolus importet, sed consideret quod auxilium Deus praestat, nec mentem labefactet humana infestatio, sed corrohoret fidem divina protectio. Consider not so much thy distress, as thy deliverer, and when men's malicious combination may affright thee. let divine association support thee; the danger may exceed thy resistance, but not God's assistance; the enemy's power may surpass thy strength, their subtlety out-wit thy prudence, but neither can excel the wisdom and might of God that is with thee. Oh learn, therefore, to try God in his strength, to trust him in difficulties, and when the merciless waves are ready to swallow thee, commit thyself to his custody. Mos est naucleri coelum aspicere. The Mariner in straits looks up to heaven, do thou so, and remember that when the waters are about thee, the Sun shines upon thee. But now (me thinks) the despairing soul replies, were I sure God was with me, I should not fear, but the clouds are so thick that I cannot see the Sun, my troubles so great that I cannot believe God is present. But stay thou drooping Saint and know 1. God may be with thee though thou seest him not, presumptuous sinners uhink God is near them when he is far off, doubting Saints think God far off when he is nigh them. I remember jacob's Speech, Surely God is in this place, and I know it not: and God may be with thee, though thou art not aware of it. 2. God is with his people divers ways, and though in one kind he be absent, yet in another he may be present; if he be not with thee to remove the distress, yet he may be with thee to support thy strength; though not to give outward deliverance, yet to afford inward comfort; though he doth not presently take away the burden from thy shoulders, yet if he enable thee with patience to bear it, and dependence to wait on him, it is an undoubted argument he is still with thee. 3. God's with-drawments from his people in dangers, are rather seeming then real; Deus suos non negligit, cum negligit: when God seems most to neglect his people, he doth not forsake them, and his end in withdrawing his sensible presence from them, is that they should run the more swiftly after him. 4. And lastly, though God withdraw for a time, yet he will return at last, For a small moment have I forsaken thee, but with great mercies will I gather thee; Isa. 54.2. saith the Lord thy Redeemer. I have read a story of a poor man that served God faithfully, and yet was oppressed cruelly, having all his goods taken from him by an oppressing Knight, whereupon he persuaded himself that God was dead, but going about to make a funeral for his God, who had formerly been so faithful to him, and now (as he thought) left him; an old man met him and desired him first to deliver a Letter unto the hands of his oppressor: upon receipt and perusal of which the Knight was so convinced, that immediately he confessed his fault, and restored the goods which made the poor man say, now I see God may seem to sleep, but can never die: with this meditation, comfort thyself, O Christian, in the saddest desertions, that though God in wisdom may for a time hide his face, yet at last he will in mercy lift up the light of his countenance upon thee to thy joy, and make bare the arm of his power for thy succour. 4. Since God will be with thee in the waters, do not forsake God for fear of the waters, let no tribulation make thee disclaim him who is ready to own thee, it is not seldom seen that persecution causeth men to forgo their profession, and which argues as little policy as piety for fear of a storm they run from their shelter: but why O man, dost thou by ' indirect ways seek to save thyself, when by cleaving to God thou mayst be sure of his defence? Oh remember that sacred Aphorism of Azariah to Asa and his people; 2 Chro. 2.15. The Lord is with you, while you be with him, but if you forsake him, he will forsake you: let no distress fright thee from God, and then no distress shall keep God from thee. 5. What's the matter of God's promise, let it be the subject of thy prayer, and when the waters may encompass thee, beg of God that he will be with thee: it is the efficacy of troubles that they drive us to prayer, and it is the excellency of prayer that it brings GOD to us: the truth is, God is never so far off, Host 5.15. but he is within call, when God threatens to go and return to his place, it is but till they seek his face: oh, then by prayer in all straits let us go to God, and God will come to us: so true is that of the Psalmist, The Lord is nigh unto all them that call upon him, to all that call upon him in truth, Psal. 145.18. Indeed his own tender mercy is the impulsive cause, but our humble address is the procuring means of his gracious presence; neglect not then so facile a duty which will procure so needful a mercy, and be sure in thy approaches to God that it be his face thou seek, before and above all other blessings, a carnal heart when under affliction only begs deliverance from trouble, and regards not the presence of God, his prayer is that God would send help for him, he cares not whether he come to him or no; oh, let thy prayers flow from higher principles, beg the presence of his grace, and leave the disposal of thy deliverance to his wisdom, what our Saviour saith of the Kingdom of God, seek that first, and all these shall be added, that may I apply to the face of God, seek first his face and all other things that thy necessities call for, shall be conferred: only let me add one word more, As thou cravest God's presence with thee, put sin far from thee, distress inviteth him to thee, but sin separates him from thee: let not any iniquity rule over thee, and then God will be with thee, nor shall any calamity prevail against thee. To end this, we all either are or may be called to sail through the waters of tribulation, and surely what will be more fit than that, what God here promiseth, we should pray for; to beseech him, who of his great mercy did save Noah and his Family in the Ark from perishing by water, and did safely lead the Children of Israel through the Red Sea, that he would be pleased so to behold us with his favour, be with us by his grace, and refresh us with his presence, that we being rooted in faith, joyful through hope, and steadfast in patience, may so pass the waves of this troublesome would, as finally we may come to the land of everlasting life, where being exalted above all the waters of sorrow, and set down at the right hand of the Majesty on high, we may be with him, beholding his face in glory to all eternity. And now to close up all in a literal application of this Scripture, to those who go down into the deep, and more especially to you my honoured Lord: being now to take a long voyage, and transplant yourself with you fruitful Vine and Olive-plants, for a time into a far Country. What God said to Abraham, Gen 12.1. he seems to say to you, Get thee out of thy Country▪ and from thy kindred, and from thy Father's house to a Land that I will show thee. The way you are to pass is through the great waters, and therefore cannot but be perilous. Anacharsis being asked in what number he should put those that went to Sea, whether among the living or the dead, was doubtful, An inter vivos habendi, qui vitam undarum ac ventorum arbitrio commississent, whether they should be reckoned among the living who commit their lives to the mercy of winds and waves, he spoke in that like an Heathen, Christians know better, who recommend themselves into the hands of God, that rules both, but however, Sea-voyages are doubtless attended with many dangers; it was a true saying of the same Philosopher, to which the Apostle alludeth, who being told the distance of the Ships deck from the water was four fingers, answered. Tantillum absunt a morte qui navigant, there is but so much space between death and Seamen; Confisus ligno digiti à morte remotis, quatuor aut septem, Juven. indeed Soldiers in the Wars, and Passengers in the Sea, always carry their lives in their hand, but yet this is not all, as your passage is dubious, so the place where you are to go probably dangerous; likely it is you may meet with difficulties at your ingress, and being to live amongst, and converse with a barbarous people, troubles will renew themselves during your abode: so that having passed through the waters in a literal sense, and come to land, you must still expect to pass through worse waters, I mean, the furious rage of unreasonable men. But let this golden word Emmanuel be your support; let that precious sentence, If God be for us who can be against us, be your continual meditation; a Scripture, with which Maximilian the Emperor was so much in love, that he caused it to be wrought in Checquer-work upon his Table, let it rather be imprinted in your Honour's breast to your solace and comfort. Your calling is just and full, having the stamp of Royal Majesty upon it, the consent of the honourable Senate to it, and the election of that worshipful Society, whose affairs you are to manage, concurring with it. The Service you undertake is not only Lawful but Noble, to be an Ambassador from England's Monarch for his Subject's Trade and Commerce with the Turkish Empire; and surely going about so needful a work with so good a warrant, you need not doubt of the Almighty's assistance to make the success happy. If then the parting with your Native soil, near allies, and familiar friends trouble you, remember when these are far off, God is at hand. Is was the Psalmist comfort, When my father and mother forsake me, than the Lord will take me up, Psal. 27.10 give me leave with a little alteration and inversion to apply it for your encouragement, when you must leave mother, kindred and acquaintance, God will take you up, and stand by you. If the peril of the Seas or storms affright you, engage by faith and prayer divine power to, and for you. It was the proud speech of Caesar to his Mariner, who was afraid in a desperate storm: Quid times? Caesarem vehis & fortunas ejus, Why dost thou fear? thou carriest Caesar and his fortunes with thee; with better confidence may your Honour say in the midst of a violent storm, Why should I despair who have God and his strength with me; it is observable of the Heathen, whithersoever they went they would still carry their gods with them, so Aeneas advised his father, Tu genitor cape sacra manu patriosque penates. Virgil. A practice well befiting Christians to make choice of the true God for their convoy through the troublous Seas, Ps. 107.23, 24 They that go down into the deep (saith the Psalmist) see the wonders of the Lord, indeed, as he is mercifully present in all places, so he shows himself wonderfully present in the waters; there it is he ofttimes works potenter & patenter, with power and glory; so that the finger of a Deity evidently appears: of him it is that may be most truly affirmed which the Poets feign of Ulysses, that he carried the winds in his hand, and could command them at his pleasure, he can rebuke the stormy winds, still the raging of the waves, having in his hands as well the deprhs of the Sea, the winds of the air, as the corners of the earth. Lastly, when the long inquity of the place, inhumanity of the people, whither, and among whom you are going may perplex you; think God saith to you, as in another case he did to Jacob, Fear not, I will go down with thee into Egypt, his power, prudence, Gen. 46.4. and providence shall stand by you to remove all difficulties, and prevent all designs, he will command his Angels to pitch their tents about you, and keep you in all his ways. I end my consolation from God to you with an invocation on God for you, that your egress may be cheerful, your progress successful, your regress joyful. When you put forth to Sea, may the Almighty be with you, and shut you into the ship, Gen. 7.16, 17. as he did Noah with his family into the Ark, to save you from the raging waters. When you shall arrive safe at your desired haven, Gen. 39.24. May the Omnipotent be with you as he was with Joseph, show you mercy, and give you favour in the sight of all with whom you shall have to do. And when the appointed time of your return shall come, may the same powerful presence still accompany you as it did Jacob in his return from Padan Aram, Gen. 28.20.33.20. that you may come again with your dearest Consort and children, to your father's house in peace, and there build an Altar to the God of your mercies. FINIS.