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A Word in Season, to a sinking Kingdome. Matth. 14.22, 23, 24, 25, 26, 27.
A Word in Season, to a sinking Kingdom. Matthew 14.22, 23, 24, 25, 26, 27.
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22. And straight-way Jesus constrained his Disciples to get into a ship, and to goe before him unto the other side,22. And straightway jesus constrained his Disciples to get into a ship, and to go before him unto the other side,
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while he sent the multitudes away.
while he sent the Multitudes away.
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23. And when he had sent the multitude away he went up into a mountaine a part to pray;23. And when he had sent the multitude away he went up into a mountain a part to pray;
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and when the evening was come he was there alone, &c. THis story which you here read of the Disciples going to Sea, &c. S. Angustin makes a kinde of propheticall history of the state of GODS Church from the ascension of Christ into Heaven, till his comming againe, the end of all things.
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. Augustin 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.
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His going into the Mountaine to pray, is his going into heaven to make intercession for us:
His going into the Mountain to pray, is his going into heaven to make Intercession for us:
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his sending the Disciples to sea, was the commission he gave them to go preach the Gospell:
his sending the Disciples to sea, was the commission he gave them to go preach the Gospel:
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the sea is the world, the ship is the Church:
the sea is the world, the ship is the Church:
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the contrary windes and stormes they met withall, are the troubles and persecutions, the errours and heresies the Disciples had,
the contrary winds and storms they met withal, Are the Troubles and persecutions, the errors and heresies the Disciples had,
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and their fellowes have, to conflict withall in the carrying on of the Gospell.
and their Fellows have, to conflict withal in the carrying on of the Gospel.
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The fourth watch when Christ came to them, is a little before the end of all things,
The fourth watch when christ Come to them, is a little before the end of all things,
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as that was a little before the morning.
as that was a little before the morning.
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At which time, in regard of the troubles, persecutions, heresies, that shall be in the world.
At which time, in regard of the Troubles, persecutions, heresies, that shall be in the world.
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Men shall look upon Religion, as the Disciples upon Christ;
Men shall look upon Religion, as the Disciples upon christ;
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either as a ghost fearfull to own it, in respect of the many troubles and persecutions which may attend it; either as a ghost fearful to own it, in respect of the many Troubles and persecutions which may attend it;
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or as a phansie in respect of the multitude of opinions that shall arise. — I will follow him no further.
or as a fancy in respect of the multitude of opinions that shall arise. — I will follow him no further.
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The resemblance that this story did hold forth with the Church of God, both in this kingdome,
The resemblance that this story did hold forth with the Church of God, both in this Kingdom,
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and other parts of the Christian world, was the great inducement to me to enter upon it.
and other parts of the Christian world, was the great inducement to me to enter upon it.
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The Ship of our Church and State, in which is imbarqued so much of our comfort and happinesse, was set forth by Gods warrant,
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,
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and had with the Disciples here, a prosperous and faire gale for a time, the prayers, desires, well-wishes, of all.
and had with the Disciples Here, a prosperous and fair gale for a time, the Prayers, Desires, Well-wishes, of all.
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But being now come into the midst of the sea, even the midst of their work, they meet with contrary winds.
But being now come into the midst of the sea, even the midst of their work, they meet with contrary winds.
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A storm is risen, the windes blow, the waves arise, the floods of ungodlinesse doe lift up their voice,
A storm is risen, the winds blow, the waves arise, the floods of ungodliness do lift up their voice,
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and threaten to swallow them up. In this tempestuous storme, wee may look upon them, who still abide in the ship,
and threaten to swallow them up. In this tempestuous storm, we may look upon them, who still abide in the ship,
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as upon the Disciples toyling and rowing;
as upon the Disciples toiling and rowing;
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fo they conflicting and labouring with oppressing difficulties in their indeavours to bring this tossed ship of the Church and State to safe harbour.
foe they conflicting and labouring with oppressing difficulties in their endeavours to bring this tossed ship of the Church and State to safe harbour.
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It is all our comfort, that whilest wee are conflicting upon the Sea; Christ is praying upon the mountaine:
It is all our Comfort, that whilst we Are conflicting upon the Sea; christ is praying upon the mountain:
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And in the fourth watch his appoynted time, will come downe, take a view of our troubles upon the shore,
And in the fourth watch his appointed time, will come down, take a view of our Troubles upon the shore,
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and then come forth to helpe us, enter the ship, cease the winds, calme the seas,
and then come forth to help us, enter the ship, cease the winds, Cam the Seas,
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and at last bring this torn and tossed ship of the Church to safe and quiet harbour.
and At last bring this torn and tossed ship of the Church to safe and quiet harbour.
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The whole story doth branch it selfe •n these particulars.
The Whole story does branch it self •n these particulars.
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1. The dismission of the Disciples to sea, verse 22. after which. 1. The discharge of the multitudes to their hemes. 2. Christs withdrawing of himselfe into a mountaine to pray, 23. verse. 2. The danger the Disciples were in at sea:
1. The dismission of the Disciples to sea, verse 22. After which. 1. The discharge of the Multitudes to their hemes. 2. Christ withdrawing of himself into a mountain to pray, 23. verse. 2. The danger the Disciples were in At sea:
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they were 1. In the middest of the Sea. 2. Tossed with waves. 3. The Windes were contrary. 24. verse. 3. Christs addresses to help and relieve them, in which 1. The time:
they were 1. In the midst of the Sea. 2. Tossed with waves. 3. The Winds were contrary. 24. verse. 3. Christ Addresses to help and relieve them, in which 1. The time:
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the fourth watch. 2. The manner:
the fourth watch. 2. The manner:
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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 cryed out for feare. 5. The way Christ went to settle them and save them. 1. He speaks to them, it is I. 2. He incourageth them, Be of good cheere, &c. 6. We have Peters interposing tryal, wherin 1. His request, Bid mee to come to thee upon the waters. 2. Christs grant, Come, 29. 3. His feare and sinking, 30. 4. Christs succouring and helping of him, 31. 7. Wee have the fruit of Christs comming to them, two great miracles. 1. Cessation of the storme. 2. The ship at the shore, 32. v. 8. Wee 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.
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 grant, Come, 29. 3. His Fear and sinking, 30. 4. Christ succouring and helping of him, 31. 7. we have the fruit of Christ 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 Come to the particular handling of the words.
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Wee will now fall upon the words themselves:
we will now fallen upon the words themselves:
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where first you see we have to deale with the dismission of the Disciciples to Sea.
where First you see we have to deal with the dismission of the Disciples to Sea.
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22. And straight-way Jesas constrained his Disciples to get into a ship, &c. [ And straight-way. ]
22. And straightway Jesus constrained his Disciples to get into a ship, etc. [ And straightway. ]
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That is immediately after Christ had fed them, and refreshed them: after refreshment hee pnts them upon imployment, from meat he sends them to work;
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;
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we must not eate to be idle, but eate to labour: labour that we may eate, and eate that we may labour.
we must not eat to be idle, but eat to labour: labour that we may eat, and eat that we may labour.
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Doct. Gods refreshments must quicken us to Gods imployments:Doct. God's refreshments must quicken us to God's employments:
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whether you eate or drinke, or what ever you doe, doe all to the glorie of God:
whither you eat or drink, or what ever you do, do all to the glory of God:
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make all your refreshments serviceable to the advancements of Gods worke, of Gods glorie. [ Jesus constrained his Disciples. ]
make all your refreshments serviceable to the advancements of God's work, of God's glory. [ jesus constrained his Disciples. ]
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Whats that? sure he did not use any extreame violence upon their bodies, nor any extraordinary workings upon their spirits:
Whats that? sure he did not use any extreme violence upon their bodies, nor any extraordinary workings upon their spirits:
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sometimes constraint is opposed to freedome, and willingnesse, and then is as much as forced, used violence on them. Somtimes to un-perswasion:
sometime constraint is opposed to freedom, and willingness, and then is as much as forced, used violence on them. Sometimes to un-perswasion:
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& then it is as much as moved and perswaded, as 2 Cor. 5.14. The love of Christ constraines, that is, effectually moves, and strongly perswades.
& then 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.
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And so it may be taken here, he perswaded them. And yet there seems to be something thing more in it, his Authoritic came in,
And so it may be taken Here, he persuaded them. And yet there seems to be something thing more in it, his Authority Come in,
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as well as his Arguments, they went out of obedience to the command, they denyed their owne will, which no doubt was either to abide with Christ,
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,
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or to have him with them, and subjected themselves to the will of Christ.
or to have him with them, and subjected themselves to the will of christ.
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No doubt but they wer loth to leave Christ, they were unwilling to part with him, both in respect of Christ, out of the love they bare him, loath to leave him alone, 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,
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and out of love to themselves they were unwilling to goe without him: But Christ commanded them, and out of obedience to Christs commands they went.
and out of love to themselves they were unwilling to go without him: But christ commanded them, and out of Obedience to Christ commands they went.
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As it was said of Joab, 2 Sam. 24. when hee was so unwilling to number the people;
As it was said of Joab, 2 Sam. 24. when he was so unwilling to number the people;
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It is said that notwithstanding the Kings word prevailed against Joab. So here the command of Christ prevailed against them,
It is said that notwithstanding the Kings word prevailed against Joab. So Here the command of christ prevailed against them,
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and therefore they went out of obedience.
and Therefore they went out of Obedience.
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There are many things might be observed. 1. From their unwillingnesse to go from Christ, which is implyed:
There Are many things might be observed. 1. From their unwillingness to go from christ, which is employed:
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Doct. Men that have once tasted the sweetnesse of Christ, are hardly drawne away from Christ. Doct. Men that have once tasted the sweetness of christ, Are hardly drawn away from christ.
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The Disciples had here tasted the sweetnesse of Christ, and no marvaile if they were unwilling to part with him. But this was their mistake;
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;
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they had parted with Christ, if they had not gone, the way to keep Christ is to follow the counsels,
they had parted with christ, if they had not gone, the Way to keep christ is to follow the Counsels,
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and be obedient to the commands of Christ.
and be obedient to the commands of christ.
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What had it been for them to have enjoyed the fleshy, and have lost the spirituall presence of Christ.
What had it been for them to have enjoyed the fleshy, and have lost the spiritual presence of christ.
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Men that will not follow the commands, shal want the comforts of Christ;
Men that will not follow the commands, shall want the comforts of christ;
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if you will not follow the light of direction, you shall want the light of consolation;
if you will not follow the Light of direction, you shall want the Light of consolation;
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works of darknesse, and walking in darknes go together. See David, 51. Psal.
works of darkness, and walking in darkness go together. See David, 51. Psalm
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But yet more, from their obedience in going, though they were so desirous still to stay with him. We learne,
But yet more, from their Obedience in going, though they were so desirous still to stay with him. We Learn,
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Doct. Where God hath a will to command, man must have a will to obey. That is the best obedience, which hath most self-denyall in it. Doct. Where God hath a will to command, man must have a will to obey. That is the best Obedience, which hath most self-denial in it.
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You see in Abraham, in Moses, &c. Peter went without gain-saying, if you read there that act of obedience was done upon a great conquest of himselfe.
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.
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If you read the Scriptures you shall see, that hath been esteemed an act of greatest obedience, wherein was an act of greatest selfdenyall. Abraham.
If you read the Scriptures you shall see, that hath been esteemed an act of greatest Obedience, wherein was an act of greatest selfdenyall. Abraham.
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But further, though they went, yet they went not without a warrant, they had a parent and Commission from heaven to carry them out.
But further, though they went, yet they went not without a warrant, they had a parent and Commission from heaven to carry them out.
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Doct. It is good in all our undertakings to get a Warrant from heaven, a Commission from Christ for the doing of it.Doct. It is good in all our undertakings to get a Warrant from heaven, a Commission from christ for the doing of it.
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The Disciples went, but they had their warrant, they had the word of Christ to provoke them to it, and incourage them in 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.
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The like had Moses, Aaron, Jeremie, &c. In the 4. Col. 20. we have this phrase, Be filled with all the will of God.
The like had Moses, Aaron, Jeremiah, etc. In the 4. Col. 20. we have this phrase, Be filled with all the will of God.
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It is a Metaphor taken from a Sayle filled with wind: if the Saile have no winde, the Ship stands still and is becalmed: It is a Metaphor taken from a Sail filled with wind: if the Sail have no wind, the Ship Stands still and is becalmed:
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but if the wind once come, and fill the Sailes, then is it carried amain. Gods command to the soule, should bee like the wind to the sailes:
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:
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if no command from above, a Christian should stand still, as a ship becalmed; but if a command come, wee should be carried amain.
if no command from above, a Christian should stand still, as a ship becalmed; but if a command come, we should be carried amain.
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Goe with courage, be the difficulties what they will; Have not I commanded thee? will beare us out in all.
Go with courage, be the difficulties what they will; Have not I commanded thee? will bear us out in all.
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Vse. Labour then for a word of Direction from Christ in all your undertakings: you may follow the guidance of flesh and bloud, the direction of your owne reason,Use. Labour then for a word of Direction from christ in all your undertakings: you may follow the guidance of Flesh and blood, the direction of your own reason,
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and miscarry at last, and there is no surer way to miscarry than to follow the guidance of your own spirits:
and miscarry At last, and there is no Surer Way to miscarry than to follow the guidance of your own spirits:
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you see it in Balaam, in Saul, concerning the Amalakites, in the Jews, 42. Ier. But he that shuts his owne eyes,
you see it in balaam, in Saul, Concerning the Amalekites, in the jews, 42. Jeremiah But he that shuts his own eyes,
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and goes by Gods light, he that denyes his owne wisedome, and followes the guidance of God shall be sure to goe aright:
and Goes by God's Light, he that Denies his own Wisdom, and follows the guidance of God shall be sure to go aright:
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he shall goe safe in the middest of dangers. You see it in Moses, in Hester, &c. Gods warrant is enough to put us on a work, and will be our security in our undertaking. he shall go safe in the midst of dangers. You see it in Moses, in Esther, etc. God's warrant is enough to put us on a work, and will be our security in our undertaking.
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Where our obedience lyes, there our safety lyes. He runs into the greatest danger that runs out of Gods way of obedience. Where our Obedience lies, there our safety lies. He runs into the greatest danger that runs out of God's Way of Obedience.
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No safety but in Gods way.
No safety but in God's Way.
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Art thou in Gods way? and do stormes arise? doe tempests threaten? Yet assure thy selfe, God will never be wanting to thee while thou art in a way of obedience to him.
Art thou in God's Way? and do storms arise? do tempests threaten? Yet assure thy self, God will never be wanting to thee while thou art in a Way of Obedience to him.
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The Disciples met with stormes, but Christ leaves them not in the storm; their obedience to Christ, brought the presence of Christ to them.
The Disciples met with storms, but christ leaves them not in the storm; their Obedience to christ, brought the presence of christ to them.
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Never man wanted comfort long, that went in a way of obedience. The Martyr went far upon meer obedience, but before he came to the journies end,
Never man wanted Comfort long, that went in a Way of Obedience. The Martyr went Far upon mere Obedience, but before he Come to the journeys end,
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before he came to the stake, God gave him in a piece of his reward before his work was done.
before he Come to the stake, God gave him in a piece of his reward before his work was done.
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But should thou dye without comfort, thou dyest in the ship, and not in the sea, thou dyest in Gods way,
But should thou die without Comfort, thou Dies in the ship, and not in the sea, thou Dies in God's Way,
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and there is safety, though thou never reach the apprehension of it. Jesus constrained his Disciples (to go into the Ship).
and there is safety, though thou never reach the apprehension of it. jesus constrained his Disciples (to go into the Ship).
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Christ had a journey for them to go, and here he provides them a ship.
christ had a journey for them to go, and Here he provides them a ship.
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Doct. If God have a work for us to do, he will provide us with necessaries to the doing of it.Doct. If God have a work for us to do, he will provide us with necessaries to the doing of it.
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Necessary counsell, necessary strength, necessary comfort and assistance, and all this proportionable to the worke. Moses was troubled at first for want of elocution, and Jeremy for want of courage,
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 Jeremiah for want of courage,
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but he that set them on work provided them necessaries. Moses did not want a tongue, nor Jeremy courage.
but he that Set them on work provided them necessaries. Moses did not want a tongue, nor Jeremiah courage.
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We are sometimes troubled at the want of means for the bringing of a work about,
We Are sometime troubled At the want of means for the bringing of a work about,
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how shall this thing be? but if the work be Cods, he will want no instruments for the effecting of it:
how shall this thing be? but if the work be Cods, he will want no Instruments for the effecting of it:
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Nay in the want of all he can work alone. Infinite wisdome, and infinite power was never at a stand. But further.
Nay in the want of all he can work alone. Infinite Wisdom, and infinite power was never At a stand. But further.
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(To get into a ship.) (To get into a ship.)
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When we are to do Gods work, we are not to have our tooles to seeke;
When we Are to do God's work, we Are not to have our tools to seek;
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the ship was ready when they had a command to go to sea.
the ship was ready when they had a command to go to sea.
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All creatures stand like them in the market place, ready to be hired into Gods Vineyard.
All creatures stand like them in the market place, ready to be hired into God's Vineyard.
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All creatures they are ready to execute Gods wil. Let not man alone rebel. [ And to goe before him unto the other side. ]
All creatures they Are ready to execute God's will. Let not man alone rebel. [ And to go before him unto the other side. ]
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Here is a plaine proofe against the Vbiquitarians, who hold Christs body, his humane nature to be in all places.
Here is a plain proof against the Ubiquitarians, who hold Christ body, his humane nature to be in all places.
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And here is also the errour 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:
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 bred At the same time:
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if Christs humane nature had beene in every place, Christ could not have said, Goe before him to the other side.
if Christ humane nature had been in every place, christ could not have said, Go before him to the other side.
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There is something more in it. [ Goe before him. ]
There is something more in it. [ Go before him. ]
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If you read before, you shall see the occasion of Christs withdrawing of himselfe with his Disciples was the newes of Johns beheading.
If you read before, you shall see the occasion of Christ withdrawing of himself with his Disciples was the news of Johns beheading.
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They had told him that Herod had beheaded John , whereupon Christ withdrew himselfe, and here to preserve his Disciples, he sends them first away.
They had told him that Herod had beheaded John, whereupon christ withdrew himself, and Here to preserve his Disciples, he sends them First away.
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It suits well with Christs love to his Church, and his end of comming into the world, to take more care to preserve them,
It suits well with Christ love to his Church, and his end of coming into the world, to take more care to preserve them,
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then to save himselfe, to looke to their safety more then his owne. You know what he said, John 18.8. If you seek me let these go free.
then to save himself, to look to their safety more then his own. You know what he said, John 18.8. If you seek me let these go free.
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Hee came to interpose himselfe betweene God and us, he came to beare our scourges to undergoe our stripes.
He Come to interpose himself between God and us, he Come to bear our scourges to undergo our stripes.
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As Rebecca to said Iacob: on thee my son be the blessing, on me be the curse.
As Rebecca to said Iacob: on thee my son be the blessing, on me be the curse.
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So Christ to us, like Ionah, he was content to be cast into the sea,
So christ to us, like Jonah, he was content to be cast into the sea,
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even the sea of wrath, that there might be a calme, a peace between God and man:
even the sea of wrath, that there might be a Cam, a peace between God and man:
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he came not to save himselfe, but to be our Saviour, and therefore was content to lose himself that he might save us;
he Come not to save himself, but to be our Saviour, and Therefore was content to loose himself that he might save us;
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to undergoe all, that we might be free. We are more deere to Christ, then he was to himself;
to undergo all, that we might be free. We Are more deer to christ, then he was to himself;
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& therefore he doth here, as we do whē things are in danger, seek to preserve that which we esteeme most, which is most precious to us;
& Therefore he does Here, as we do when things Are in danger, seek to preserve that which we esteem most, which is most precious to us;
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to save us was more desirable to Christ, then to preserve himselfe.
to save us was more desirable to christ, then to preserve himself.
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He sees himselfe in us, oh that we could see our selves in God, and that the preservation of the glory of Christ might be more in our eyes,
He sees himself in us, o that we could see our selves in God, and that the preservation of the glory of christ might be more in our eyes,
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then the saving of our selves. As Christ was more tender of us then he was of himselfe;
then the Saving of our selves. As christ was more tender of us then he was of himself;
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so let us be more tender of his glory, then of our own safety:
so let us be more tender of his glory, then of our own safety:
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if we can but hold up his glory, though we suffer in his glory, yet we shall be glorified.
if we can but hold up his glory, though we suffer in his glory, yet we shall be glorified.
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He that seeks himselfe in opposition to God, doth lose himselfe and God: but he that seeks himselfe in subordination to him, findes both; even himselfe in God.
He that seeks himself in opposition to God, does loose himself and God: but he that seeks himself in subordination to him, finds both; even himself in God.
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Here is that Riddle expounded, Hee that will save his life shall lose his life,
Here is that Riddle expounded, He that will save his life shall loose his life,
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but he that will lose his life for my sake and the Gospell, shall finde it. but he that will loose his life for my sake and the Gospel, shall find it.
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It is lownesse of spirit to seek how we may preserve our selves, and not how we may hold up Christ. It is lowness of Spirit to seek how we may preserve our selves, and not how we may hold up christ.
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That life is forfeited and lost, which is either gained, or kept with the declining or losse of Christ.
That life is forfeited and lost, which is either gained, or kept with the declining or loss of christ.
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I have read it was the speech of a Henry of France, who when he was perswaded to do something for the advancement of the Protestant Religion; 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;
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he answered, He would lanch no further into the deepe, then he might returne safe againe to shore. Such spirits have most men:
he answered, He would launch no further into the deep, then he might return safe again to shore. Such spirits have most men:
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They look upon the wayes of God as we do upon an Ignis Fatuus, which we dare not follow,
They look upon the ways of God as we do upon an Ignis Fatuus, which we Dare not follow,
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for feare it lead us into bogs and pits.
for Fear it led us into bogs and pits.
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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.
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.
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[ While he sent the multitude away. ] This seemes to be another reason why he sent his Disciples before him;
[ While he sent the multitude away. ] This seems to be Another reason why he sent his Disciples before him;
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here was a multitude with him, hee had newly refreshed them, and would not suffer them to go, till he had dismissed them, blessed them, &c. or the like. 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.
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And the day was farre spent, the night was comming on, the ship was going, for its probable it was a passengers ship;
And the day was Far spent, the night was coming on, the ship was going, for its probable it was a passengers ship;
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should they have stayed till Christ had dismissed them, the ship might have been gone.
should they have stayed till christ had dismissed them, the ship might have been gone.
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And therefore while Christ was sending the multitude away, he constrained his Disciples to take the opportunity and go before him.
And Therefore while christ was sending the multitude away, he constrained his Disciples to take the opportunity and go before him.
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The words may be considered as a reason of Christs stay behinde, and of sending the Disciples before.
The words may be considered as a reason of Christ stay behind, and of sending the Disciples before.
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But yet that which is expressed was the least of the reasons wherefore Christ dismissed them.
But yet that which is expressed was the least of the Reasons Wherefore christ dismissed them.
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You may see greater reasons than that in the history. 1. Because he would goe to pray: 2. Because hee 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:
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:
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while he sent the multitude away:
while he sent the multitude away:
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Doct. That though a bare command of God be sufficient to challenge our obedience to it,Doct. That though a bore command of God be sufficient to challenge our Obedience to it,
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yet so graciously doth God often condescend to our weaknesse, as to give us a reason of imposing of it.
yet so graciously does God often condescend to our weakness, as to give us a reason of imposing of it.
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It was so here, hee doth not onely command his Disciples to goe before him, but gives them a reason why he doth.
It was so Here, he does not only command his Disciples to go before him, but gives them a reason why he does.
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Indeed when God commands, it is the reason of reasons to obey, because God commands.
Indeed when God commands, it is the reason of Reasons to obey, Because God commands.
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The commands of God, though they may bee above reason, yet they are not contrary to right reason.
The commands of God, though they may be above reason, yet they Are not contrary to right reason.
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The obedience of faith, is farre above reason, but it is not against reason, because it is all reason to believe what God saith,
The Obedience of faith, is Far above reason, but it is not against reason, Because it is all reason to believe what God Says,
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and to obey what God commands.
and to obey what God commands.
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In obedience to man, we are to look for a reason of obedience, or a rule of obedience, which is according to right reason.
In Obedience to man, we Are to look for a reason of Obedience, or a Rule of Obedience, which is according to right reason.
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It is to put off man, and to divest our selves of reason, to obey against reason.
It is to put off man, and to divest our selves of reason, to obey against reason.
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As the Pope who commanded the Monk to goe and water a dry stake for three yeares together morning and evening.
As the Pope who commanded the Monk to go and water a dry stake for three Years together morning and evening.
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Caeca obedientia, is proper to God alone, not that our obedience is a blinde obedience: but sometimes wee are to follow him blind-fold: Caeca obedientia, is proper to God alone, not that our Obedience is a blind Obedience: but sometime we Are to follow him blindfold:
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It is said of Abraham, Gen. 12.1. that he went & knew not whither;
It is said of Abraham, Gen. 12.1. that he went & knew not whither;
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God calls, he comes, and shuts his eyes, and goes by Gods light, he followes God as the blind man doth his guide:
God calls, he comes, and shuts his eyes, and Goes by God's Light, he follows God as the blind man does his guide:
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mens commands are subject to bee scanned, whether they bee according to the supream rule, the Law of God,
men's commands Are Subject to be scanned, whither they be according to the supreme Rule, the Law of God,
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or in Common-wealths governed by Lawes, whether they be according to Lawes.
or in Commonwealths governed by Laws, whither they be according to Laws.
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But Gods commands must not be scanned, here we must obey because God commands, 2. Ioh. 7. What ever he bids you to doe, doe. But God's commands must not be scanned, Here we must obey Because God commands, 2. John 7. What ever he bids you to do, do.
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If Abraham had examined that act of obedience, viz. The sacrificing of his sonne, either by rule, the Law,
If Abraham had examined that act of Obedience, viz. The sacrificing of his son, either by Rule, the Law,
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or by reason, or by the principles of nature, they would all have cryed downe that act of Abrahams. It is true, the case was extrordinary,
or by reason, or by the principles of nature, they would all have cried down that act of Abrahams. It is true, the case was extraordinary,
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and it was alone for tryall too: God doth not command such things as are contrary to his Law, his revealed will, or right reason;
and it was alone for trial too: God does not command such things as Are contrary to his Law, his revealed will, or right reason;
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yet he commands such things as are contrary to corrupt reason, and above right reason, and therefore his commands are not to be scanned:
yet he commands such things as Are contrary to corrupt reason, and above right reason, and Therefore his commands Are not to be scanned:
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it is our reason, and the reason of reasons to obey because God hath commanded. But there is something more observeable, from these words, while he sent the multitude away.
it is our reason, and the reason of Reasons to obey Because God hath commanded. But there is something more observable, from these words, while he sent the multitude away.
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Mark the order, first Christ refresheth them, and after dismisseth them. First he feeds them, and then he sends them away.
Mark the order, First christ refresheth them, and After dismisseth them. First he feeds them, and then he sends them away.
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And the word seems to import something of consequence. Mark useth a word which signifies valediction, or taking leave with one.
And the word seems to import something of consequence. Mark uses a word which signifies valediction, or taking leave with one.
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It may be he did pray with them, blesse them, or exhort them, or instruct them in the nature of his Kingdome;
It may be he did pray with them, bless them, or exhort them, or instruct them in the nature of his Kingdom;
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for these would have made him a King, as Iohn hath it, 6. Ioh. Something extraordinary there was. Whence this,
for these would have made him a King, as John hath it, 6. John Something extraordinary there was. Whence this,
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Doctr. None come to Christ, or have to doe with him, but hee ever sends them better away.Doctrine None come to christ, or have to do with him, but he ever sends them better away.
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He refreshed their bodies here, and that was the least any had, they did all eate,
He refreshed their bodies Here, and that was the least any had, they did all eat,
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and were filled, 20 v. Nay hee refreshed their soules, that was the benefit many had.
and were filled, 20 v. Nay he refreshed their Souls, that was the benefit many had.
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When Moses had been communing with God, his face shone: God stamps a glory upon those who doe converse with him:
When Moses had been communing with God, his face shone: God stamps a glory upon those who do converse with him:
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The Jewes said of Peter, he lookes like one of those who had bin with Iesus.
The Jews said of Peter, he looks like one of those who had been with Iesus.
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The bloud loseth nothing by comming to the heart, it sends it away with spirits. God makes every one better who have to doe with him.
The blood loses nothing by coming to the heart, it sends it away with spirits. God makes every one better who have to do with him.
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To whom comming, as to a living stone, you also as living stones are built up, 1 Pet. 2.4. Vse It speaks incouragement to us, to have much to doe with God, to love, converse with him, you shall have something left upon your spirits worth your labour.
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.
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Indeed there is reward in the work, there is fruit in the labour.
Indeed there is reward in the work, there is fruit in the labour.
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The Rabbins say, Every good worke is meat in the mouth, there is reward in the labour.
The Rabbis say, Every good work is meat in the Mouth, there is reward in the labour.
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But that is not all the fruit you shall finde, you shall not onely finde fruit in the worke, but fruit of the worke;
But that is not all the fruit you shall find, you shall not only find fruit in the work, but fruit of the work;
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either you shall bee dismissed, more humbled, more quickned, or more comforted:
either you shall be dismissed, more humbled, more quickened, or more comforted:
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some impressions of glory God doth use to stamp upon the spirits of them who have beene conversing with him, something he leaves upon their souls worth owning. 2 Cor. 3. &c. While looking upon him,
Some impressions of glory God does 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. While looking upon him,
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and beholding as in a glasse the glory of the Lord, we are changed into the same image from glory to glory.
and beholding as in a glass the glory of the Lord, we Are changed into the same image from glory to glory.
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It may bee you may see little, you may discerne of little in the time, there may be the acting of many corruptions, much deadnesse, coldnesse, formality may discover it selfe,
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 it self,
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yet some impressions will bee left upon our spirits afterward, which perhaps you were not aware of in the time.
yet Some impressions will be left upon our spirits afterwards, which perhaps you were not aware of in the time.
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If God doe not discover himselfe to you, yet if God do further discover your selves to your selves;
If God do not discover himself to you, yet if God do further discover your selves to your selves;
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it is worth the while of wayting upon God. It is good to be in Gods way:
it is worth the while of waiting upon God. It is good to be in God's Way:
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the blind man found this to be true, who lying in the way where Christ came, was cured of his blindnes, and recovered his sight.
the blind man found this to be true, who lying in the Way where christ Come, was cured of his blindness, and recovered his sighed.
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It is good to lye at the poole side, though thou stay thirty eight yeares,
It is good to lie At the pool side, though thou stay thirty eight Years,
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and receives no benefit as thou thinkst, yet a Christ will come at last and work thy cure.
and receives no benefit as thou Thinkest, yet a christ will come At last and work thy cure.
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Though the Miller is not able to command a winde, yet hee will set his Mill,
Though the Miller is not able to command a wind, yet he will Set his Mill,
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and spread his Sayles, that if a wind come he may have the benefit of it.
and spread his Sails, that if a wind come he may have the benefit of it.
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Though you are not able to command the Spirit, which like the wind bloweth where and when it listeth,
Though you Are not able to command the Spirit, which like the wind blows where and when it lists,
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yet set your selves in his presence, spread your Sayles, that if a wind come you may have the benefit of it.
yet Set your selves in his presence, spread your Sails, that if a wind come you may have the benefit of it.
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— But this all of God. —
— But this all of God. —
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Here is a multitude here this day, if your hearts be right, know this, Christ will not send you away without some refreshment.
Here is a multitude Here this day, if your hearts be right, know this, christ will not send you away without Some refreshment.
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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,
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,
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lest they fainted in the way; certainely he will have more regard to the soules of men:
lest they fainted in the Way; Certainly he will have more regard to the Souls of men:
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What are the faintings of the body, to the faintings of the soule? But further — [ While he sent the multitude away. ]
What Are the faintings of the body, to the faintings of the soul? But further — [ While he sent the multitude away. ]
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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 havn attended upon him in the work of his Ministery;
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 havn attended upon him in the work of his Ministry;
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why doth he send them away? There is good reason:
why does he send them away? There is good reason:
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1. He would not over-drive them, hee 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.
1. He would not overdrive 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.
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Jacob slacked his pace, because of the weaknesse of his little ones, Christ proportions the exercises of duty, to the strength of the people.Jacob slacked his pace, Because of the weakness of his little ones, christ proportions the exercises of duty, to the strength of the people.
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2. Or secondly, Christ sends them away, would not suffer them to continue and goe with him,
2. Or secondly, christ sends them away, would not suffer them to continue and go with him,
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because he would not put them to difficulties, above their strength to goe through: he knew, if they were to follow him, they might quickly be weary:
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:
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for the foxes had holes, and the birds of the ayre had nests, but the sonne of man hath no place where to lay his head. 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.
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When the children of Israel came out of Egipt, God would not lead them by the way of the hills, which was the nearest way,
When the children of Israel Come out of Egypt, God would not led them by the Way of the hills, which was the nearest Way,
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but by the way of the plaines, which was much about.
but by the Way of the plains, which was much about.
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And upon this ground, because of the Philistims, lest the difficulties they met withall in their first setting out, might discourage them,
And upon this ground, Because of the philistines, lest the difficulties they met withal in their First setting out, might discourage them,
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and make them think of their returnes again to Egipt.
and make them think of their returns again to Egypt.
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And upon the same ground God doth spare men for a time in the wayes of grace,
And upon the same ground God does spare men for a time in the ways of grace,
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and doth not exercise vong beginners, as hee doth those who are growne Christians.
and does not exercise vong beginners, as he does those who Are grown Christians.
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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 shew, &c. 3 Or else Christ would have them now go home, having fed their bodies, and refreshed their soules, to meditate upon those things which they had heard.
Till the Disciples were god from the shore, till they were god 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 herd.
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One Sermon wrought downe to the Spirit, is worth many heard: too many who are great feeders, but little nourishers, they want digestion.
One Sermon wrought down to the Spirit, is worth many herd: too many who Are great feeders, but little nourishers, they want digestion.
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This is not to feed upon Sermons, but to devoure Sermons, when they are not digested into nourishment:
This is not to feed upon Sermons, but to devour Sermons, when they Are not digested into nourishment:
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our nourishment doth not so much lye in feeding, as in digesting. You may by that increase the bignesse of your heads, your knowledge;
our nourishment does not so much lie in feeding, as in digesting. You may by that increase the bigness of your Heads, your knowledge;
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but not nourish the leannesse of your hearts, your affections. It is monstrous in nature, to have the head bigger then the body;
but not nourish the leanness of your hearts, your affections. It is monstrous in nature, to have the head bigger then the body;
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so in grace, to increase knowledge only, and not practise.
so in grace, to increase knowledge only, and not practise.
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If all time were spent in feeding, where were the time for working? you feed, to work.
If all time were spent in feeding, where were the time for working? you feed, to work.
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Your present affections that are exercised & raised in hearing, wil vanish & fall againe, if you do not work all downe in meditation, and digest them into your nature,
Your present affections that Are exercised & raised in hearing, will vanish & fallen again, if you do not work all down in meditation, and digest them into your nature,
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or your nature into them, the good word; whereby the stocke changed into the nature of it.
or your nature into them, the good word; whereby the stock changed into the nature of it.
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Too many that neglect the hearing of the word at all, and some that think that this is all that is required,
Too many that neglect the hearing of the word At all, and Some that think that this is all that is required,
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when this is but a preparatory service, a service subservient to another; hearing to obeying, preaching to practise.
when this is but a preparatory service, a service subservient to Another; hearing to obeying, preaching to practise.
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I will not cast water upon your affections, quench any spark of Gods kindling: you do well to heare, you do well to heare often:
I will not cast water upon your affections, quench any spark of God's kindling: you do well to hear, you do well to hear often:
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oh, but adde meditation to hearing, practise to preaching: when you have heard a Sermon, then go live a Sermon.
o, but add meditation to hearing, practise to preaching: when you have herd a Sermon, then go live a Sermon.
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4. There may be another reason yet, why Christ sent them away;
4. There may be Another reason yet, why christ sent them away;
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that they should now go about their lawfull occasions, take care of their families, and benefit their relations, make their households better for that they had received. Two things hence observable.
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.
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1 The duties of our generall calling;
1 The duties of our general calling;
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though they are far to be preferred, yet they must not altogether justle out the duties of our particular.
though they Are Far to be preferred, yet they must not altogether justle out the duties of our particular.
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Christ sends them away to their homes after he had refreshed them.
christ sends them away to their homes After he had refreshed them.
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2 Absolute duties towards God, must quicken us to, and in our relative duties towards man.
2 Absolute duties towards God, must quicken us to, and in our relative duties towards man.
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It is said of Jacob when he had beene conversing with God, that he plucked up his feet,
It is said of Jacob when he had been conversing with God, that he plucked up his feet,
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and went cheerefully on in his way.
and went cheerfully on in his Way.
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The duties of godlinesse are no hinderance, but a furtherance to us, and an inablement of us in our particular duties towards man.
The duties of godliness Are no hindrance, but a furtherance to us, and an enablement of us in our particular duties towards man.
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When we have beene with Christ in a day, we must labour to returne home better husbands, better wives, better parents, better children, &c. Absolute duties towards God, must quicken us to,
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,
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and inable us in our relative duties towards man.
and inable us in our relative duties towards man.
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After Christ had been in the Temple, saith the Text, he went home, and became obedient to his parents;
After christ had been in the Temple, Says the Text, he went home, and became obedient to his Parents;
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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.
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.
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But our being with God, and converses with him, do inable us to performe these duties to man which God requires.
But our being with God, and converses with him, do inable us to perform these duties to man which God requires.
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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 Mountaine to pray,
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,
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and when the evening was come, he was then alone. and when the evening was come, he was then alone.
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And here now appeares one great reason why Christ dismissed his Disciples, and the multitude, concealed before, he went to pray. You have three things considerable.
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.
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1 The order, when he had sent the multitude away. 2 The place, he went into a Mountaine. 3 The end, to pray.
1 The order, when he had sent the multitude away. 2 The place, he went into a Mountain. 3 The end, to pray.
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1 We begin with the first, viz. The Order. [ When he had sent the multitude away. ]
1 We begin with the First, viz. The Order. [ When he had sent the multitude away. ]
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First Christ dismisseth the multitude, and then goes to be alone, Christ had no need of his helpe:
First christ dismisseth the multitude, and then Goes to be alone, christ had no need of his help:
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he could be alone when he was in company, he could converse with God without distractions, either sinfull or naturall. he could be alone when he was in company, he could converse with God without distractions, either sinful or natural.
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But this Christ did to teach us,
But this christ did to teach us,
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Doct. That when we are to have to do with God, to dismisse the multitude, you are to discharge your selves of the multitude of your affaires, the multitude of your imployments, cares, thoughts, &c.Doct. That when we Are to have to do with God, to dismiss the multitude, you Are to discharge your selves of the multitude of your affairs, the multitude of your employments, Cares, thoughts, etc.
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If you dismisse not these before you enter the duty, you will find they will be like the birds to Abraham, that will eat up and devoure your spirituall sacrifice.
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.
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Men cannot doe their owne work in a crowd of people, nor Gods, in a crowd of thoughts. Discharge your thoughts.
Men cannot do their own work in a crowd of people, nor God's, in a crowd of thoughts. Discharge your thoughts.
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It is unseemly to have your tongues conversing with God, and your spirits conversing with the world.
It is unseemly to have your tongues conversing with God, and your spirits conversing with the world.
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But we come to the second. The place, [ He went into a Mountaine. ] A Mountaine.
But we come to the second. The place, [ He went into a Mountain. ] A Mountain.
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That's high above these cumbrances here below; and its solitary;
That's high above these cumbrances Here below; and its solitary;
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Christ chose it, he desired to be alone, and chose a Mountaine for the fittest place.
christ chosen it, he desired to be alone, and chosen a Mountain for the Fittest place.
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It speaks thus much to us. Doct. That helps and advantages for duty, are to be sought and imbraced by Christians. It speaks thus much to us. Doct. That helps and advantages for duty, Are to be sought and embraced by Christians.
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Christ when he went to pray, he got into a Mountaine; christ when he went to pray, he god into a Mountain;
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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:
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:
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though naturall helps are good, and to be sought; yet instituted helps, such as are of mens devising, are to be avoided. though natural helps Are good, and to be sought; yet instituted helps, such as Are of men's devising, Are to be avoided.
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We must not go to the Philistims to sharpen our tooles, nor to the inventions of men, to sharpen and quicken our devotions.
We must not go to the philistines to sharpen our tools, nor to the Inventions of men, to sharpen and quicken our devotions.
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Those cannot be good affections, which are either kindled or blowne up by the meanes of our devising, and not of Gods commanding.
Those cannot be good affections, which Are either kindled or blown up by the means of our devising, and not of God's commanding.
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Of these kindes are our significant ceremonies as themselves call them;
Of these Kinds Are our significant ceremonies as themselves call them;
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the whitenesse of the Surplice was to put you in mind of the purity of the Church,
the whiteness of the Surplice was to put you in mind of the purity of the Church,
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and to stirre up our affections after the desire of purity.
and to stir up our affections After the desire of purity.
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The decking of Altars, the coping of Ministers, the pargelling of wals, the painting of the windowes with Mosaical devises, the use of Organs, &c. were all set up and instituted of men,
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,
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for this end, as they say, to quicken the dull affections of man. But being without warrant from God, they are no better then the superstitions 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 then the superstitions of men;
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and being flesh, too short to beget, kindle, or fewell, any spirituall and holy affections.
and being Flesh, too short to beget, kindle, or fuel, any spiritual and holy affections.
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Upon the same ground the Papists have the use of Images, Crucfixes in prayer, to stirre up and quicken their Devotions, to bee incentives of worship:
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:
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these are condemned, and how can the other be allowed, when both plead the same ends,
these Are condemned, and how can the other be allowed, when both plead the same ends,
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and are set up on the same grounds.
and Are Set up on the same grounds.
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Assure your selves, will-worship, in regard of prescription, will never inable you to render the worship of the will in respect of performance.
Assure your selves, will-worship, in regard of prescription, will never inable you to render the worship of the will in respect of performance.
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If the will be an instrument of devising worship, it wil never be an instrument of performing worship:
If the will be an Instrument of devising worship, it will never be an Instrument of performing worship:
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The Propet tells us so, 29 Isay. 13. This people draw neare with their lips, but their hearts are farre from me.
The Prophet tells us so, 29 Saiah 13. This people draw near with their lips, but their hearts Are Far from me.
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And why so? he gives the reason; their feare towards mee is taught by the precepts of men.
And why so? he gives the reason; their Fear towards me is taught by the Precepts of men.
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We say the greater the body, the lesse is the spirit of a man:
We say the greater the body, the less is the Spirit of a man:
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So the greater the body and bulke of humane ceremonies, the lesse is the life and spirit of true devotion.
So the greater the body and bulk of humane ceremonies, the less is the life and Spirit of true devotion.
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The Spirit of God will only blow with his own bellowes, worke with his owne tooles,
The Spirit of God will only blow with his own bellows, work with his own tools,
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& not by instruments, and ways of our devising.
& not by Instruments, and ways of our devising.
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And though our adversaries have cast us out with scorne, as those in 66. Isay. 5. Saying let God bee glorified, by these additaments of ours, these incentives of devotion, adornments of outward service:
And though our Adversaries have cast us out with scorn, as those in 66. Saiah 5. Saying let God be glorified, by these additaments of ours, these incentives of devotion, adornments of outward service:
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yet wee hope God will appeare to our joy, and they at last shall be ashamed.
yet we hope God will appear to our joy, and they At last shall be ashamed.
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There is yet something more offers it selfe in these words: [ He went into the mountaine. ]
There is yet something more offers it self in these words: [ He went into the mountain. ]
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Doct. A good heart seek occasions and meanes of conversing with God. Christ had a mind to pray, and he finds a mountaine.Doct. A good heart seek occasions and means of conversing with God. christ had a mind to pray, and he finds a mountain.
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The mountaine did not put him to prayer, to seek prayer, but prayer sought the mountaine.
The mountain did not put him to prayer, to seek prayer, but prayer sought the mountain.
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It is the complaint of many:
It is the complaint of many:
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Oh, they want time, they want a convenient place, and therefore they are hindred in their converses with God, they cannot pray.
O, they want time, they want a convenient place, and Therefore they Are hindered in their converses with God, they cannot pray.
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I tell thee, if thou hast a praying heart thou wilt find a praying place, and a praying time.
I tell thee, if thou hast a praying heart thou wilt find a praying place, and a praying time.
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I hope thou art not superstitious, that thou thinkst prayers more acceptable in one place than in another.
I hope thou art not superstitious, that thou Thinkest Prayers more acceptable in one place than in Another.
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Indeed this would discover a great deal of blindnesse and ignorance in thee. Prayer makes the place, not the place prayer acceptable. Indeed this would discover a great deal of blindness and ignorance in thee. Prayer makes the place, not the place prayer acceptable.
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Time was, that God had appoynted one place for prayer, which was then called the house of prayer: The Temple.
Time was, that God had appointed one place for prayer, which was then called the house of prayer: The Temple.
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But now that is layd low:
But now that is laid low:
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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 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.
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The Apostle doth not say, I desire you, or it is good to doe so,
The Apostle does not say, I desire you, or it is good to do so,
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But I will, and in every place, id est, in all kind of places, house and Church, Closet, Chamber,
But I will, and in every place, id est, in all kind of places, house and Church, Closet, Chamber,
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and as Christ saith, 6 Mat. 6. when you pray goe into your closet, &c.
and as christ Says, 6 Mathew 6. when you pray go into your closet, etc.
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I have seen men sometimes in the passages through a Church, to fall downe upon their knees, where often a stone upon a stone, here prayer doth not find the mountaine,
I have seen men sometime in the passages through a Church, to fallen down upon their knees, where often a stone upon a stone, Here prayer does not find the mountain,
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but the mountaine findes prayer, the place surpriseth prayer: prayer doth not seek the place.
but the mountain finds prayer, the place surpriseth prayer: prayer does not seek the place.
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I hope you are not thus superstitious, to thinke one place better than another, one place to make prayer more acceptable than another.
I hope you Are not thus superstitious, to think one place better than Another, one place to make prayer more acceptable than Another.
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And if not, thou needs not to want a mountaine, thou needst not to want a place,
And if not, thou needs not to want a mountain, thou Needest not to want a place,
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if thou dost not want a heart. A good heart cannot want a place to converse with God.
if thou dost not want a heart. A good heart cannot want a place to converse with God.
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There is yet something more observeable. Look upon the place in an Allegoricall sence: and see thus much.
There is yet something more observable. Look upon the place in an Allegorical sense: and see thus much.
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Doct. It is good when you converse with God in duty, to get upon a mountaine.Doct. It is good when you converse with God in duty, to get upon a mountain.
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I speak not of a naturall mountain (if any have such vaine thoughts, that the higher they get, the nearer to God;
I speak not of a natural mountain (if any have such vain thoughts, that the higher they get, the nearer to God;
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I must tell them the way for them to draw neare to God, is to get into the valley, be humbled for your folly, seeke to get low in heart, rather than high in place) I speake not of a naturall mountaine,
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,
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but of a mountain in an allegory. When you goe to converse with God in duty, get upon the mountain.
but of a mountain in an allegory. When you go to converse with God in duty, get upon the mountain.
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1 Get above the world, above men, above imployments. 2 Get into Christ. Christ is the Mountaine whereon you must stand when you go to pray.
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.
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Set me on the Rock which is higher then I. Get into Christ. The Temple it was the place of prayer, it is called the house of prayer;
Set me on the Rock which is higher then I. Get into christ. The Temple it was the place of prayer, it is called the house of prayer;
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from thence would God heare them.
from thence would God hear them.
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The Temple was a type of Christ, and speakes thus much, that if ever you would have your prayers acceptable,
The Temple was a type of christ, and speaks thus much, that if ever you would have your Prayers acceptable,
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if ever you would have God heare your prayers, get into Christ. We come to the third, the end:
if ever you would have God hear your Prayers, get into christ. We come to the third, the end:
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He went into the Mountaine to pray. [ To pray. ] It is the speech of one upon this place.He went into the Mountain to pray. [ To pray. ] It is the speech of one upon this place.
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It were very desirable to know the argument of Christs prayer here: what he prayed for. It were very desirable to know the argument of Christ prayer Here: what he prayed for.
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Though we cannot infallibly conclude, yet we may give some probable conjectures what was here the argument of Christs prayer:
Though we cannot infallibly conclude, yet we may give Some probable Conjectures what was Here the argument of Christ prayer:
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and that 1, if you look backwards, and 2, forwards.
and that 1, if you look backwards, and 2, forward.
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1 Look backward, 10, 11, 12. Verses, and there you shall reade the story of Iohn Baptists beheading, which was the next occasion of Christs withdrawing himselfe with his Disciples.
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 withdrawing himself with his Disciples.
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And this may give us some insight.
And this may give us Some insight.
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Christ might be now praying that God would preserve his little flock from the malice and cruelty of bloody men. Whence this. christ might be now praying that God would preserve his little flock from the malice and cruelty of bloody men. Whence this.
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Doct. That when wicked men stretch forth their hand against the Church of God, it is high time to get into a Mountaine to pray.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.
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When the Enemie comes in like a flood, strongly, swiftly, &c. then should the Spirit of the Lord lift up a Standard against them, that is, say some, powre out their soules in prayer;
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;
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to repell their violence and put them to flight.
to repel their violence and put them to flight.
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Then should we say, We lift up our eyes to the hils, whence comes our helpe;
Then should we say, We lift up our eyes to the hills, whence comes our help;
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our help stands in the name of the Lord, who made Heaven and Earth. You know this hath ever beene the Churches practise, and should be ours.our help Stands in the name of the Lord, who made Heaven and Earth. You know this hath ever been the Churches practice, and should be ours.
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And the reason why we get no more into the Mountaine, it is because we have,
And the reason why we get no more into the Mountain, it is Because we have,
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and make Mountaine of our own: we rest in the arme of flesh.
and make Mountain of our own: we rest in the arm of Flesh.
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We have been ready to say with David, Psal. 30.6, 7. I shall never be moved, thou hast made my mountaine so strong. Marke you there;
We have been ready to say with David, Psalm 30.6, 7. I shall never be moved, thou hast made my mountain so strong. Mark you there;
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David had a Mountaine, and it was strong;David had a Mountain, and it was strong;
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and though he acknowledged it was all from God, for he saith, Thou hast made my Mountaine so strong;
and though he acknowledged it was all from God, for he Says, Thou hast made my Mountain so strong;
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yet he trusted in it, as appeares after by Gods punishing of him; thou hidst thy face, and I was troubled:
yet he trusted in it, as appears After by God's punishing of him; thou hidst thy face, and I was troubled:
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and now his Mountain was nothing. We have had means, and those meanes of Gods gracious bestowing.
and now his Mountain was nothing. We have had means, and those means of God's gracious bestowing.
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We acknowledge that God hath made our mountaine strong, it is all from God, that strength and concurrence we have:
We acknowledge that God hath made our mountain strong, it is all from God, that strength and concurrence we have:
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but yet for all this we rest upon our mountaine, and not upon God.
but yet for all this we rest upon our mountain, and not upon God.
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And this is our way to turn our Mountain into a Mole-hill, this is the way to turne our strength into weaknesse,
And this is our Way to turn our Mountain into a Molehill, this is the Way to turn our strength into weakness,
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and to make those things wch otherwise would be usefull to us, to be unusefull and unprofitable.
and to make those things which otherwise would be useful to us, to be unuseful and unprofitable.
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This is one ground, why we go no more into the Mountaine, why we are no more in prayer;
This is one ground, why we go no more into the Mountain, why we Are no more in prayer;
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because our Mountaine is so strong, because we rest upon the means afforded to us. Davids Mountain might have strengthned his faith, but his mountaine becomes his faith and confidence.
Because our Mountain is so strong, Because we rest upon the means afforded to us. Davids Mountain might have strengthened his faith, but his mountain becomes his faith and confidence.
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It is a sad thing, when that meanes which should quicken our hearts to seek, doth dead our hearts in seeking:
It is a sad thing, when that means which should quicken our hearts to seek, does dead our hearts in seeking:
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and that which should incourage us to trust in him, doth take off our hearts from dependance on him.
and that which should encourage us to trust in him, does take off our hearts from dependence on him.
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This is the cause, why God doth often lessen our mountain, that he might increase our faith,
This is the cause, why God does often lessen our mountain, that he might increase our faith,
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and deprive us of other comforts, that he might be all our confidence: weaken the ar•e of flesh that hee might strengthen the arme of 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.
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God often makes us fatherlesse in respect of creature reliefes, that we might be fatherlesse in respect of creature reliance.
God often makes us fatherless in respect of creature reliefs, that we might be fatherless in respect of creature reliance.
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God blasts that meanes whereon we doe relye, that he might be the alone relyance of his people;
God blasts that means whereon we do rely, that he might be the alone reliance of his people;
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he makes us nothing, that we might be all in him, and strengthen our selves in God.
he makes us nothing, that we might be all in him, and strengthen our selves in God.
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2 The argument of Christs prayer may be ghessed at, if you look forward upon what followes.
2 The argument of Christ prayer may be guessed At, if you look forward upon what follows.
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The Disciples were sent to sea, Christ foresees the storme, he would not hinder it, but suffers it for the exercise of their graces.
The Disciples were sent to sea, christ foresees the storm, he would not hinder it, but suffers it for the exercise of their graces.
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Yet he gets into a Mountaine to pray, and no doubt for them, that in this exercise of their faith, their faith might not faile them.
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.
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As he prayed for Peter, when Sathan desired to winnow him, that his faith might not faile him:
As he prayed for Peter, when Sathan desired to winnow him, that his faith might not fail him:
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if not, Sathan had not only winnowed him like wheat, but blowne him away like chaffe.
if not, Sathan had not only winnowed him like wheat, but blown him away like chaff.
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So Christ doth here pray for his Disciples, that in this great exercise, in this great storme, their faith might not faile them.
So christ does Here pray for his Disciples, that in this great exercise, in this great storm, their faith might not fail them.
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Doct. That in all our difficulties and troubles, Christ is praying and interceding for us, Doct. That in all our difficulties and Troubles, christ is praying and interceding for us,
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when we are on the sea conflicting with troubles and evils, Christ is then upon the mountaine 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.
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He is gone to Heaven for this end, and this is his worke in Heaven.
He is gone to Heaven for this end, and this is his work in Heaven.
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If Christ had not sent succours from the Mountaine to the sea, they had not only beene tossed, but drowned; not only exercised, but destroyed.
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.
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So, if Christ did not pray for us in our troubles, temptations, no affliction but would be too big for our little hearts.
So, if christ did not pray for us in our Troubles, temptations, no affliction but would be too big for our little hearts.
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Another thing is suggested to us.
another thing is suggested to us.
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Doct. That the outward providences of God towards his Church in the world, should furnish his people with matter of Prayer unto God.Doct. That the outward providences of God towards his Church in the world, should furnish his people with matter of Prayer unto God.
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So here it did Christ, Herods beheading John, the Disciples going to Sea. Let us not only enquire for newes, how it fares with the Church of God,
So Here it did christ, Herods beheading John, the Disciples going to Sea. Let us not only inquire for news, how it fares with the Church of God,
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but when you know it, with Ezekiah, spread the Letter before the Lord, unbosome your hearts to him in complaint and mourning,
but when you know it, with Hezekiah, spread the letter before the Lord, unbosom your hearts to him in complaint and mourning,
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if things goe not well, in prayses and thankfulnesse if things succeed well. We now come to the last clause in the verse.
if things go not well, in praises and thankfulness if things succeed well. We now come to the last clause in the verse.
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[ And when the evening was come hee was there alone. [ And when the evening was come he was there alone.
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There seems to appeare some difficulty in the word [ Evening ] Iohn saith, when the evening was come, his Disciples entred the ship, 6. Ioh. 16.
There seems to appear Some difficulty in the word [ Evening ] John Says, when the evening was come, his Disciples entered the ship, 6. John 16.
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Mark saith, when the evening was come, the ship was in the middest of the sea, 6 Matth. 46.Mark Says, when the evening was come, the ship was in the midst of the sea, 6 Matthew 46.
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And here our Evangelist saith, when the evening was come, Christ was in the mountaine alone,
And Here our Evangelist Says, when the evening was come, christ was in the mountain alone,
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so that there seemes some ambiguity. But this difficulty is easily cleared, if we doe consider the Jewes had two evenings.
so that there seems Some ambiguity. But this difficulty is Easily cleared, if we do Consider the Jews had two evenings.
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1. The first was from three till the Sun-setting; and whatever was done in that time was said to bee done in the evening. 1. The First was from three till the Sunsetting; and whatever was done in that time was said to be done in the evening.
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2. The second was immediately after the Sun was set, while there remained yet any brightnesse in the ayre.
2. The second was immediately After the Sun was Set, while there remained yet any brightness in the air.
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And thus we then reconcile this seeming difference. The Disciples went to Sea in the first evening, which was about 3. a clock.
And thus we then reconcile this seeming difference. The Disciples went to Sea in the First evening, which was about 3. a clock.
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And in the second evening Christ was in the mountaine, and they in the midst of the Sea: And in the second evening christ was in the mountain, and they in the midst of the Sea:
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in the very nick of time, when they were in their danger, Christ was in the mountaine interceding for them.
in the very neck of time, when they were in their danger, christ was in the mountain interceding for them.
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From this appearing difference wee are taught to compare Scriptures, and to acquaint our selves with the custome of the Jewish nation.
From this appearing difference we Are taught to compare Scriptures, and to acquaint our selves with the custom of the Jewish Nation.
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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:
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:
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but if wee looke throughly on them, wee shall see them like Nathen and Bathsheba, both speaking the same things. A sweet agreement between them.
but if we look thoroughly on them, we shall see them like Nathen and Bathsheba, both speaking the same things. A sweet agreement between them.
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We will now come to the last words. [ He was there alone. ]
We will now come to the last words. [ He was there alone. ]
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Indeed it might be said the Disciples were alone, they were now in the middest of the Sea, a storme is risen, they are tosed with waves, in the darke of the night, and Christ was absent too. Here was an alone indeed.
Indeed it might be said the Disciples were alone, they were now in the midst of the Sea, a storm is risen, they Are tossed with waves, in the dark of the night, and christ was absent too. Here was an alone indeed.
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Those must neede bee alone who have not Christ with them, though they enjoy ever so many creature comforts.
Those must need be alone who have not christ with them, though they enjoy ever so many creature comforts.
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But what were they that were separated from all, and Christ absent too? It may bee said they were alone.
But what were they that were separated from all, and christ absent too? It may be said they were alone.
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But how can Christ be said to be alone? can hee whose absence makes us alone,
But how can christ be said to be alone? can he whose absence makes us alone,
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though we have all the comforts and succours in the world, and whose presence makes all, in the want of all, can hee bee said to be 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?
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We are to consider Christ, 1. In respect of his divine nature. 2. In respect of his humane nature.
We Are to Consider christ, 1. In respect of his divine nature. 2. In respect of his humane nature.
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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;
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;
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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.
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.
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In the two former respects, Christ could not be sayd to be alone, he was never so alone in the saddest houre, he never wanted comfort, never assistance.
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.
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As he himselfe saith, 16. Joh. 22. The houre will come, and now is, when you shall be scattered, every one to his owne house,
As he himself Says, 16. John 22. The hour will come, and now is, when you shall be scattered, every one to his own house,
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and shall leave me alone, and yet I am not alone, because the Father is with me. and shall leave me alone, and yet I am not alone, Because the Father is with me.
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Hee was with him to comfort him, to support him in the darkest houre.
He was with him to Comfort him, to support him in the Darkest hour.
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Indeed he trod the Wine-presse of his Fathers wrath alone, 63. Isaiah 3. Alone if you looke downward, hee had no comfort, no assistance from man, no not their company, all left him.
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.
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But not alone, if you look upward; He had the supports of the Father, and was heard in that thing hee feared.
But not alone, if you look upward; He had the supports of the Father, and was herd in that thing he feared.
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And what ever hee had in that dismall black houre, that houre of darknesse, as hee himselfe calls it,
And what ever he had in that dismal black hour, that hour of darkness, as he himself calls it,
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when hee was to conflict with the wrath of God, to wrastle with the terrours of Death,
when he was to conflict with the wrath of God, to wrestle with the terrors of Death,
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the the powers of Darknesse, yet afterward heaven ministred to him.
the the Powers of Darkness, yet afterwards heaven ministered to him.
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3. But alone in respect of company, so Christ might be, and so Christ was here:
3. But alone in respect of company, so christ might be, and so christ was Here:
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And so hee said hee was in that 16. Iohn 32. When yet in another respect he said he was not alone. So Christ was here alone.
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.
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Hee that is all was now alone.
He that is all was now alone.
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The Disciples were gone to sea, the multitude were dismissed to their homes, and Christ was here alone. It tells us this,
The Disciples were gone to sea, the multitude were dismissed to their homes, and christ was Here alone. It tells us this,
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Doctr. That Christians are to seeke and take occasions to bee alone:Doctrine That Christians Are to seek and take occasions to be alone:
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if you would not bee alone in respect of comfort, you must seek to be alone in respect of company.
if you would not be alone in respect of Comfort, you must seek to be alone in respect of company.
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The way not to be alone, is to be alone. Christians are never lesse alone, than when they are alone.
The Way not to be alone, is to be alone. Christians Are never less alone, than when they Are alone.
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It a sad thing to be alone in respect of comfort, and so Gods people have bin by neglecting to be alone, in respect of cōpany;
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;
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Gods withdrawing from us, are oftentimes the chastisements of our withdrawing from God.
God's withdrawing from us, Are oftentimes the chastisements of our withdrawing from God.
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Gods people have been alone in respect of comfort, but never alone in respect of assistance.
God's people have been alone in respect of Comfort, but never alone in respect of assistance.
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His grace shall be sufficient for you.
His grace shall be sufficient for you.
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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;
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;
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and woe be to them who are so alone;
and woe be to them who Are so alone;
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though these things may doe something to beare up their Spirits, and hold them up by the Chin here for a time,
though these things may do something to bear up their Spirits, and hold them up by the Chin Here for a time,
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yet they will leave them, or they shall them, and then they shall know what it is to bee alone.
yet they will leave them, or they shall them, and then they shall know what it is to be alone.
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But we must leave them, either to seek God to be their God, their company here,
But we must leave them, either to seek God to be their God, their company Here,
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or to know the misery of the want of him hereafter. We proceed: for as yet we are but about the shore:
or to know the misery of the want of him hereafter. We proceed: for as yet we Are but about the shore:
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Let us lance forth into the deep, and now hasten to the Disciples who were alone indeed.
Let us lance forth into the deep, and now hasten to the Disciples who were alone indeed.
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1. Alone in respect of comfort, for they were at their wits end for feare. 2. Alone in respect of assistance,
1. Alone in respect of Comfort, for they were At their wits end for Fear. 2. Alone in respect of assistance,
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for ought they saw, either from God or man. 3. Alone in respect of company,
for ought they saw, either from God or man. 3. Alone in respect of company,
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for all were in the same condition with them, they may bee said to bee alone in the midst of company,
for all were in the same condition with them, they may be said to be alone in the midst of company,
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when there is none that is able to reach forth a hand to keep them,
when there is none that is able to reach forth a hand to keep them,
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when those that are with them, are involved in the same misery, and insteed of being a comfort, are a trouble and burthen to 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.
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Let us therefore hasten to the Disciples; poore men! they were alone indeed, the next verse tells us so.
Let us Therefore hasten to the Disciples; poor men! they were alone indeed, the next verse tells us so.
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But the ship was now in the middest of the Sea, tossed with waves, for the wind was contrary. But the ship was now in the midst of the Sea, tossed with waves, for the wind was contrary.
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The end of the first Sermon.
The end of the First Sermon.
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Matthew 14. Verse 24.
Matthew 14. Verse 24.
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But the Ship was now in the midst of the Sea tossed with waves, for the winde was contarary.
But the Ship was now in the midst of the Sea tossed with waves, for the wind was contarary.
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IN this Verse wee have three things observable.
IN this Verse we have three things observable.
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1 The danger the Disciples were in. 2 The time when they were in this danger:
1 The danger the Disciples were in. 2 The time when they were in this danger:
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Now. 3 The unexpectednesse of this danger: But. We shall begin with this last; it is first in the Text, the unexpectednesse of their danger: [ But. ] 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. ]
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And indeed, here may well be a But: Is it not strange that the Disciples shold go in Gods way,
And indeed, Here may well be a But: Is it not strange that the Disciples should go in God's Way,
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nay, by Gods direction upon Christs errand, and yet that they should meet with stormes, such difficulties;
nay, by God's direction upon Christ errand, and yet that they should meet with storms, such difficulties;
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yea, oppressing difficulties? Here may well be a But.
yea, oppressing difficulties? Here may well be a But.
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Had it beene said that they went forth upon their own inclination, or out of curiosity, or for recreation. Had it been said that they went forth upon their own inclination, or out of curiosity, or for recreation.
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Or had they done as Jonah did, over-run their masters? Then no wonder if a storme had been sent after them,
Or had they done as Jonah did, overrun their Masters? Then no wonder if a storm had been sent After them,
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if he had fetched them back with a tempest. Men that go in wayes of sin, must expect stormes.
if he had fetched them back with a tempest. Men that go in ways of since, must expect storms.
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But when they went on Christs errand, had Christs commission, went by his direction, and out of obedience to him, and yet meet with stormes: this was strange.
But when they went on Christ errand, had Christ commission, went by his direction, and out of Obedience to him, and yet meet with storms: this was strange.
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Here may well be a But.
Here may well be a But.
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Doct. A man may have Gods warrant for the doing of a worke, and go on in Gods way,Doct. A man may have God's warrant for the doing of a work, and go on in God's Way,
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and yet meet with oppressing difficulties in the prosecution and carrying of it on. You see this true here;
and yet meet with oppressing difficulties in the prosecution and carrying of it on. You see this true Here;
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the Disciples they went in Gods way, they had Christs warrant, and yet meet with difficulties:
the Disciples they went in God's Way, they had Christ warrant, and yet meet with difficulties:
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Moses went into Egypt by Gods commission to bring Israel out of bondage:Moses went into Egypt by God's commission to bring Israel out of bondage:
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God sent him, yet you see what difficulties he had to conflict withall, in the carrying on the work, their burthens were increased, the tale of brick was doubled.
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.
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Sometimes Pharaoh would let them go; sometimes he repented, & recalled them, their cruell usage was increased, &c. Insomuch that the beginnings of their deliverance, did appeare worse then the lowest of their sufferings.
Sometime Pharaoh would let them go; sometime he repented, & Recalled them, their cruel usage was increased, etc. Insomuch that the beginnings of their deliverance, did appear Worse then the lowest of their sufferings.
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At last, when God by a strong hand brought them out of Egypt, you see what difficulties they met withall at the Red Sea,
At last, when God by a strong hand brought them out of Egypt, you see what difficulties they met withal At the Read Sea,
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and after in the wildernesse, hunger, thirst, drought, fiery Serpents, &c. And when they vvere to enter into Canaan, vvhat opposition did they meet withall, five Kings combind together to destroy them.
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, five Kings combined together to destroy them.
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So that men may go on in Gods wayes, and yet meet with oppressing difficulties in them.
So that men may go on in God's ways, and yet meet with oppressing difficulties in them.
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The like you have in the building of the Temple, which was Gods work too, and they had Gods command;
The like you have in the building of the Temple, which was God's work too, and they had God's command;
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yet see what abundance of oppositions they met withall in the carrying of it on, what threatning, plotting, scoffing enemies:
yet see what abundance of oppositions they met withal in the carrying of it on, what threatening, plotting, scoffing enemies:
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their Nobles were wrought off from the work, and proved treacherous to them, Nehem. 6.17. Neh. 3.5. their Nobles were wrought off from the work, and proved treacherous to them, Nehemiah 6.17. Neh 3.5.
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Sometimes it went forward, and then cast aside againe for many yeares, they were accused for a seditious, factious people, treason, and rebellion:
Sometime it went forward, and then cast aside again for many Years, they were accused for a seditious, factious people, treason, and rebellion:
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and difficulty upon difficulty they met withall, in the carrying on the work; which protracted it a far longer time then they had indured in their captivity.
and difficulty upon difficulty they met withal, in the carrying on the work; which protracted it a Far longer time then they had endured in their captivity.
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Take but another instance among many; Judahs war against Benjamin, Iudges 20.18. Iudah went out against Benjamin, and they went out, not only by Gods permission, but by his approbation too, by his speciall lisence and commission:
Take but Another instance among many; Judahs war against Benjamin, Judges 20.18. Iudah 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:
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they took councell of God, and God bid them go; yet you see, the first battell they lost two and twenty thousand of their men:
they took council of God, and God bid them go; yet you see, the First battle they lost two and twenty thousand of their men:
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they went to take councell againe, God bids them go forth, at that time they lost eighteene thousand more, went to the worst far, Verse 25. though at last, upon their humiliation and reformation, God appeared for them.
they went to take council again, God bids them go forth, At that time they lost eighteene thousand more, went to the worst Far, Verse 25. though At last, upon their humiliation and Reformation, God appeared for them.
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So that you see, a man may goe in Gods way, undertake a worke by warrant and commission from Heaven,
So that you see, a man may go in God's Way, undertake a work by warrant and commission from Heaven,
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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.
and yet meet with oppressing difficulties in the carrying of it on. And this for diverse Reasons, to exercise our graces: our Faith. Courage. Patience. Perseverance.
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to purge out corruptions, &c. to magnifie his owne glory and grace, &c.
to purge out corruptions, etc. to magnify his own glory and grace, etc.
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Vse. Let us not then judge of the warrantablenesse or unwarrantablenesse of any action, either by the difficulties,Use. Let us not then judge of the warrantableness or unwarrantableness of any actium, either by the difficulties,
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or by the present successes in the carrying of it on.
or by the present Successes in the carrying of it on.
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It is our common fault, to judge of things according to the present successes of providence.
It is our Common fault, to judge of things according to the present Successes of providence.
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1 If things go on well, and successes be according to our hearts, we then judge the cause is just:
1 If things go on well, and Successes be according to our hearts, we then judge the cause is just:
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here may be an undoing mistake.
Here may be an undoing mistake.
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A man may do wickedly & yet prosper, as it was said of Nebucadnezzar, Dan. 8. Reade Ier. 12.1. Iob 21.7, 8.
A man may do wickedly & yet prosper, as it was said of Nebuchadnezzar, Dan. 8. Reade Jeremiah 12.1. Job 21.7, 8.
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I have read of one, that having a faire gale of wind after he returned from robbing of a Temple, he concludes, surely God loved sacriledge.
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.
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You have an excellent Story sutable to this in the Greek Anthologie, by Titullus: One having committed murther, You have an excellent Story suitable to this in the Greek Anthology, by Titullus: One having committed murder,
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and being preserved from a present death, in which he was in danger, went the next morning to sacrifice, thinking God favoured his murther,
and being preserved from a present death, in which he was in danger, went the next morning to sacrifice, thinking God favoured his murder,
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when alas he was preserved from that death, to be taken away by a worse, &c. Of this spirit they seeme to be in the Psal. 50.21. These things hast thou done, and I kept silent, and thou though•st I was altogether such an one as thy selfe:
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 Psalm 50.21. These things hast thou done, and I kept silent, and thou though•st I was altogether such an one as thy self:
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they thought, because of Gods patience, because they met with no evill in their evill wayes, that they had done well, God was of their minde:
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:
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therefore it followes, But I will reprove thee, and set thy deeds in order before thee. God would make them to know that they did evill, he would punish them:
Therefore it follows, But I will reprove thee, and Set thy Deeds in order before thee. God would make them to know that they did evil, he would Punish them:
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seeing they would not learne by the word, they should be taught by workes.
seeing they would not Learn by the word, they should be taught by works.
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2 Another mistake there is, if things go crosse to their thoughts, if successes be not answerable to their expectations,
2 another mistake there is, if things go cross to their thoughts, if Successes be not answerable to their Expectations,
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then they judge that all is naught. This may be false reasoning; the Disciples met with difficulties, yet were they in Gods work: so Iudah, &c. Iudg. 20.18. The best wayes, may for a season be strewed with the greatest difficulties.
then they judge that all is nought. This may be false reasoning; the Disciples met with difficulties, yet were they in God's work: so Iudah, etc. Judges 20.18. The best ways, may for a season be strewed with the greatest difficulties.
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God would have his people judge of the lawfulnesse of their undertakings, not by works, but by word, not by providences, but by precepts:
God would have his people judge of the lawfulness of their undertakings, not by works, but by word, not by providences, but by Precepts:
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and this, that we might learne to live by faith and not by sence. Thus Habakkuck, when things went ill, he gets into the watch-towre, &c. Hab. 2. Vse. Let not this weaken our faith, or slacken our indeavours in any work, because wee meet with difficulties in it:
and this, that we might Learn to live by faith and not by sense. Thus Habakkuk, when things went ill, he gets into the watchtower, etc. Hab. 2. Use. Let not this weaken our faith, or slacken our endeavours in any work, Because we meet with difficulties in it:
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cleare the work to be Gods, and then if his, assure your selves he will carry it on,
clear the work to be God's, and then if his, assure your selves he will carry it on,
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though there be never so many appearing difficulties in the way.
though there be never so many appearing difficulties in the Way.
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It was said to Luther, when he attempted that great work against the Man of Sin, which was the greatest that ever man had to do since the Apostles dayes:
It was said to Luther, when he attempted that great work against the Man of since, which was the greatest that ever man had to do since the Apostles days:
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Go into thy Cell, poor man, and say, Lord have mercy upon me. Go into thy Cell, poor man, and say, Lord have mercy upon me.
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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:
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:
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and which is the wonder of the World, having a world of enemies, dyes in his bed.
and which is the wonder of the World, having a world of enemies, dies in his Bed.
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And therefore be not discouraged, if difficulties rise, let your spirits rise with them: you are above all things, whilest you are above your selves. And Therefore be not discouraged, if difficulties rise, let your spirits rise with them: you Are above all things, whilst you Are above your selves.
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It is a magnanimous spirit to dare to meet all dangers, to undergoe all difficulties in the cause & work of Christ. It is a magnanimous Spirit to Dare to meet all dangers, to undergo all difficulties in the cause & work of christ.
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You know what Luther said when he went to Wormes. Bucer endeavoured to disswade him:
You know what Luther said when he went to Worms. Bucer endeavoured to dissuade him:
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he replyes, 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,
he replies, The word of God does 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,
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although I should know there were as many Devils at Wormes, as there are Tyles upon the houses.
although I should know there were as many Devils At Worms, as there Are Tiles upon the houses.
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Here was a Prinee-like spirit, that was above the world, and therefore could not be daunted with all the evils of it, &c. He who saith, there is a Lion in the way, that feares to go in a good way because of difficulties, he is not fit to be a souldiour of Christ.
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 Says, 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.
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Fear is both unworthy religion which is the cause of Christ, and a Christian who is the souldier of Christ.
fear is both unworthy Religion which is the cause of christ, and a Christian who is the soldier of christ.
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Vse. If those who walk in just wayes, that have Gods warrant for their undertakings, may yet meet with stormes;Use. If those who walk in just ways, that have God's warrant for their undertakings, may yet meet with storms;
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then tell me, what may they expect, who go on in the wayes of sin? if the wayes of Saints be strew'd with crosses, with difficulties, what shall be the end of swearers, of wicked and prophane men? if thus it fare with the green tree, what shall become of the dry tree;
then tell me, what may they expect, who go on in the ways of since? 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 fare with the green tree, what shall become of the dry tree;
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if thus with the wheat, what with the chaffe? if judgement begin at the house of God, vvhere shall the sinners and vvicked appeare? it is a question beyond your ansvver.
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.
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And so much for the first, The unexpectednesse of their danger.
And so much for the First, The unexpectedness of their danger.
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2 We novv come to the second, and that is the time of their danger, vvhich is expressed in this vvord, Novv.
2 We now come to the second, and that is the time of their danger, which is expressed in this word, Now.
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[ The ship was now, &c. ][ The ship was now, etc. ]
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This points at the time of their danger, [ now, ] that is, in the evening,
This points At the time of their danger, [ now, ] that is, in the evening,
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vvhen Christ vvas on the Mountaine .
when christ was on the Mountain.
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So that it seems hitherto, they had had a prosperous voyage, vvho in three or four houres vvere gotten into the midst of the Sea, at the first evening they vvent to sea, that vvas about three of the clock;
So that it seems hitherto, they had had a prosperous voyage, who in three or four hours were got into the midst of the Sea, At the First evening they went to sea, that was about three of the clock;
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in the second evening they vvere in the midst of the sea, and that vvas something after six of the clocke;
in the second evening they were in the midst of the sea, and that was something After six of the clock;
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so that in three or foure houres space they vvere gotten into the middest of the sea: but novv ariseth a storme. Whence this.
so that in three or foure hours Molle they were got into the midst of the sea: but now arises a storm. Whence this.
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Doct. That comfortable and promising beginnings, may yet afterward finde sad and sorrow full proceedings.Doct. That comfortable and promising beginnings, may yet afterwards find sad and sorrow full proceedings.
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It was so here, the Disciples had a prosperous and promising setting forth, but afterwards they met with stormes.
It was so Here, the Disciples had a prosperous and promising setting forth, but afterwards they met with storms.
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The stories of Moses in the deliverance of Israel out of Egypt, and of the Jewes second building of the Temple, tell us this plainly, they had promising beginnings;
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;
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insomuch, that they thought the work would have been done out of hand:
insomuch, that they Thought the work would have been done out of hand:
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but the stories tell you what obstructions, whar interruptions they met withall, before the worke was finished, &c. Though the clauses and conclusions of Gods people are good,
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,
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as the Psalmist saith, Mark the upright man, observe the just, for the end of that man is peace;
as the Psalmist Says, Mark the upright man, observe the just, for the end of that man is peace;
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yet the beginnings and the proceedings may be sad and troublesome. Though God will bring the ship of his Church to safe harbour at the last,
yet the beginnings and the proceedings may be sad and troublesome. Though God will bring the ship of his Church to safe harbour At the last,
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yet they may meet with stormes and tempests on the sea.
yet they may meet with storms and tempests on the sea.
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So long as there be contrary windes, men of contrary spirits looke for tempests, expect stormes. So long as there be contrary winds, men of contrary spirits look for tempests, expect storms.
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Vse This doth admonish us to beware of vaine and fleshy confidence, because of promising beginnings;Use This does admonish us to beware of vain and fleshy confidence, Because of promising beginnings;
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The fairest morning may be over-cast, the clearest day may bee over-clouded, the most promising beginnings, may meet with sad and sorrow full proceedings. The Fairest morning may be overcast, the Clearest day may be overclouded, the most promising beginnings, may meet with sad and sorrow full proceedings.
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It was the best speech that ever Ahab had, 1 King. 20.11. Let not him that girds on his Armour, boast himselfe as he that puts it off.
It 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.
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It is a great argument of lightnesse and vanity of spirit, yea and of carnall fleshy confidence, to bee puffed up upon promising beginnings;
It is a great argument of lightness and vanity of Spirit, yea and of carnal fleshy confidence, to be puffed up upon promising beginnings;
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a thing the world is apt to:
a thing the world is apt to:
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but when God sees his owne people in the same way, they must then expect that God should hedge up their way with thornes,
but when God sees his own people in the same Way, they must then expect that God should hedge up their Way with thorns,
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and lay unpassible mountaines of difficulty in their way. The case seems to bee ours, it lookes like it.
and lay passable Mountains of difficulty in their Way. The case seems to be ours, it looks like it.
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Had not our ship, in which was imbarked so much of our good and happinesse, a prosperous gale at their first setting forth? had they not a prosperous beginning? did they not a long time goe without any contrary wind, without any opposition? had they not the Prayers, the desires, the countenance,
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,
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and well-wishes of all to carry them on? were not the beginnings very comfortable, and very promising? you all know.
and Well-wishes of all to carry them on? were not the beginnings very comfortable, and very promising? you all know.
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But how have they met with contrary winds? sad proceedings!
But how have they met with contrary winds? sad proceedings!
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what difficulties, what mountaines of difficulties have they met withall in the carrying on of this work? you all know. The case is ours:
what difficulties, what Mountains of difficulties have they met withal in the carrying on of this work? you all know. The case is ours:
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what must be the cure? what is our work now in rhis case? 1. There is something that wee must not doe.
what must be the cure? what is our work now in rhis case? 1. There is something that we must not do.
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2. There is something that must bee done. 1. We must not be discouraged.
2. There is something that must be done. 1. We must not be discouraged.
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God is able to make these troubles that are arisen in the way, to help forward his own end.
God is able to make these Troubles that Are arisen in the Way, to help forward his own end.
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Doe the billowes rise, let the Ark, let the ship rise with them: do the winds blow, let them but kindle and inflame your zeale and courage.
Doe 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.
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Assure your selves, God will both bee your Pilot in the ship, and your defence on the Sea;
Assure your selves, God will both be your Pilot in the ship, and your defence on the Sea;
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That which you carry shall never miscarry; nay it shal be your safety too:
That which you carry shall never miscarry; nay it shall be your safety too:
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you carry Christ and all his glory, that can never miscarry, nor you whose safety is imbarqued with it. you carry christ and all his glory, that can never miscarry, nor you whose safety is embarked with it.
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And therefore bee not discouraged, though stormes arise, though the flouds of ungodlinesse doe lift up their voyce, he that sits in heaven shall laugh them to scorne;
And 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;
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and he that sits at the sterne will bring all safe to harbour at last. 2. We are not to forgoe the cause.
and he that sits At the stern will bring all safe to harbour At last. 2. We Are not to forgo the cause.
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This were to forsake the Arke because the waves and billowes rise, to jump into the Sea,
This were to forsake the Ark Because the waves and billows rise, to jump into the Sea,
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because the wind blowes, the Sea is, stormy. You see the Disciples they did not forsake the ship because of the storme.
Because the wind blows, the Sea is, stormy. You see the Disciples they did not forsake the ship Because of the storm.
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Nor did any of them let down a Cockboat, and labour to secure themselves. In personall persecutions there God permits us to seek our preservation by flight:
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:
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if we be persecuted in one Citie, we may flye to another.
if we be persecuted in one city, we may fly to Another.
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But when persecution is generall and nationall, we are to seek our preservation in the whole.
But when persecution is general and national, we Are to seek our preservation in the Whole.
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3. Wee are not to slacken our indeavours; tempests arising in our way, should quicken us more to working:
3. we Are not too slacken our endeavours; tempests arising in our Way, should quicken us more to working:
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in a shipwrack that Pilot is to be commended, who is swallowed up of the sea with his Rudder in his hand.
in a shipwreck that Pilot is to be commended, who is swallowed up of the sea with his Rudder in his hand.
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The disciples here fel to rowing, they forsook their Cabins, but not the ship; they forgot their particulars, & every man to the general work. The Disciples Here fell to rowing, they forsook their Cabins, but not the ship; they forgotten their particulars, & every man to the general work.
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They did not look every man to secure himselfe, but every man to secure the whole, every man to secure the ship, in which their safety lay.
They 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.
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They saw their personall security to lye, in the securing of the whole, their Cabins could not bee safe,
They saw their personal security to lie, in the securing of the Whole, their Cabins could not be safe,
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if their ship were in danger.
if their ship were in danger.
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Tully laughs at the solly of those men which in his time had such thoughts, that their fish-ponds should bee safe, though the Common-wealth were lost. Tully laughs At the solly of those men which in his time had such thoughts, that their fishponds should be safe, though the Commonwealth were lost.
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Such windy conceits have too many with us, and therefore seek not their preservation in, but from the whole; with, but in separation;
Such windy conceits have too many with us, and Therefore seek not their preservation in, but from the Whole; with, but in separation;
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nay in opposition to the whole.
nay in opposition to the Whole.
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How farre are such from a noble spirit? I have read of one Publius Decius, that when the Roman Army was reduced to great straits, hee couragiously (forgetting himselfe for the publike good) ran into the midst of his enemies, demanding safety for his country, death for himself,
How Far Are such from a noble Spirit? 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,
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& by that means occasioned an unexpected victory: the publikenesse of his spirit did carry him above the thoughts of private safety.
& by that means occasioned an unexpected victory: the publikenesse of his Spirit did carry him above the thoughts of private safety.
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Every man should bee nearer to Religion, nearer to common interests than to himself. So Alvanius was.
Every man should be nearer to Religion, nearer to Common interests than to himself. So Alvanius was.
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It is a shame that Heathens should doe that which Christians can not do.
It is a shame that heathens should do that which Christians can not do.
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As Hierome in another case complaines, oh that infidelity should be able to doe that which faith cannot doe. As Jerome in Another case complains, o that infidelity should be able to do that which faith cannot do.
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It was used to be said by Christians to Heathens, we doe not speak great things,
It was used to be said by Christians to heathens, we do not speak great things,
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but wee live and doe great things, but we speak much, and doe little, happy were wee and the Kingdome too,
but we live and do great things, but we speak much, and do little, happy were we and the Kingdom too,
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if the practise of our lives, did come up to the professions, and protestation of our mouthes, &c. That is the first, what we must not doe: Now, Secondly, what we must doe.
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.
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1. Search out the cause, why God hath obstructed our promising, and hopefull beginnings.
1. Search out the cause, why God hath obstructed our promising, and hopeful beginnings.
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Is there not some Ionah that lyeth under Deck as yet asleep, some sin unseen, unhumbled for? Is there not some old sins, that God comes now to reckon for? old sins raise new stormes; former sins a present tempest.
Is there not Some Jonah that lies under Deck as yet asleep, Some since 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.
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See what sin is the cause, the Jewes in every judgement that was inflicted on them, did use to say that God weighed out an ounce of the golden Calfe to them.
See what since 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.
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Though an old sin, yet they saw God might reckon with them for it.
Though an old since, yet they saw God might reckon with them for it.
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And there seems something to bee implyed that speakes for these thoughts, hee is said to forgive,
And there seems something to be employed that speaks for these thoughts, he is said to forgive,
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yet hee would remember them at the time of visitation, 31 Exod. 34.
yet he would Remember them At the time of Visitation, 31 Exod 34.
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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?
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?
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Have we not been unthankfull for, unfruitfull under all the incomes and receits of mercy?
Have we not been unthankful for, unfruitful under all the incomes and receits of mercy?
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Did we not grow secure, proud, selfe-confident upon the hopes of mercy and deliverance?
Did we not grow secure, proud, self-confident upon the hope's of mercy and deliverance?
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What is that hath caused God to strew our wayes with difficultie? to hedge up our way with thornes, to increase our throwes, to multiply our pangs,
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,
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when the children were brought to the birth, when in our thoughts deliverance was so neare?
when the children were brought to the birth, when in our thoughts deliverance was so near?
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Secondly, when you have found it out be humbled for it.
Secondly, when you have found it out be humbled for it.
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You have an advantage this day unto these duties, such a one as our fathers never injoyed.
You have an advantage this day unto these duties, such a one as our Father's never enjoyed.
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You have here sent you a list of the sins the nation is guilty of; You have Here sent you a list of the Sins the Nation is guilty of;
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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.
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.
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This seems to be the day-starre, the harbinger of mercy to us: As the Apostle saith of another duty, it is the first Commandement with promise.
This seems to be the daystar, the harbinger of mercy to us: As the Apostle Says of Another duty, it is the First Commandment with promise.
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So this, it is one of the first duties that speakes deliverance, not to persons onely, but to the whole nation.
So this, it is one of the First duties that speaks deliverance, not to Persons only, but to the Whole Nation.
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Oh that we could in earnest this day draw water as out of a well and poure it forth before the Lord.
O that we could in earnest this day draw water as out of a well and pour it forth before the Lord.
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A floud of teares would now prevent a deluge of wrath:
A flood of tears would now prevent a deluge of wrath:
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Nationall repentance might yet procure a nationall pardon, if we have once made our peace with God,
National Repentance might yet procure a national pardon, if we have once made our peace with God,
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then will not God onely be at peace with us, but cause our very enemies to bee at peace with us also.
then will not God only be At peace with us, but cause our very enemies to be At peace with us also.
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This is a soul-humbling, a soul-afflicting day. Other dayes are humbling dayes, this is a heart-breaking day; other dayes are afflicting dayes;
This is a Soul-humbling, a Soul-afflicting day. Other days Are humbling days, this is a Heartbreaking day; other days Are afflicting days;
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this should be a soulmelting day; oh that Englands teares might prevent Englands bloud!
this should be a soulmelting day; o that Englands tears might prevent Englands blood!
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3. When you have found out the cause, & humbled your selves for it, your next work is to reforme it.
3. When you have found out the cause, & humbled your selves for it, your next work is to reform it.
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What is it to lament sin, if you doe not leave sin? what were it to weep our eyes out of our heads,
What is it to lament since, if you do not leave since? what were it to weep our eyes out of our Heads,
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if we doe not weep our sins out of our heaats?
if we do not weep our Sins out of our heaats?
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It is not humiliation is enough, nor humiliation and supplication, unlesse to these you joyne reformation, 2 Chron. 7 14. If my people shall humble themselves,
It is not humiliation is enough, nor humiliation and supplication, unless to these you join Reformation, 2 Chronicles 7 14. If my people shall humble themselves,
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and pray, and seek my face, and turne from their evell wayes, then will I heare from heaven, he mercifull to their sins, and heale their land. and pray, and seek my face, and turn from their evil ways, then will I hear from heaven, he merciful to their Sins, and heal their land.
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Marke 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.
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.
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You read this in 10. Iudg. 10. &c. that Israel humbled themselves & prayed too,
You read this in 10. Judges 10. etc. that Israel humbled themselves & prayed too,
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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,
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,
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as you see 15, 16 verses, and then the Lord was grieved for the misery of Israel.
as you see 15, 16 Verses, and then the Lord was grieved for the misery of Israel.
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4. Be mighty in prayer with God this day. Mighty necessities doe cal for mighty strivings & wreslings with God.
4. Be mighty in prayer with God this day. Mighty necessities do call for mighty strivings & wreslings with God.
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These are speciall times of seeking. And special times of seeking, should be times of speciall seeking of God:
These Are special times of seeking. And special times of seeking, should be times of special seeking of God:
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But seek him humbly, seek him fervently, seek him cordially, &c. And God will be better to us than our prayers;
But seek him humbly, seek him fervently, seek him cordially, etc. And God will be better to us than our Prayers;
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he will doe for us above what we aske, or think. 5. Enter into solemne Covenant with God against them.
he will do for us above what we ask, or think. 5. Enter into solemn Covenant with God against them.
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This is the great duty of the day, and proper for it, when you have bin humbled for them, then covenant against them.
This is the great duty of the day, and proper for it, when you have been humbled for them, then Covenant against them.
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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.
But be sure you Covenant with God, as he does with you, that is, Covenant with him in christ, desire him to be surety for thee, otherwise thy bound is nothing worth.
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There is yet another thing observable from the time of their danger.
There is yet Another thing observable from the time of their danger.
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It is not presently upon their setting forth, they had for some time a prosperous voyage, but now the storme ariseth.
It is not presently upon their setting forth, they had for Some time a prosperous voyage, but now the storm arises.
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Doct. That God doth not use to exercise such as are but young beginners with difficulties.Doct. That God does not use to exercise such as Are but young beginners with difficulties.
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I told you in the beginning:
I told you in the beginning:
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it is said of the children of Israel when they came out of Egypt, that God would not lead them by the way of the hils,
it is said of the children of Israel when they Come out of Egypt, that God would not led them by the Way of the hills,
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though the nearest way, but by the way of the plains, though much about; and he himselfe gives this reason. Because of the Philistims:
though the nearest Way, but by the Way of the plains, though much about; and he himself gives this reason. Because of the philistines:
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that is, lest the difficulties they met withall at their first setting out, might have discouraged and disheartned them in the way.
that is, lest the difficulties they met withal At their First setting out, might have discouraged and disheartened them in the Way.
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It is said of Iacob, that he slackned his pace because of his little ones:
It is said of Iacob, that he slackened his pace Because of his little ones:
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God will not over-drive his people, and put them to exercises above the strength of grace received.
God will not overdrive his people, and put them to exercises above the strength of grace received.
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Upon this ground is that speech of Christ, Old bottles will not beare new wine, &c. That is, he would not exercise young beginners with austerities of religion,
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,
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but would forbeare them till they had gotten more strength:
but would forbear them till they had got more strength:
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the dayes will come when the bridegroome shall be taken away, & then they should fast,
the days will come when the bridegroom shall be taken away, & then they should fast,
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when the bridegrome was taken away:
when the bridegroom was taken away:
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he will then give them in those dayes a more plentifull and abundant measure of his spirit,
he will then give them in those days a more plentiful and abundant measure of his Spirit,
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and then they should be able for these works. Vse. And what a comfort is this to the Saints, though God do exercise you,
and then they should be able for these works. Use. And what a Comfort is this to the Saints, though God do exercise you,
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yet he will not put you to exercises above the measure of grace received.
yet he will not put you to exercises above the measure of grace received.
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You doubt now, how you shall be able to undergoe difficulties for Christ, how you shall lye in prison,
You doubt now, how you shall be able to undergo difficulties for christ, how you shall lie in prison,
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how dye for Christ, and you perplex your hearts with this from day to day;
how die for christ, and you perplex your hearts with this from day to day;
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you seare if you should be called upon difficulties, you would recoyle and fall back, you are never able to go through such conditions.
you sear if you should be called upon difficulties, you would recoil and fallen back, you Are never able to go through such conditions.
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And indeed those of Gods souldiours which have beene most fearfull in garrison, have been most valiant in the field;
And indeed those of God's Soldiers which have been most fearful in garrison, have been most valiant in the field;
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those who have suspected their hearts most, who have been most humble, fearfull, and jealous of themselves, have proved most resolute and valiant when God hath called them upon service.
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.
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Where others who have been selfe confident before, have shrunk in the dayes of tryall.
Where Others who have been self confident before, have shrunk in the days of trial.
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As the story of Dr. Pendleton will tell you, who when Saunders a Minister came to him and told him his feares, the jealousies of his own heart to undergo Martyrdome, to burne for Christ, he answered, that he would rather lose every drop of grease he had, being fat,
As the story of Dr. Pendleton will tell you, who when Saunders a Minister Come 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 loose every drop of grease he had, being fat,
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then deny Christ, but yet the poor man stood to it, when he renounced it, &c.
then deny christ, but yet the poor man stood to it, when he renounced it, etc.
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But besides, take this for thy comfort, in the middest of thy jealous and mis-giving thoughts, that either God will not bring thee upon trials, upon sufferings,
But beside, take this for thy Comfort, in the midst of thy jealous and misgiving thoughts, that either God will not bring thee upon trials, upon sufferings,
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or if he do, he will give thee strength to go through them.
or if he do, he will give thee strength to go through them.
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And therefore, though I would have thee to maintaine an humble jealous feare, such a feare as makes thee go out of thy selfe,
And Therefore, though I would have thee to maintain an humble jealous Fear, such a Fear as makes thee go out of thy self,
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yet beware of sinking discouraging feares, such as dis-inable for service:
yet beware of sinking discouraging fears, such as dis-inable for service:
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seeing God hath undertaken, if he call thee forth upon difficulties, to give thee a spirit & strength to walk through them.
seeing God hath undertaken, if he call thee forth upon difficulties, to give thee a Spirit & strength to walk through them.
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And so much for the second particular, the time of their danger. We now come to the third. The danger it selfe.
And so much for the second particular, the time of their danger. We now come to the third. The danger it self.
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And that is set out in four particulars. 1 They were in the midst of the sea.
And that is Set out in four particulars. 1 They were in the midst of the sea.
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2 They were tossed with waves. 3 The winde was contrary. 4 Christ was absent. We will begin with the first.
2 They were tossed with waves. 3 The wind was contrary. 4 christ was absent. We will begin with the First.
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They were in the midst of the sea. [ But the ship was now in the midst of the sea. ]
They were in the midst of the sea. [ But the ship was now in the midst of the sea. ]
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There were two great ends for which Christ sent his Disciples to sea. 1 To exetcise their graces. 2 To declare his power.
There were two great ends for which christ sent his Disciples to sea. 1 To exetcise their graces. 2 To declare his power.
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And the middest of the sea was the fittest place for these:
And the midst of the sea was the Fittest place for these:
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Christ chose the middest of the sea, as the fittest place to exercise their graces and to declare his own power.
christ chosen the midst of the sea, as the Fittest place to exercise their graces and to declare his own power.
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Doct. That when Christ doth intend to exercise the graces of his people, hee plucks them from the shore, he brings them into the deep.Doct. That when christ does intend to exercise the graces of his people, he plucks them from the shore, he brings them into the deep.
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You see here, Christ suffered them to be pulled from the land on one side, and a contrary wind to blow on the other side:
You see Here, christ suffered them to be pulled from the land on one side, and a contrary wind to blow on the other side:
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so that they were now in the midst of the sea: so that they were now in the midst of the sea:
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and here he exerciseth them, when faith hath nothing to do but look upwards, when none but God to relye upon,
and Here he Exerciseth them, when faith hath nothing to do but look upward, when none but God to rely upon,
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then it looks fully and rests firmely upon him. Faith cannot act till it act alone.
then it looks Fully and rests firmly upon him. Faith cannot act till it act alone.
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When men are in the deepe, there is no way but to cast anchor upwards, there is no bottome,
When men Are in the deep, there is no Way but to cast anchor upward, there is no bottom,
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but in heaven, which is the best bottome, when it is the only bottome.
but in heaven, which is the best bottom, when it is the only bottom.
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We say the Loadstone will not draw while the Adamant is neare it, nor faith rest fully on him,
We say the Loadstone will not draw while the Adamant is near it, nor faith rest Fully on him,
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while it hath dependancies here below.
while it hath dependencies Here below.
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Its hard to make that man all in God, who is something in any thing here below. Its hard to make that man all in God, who is something in any thing Here below.
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The reliefes of creatures do often hinder us in our relyance upon God:
The reliefs of creatures do often hinder us in our reliance upon God:
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and therefore God is forced to weaken the arme of flesh, that he might strengthen the arme of faith.
and Therefore God is forced to weaken the arm of Flesh, that he might strengthen the arm of faith.
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You know what the Apostle saith, 2 Cor. 1.9. You know what the Apostle Says, 2 Cor. 1.9.
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We had the sentence of death in our selves, that we might learne not to trust in our selves, We had the sentence of death in our selves, that we might Learn not to trust in our selves,
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but in God that raiseth the dead. 1 Tim. 5.5. The widow that is left alone trusteth in God. but in God that Raiseth the dead. 1 Tim. 5.5. The widow that is left alone Trusteth in God.
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It was that which God said, Zeph. 3.12. I will leave in the midst of thee a poore distressed people, and they shall trust.
It was that which God said, Zephaniah 3.12. I will leave in the midst of thee a poor distressed people, and they shall trust.
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— Therefore doth God break in pieces the reeds whereon we leane, that we might rest our selves upon the rock, himselfe, who is the rock of ages:— Therefore does God break in Pieces the reeds whereon we lean, that we might rest our selves upon the rock, himself, who is the rock of ages:
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a rock so deepe, that no flouds can undermine, and so high that no waves can reach.
a rock so deep, that no floods can undermine, and so high that no waves can reach.
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And there are three main reasons why God when he doth intend to exercise the graces of his people;
And there Are three main Reasons why God when he does intend to exercise the graces of his people;
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doth pluck them from the shore, bring them into the deep.
does pluck them from the shore, bring them into the deep.
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Reas. 1. That he may the better declare his owne wonders, we reade in the 107 Psal. 23, 24. That those who goe downe to thesea in ships, that do businesse in great waters, these see the works of the Lord, his wonders in the deep. Reas. 1. That he may the better declare his own wonders, we read in the 107 Psalm 23, 24. That those who go down to Theseus in ships, that do business in great waters, these see the works of the Lord, his wonders in the deep.
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It is true in a spirituall sense.
It is true in a spiritual sense.
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The deepe is a fit place for God to do wonders in, and that he might declare his wonders he brings us into the deepe.
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.
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There are the wonders of foure Attributes which God declares to them whom he brings into the deep.
There Are the wonders of foure Attributes which God declares to them whom he brings into the deep.
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1 He doth declare the wonders of his power: in rebuking the stormes, laying the tumultuous rage of the proud waves.
1 He does declare the wonders of his power: in rebuking the storms, laying the tumultuous rage of the proud waves.
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2 He declares the wonder of his wisdome, in finding a way to helpe his people in such straights, the Lord knowes how to deliver his.
2 He declares the wonder of his Wisdom, in finding a Way to help his people in such straights, the Lord knows how to deliver his.
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3 He declares the wonders of his truth and faithfulnesse in supporting of us, in relieving of us, that we are not swallowed up of the waves:
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:
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as he promiseth, Psal. 45. When you passe through the water, I will be with you, that the flouds shall not drowne you, &c.
as he promises, Psalm 45. When you pass through the water, I will be with you, that the floods shall not drown you, etc.
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4 He declares the wonders of his mercy in delivering of us, who when we are at the end of our thoughts,
4 He declares the wonders of his mercy in delivering of us, who when we Are At the end of our thoughts,
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and know not what to do, yet he knowes how to deliver his people.
and know not what to do, yet he knows how to deliver his people.
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None know how powerfull, how wise, how faithfull, how mercifull God is, so well as those who are brought into deeps, these have experience of all God.
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.
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And that God might declare his wonders, therefore doth he bring his people into the deepe.
And that God might declare his wonders, Therefore does he bring his people into the deep.
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Reas. 2. Because this is the fittest place for the tryall and discovery of what is in our hearts, both for matter of sinne and grace.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.
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As God led his people forty yeares through the barren wildernesse, to prove them, and discover what was in their hearts:
As God led his people forty Years through the barren Wilderness, to prove them, and discover what was in their hearts:
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as he tels us, Deut. 8.16, 17.
as he tells us, Deuteronomy 8.16, 17.
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So God doth still lead his people through a sea, through a wildernesse, through many straits,
So God does still led his people through a sea, through a Wilderness, through many straits,
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and great difficulties for the same end, to discover what is in their hearts; both for matter of sinne and grace. First; For matter of sin.
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 since.
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The deepe will try us, will discover the depth of our hearts, such corruptions as our false glozing hearts will not discover,
The deep will try us, will discover the depth of our hearts, such corruptions as our false glozing hearts will not discover,
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while we are on the shore, will be now discovered when wee are brought into the deepe.
while we Are on the shore, will be now discovered when we Are brought into the deep.
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Then will your pride, your infidelity, your impatiency, &c. discover it selfe: while nature is pleased, while all things go well with us, corruptions lye hid:
Then will your pride, your infidelity, your impatiency, etc. discover it self: while nature is pleased, while all things go well with us, corruptions lie hid:
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but when nature is provoked, when God brings us into the deepe, these tossings will discover our hearts. but when nature is provoked, when God brings us into the deep, these tossings will discover our hearts.
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You know when God brought Iob and David into the deepe, upon those sad tryals and exercises;
You know when God brought Job and David into the deep, upon those sad trials and exercises;
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it put them to the utmost of their faith and patience to beleeve and be quiet,
it put them to the utmost of their faith and patience to believe and be quiet,
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though the one was a mirour of faith, & the other of patience. Secondly, to discover, what is in our hearts for matter of grace.
though the one was a mirror of faith, & the other of patience. Secondly, to discover, what is in our hearts for matter of grace.
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A counterfeit piece will shew as well as the best, till it come to the touchstone, but the touchstone quickly discovers.
A counterfeit piece will show as well as the best, till it come to the touchstone, but the touchstone quickly discovers.
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There are three great graces which are tryed to the back in difficulties; for the tryall of which, God doth often bring us into the deepe. 1 Faith, 1 Pet. 1.7. You are in heavinesse through many temptations, that the tryall of your faith might be found to the gloay of God.
There Are three great graces which Are tried to the back in difficulties; for the trial of which, God does 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.
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It is no tryall of faith when all things smile upon us, when God, when conscience, It is no trial of faith when all things smile upon us, when God, when conscience,
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when the world, when friends and all smile, that there is not so much as the least wrinkle upon the face of the waters.
when the world, when Friends and all smile, that there is not so much as the least wrinkle upon the face of the waters.
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But now when God frowns when the world frownes. When a man shall be brought into the deepe; But now when God frowns when the world frowns. When a man shall be brought into the deep;
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1 either the depths of desertion, or 2 the depths of temptation, or 3 the depths of outward trouble;
1 either the depths of desertion, or 2 the depths of temptation, or 3 the depths of outward trouble;
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here is the tryall of faith indeed.
Here is the trial of faith indeed.
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When a man is cleane plucked from the shoare, and hath nothing to leane upon but God,
When a man is clean plucked from the shore, and hath nothing to lean upon but God,
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but a promise, nay, and God seems to frown too;
but a promise, nay, and God seems to frown too;
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if he look above him, there is a stormy sky, within him, there is a stormy conscience, without him there a stormy world.
if he look above him, there is a stormy sky, within him, there is a stormy conscience, without him there a stormy world.
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And yet in all this, faith can venture it selfe upon God, runne into his bosome,
And yet in all this, faith can venture it self upon God, run into his bosom,
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when he seemes to be arm'd against him, hange the weight of its soule upon God, upon a promise,
when he seems to be armed against him, hang the weight of its soul upon God, upon a promise,
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when nothing to sense appeares, here is faith indeed; faith in its glory under a cloud;
when nothing to sense appears, Here is faith indeed; faith in its glory under a cloud;
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faith in its strength, under this appearing weaknesse: here is faith tryed to the back. 2 The 2d grace here tryed, is our love.
faith in its strength, under this appearing weakness: Here is faith tried to the back. 2 The 2d grace Here tried, is our love.
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There is no tryall of love, while we have such dispensations from God as are fewell and attractives of love. There is no trial of love, while we have such dispensations from God as Are fuel and attractives of love.
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While God smiles on us, our estate is prosperous, all things speake love and good-will from God;
While God smiles on us, our estate is prosperous, all things speak love and goodwill from God;
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these are attractives to beget, and fewell to increase love.
these Are attractives to beget, and fuel to increase love.
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But now when God shall bring a man into the deepe, exercise him with difficulties, seeme to overwhelme him with all his waves, as Iob complaines;
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;
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and yet for all this the soule can cleave to him, love a frovvning God as vvell as a smiling God;
and yet for all this the soul can cleave to him, love a frowning God as well as a smiling God;
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a correcting, as vvell as a comforting God, as Iob saith, Though thou kill me, yet will I trust in thee.
a correcting, as well as a comforting God, as Job Says, Though thou kill me, yet will I trust in thee.
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Or as the Church, Psalme 44.9 to the 19. All this is come upon us,
Or as the Church, Psalm 44.9 to the 19. All this is come upon us,
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and it vvas a great all, as you may see, 19.10.11.12.13, &c. thou givest us as sheepe to the slaughter, &c. Yet have we not forsaken thee,
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,
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nor turn'd our back from thy covenant. 3. The 3 grace he tryeth is our patience.nor turned our back from thy Covenant. 3. The 3 grace he trieth is our patience.
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Patience is such a grace as is not tryed but by difficulties: where there is nothing to provoke or occasion impatience, there is no tryall of patience.
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.
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While Jonah had the Goard hee was calme enough:
While Jonah had the Guard he was Cam enough:
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but when the Goard was gone, hee grew as hot as the Sun which shone upon him.
but when the Guard was gone, he grew as hight as the Sun which shone upon him.
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It was the Devills argument concerning Job, and it was true in the maine. God said that Job was a holy man, a patient man:
It was the Devils argument Concerning Job, and it was true in the main. God said that Job was a holy man, a patient man:
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Why but saith Sathan, What thanks to him for that? he must needs be patient, who hath nothing to disturbe his patience.
Why but Says Sathan, What thanks to him for that? he must needs be patient, who hath nothing to disturb his patience.
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As he is the patientest, so he is the happiest man of all the children of the East;
As he is the patientest, so he is the Happiest man of all the children of the East;
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hast not thou laden him with blessings, given him what his heart can wish or desire, Children, riches, possessions, &c. Nay,
hast not thou laden him with blessings, given him what his heart can wish or desire, Children, riches, possessions, etc. Nay,
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and hast not thou made a hedge about him too, and fenced in all happinesse by thy providence,
and hast not thou made a hedge about him too, and fenced in all happiness by thy providence,
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so that nothing can break in, to annoy and disturbe him in his happinesse.
so that nothing can break in, to annoy and disturb him in his happiness.
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Alas what tryall of patience is here, where there is nothing to disturbe, or annoy him?
Alas what trial of patience is Here, where there is nothing to disturb, or annoy him?
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Do but let me deale with him a little, and I will quickly sound him, give mee but commission to take away his Children, his goods,
Do but let me deal with him a little, and I will quickly found him, give me but commission to take away his Children, his goods,
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and to smite his body, and then wee shall quickly see his patience. This man who now seems so patient, will curse thee to thy face.
and to smite his body, and then we shall quickly see his patience. This man who now seems so patient, will curse thee to thy face.
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The mayne of his argument was this, and it was true in the mayne:
The main of his argument was this, and it was true in the main:
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That while all things which are fuell to patience are injoyned, while a man is in ptosperitie,
That while all things which Are fuel to patience Are enjoined, while a man is in ptosperitie,
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and hath what his heart can wish, here is no tryall of patience.
and hath what his heart can wish, Here is no trial of patience.
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But when a man is brought into the deep, plucked from the shore of his injoyments.
But when a man is brought into the deep, plucked from the shore of his enjoyments.
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When a man is brought into straits and difficulties here will bee the tryall. And therefore doth God often carry his people into the deep as he did him,
When a man is brought into straits and difficulties Here will be the trial. And Therefore does God often carry his people into the deep as he did him,
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and raise storms & troubles there, that he might discover his peoples patience.
and raise storms & Troubles there, that he might discover his peoples patience.
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And when a man can now lye downe in the dust, kisse the rod, justifie God, cleare him in all his dealings,
And when a man can now lie down in the dust, kiss the rod, justify God, clear him in all his dealings,
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and sweetly accept of the punishment of his iniquity, when a man can by the power of Faith lay all the insurrections in his soul, silence all murmurings, and give God the glory of his owne proceedings with him.
and sweetly accept of the punishment of his iniquity, when a man can by the power of Faith lay all the insurrections in his soul, silence all murmurings, and give God the glory of his own proceedings with him.
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Here is patience indeed, patience in strength. That is the second.
Here is patience indeed, patience in strength. That is the second.
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3. Reas. God doth bring us into the the deep, as to discover, so to exercise our graces.
3. Reas. God does bring us into the the deep, as to discover, so to exercise our graces.
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The deep is the fittest place for exercise: the exercise of our faith, love, hope, patience, the grace of prayer, &c. Men will never cast themselves upon God, so long as they have any bottome to stand upon here below.
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.
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Therefore he brings us into the deep, that when we have no other bottome, he might be our onely bottome.
Therefore he brings us into the deep, that when we have no other bottom, he might be our only bottom.
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The exercise of faith is called a standding still, to beheld the salvation of the Lord.
The exercise of faith is called a standing still, to beheld the salvation of the Lord.
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But a man will never stand still, so long as he hath any friend to gadde unto.
But a man will never stand still, so long as he hath any friend to gad unto.
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You see that in the Jews, 2 Jer. ult. Isai. 30.1. &c.
You see that in the jews, 2 Jer. ult. Isaiah 30.1. etc.
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And therefore God doth bring us into the deep, into such difficulties, wherein we can neither goe to others for succour,
And Therefore God does bring us into the deep, into such difficulties, wherein we can neither go to Others for succour,
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nor others come to us, that now in this time our souls might find the way to heaven alone.
nor Others come to us, that now in this time our Souls might find the Way to heaven alone.
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So the exercise of faith is called a resting upon God:
So the exercise of faith is called a resting upon God:
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but we will not rest fully on him, so long as we have any thing else to rest upon here below.
but we will not rest Fully on him, so long as we have any thing Else to rest upon Here below.
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And therefore God doth break in pieces the Reeds on which we rest, or makes them helplesse,
And Therefore God does break in Pieces the Reeds on which we rest, or makes them helpless,
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and comfortlesse to us, that we might depend alone on him.
and comfortless to us, that we might depend alone on him.
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Againe, the exercise of faith is called a retiring our selves to him, a sheltering of our selves in God, flying under his shadow, running to him as our Tower.
Again, the exercise of faith is called a retiring our selves to him, a sheltering of our selves in God, flying under his shadow, running to him as our Tower.
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But this we shall never do, so long as we have any Bulwarks of our owne:
But this we shall never do, so long as we have any Bulwarks of our own:
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The tower is the last refuge:
The tower is the last refuge:
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and therefore God doth beat us out of our own Bulwarks, out of our owne meanes of provision, that wee might alone flye to him for security:
and Therefore God does beatrice us out of our own Bulwarks, out of our own means of provision, that we might alone fly to him for security:
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So the excercise of faith is called an Anchoring of our selves on God:
So the Exercise of faith is called an Anchoring of our selves on God:
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But so long as we finde a bortome here below, wee will never cast Anchor upwards.
But so long as we find a bortome Here below, we will never cast Anchor upward.
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And therefore God doth bring us into the deep, the mid'st of the Sea, where the soule can find no bottome to anchor on, that so the soule might cast anchor upwards,
And Therefore God does 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 upward,
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and rest alone on God, who never fayled them that trust in him. Psalme 9.10. Thus you see Jehosaphat, We know not what to doe;
and rest alone on God, who never failed them that trust in him. Psalm 9.10. Thus you see Jehoshaphat, We know not what to do;
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here was no bottome for him to anchor on below, a great enemy, and small strength to withstand, and therefore hee anchors upwards:
Here was no bottom for him to anchor on below, a great enemy, and small strength to withstand, and Therefore he anchors upward:
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But our eyes are upon thee —.
But our eyes Are upon thee —.
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To conclude, the middest of the Sea, it is the fittest place for God to trye and exercise his people,
To conclude, the midst of the Sea, it is the Fittest place for God to try and exercise his people,
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and for God to succour and help his people, wee shall bee most thankful, God wil get himself most glory,
and for God to succour and help his people, we shall be most thankful, God will get himself most glory,
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and the deliverance of his people will be most conspicuous.
and the deliverance of his people will be most conspicuous.
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If God should help us on the shore, while we are among our other succours and helps, these perhaps would either obscure,
If God should help us on the shore, while we Are among our other succours and helps, these perhaps would either Obscure,
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or take away the glory which belongs to God in a deliverance.
or take away the glory which belongs to God in a deliverance.
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But when God doth pluck us from the shore, bring us into the deep, above the reach of creatures to relieve us,
But when God does pluck us from the shore, bring us into the deep, above the reach of creatures to relieve us,
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then if God help us, he doth inherite his owne glory: we will then say the finger of the Lord is here.
then if God help us, he does inherit his own glory: we will then say the finger of the Lord is Here.
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None but a God could have disappoynted such plots, none but a God could have layd such stormes, none but hee could have wrought such deliverance for us.
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.
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1. Use Thinke it not much to goe downe into the deep;
1. Use Think it not much to go down into the deep;
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It is a place God chuseth for the demonstration of thy graces, and declaration of his own mercy.
It is a place God chooseth for the demonstration of thy graces, and declaration of his own mercy.
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Wee had never knowne Abrahams faith and love, Davids piety, Jobs patience, Pauls courage and constancy,
we had never known Abrahams faith and love, Davids piety, Jobs patience, Paul's courage and constancy,
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if they had been ever upon the shore, if God had not sometime brought them into the the deep.
if they had been ever upon the shore, if God had not sometime brought them into the the deep.
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Nor should we know either our sinnes or our graces, if God did not sometimes bring us upon exercises.
Nor should we know either our Sins or our graces, if God did not sometime bring us upon exercises.
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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 tryall? Here is something to evidence the truth of thy graces to thee.
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.
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Difficulties are exercises, and abiding difficulties are experiences to us of the truth of our graces.
Difficulties Are exercises, and abiding difficulties Are experiences to us of the truth of our graces.
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Thats surely ours which hath abiden temptation.
Thats surely ours which hath abiden temptation.
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There is no judging while you are on the shore, the tryal is when you come into the deep, one experience fetched out of the deep, will tend more to thy establishment,
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,
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than many promising evidences never put to the tryall: The deep demonstrates, the truth of thy graces.
than many promising evidences never put to the trial: The deep demonstrates, the truth of thy graces.
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And it declares the riches of Gods mercy. God takes delight to put forth himselfe in desperate cases.
And it declares the riches of God's mercy. God Takes delight to put forth himself in desperate cases.
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In such cases his mercy will be most visible, his people most thankfull, and deliverance most welcome.
In such cases his mercy will be most visible, his people most thankful, and deliverance most welcome.
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We should never have the experince what God can doe, if we did not see what man cannot doe:
We should never have the experience what God can do, if we did not see what man cannot do:
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you should never know the mercy of God, if you had not experience of necessities above man.
you should never know the mercy of God, if you had not experience of necessities above man.
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And as Bernard saith of sinne, I may better say of our necessities, happy necessities that occasions the reliefe of such a God, who takes occasion, not only by trouble to helpe us, And as Bernard Says 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,
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but by the inlarging of our trouble, to inlarge our deliverance.
but by the enlarging of our trouble, to enlarge our deliverance.
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If greatnesse of sinne might be used as an argument for mercy, 25 Psalme 11. Pardon my iniquities,
If greatness of sin might be used as an argument for mercy, 25 Psalm 11. Pardon my iniquities,
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for they are great, much more greatnesse of trouble.
for they Are great, much more greatness of trouble.
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But we come to the second particular, wherein their danger is expressed, as yet this is the least.
But we come to the second particular, wherein their danger is expressed, as yet this is the least.
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The second is in these words. [ Tossed with waves. ] A perfect Embleme of the Church of God.
The second is in these words. [ Tossed with waves. ] A perfect Emblem of the Church of God.
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A ship upon a troublesome sea tossed with waves.
A ship upon a troublesome sea tossed with waves.
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The world is fitly compared to the Sea, for the most part stormy, (n) though sometimes it is more quiet and calme, The world is fitly compared to the Sea, for the most part stormy, (n) though sometime it is more quiet and Cam,
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as the Apostles for some hours sailed on a calm sea, yet alas these are but respits, some Lucida intervalla, Some few hours breathings;
as the Apostles for Some hours sailed on a Cam sea, yet alas these Are but respites, Some Lucida intervalla, some few hours breathings;
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their constant sayling is on a troublesome sea, tossed with waves. [ Tossed with waves. ]
their constant sailing is on a troublesome sea, tossed with waves. [ Tossed with waves. ]
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Their condition set downe in briefe here, is more largely set downe in the 107 Psalme 26. verse. When he raiseth stormy winds,
Their condition Set down in brief Here, is more largely Set down in the 107 Psalm 26. verse. When he Raiseth stormy winds,
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and lifteth up the waves, they mount up to heaven, they goe down againe to the depth, their soule is melted because of trouble, they reele too and fro,
and lifts 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 from,
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and stagger like a drunken man, and are at their wits end: here is the comment upon these words; tossed with waves.
and stagger like a drunken man, and Are At their wits end: Here is the comment upon these words; tossed with waves.
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But yet the word here, is a word of large expression;
But yet the word Here, is a word of large expression;
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some read it vexed and afflicted with waves, some racked, and tormented with waves, (s) some as we render it tossed with waves.
Some read it vexed and afflicted with waves, Some racked, and tormented with waves, (s) Some as we render it tossed with waves.
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It is a word used for the most exquisite torments and paines. Sometime for the throwes and pangs in travaile.
It is a word used for the most exquisite torments and pains. Sometime for the throws and pangs in travail.
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For the torments inflicted on the wicked servant. Nay, for the torments of hell, and hell it selfe. For the torments inflicted on the wicked servant. Nay, for the torments of hell, and hell it self.
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All which sets out the greatnesse of the trouble & danger they were in, which speaks thus much to us.
All which sets out the greatness of the trouble & danger they were in, which speaks thus much to us.
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Doctr. That there is not so much evill in the greatest trouble and affliction, as there is good in the least tryall, and exercise of our graces.Doctrine 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.
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The Disciples underwent a great deale of trouble upon the sea:
The Disciples underwent a great deal of trouble upon the sea:
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but had all this been a greater evill, then the exercise of their graces a good, Christ would never have fuffered the one for the other.
but had all this been a greater evil, then the exercise of their graces a good, christ would never have fuffered the one for the other.
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We wonder sometime that God should bring his people, such as hee loves, into straits and difficulties:
We wonder sometime that God should bring his people, such as he loves, into straits and difficulties:
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But you see God may do it for the exercise of your graces, the least exercise of which will weigh downe all your trouble, 1 Pet. 1.7.
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.
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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;
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;
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God suffers us often to be tossed, because wee doe not tosse our selves;
God suffers us often to be tossed, Because we do not toss our selves;
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he suffers others to ransack and rifle us, because wee doe not rifle our own hearts;
he suffers Others to ransack and rifle us, Because we do not rifle our own hearts;
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he suffers Sathan to winnow us, because we neglect to sift our selves. Therefore doth God exercise us with variety of difficulties, that we might exercise our selves.
he suffers Sathan to winnow us, Because we neglect to sift our selves. Therefore does God exercise us with variety of difficulties, that we might exercise our selves.
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Againe it sayes thus much to us:
Again it Says thus much to us:
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2. Doct. God doth sometimes put his people to a lesser trouble for their grearer good.
2. Doct. God does sometime put his people to a lesser trouble for their grearer good.
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The Phisitian makes his Patient a little sick for his greater healh: The Chirurgeon puts us to a little paine for a greater ease.
The physician makes his Patient a little sick for his greater healh: The Chirurgeon puts us to a little pain for a greater ease.
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God takes liberty with the outward man, to doe good to the inward man. 1 Cor. 11.22. You are chastised of the Lord, that you might not be condemned with the world.
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.
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That you might not love the world, he suffers the world to hate you:
That you might not love the world, he suffers the world to hate you:
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that you might be crucified to the world, he suffers you to bee crucified in the world:
that you might be Crucified to the world, he suffers you to be Crucified in the world:
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therefore doe you meet with many afflictions in the world that you might not be condemned with the world.
Therefore do you meet with many afflictions in the world that you might not be condemned with the world.
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As there is a curse hid in the best things to wicked men, a curse in their health, their gold, silver, &c. so there is a blessing hid in the worst things to Gods people;
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;
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a blessing in poverty, sicknesse, death it selfe. Hee hath said, All his wayes are wayes of mercy;
a blessing in poverty, sickness, death it self. He hath said, All his ways Are ways of mercy;
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and hee will never depart from us from doing us good.
and he will never depart from us from doing us good.
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As God makes one evill the punishment of another to wicked men, so hee makes one evill the cure of another to his owne people.
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.
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The Physitian orders poysons to usefull purposes:
The physician order poisons to useful Purposes:
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So God those things which are evil in themselves, to the good of his owne people.
So God those things which Are evil in themselves, to the good of his own people.
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The Leprosie on Naamans body, was was an occasion of the cure of his Leprous soule:
The Leprosy on Naamans body, was was an occasion of the cure of his Leprous soul:
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if his body had not beene Leprous, his soule had not been washed.
if his body had not been Leprous, his soul had not been washed.
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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,
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 found in soul,
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if I had not been so infirme in body? If I had not lost so much of the Creature, I had not got so much of Christ.
if I had not been so infirm in body? If I had not lost so much of the Creature, I had not god so much of christ.
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Use. And this should teach us a lesson of patience under all Gods exercises, it is but the putting of thee to a little paine for thy greater ease;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;
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a little trouble for thy greater comfort; a little sorrow for thy greater joy. All Gods sad passages of providence to you they are for medicine, not for ruine;
a little trouble for thy greater Comfort; a little sorrow for thy greater joy. All God's sad passages of providence to you they Are for medicine, not for ruin;
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they are for health, not for death.
they Are for health, not for death.
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Happy that sicknesse which occasions health, that sorrow which bringeth joy, those crosses that end in comforts, &c. for our light afflictions which are but for a moment, we have an eternall weight of glory.
Happy that sickness which occasions health, that sorrow which brings 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.
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Thus is there an expedite in all Gods sad passages of providence to his owne people:
Thus is there an expedite in all God's sad passages of providence to his own people:
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as he said to his Disciples, It is expedient for yet that I goe away.
as he said to his Disciples, It is expedient for yet that I go away.
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It was strange that the best of Creatures should stand between man, and the best of comforts:
It was strange that the best of Creatures should stand between man, and the best of comforts:
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So it did there, the humanity of Christ was the best Creature that ever God made;
So it did there, the humanity of christ was the best Creature that ever God made;
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yet this was the vayle, the Cloud, that hindred the better comforts: If I goe not, the comforter will not come.
yet this was the Vail, the Cloud, that hindered the better comforts: If I go not, the comforter will not come.
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There is a chastising mercy, and a sparing Iustice. God doth exercise one to wicked men, There is a chastising mercy, and a sparing Justice God does exercise one to wicked men,
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when they goe on in sinne and he doth not punish them for it, as you see in the 4. Hos. 14. And by this they are hardned, they are blinded, they grow desperate in sin:
when they go on in sin and he does not Punish them for it, as you see in the 4. Hos. 14. And by this they Are hardened, they Are blinded, they grow desperate in since:
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Because sentence against an evill worke, is not executed presently;
Because sentence against an evil work, is not executed presently;
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therefore the hearts of the sons of men, are fully set to doe evill, 8 Eccles. 11. But the other, viz. his chastising mercy, he doth exercise towards his owne People:
Therefore the hearts of the Sons of men, Are Fully Set to do evil, 8 Eccles. 11. But the other, viz. his chastising mercy, he does exercise towards his own People:
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They are chastized of the Lord, that they may not bee condemned with the world.
They Are Chastised of the Lord, that they may not be condemned with the world.
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This is our comfort, when God puts us to a lesser trouble, it is for our greater good. This is our Comfort, when God puts us to a lesser trouble, it is for our greater good.
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There is yet something more doth offer it selfe to us. [ Tossed with waves ]
There is yet something more does offer it self to us. [ Tossed with waves ]
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He doth not say the ship was drowned with waves; but it was rossed with waves:
He does not say the ship was drowned with waves; but it was rossed with waves:
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It was tossed, but it was not drowned: whence, in an Allegory,
It was tossed, but it was not drowned: whence, in an Allegory,
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Doct. Though the Church of God may be tossed with waves, yet it shall never be swallowed up of the waves. Doct. Though the Church of God may be tossed with waves, yet it shall never be swallowed up of the waves.
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Christ may suffer the ship of his Church to be tossed upon a troublesome and tempestuous sea,
christ may suffer the ship of his Church to be tossed upon a troublesome and tempestuous sea,
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yet hath hee care of its safety, it shall never be swallowed up of the waves:
yet hath he care of its safety, it shall never be swallowed up of the waves:
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Tossed it is often, never drowned;
Tossed it is often, never drowned;
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It was in danger, tossed if you will in Ahabs dayes, when they digged downe the Altars, slew the Prophets, set up the worship of the Sidonians; insomuch, that Elisha though he had been alone.
It was in danger, tossed if you will in Ahabs days, when they dug down the Altars, slew the prophets, Set up the worship of the Sidonians; insomuch, that Elisha though he had been alone.
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But yet though tossed, it was not drowned, God had then seven hundred in Israel that had never bowed the knee to Baal.
But yet though tossed, it was not drowned, God had then seven hundred in Israel that had never bowed the knee to Baal.
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I might instance in the times of Antiochus, who entred the Temple at Jerusalem, burned up the Books of moses and the Prophets, proclaimed feasting aad ryot in the Temple of God,
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,
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and put to death all that would not renounce their Religion. and put to death all that would not renounce their Religion.
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It was tossed in the times of the ten bloudy Persecutions, began under Nero, when Peter and Paul were beheaded;
It was tossed in the times of the ten bloody Persecutions, began under Nero, when Peter and Paul were beheaded;
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and continued under Dometian, when John was banished into Patmos, and so carryed on for divers Emperours more.
and continued under Dometian, when John was banished into Patmos, and so carried on for diverse emperors more.
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When the whole world did swim with the bloud of innocent Martyrs: yet at that time God did not only preserve, but increase his Church; When the Whole world did swim with the blood of innocent Martyrs: yet At that time God did not only preserve, but increase his Church;
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insomuch, that Julian lest off to persecute Christians as his predecessors had done, not out of mercy, but out of envy;
insomuch, that Julian lest off to persecute Christians as his predecessors had done, not out of mercy, but out of envy;
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because he saw the more they were afflicted, the more they grew.
Because he saw the more they were afflicted, the more they grew.
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And from him wee might goe downe, and see the Church still upon a troublesome stormy sea, but tossed, not drowned.
And from him we might go down, and see the Church still upon a troublesome stormy sea, but tossed, not drowned.
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It was but like Noah's Ark on the waters; or Moses Bush on fire, not consumed;
It was but like Noah's Ark on the waters; or Moses Bush on fire, not consumed;
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like the Sun under a cloud, all its glory vayled and hid under troubles and persecutions.
like the Sun under a cloud, all its glory veiled and hid under Troubles and persecutions.
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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,
But our hope is, that God is making his Churches glorious in the earth, that he will give enlargements for our straits, comforts for our Troubles,
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& that he will make the inlargements of his people, as visible as their straits have been.
& that he will make the enlargements of his people, as visible as their straits have been.
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Vse. If so? Let wicked men cease to attempt any thing against the Church and People of God:Use. If so? Let wicked men cease to attempt any thing against the Church and People of God:
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It is but labour in vain, they shall never attain what what they seem to ayme at, the ruine of the Church of God. It is but labour in vain, they shall never attain what what they seem to aim At, the ruin of the Church of God.
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Hee hath said 12 Zach. 3. That hee will make his Church a a burthensome stone, they that lift at it shall be crushed by it,
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,
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though all the Nations of the world should bee gathered together against it. though all the nations of the world should be gathered together against it.
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St. Jerome on this place saith, that in Jerusalem they had at the gates of the City a great stone, which men, to trye their strengths, did lift at;
Saint Jerome on this place Says, that in Jerusalem they had At the gates of the city a great stone, which men, to try their strengths, did lift At;
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and if they attempted it, & were not able to lift it, they hurt themselves thereby. and if they attempted it, & were not able to lift it, they hurt themselves thereby.
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Such a stone wil God make his Church.
Such a stone will God make his Church.
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We know the Peece overcharged, strikes not downe that a man ayms at, but rather he himself is strucken down with its own recoyle:
We know the Piece overcharged, strikes not down that a man aims At, but rather he himself is strucken down with its own recoil:
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Hee that shoots against the Church, shoots in a Peece o're-charged, and shall be sure to be struck downe with its own recoyle.
He that shoots against the Church, shoots in a Piece overcharged, and shall be sure to be struck down with its own recoil.
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Pharaoh followed the children of Israel so long, till at last hee was over-whelmed in the waters.Pharaoh followed the children of Israel so long, till At last he was overwhelmed in the waters.
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Jnlian lifted so long at this stone, till at last it fell upon him, and crushed him to powder.Jnlian lifted so long At this stone, till At last it fell upon him, and crushed him to powder.
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Assure your selves you shall but make rods for your owne back, you shall but pave a way to your own destruction;
Assure your selves you shall but make rods for your own back, you shall but pave a Way to your own destruction;
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you shal but dig pits to bury your selves in, twist cords to bind your selves wituall.
you shall but dig pits to bury your selves in, twist cords to bind your selves wituall.
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No weapon formed against thee shall prosper; and whoever riseth up against thee shall fall for thy sake. No weapon formed against thee shall prosper; and whoever Riseth up against thee shall fallen for thy sake.
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Again, they shall bee covered with shame that warre agasnst Sion, &c. Read 4. Mic. 11, 12, 13. And 43. Isa. 3, 4. I will give men for thee, and people for thy life.
Again, they shall be covered with shame that war agasnst Sion, etc. Read 4. Mic. 11, 12, 13. And 43. Isaiah 3, 4. I will give men for thee, and people for thy life.
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And therefore as Pilates wife said to her husband, Have nothing to do with that just man;
And Therefore as Pilate's wife said to her husband, Have nothing to do with that just man;
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so I to thee, have nothing to do, by way of injury, with the Church of God, &c. But we will now come to the third particular of this danger. [ The wind was contrary. ]
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. ]
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Here is the next cause of their troubles; The wind was contrary. Doct. Contrariety is the ground of all storms.
Here is the next cause of their Troubles; The wind was contrary. Doct. Contrariety is the ground of all storms.
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Contrary spirits will ever cause tempest.
Contrary spirits will ever cause tempest.
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That which raiseth stormes betweene God and man, between man and himselfe, between one creature and another, it is contrariety.
That which Raiseth storms between God and man, between man and himself, between one creature and Another, it is contrariety.
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Take away contrariety and take away stormes. The way to have a calme sea is to cease the winds:
Take away contrariety and take away storms. The Way to have a Cam sea is to cease the winds:
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so the way to have calmnesse in the Church, in the state, is to take away contrariety.
so the Way to have calmness in the Church, in the state, is to take away contrariety.
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The Decisions of the hand, are but the fruits of the differences in the heart. The differences of mens judgements, doe ever raise differences and troubles without.
The Decisions of the hand, Are but the fruits of the differences in the heart. The differences of men's Judgments, do ever raise differences and Troubles without.
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If men were all of one mind, they might be all of one heart, and all would row the same way:
If men were all of one mind, they might be all of one heart, and all would row the same Way:
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but this is a happinesse not to be expected, though prayed for, till the fourth watch when Christ shall enter the ship;
but this is a happiness not to be expected, though prayed for, till the fourth watch when christ shall enter the ship;
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but yet allowance for differences, may prevent stormes.
but yet allowance for differences, may prevent storms.
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A faire Latitude for differences may procure love, prevent troubles, where the contrary indangers tēpests, &c. But why should this cause stormes? me thinks if wicked men will not goe to heaven themselves,
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,
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yet they should let them alone that would go.
yet they should let them alone that would go.
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Indeed they say they would goe to heaven too, but they would not goe your pace:
Indeed they say they would go to heaven too, but they would not go your pace:
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they will not overgoe the world, their pleasures, profits, this is too fast: what needs such haste:
they will not overgo the world, their pleasures, profits, this is too fast: what needs such haste:
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and therefore rather than mend their owne pace, they would take them away that goe before them.
and Therefore rather than mend their own pace, they would take them away that go before them.
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When they see others to walk in a more spirituall and holy way than themselves, they are cast and condemned in their own thoughts, that their way is not good,
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,
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and having no desire to come up to them, and to the rule, thereupon they hate and persecute those that goe before them.
and having no desire to come up to them, and to the Rule, thereupon they hate and persecute those that go before them.
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And if I mistake not this was the cause of the first Murther that ever was, 1 Iohn 3.12.
And if I mistake not this was the cause of the First Murder that ever was, 1 John 3.12.
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Caine was of that wicked one who slew his Brother, and wherefore slew hee him? Why saith the Apostle, Because his owne Workes were evill, and his Brothers good. Cain was of that wicked one who slew his Brother, and Wherefore slew he him? Why Says the Apostle, Because his own Works were evil, and his Brother's good.
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It was not because God respected one, and not the other:
It was not Because God respected one, and not the other:
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for God tells him, 4. Genesis 7. That if hee would doe well, he should be accepted too:
for God tells him, 4. Genesis 7. That if he would do well, he should be accepted too:
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but it was because his owne workes were bad, and his Brothers good. but it was Because his own works were bad, and his Brother's good.
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But could this be a good reason? were his Workes bad? Why did hee not mend them? was this any cause to kill his Brother? This was the cause:
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:
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His Workes were bad, and hee was convinced of that, both by Abels proctise, and Gods different acceptation:
His Works were bad, and he was convinced of that, both by Abel's proctise, and God's different acceptation:
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And because hee had no mind to mend them, therefore he would kill Abel, hee would murther him that vvent before him, that his Conscience might not bee continually condemning and tormenting of him,
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,
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for that vvhich he had no mind to mend.
for that which he had no mind to mend.
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And you have the like in the Scribes and Pharasees, set out in the Parable of the Vineyard and Husbandman, they had Gods Vineyard, were the husbandmen in the Church,
And you have the like in the Scribes and Pharisees, Set out in the Parable of the Vineyard and Husbandman, they had God's Vineyard, were the husbandmen in the Church,
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but they would yield no fruit: God sends to them over and over, they beat and mis-used the Messengers.
but they would yield no fruit: God sends to them over and over, they beatrice and misused the Messengers.
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At last God sends his Son, with this sweet expectation;
At last God sends his Son, with this sweet expectation;
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Sure they will reverence my Sonne, though they have persecuted and killed the Prophets, yet my sonne shall find other acceptation of them; Sure they will Reverence my Son, though they have persecuted and killed the prophets, yet my son shall find other acceptation of them;
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sure they will receive my Sonne.
sure they will receive my Son.
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But marke now their Spirits, This is the Sonne, say they, come let us kill him, that the Inheritance may be ours. But mark now their Spirits, This is the Son, say they, come let us kill him, that the Inheritance may be ours.
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You know it is a Parable, the Vineyard is the Church, the ordinances and the fruit which God expected, was holinesse, and sutable obedient walking:
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:
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The messengers that God sent to call to them for it; were the Prophets, who called them to obedience and holinesse.
The messengers that God sent to call to them for it; were the prophets, who called them to Obedience and holiness.
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But because they desturbed them in their way, and would not suffer them to live as they list,
But Because they disturbed them in their Way, and would not suffer them to live as they list,
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therefore they misused them, persecuted, killed them:
Therefore they misused them, persecuted, killed them:
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Last of all, God sends his sonne, and then they say, This is the heire, let us kill him, and the Inheritance is ours:
Last of all, God sends his son, and then they say, This is the heir, let us kill him, and the Inheritance is ours:
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Then the day was theirs, they might sinne without check, controule, they should bee disturbed no more, they should doe their will and none should check them, here was the reasoning of their heart.
Then the day was theirs, they might sin 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.
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To these heights in sinning doth a sinfull heart carry men at last. Sinne will never rest, till it hath turned a man all into sin, devilished men;
To these heights in sinning does a sinful heart carry men At last. Sin will never rest, till it hath turned a man all into since, devilished men;
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you see how many there are that sin away, not onely a forme of godlinesse, but their moralities, nay even their naturall Consciences;
you see how many there Are that since away, not only a Form of godliness, but their moralities, nay even their natural Consciences;
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sinne will spend at last upon the main stocke, and eate out the very naturall principles of men.
sin will spend At last upon the main stock, and eat out the very natural principles of men.
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There is yet another thing which offers it selfe to us from this. The end of the second Sermon.
There is yet Another thing which offers it self to us from this. The end of the second Sermon.
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[ The winde was contrary. ] HAd the winde been contrary before, either they would not have set out to sea,
[ The wind was contrary. ] HAd the wind been contrary before, either they would not have Set out to sea,
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or if they had, yet they might have returned back:
or if they had, yet they might have returned back:
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but it is not contrary till they come into the midst of the Sea. And indeed there seemes to be a mercy in it.
but it is not contrary till they come into the midst of the Sea. And indeed there seems to be a mercy in it.
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These seas were narrow and strait, being but a few miles over, and the night was darke, These Seas were narrow and strait, being but a few miles over, and the night was dark,
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and had they had a wind for them, it might have hazarded them, and dashed them against the rocks:
and had they had a wind for them, it might have hazarded them, and dashed them against the Rocks:
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and therefore it was lesse for their danger, that the windes were contrary, though it was more for their exercise.
and Therefore it was less for their danger, that the winds were contrary, though it was more for their exercise.
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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 shoare.
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.
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A mans harbour may sometimes be more dangerous then the sea.
A men harbour may sometime be more dangerous then the sea.
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A man may as well come too soone into his harbour, as be kept too long upon the sea;
A man may as well come too soon into his harbour, as be kept too long upon the sea;
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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.
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.
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Doct. God may be working our preservation, when we think he is working our destruction:Doct. God may be working our preservation, when we think he is working our destruction:
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or that which we sometimes think to be in judgement, may yet be in greatest mercy. It was so here —
or that which we sometime think to be in judgement, may yet be in greatest mercy. It was so Here —
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The Whale that swallowed up Jonah, was a meanes to bring him to shore;
The Whale that swallowed up Jonah, was a means to bring him to shore;
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and that trouble which we think oftentimes will swallow us up, may be a meanes to bring us to our harbour.
and that trouble which we think oftentimes will swallow us up, may be a means to bring us to our harbour.
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There is no judging of Gods heart and purposes, by his outward proceeding of providences in the world.
There is no judging of God's heart and Purposes, by his outward proceeding of providences in the world.
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By thus judging, wicked men undoe themselves, and Gods people afflict themselves.
By thus judging, wicked men undo themselves, and God's people afflict themselves.
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Gods outward proceedings may be good, when the purposes of his heart are evill to a man;
God's outward proceedings may be good, when the Purposes of his heart Are evil to a man;
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againe, they may be sad, when his purpose is good, Ier. 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 proceedings were sad to them.
again, they may be sad, when his purpose is good, Jeremiah 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 proceedings were sad to them.
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It is our wisdome 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.
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.
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But of this more afterwards —
But of this more afterwards —
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We are now come to the fourth particular, wherein their danger is expressed, and their trouble heightned. Christ was absent. We reade in Matth. 8.24. that the Disciples were on the sea, a tempest arose, and they were in great danger;
We Are now come to the fourth particular, wherein their danger is expressed, and their trouble heightened. christ was absent. We read in Matthew 8.24. that the Disciples were on the sea, a tempest arose, and they were in great danger;
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but then Christ was in the ship, who presently rebuked the storme: but here Christ was absent:
but then christ was in the ship, who presently rebuked the storm: but Here christ was absent:
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well might they think had Christ been here, he would not have suffered this storme to have risen;
well might they think had christ been Here, he would not have suffered this storm to have risen;
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if he had suffered it, yet he would quickly have laid it.
if he had suffered it, yet he would quickly have laid it.
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But what shall we do now Christ is absent? Give me leave to commend two or three instructions from this. One is Zuinglius.
But what shall we do now christ is absent? Give me leave to commend two or three instructions from this. One is Zwingli.
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Doct. There is nothing but stormes to be expected, where Christ is not in the ship.Doct. There is nothing but storms to be expected, where christ is not in the ship.
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If Christ be not in a Family, in a City, in a Kingdome, Christ in his grace, Christ in his truth, in his worship, in his ordinances, you must looke for stormes. 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.
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It is said in Iudges 5.8. They chose new godi, and then was war in the gates.
It is said in Judges 5.8. They chosen new Godly, and then was war in the gates.
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Where there is sin you may looke for a storme.
Where there is since you may look for a storm.
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Sin like vapours, sent up into the middle Region of the Aire, which though you heare nething of it for a time, all is quiet;
since like vapours, sent up into the middle Region of the Air, which though you hear nething of it for a time, all is quiet;
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yet at last it comes downe in a storm. yet At last it comes down in a storm.
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Where on the contrary, The fruit of righteousnesse shall be peace, and the effect of righteousnesse shall be quietnesse and assurance for ever, Isay 32.17. As many as walke 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 Conquerour first:
Where on the contrary, The fruit of righteousness shall be peace, and the Effect of righteousness shall be quietness and assurance for ever, Saiah 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:
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where Christ doth not conquer and reigne, there looke for no peace; no peace with God, no peace with man, no peace with conscience; where christ does not conquer and Reign, there look for no peace; no peace with God, no peace with man, no peace with conscience;
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unlesse such a peace as wicked men injoy, which is the peace of the devill, not the peace of God; unless such a peace as wicked men enjoy, which is the peace of the Devil, not the peace of God;
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the strong man keeps the house, and all is at peace, but it is the peace of the devill; 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.
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Vse. Let it teach us then as ever we desire peace, peace in conscience, peace in the Church, &c. to get Christ into the ship,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,
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and he will allay all stormes.
and he will allay all storms.
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Assure your selves these stormes will never be laid, till Christ be admitted into the ship, till Christ reigne;
Assure your selves these storms will never be laid, till christ be admitted into the ship, till christ Reign;
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till Christ in his truth, worship, grace, doe reigne among us. A second thing which is observable.
till christ in his truth, worship, grace, do Reign among us. A second thing which is observable.
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Doct. That the absence of Christ from the soule in trouble, makes sufferings unsufferable, and troubles intollerable.Doct. That the absence of christ from the soul in trouble, makes sufferings unsufferable, and Troubles intolerable.
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As the presence of Christ in his grace, in his comforts, doth inable the soule to undergoe the greatest calamities, even to smile upon the face of dangers,
As the presence of christ in his grace, in his comforts, does inable the soul to undergo the greatest calamities, even to smile upon the face of dangers,
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and check the terrors of death:
and check the terrors of death:
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It gives inlargement to the soule in straits, comfort in trouble, liberty in prison, ease in bonds, life in death. It gives enlargement to the soul in straits, Comfort in trouble, liberty in prison, ease in bonds, life in death.
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You see in Daniel, the three Children. Paul and Silas, Stephen. So the absence of Christ will be intolerable in any sad-condition.
You see in daniel, the three Children. Paul and Silas, Stephen. So the absence of christ will be intolerable in any sad-condition.
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Oh what a misery is it for a poore soule to be in sicknesse, danger, death,
O what a misery is it for a poor soul to be in sickness, danger, death,
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and for Christ to be absent from the soule! Vse. Let us then in all our sad conditions get Christ present with us;
and for christ to be absent from the soul! Use. Let us then in all our sad conditions get christ present with us;
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get him but present with you in his grace, and he wil never be absent from you in his comforts in the time of need.
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.
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Who is able to comfort us in the midst of all discomforts;
Who is able to Comfort us in the midst of all discomforts;
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Christ is more able to give comforts without creatures, nay, in the opposition of all created comforts, christ is more able to give comforts without creatures, nay, in the opposition of all created comforts,
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then the Sun to give light without Stars.
then the Sun to give Light without Stars.
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Can the Sun give light without Stars? and cannot Christ give us comfort without creatures,
Can the Sun give Light without Stars? and cannot christ give us Comfort without creatures,
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nay in opposition of all created comforts. Againe, Christ was absent;
nay in opposition of all created comforts. Again, christ was absent;
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yea, but Christ was with them in Spirit, though he was absent from them according to the flesh:
yea, but christ was with them in Spirit, though he was absent from them according to the Flesh:
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had they had faith enough, they had seen Christ present, even in his absence.
had they had faith enough, they had seen christ present, even in his absence.
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Doct. When Christ is absent to the eye of sense, yet a beleever may conclude him present,Doct. When christ is absent to the eye of sense, yet a believer may conclude him present,
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and see him by the eye of faith.
and see him by the eye of faith.
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He hath promised never to leave us nor forsake us, 13 Heb. 5. There are five negatives to make it firme to us;
He hath promised never to leave us nor forsake us, 13 Hebrew 5. There Are five negatives to make it firm to us;
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I will not, I will not leave thee, neither not, not, forsake thee; or, neither will I by any meanes forsake thee.
I will not, I will not leave thee, neither not, not, forsake thee; or, neither will I by any means forsake thee.
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He hath said, when we passe through the waters, he will be with us, that the flouds shall not drowne us;
He hath said, when we pass through the waters, he will be with us, that the floods shall not drown us;
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when we passe through the fire he will be with us, that the fire shall not burne us.
when we pass through the fire he will be with us, that the fire shall not burn us.
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He will be with us, 1 To counsell us in our straits; 2 To support us in our sorrowes;
He will be with us, 1 To counsel us in our straits; 2 To support us in our sorrows;
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3 To comfort us under crosses; 4 To sanctifie all our troubles to us; 5 And at the last to deliver us out of all.
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.
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and thus we may conclude him by faith, when we are not able to discerne him by sence. and thus we may conclude him by faith, when we Are not able to discern him by sense.
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If the Sun were here below, we should be deprived of the benefit of it;
If the Sun were Here below, we should be deprived of the benefit of it;
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every mountaine, every hill, every house, would deprive us of the light and comfort of it.
every mountain, every hill, every house, would deprive us of the Light and Comfort of it.
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But being now above all these, we enjoy the comfort of it.
But being now above all these, we enjoy the Comfort of it.
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While Christ was here in the flesh, he was as the Sun here below, every thing did hinder us of his presence and comfort,
While christ was Here in the Flesh, he was as the Sun Here below, every thing did hinder us of his presence and Comfort,
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if he were present in one place, he was absent from another;
if he were present in one place, he was absent from Another;
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but now being in heaven, he can display the rayes and beames of his gracious presence into all places.
but now being in heaven, he can display the rays and beams of his gracious presence into all places.
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Vse. Christians learne to see Christ by the eye of faith, when you cannot behold him with the eye of sence;Use. Christians Learn to see christ by the eye of faith, when you cannot behold him with the eye of sense;
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labour to see him in a promise, when you cannot behold him in his presence;
labour to see him in a promise, when you cannot behold him in his presence;
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when the eye of sence is put out, go to a promise and behold him there.
when the eye of sense is put out, go to a promise and behold him there.
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Thou art in temptations, in desertions, and thou canst not see Christ by the eye of sence,
Thou art in temptations, in desertions, and thou Canst not see christ by the eye of sense,
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but thou maist conclude him present by faith, present I say in his grace, though thou want the presence of his comforts.
but thou Mayest conclude him present by faith, present I say in his grace, though thou want the presence of his comforts.
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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 appeare.
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.
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Christ may seemingly be gone, when yet he is really there;
christ may seemingly be gone, when yet he is really there;
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and it must be your wisdome to live by faith, when you cannot live by sence, to see him with you by his grace,
and it must be your Wisdom to live by faith, when you cannot live by sense, to see him with you by his grace,
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when you cannot behold him in his comforts. But we will passe this.
when you cannot behold him in his comforts. But we will pass this.
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— There is one thing more that I would present to you from the whole tryall, which you see is heightned by severall gradations;
— There is one thing more that I would present to you from the Whole trial, which you see is heightened by several gradations;
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they were in the midst of the sea, and in the darke of the night, nay and tossed with waves, the winde was contrary, & Christ himselfe was absent:
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:
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here is wave upon wave, trouble upon trouble. It tels us thus much.
Here is wave upon wave, trouble upon trouble. It tells us thus much.
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Doct. That God doth not only suffer his people to be brought into straights, but he doth heighten their straights,Doct. That God does not only suffer his people to be brought into straights, but he does heighten their straights,
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and raise up their difficulties higher and higher, before he do deliver them. It is plaine here, and also in the stories of Israels troubles in Egypt:
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:
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their troubles were great before, but they were heightned before God delivered them.
their Troubles were great before, but they were heightened before God Delivered them.
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Insomuch, as they looked upon the beginnings of their deliverance as bad as the worst of their sufferings;
Insomuch, as they looked upon the beginnings of their deliverance as bad as the worst of their sufferings;
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and were rather content to be in their former slavery, then to indure the paines of a deliverance.
and were rather content to be in their former slavery, then to endure the pains of a deliverance.
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But yet though they were higher, they were not at the height, till they came to the Red Sea,
But yet though they were higher, they were not At the height, till they Come to the Read Sea,
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when a sea before them not to be passed, an inraged enemy behinde them, not to be resisted & mountaines on each side them that they could not tell what to doe, whither to betake themselves, which was the rise of their deliverance.
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.
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God useth to take a rise of deliverance from the lowest step of his peoples sufferings. God uses to take a rise of deliverance from the lowest step of his peoples sufferings.
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Read but the stories of David, of the Jewes in re-building the Temple, and you shall see the truth of this;
Read but the stories of David, of the Jews in rebuilding the Temple, and you shall see the truth of this;
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that God doth heighten the troubles of his people before he do deliver them. And this God doth,
that God does heighten the Troubles of his people before he do deliver them. And this God does,
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Reas. 1. To heighten our graces: your faith, not your feare, your hope, not your discouragements.Reas. 1. To heighten our graces: your faith, not your Fear, your hope, not your discouragements.
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As difficulties do arise, so should the faith of Gods people rise too. As difficulties do arise, so should the faith of God's people rise too.
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As it was with Noahs ark, the waters rose higher and higher, and still as the waters arose, the Ark arose;
As it was with Noahs Ark, the waters rose higher and higher, and still as the waters arose, the Ark arose;
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the waters never arose above the Arke.
the waters never arose above the Ark.
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So should it be with a Christians faith, as troubles arise, so our trust should arise, no difficulties should arise above our faith: So should it be with a Christians faith, as Troubles arise, so our trust should arise, no difficulties should arise above our faith:
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if God have weakned the arme of flesh, we should strengthen the arme of faith;
if God have weakened the arm of Flesh, we should strengthen the arm of faith;
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if he have shortned us in the reliefe of creatures, we should strengthen our selves in our relyance and rest upon God.
if he have shortened us in the relief of creatures, we should strengthen our selves in our reliance and rest upon God.
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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 goe ill;
It is our since, 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;
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and it must needs be so; men that are proud in successes, will be as base in losses.
and it must needs be so; men that Are proud in Successes, will be as base in losses.
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This is the nature of faith;
This is the nature of faith;
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it makes us nothing in our selves when things go well, and it makes us all in God when things go ill.
it makes us nothing in our selves when things go well, and it makes us all in God when things go ill.
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Nothing should pose our faith, but what poseth God;
Nothing should pose our faith, but what poseth God;
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if there be any thing too great for God to doe, then there might be something too big for us to beleeve:
if there be any thing too great for God to do, then there might be something too big for us to believe:
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but so long as there is nothing above his power and love to doe for his people,
but so long as there is nothing above his power and love to do for his people,
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why should there be any thing above our faith, to beleeve God will doe for them? It is better to dye over-hoping, then over-fearing;
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;
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though we had no incouragements from below, yet we have enough from above.
though we had no encouragements from below, yet we have enough from above.
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We have incouragements, 1 From Gods name, every name of GOD speaks incouragement. 2 We have incouragements from Gods Attributes, his Power, Wisdome, Mercy, Justice, &c. Every thing in God speakes incouragement to faith,
We have encouragements, 1 From God's name, 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,
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because every thing in God is for the good of his people. 3 We have incouragements from his covenant, his promises to us:
Because every thing in God is for the good of his people. 3 We have encouragements from his Covenant, his promises to us:
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where can you look and not finde something to speak incouragement to you. 4 You have incouragement from the experience of Gods dealings with others of his people,
where can you look and not find something to speak encouragement to you. 4 You have encouragement from the experience of God's dealings with Others of his people,
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nay from the experience of his dealing towards our selves. Enough, enough, to hold up our hearts.
nay from the experience of his dealing towards our selves. Enough, enough, to hold up our hearts.
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Though there be weaknesse below, yet there is strength above, though a famine on Earth, yet there is no dearth in Heaven, as the Nobleman thought.
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.
cs pc-acp vbi n1 a-acp, av pc-acp vbz n1 p-acp, cs dt n1 p-acp n1, av pc-acp vbz dx n1 p-acp n1, c-acp dt n1 vvd.
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Infinite power and infinite love cannot be posed.
Infinite power and infinite love cannot be posed.
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It is a kinde of limiting Gods power, and taking away the Almighty, not to rest upon God in the greatest of difficulties.
It is a kind of limiting God's power, and taking away the Almighty, not to rest upon God in the greatest of difficulties.
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He is not only the God of the Vallies, but of the Hils also. He is not only able to helpe in the lesser, but in the greatest 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.
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You can never swell a difficulty above the power of God; you can never be so low, but everlasting armes are able to relieve you. You read in Zach. 8.6. God had promised them deliverance, but it was almost above their faith to beleeve it;
You can never swell a difficulty above the power of God; you can never be so low, 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;
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they thought it almost impossible, that ever those dead bones should live.
they Thought it almost impossible, that ever those dead bones should live.
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But saith God, Because this is marvellous in your eyes, is it marvellous to me, oh house of Israel:
But Says God, Because this is marvellous in your eyes, is it marvellous to me, o house of Israel:
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things wonderfull to you, are familiar to me; things marvellous to you, are yet easie to me:
things wonderful to you, Are familiar to me; things marvellous to you, Are yet easy to me:
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My thoughts are not as your thoughts. God would not that any difficulty should rise above our faith;My thoughts Are not as your thoughts. God would not that any difficulty should rise above our faith;
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this were to raise a difficulty above God himselfe: he would have our faith rise as the trouble riseth.
this were to raise a difficulty above God himself: he would have our faith rise as the trouble Riseth.
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And therefore he doth heighten our troubles, that he might highten our faith;
And Therefore he does heighten our Troubles, that he might heighten our faith;
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which indeed if it once worke and bottome on God, there is no difficulty can rise above it, &c. Reas. 2. God doth heighten our difficulties before hee doth deliver us, to heighten our duties;
which indeed if it once work and bottom on God, there is no difficulty can rise above it, etc. Reas. 2. God does heighten our difficulties before he does deliver us, to heighten our duties;
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hee heightens our troubles to heighten our prayers. The greater our straights, the greater should be our inlargements;
he heightens our Troubles to heighten our Prayers. The greater our straights, the greater should be our enlargements;
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the greater our difficulties, the more earnest and fervent should be our prayers. Difficulties doe mightily quicken the soule to duties; God saith so, Hosea 5.1. In the time of their affliction, then they will seek me early, me diligently.
the greater our difficulties, the more earnest and fervent should be our Prayers. Difficulties do mightily quicken the soul to duties; God Says so, Hosea 5.1. In the time of their affliction, then they will seek me early, me diligently.
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Then will the soule wrestle with God, by the strength of faith, of Christ, of promises, &c. Jacobs prayer in his great straight, is called a wrestling with God.
Then will the soul wrestle with God, by the strength of faith, of christ, of promises, etc. Jacobs prayer in his great straight, is called a wrestling with God.
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See the stories of David, of Hezekiah, of the Church in Hesters time, Jehosophat, &c. they were in great straits,
See the stories of David, of Hezekiah, of the Church in Hesters time, Jehoshaphat, etc. they were in great straits,
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and their prayers were wrestling prayers.
and their Prayers were wrestling Prayers.
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Difficulties are to grace as the bellowes to the fire, to intend it, and make it burn more vehemently;
Difficulties Are to grace as the bellows to the fire, to intend it, and make it burn more vehemently;
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then will the foule pray more fervently, with more extension and intention of spirit;
then will the foul prey more fervently, with more extension and intention of Spirit;
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and will joyn teares with prayers, humiliation with supplication, as you see in Hesters time, Nehemiah, Ezra. And now doth the soule gather up arguments from God, from his pr•nises, attributes, from the miseries of the Church, &c. and the strength, insolency,
and will join tears with Prayers, humiliation with supplication, as you see in Hesters time, Nehemiah, Ezra. And now does the soul gather up Arguments from God, from his pr•nises, attributes, from the misery's of the Church, etc. and the strength, insolency,
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and pride of the enemy to wrestle with God, &c. Therefore doth God heighten our difficulties, that he might heighten out duties.
and pride of the enemy to wrestle with God, etc. Therefore does God heighten our difficulties, that he might heighten out duties.
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Reas. 3. God doth heighten our difficulties, that he might heighten our deliverances.Reas. 3. God does heighten our difficulties, that he might heighten our Deliverances.
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So much as comes into a trouble to heighten that, so much shall again come into a deliverance to increase that.
So much as comes into a trouble to heighten that, so much shall again come into a deliverance to increase that.
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The water ariseth as high as it doth fall low: we say, The lower the ebbe, the higher is the tyde. The water arises as high as it does fallen low: we say, The lower the ebb, the higher is the tIED.
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God will make the rises of his people proportionable to their castings downe. The lower the foundation, the more high and eminent will be the structure;
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;
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a shallow foundation will serve the turne for an ordinary structure; but he that goes about to raise an eminent structure, layes his foundation low.
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.
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The same proportion God observes in difficulties before, the same will he observe in deliverances afterward.
The same proportion God observes in difficulties before, the same will he observe in Deliverances afterwards.
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The darker the morning, the cleerer will be the day; the sadder the Week, the more joyfull the Sabbath.
The Darker the morning, the clearer will be the day; the sadder the Week, the more joyful the Sabbath.
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When the Children of Israel came out of Egypt, you see how their difficulties were inlarged;
When the Children of Israel Come out of Egypt, you see how their difficulties were enlarged;
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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.
but if you read the story, you shall find, what ever Come in for an addition to their trouble, Come in also as an addition to their deliverance.
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The power, greatnesse, rage and malice of the Adversary in pursuing them unto the Red Sea, was a great heightning of their difficulty,
The power, greatness, rage and malice of the Adversary in pursuing them unto the Read Sea, was a great heightening of their difficulty,
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and you see it was a great inlargement of their deliverance, by this meanes they were rid of all their enemies at once.
and you see it was a great enlargement of their deliverance, by this means they were rid of all their enemies At once.
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If their straits had not bin so great, their inlargements had not been so glorious.
If their straits had not been so great, their enlargements had not been so glorious.
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God delights to make the inlargements of his people as visible as their straits have bin.
God delights to make the enlargements of his people as visible as their straits have been.
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The like you have in the story of the five Kings, whose hearts God hardned, sayes the Text, to come out against Joshuah: it must needs be a great heightning of their difficulty,
The like you have in the story of the five Kings, whose hearts God hardened, Says the Text, to come out against Joshua: it must needs be a great heightening of their difficulty,
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when five potent Kings of Canaan united all their power and forces together against them;
when five potent Kings of Canaan united all their power and forces together against them;
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but you know, it was as great a heightning of their deliverance, for by that meanes they had all their enemies slaine at once, strook off at one blow.
but you know, it was as great a heightening of their deliverance, for by that means they had all their enemies slain At once, strook off At one blow.
cc-acp pn22 vvb, pn31 vbds p-acp j dt n1 pp-f po32 n1, c-acp p-acp d n2 pns32 vhd d po32 n2 vvn p-acp a-acp, vvn a-acp p-acp crd n1.
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You may reade the like in Micha 6.12, 13. And now many Nations are gathered together against thee, O Sion, that say, Let her be defiled, let our eye see her glory, You may read the like in Micah 6.12, 13. And now many nations Are gathered together against thee, Oh Sion, that say, Let her be defiled, let our eye see her glory,
pn22 vmb vvi dt j p-acp np1 crd, crd cc av d n2 vbr vvn av p-acp pno21, uh np1, cst vvb, vvb pno31 vbi vvn, vvb po12 n1 vvi po31 n1,
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but they know not the thoughts of the Lord, for he shall gather them together as sheaves unto the floore:
but they know not the thoughts of the Lord, for he shall gather them together as sheaves unto the floor:
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Arise and thrash oh Daughter of Sion, &c. Where you see Nations, and many Nations, and all these gathered together against one Sion. Here was a difficulty heightned:
Arise and thrash o Daughter of Sion, etc. Where you see nations, and many nations, and all these gathered together against one Sion. Here was a difficulty heightened:
vvb cc vvb uh n1 pp-f np1, av c-crq pn22 vvb n2, cc d n2, cc d d vvd av p-acp crd np1. av vbds dt n1 vvn:
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but you see, though their thoughts were the ruine of Sion, Gods thoughts were the ruine of themselves.
but you see, though their thoughts were the ruin of Sion, God's thoughts were the ruin of themselves.
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And God inlarged the difficulty, for the inlargement of their deliverance.
And God enlarged the difficulty, for the enlargement of their deliverance.
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Reas. 4. God doth heighten the difficulty of his psople, to heighten his owne glory, the glory of his wisdome, power, mercy, faithfulnesse.Reas. 4. God does heighten the difficulty of his psople, to heighten his own glory, the glory of his Wisdom, power, mercy, faithfulness.
np1 crd np1 vdz vvi dt n1 pp-f po31 n1, pc-acp vvi po31 d n1, dt n1 pp-f po31 n1, n1, n1, n1.
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As Christ answered concerning the blinde man in Iohn 9.9.
As christ answered Concerning the blind man in John 9.9.
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When they asked, whether it was for his sins or his parents, that he was borne blinde, Christ answers, For neither, but that the workes of God might bee made manifest in him, that is, that the power, mercy,
When they asked, whither it was for his Sins or his Parents, that he was born blind, christ answers, For neither, but that the works of God might be made manifest in him, that is, that the power, mercy,
c-crq pns32 vvd, cs pn31 vbds p-acp po31 n2 cc po31 n2, cst pns31 vbds vvn j, np1 vvz, p-acp dx, cc-acp cst dt n2 pp-f np1 vmd vbi vvn j p-acp pno31, cst vbz, cst dt n1, n1,
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& 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.
& glory of God might be made conspicuous in the healing of him. And for the same reason does he raise the difficulties of his Church.
cc n1 pp-f np1 vmd vbi vvn j p-acp dt n-vvg pp-f pno31. cc p-acp dt d n1 vdz pns31 vvi dt n2 pp-f po31 n1.
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You reade an excellent passage to this purpose in the Iohn 11.4, &c. Lazarus sisters sent to Christ, to tell him, that their brother was sicke,
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,
pn22 vvb dt j n1 p-acp d n1 p-acp dt np1 crd, av np1 n2 vvn p-acp np1, pc-acp vvi pno31, cst po32 n1 vbds j,
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and intreat him to come downe and heale him:
and entreat him to come down and heal him:
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Christ answers, This sicknesse is not unto death, but that the glory of God might be revealed, and manifested.
christ answers, This sickness is not unto death, but that the glory of God might be revealed, and manifested.
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And mark now the way that Christ takes to advance his glory, Verse 6. When hee had heard, saith the Text, that he was sick, he abode two dayes still in the same place where he was.
And mark now the Way that christ Takes to advance his glory, Verse 6. When he had herd, Says the Text, that he was sick, he Abided two days still in the same place where he was.
cc vvb av dt n1 cst np1 vvz pc-acp vvi po31 n1, vvb crd c-crq pns31 vhd vvn, vvz dt n1, cst pns31 vbds j, pns31 vvd crd n2 av p-acp dt d n1 c-crq pns31 vbds.
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One would thinke this a strange passage; hee should rather have gone presently, and have recovered him.
One would think this a strange passage; he should rather have gone presently, and have recovered him.
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But this was now the way Christ took to advance his glory; he doth not only suffer him to be sick, but to dye of his sicknesse,
But this was now the Way christ took to advance his glory; he does not only suffer him to be sick, but to die of his sickness,
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nay, to be buried, and to lye in the grave foure dayes:
nay, to be buried, and to lie in the grave foure days:
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and thus lets the difficulty go beyond the power of man, that the power and glory of God might be more visible and manifest:
and thus lets the difficulty go beyond the power of man, that the power and glory of God might be more visible and manifest:
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as he tels us in the 15. and 40. Verses. You have the like also in Luke 8. from the 41. to the 49. Verse.
as he tells us in the 15. and 40. Verses. You have the like also in Lycia 8. from the 41. to the 49. Verse.
c-acp pns31 vvz pno12 p-acp dt crd cc crd n2. pn22 vhb dt j av p-acp av crd p-acp dt crd p-acp dt crd n1.
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Speciall cures wins more glory to the Physitian, then many ordinary cures: so speciall deliverances brings God more glory, — &c. God is lost in smaller Deliverances, when yet he is visible and conspicuous in greater.
Special cures wins more glory to the physician, then 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.
j n2 vvz dc n1 p-acp dt n1, cs d j n2: av j n2 vvz np1 av-dc n1, — av np1 vbz vvn p-acp jc n2, c-crq av pns31 vbz j cc j p-acp jc.
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In such men wil be forced to say, none but a God could have done these things for us.
In such men will be forced to say, none but a God could have done these things for us.
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Thus doth God heighten our difficulties, to heighten his own glory.
Thus does God heighten our difficulties, to heighten his own glory.
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5. Reas. God doth heighten our difficulties before deliverance, that hee might heighten our prayses, our thankfulnesse for a deliverance.
5. Reas. God does heighten our difficulties before deliverance, that he might heighten our praises, our thankfulness for a deliverance.
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God is very desirous of the prayses of his Saints:
God is very desirous of the praises of his Saints:
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as he doth bathe himselfe in their teares, so he doth delight himselfe in their joyes:
as he does bathe himself in their tears, so he does delight himself in their Joys:
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hee loves to heare their praises as well as their prayers.
he loves to hear their praises as well as their Prayers.
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And therefore doth God bring us into straits, and heighten our straights, that being delivered, we might be more inlarged with thankfulnesse.
And Therefore does God bring us into straits, and heighten our straights, that being Delivered, we might be more enlarged with thankfulness.
cc av vdz np1 vvi pno12 p-acp n2, cc vvb po12 n2, cst vbg vvn, pns12 vmd vbi av-dc vvn p-acp n1.
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Moses difficulty at the Red Sea, did furnish him with matter of prayses, when hee was come to the shore, 15 Exodus Who is a God like to thee? glorious in holinesse, fearefull in prayses, doing wonders, 11 verse. Moses difficulty At the Read 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.
np1 n1 p-acp dt j-jn n1, vdd vvi pno31 p-acp n1 pp-f n2, c-crq pns31 vbds vvn p-acp dt n1, crd fw-la r-crq vbz dt n1 av-j p-acp pno21? j p-acp n1, j p-acp n2, vdg n2, crd n1.
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Nothing doth so much swell a mercy, as our necessity of it:
Nothing does so much swell a mercy, as our necessity of it:
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God is forced to make us the more misertble in pressures, that wee might be more thankfull in deliverances.
God is forced to make us the more misertble in pressures, that we might be more thankful in Deliverances.
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These with many other might be nanamed. To conclude this: Let us not bee cast downe, nor discouraged, though God doe bring us into straits,
These with many other might be nanamed. To conclude this: Let us not be cast down, nor discouraged, though God do bring us into straits,
d p-acp d n-jn vmd vbi vvn. p-acp vvi d: vvb pno12 xx vbi vvn a-acp, ccx vvn, cs np1 vdb vvi pno12 p-acp n2,
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yea and heighten our difficulties too: It is the usuall way which God goes in the deliverance of his people.
yea and heighten our difficulties too: It is the usual Way which God Goes in the deliverance of his people.
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All these are but the buddings and presages of future deliverances.
All these Are but the buddings and presages of future Deliverances.
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Let but the heightning of our difficulties, heighten our faith, our graces, our duties, and you shall see they shall be all the heightning, and inlargement of our deliverance. 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.
vvb p-acp dt n1 pp-f po12 n2, vvb po12 n1, po12 n2, po12 n2, cc pn22 vmb vvi pns32 vmb vbi d dt n1, cc n1 pp-f po12 n1.
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But we will reserve our selves for the further application of this till afterwards, &c. We will now come to the next verse, which is the dawnings of the morning of comfort after a darke and stormy night. 25. Verse.
But we will reserve our selves 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. Verse.
cc-acp pns12 vmb vvi po12 n2 p-acp dt jc n1 pp-f d c-acp av, av pns12 vmb av vvi p-acp dt ord n1, r-crq vbz dt n2-vvg pp-f dt n1 pp-f n1 p-acp dt j cc j n1. crd n1.
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And in the fourth Watch of the night, Jesus went unto them, walking on the Sea. And in the fourth Watch of the night, jesus went unto them, walking on the Sea.
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In the former verse you had the danger and distresses the Disciples were in. In this we have Christs addresses to relieve and help them.
In the former verse you had the danger and Distresses the Disciples were in. In this we have Christ Addresses to relieve and help them.
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And this is set downe in foure particulars.
And this is Set down in foure particulars.
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1. He takes a veiw of their danger and trouble. 2. He goes out to help them:
1. He Takes a view of their danger and trouble. 2. He Goes out to help them:
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He went unto them. 3. We have the manner: Walking on the Sea. 4. The time, and that is, In the fourth Watch. He went unto them. 3. We have the manner: Walking on the Sea. 4. The time, and that is, In the fourth Watch.
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We will begin with the first, though not expressed in the Text, yet you shall finde it in the 6 Mark. 48. He saw them on the sea toyling and rowing, he takes a view of their danger before he went out to deliver them.
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.
pns12 vmb vvi p-acp dt ord, cs xx vvn p-acp dt n1, av pn22 vmb vvi pn31 p-acp dt crd vvb. crd pns31 vvd pno32 p-acp dt n1 j-vvg cc vvg, pns31 vvz dt n1 pp-f po32 n1 c-acp pns31 vvd av pc-acp vvi pno32.
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Doct. Christ doth see and take notice of us in our greatest afflictions. Christ here saw the Disciples in their great danger:Doct. christ does see and take notice of us in our greatest afflictions. christ Here saw the Disciples in their great danger:
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had they known that Christ saw them, that hee tooke notice of them, it would have comforted their heart under their great affliction, this wee know,
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,
vhd pns32 vvn d np1 vvd pno32, cst pns31 vvd n1 pp-f pno32, pn31 vmd vhi vvn po32 n1 p-acp po32 j n1, d pns12 vvb,
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though it was hid from their eyes, that Christ takes notice of us in our great afflictions. 5. Exod. 7. And the Lord said I have seene, I have seene:
though it was hid from their eyes, that christ Takes notice of us in our great afflictions. 5. Exod 7. And the Lord said I have seen, I have seen:
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that is I have throughly seen the affliction of my people in Egipt, and have heard their cry.
that is I have thoroughly seen the affliction of my people in Egypt, and have herd their cry.
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David had many afflictions on him, 56. Psal. 9. Thou tellest my wanderings, and puttest my teares into thy bottle. David had many afflictions on him, 56. Psalm 9. Thou Tellest my wanderings, and puttest my tears into thy Bottle.
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God takes notice of every step which David trod in the wildernesse. 31. Gen. 42. God hath seen my affliction,
God Takes notice of every step which David trod in the Wilderness. 31. Gen. 42. God hath seen my affliction,
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and the labour of my hands,, said Jacob. 34. Psalme 15. The eyes of the Lord are upon the righteous,
and the labour of my hands,, said Jacob. 34. Psalm 15. The eyes of the Lord Are upon the righteous,
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and his eares are open unto their cry, &c. Vse This may comfort us in all our troubles, that Christ takes notice of them,and his ears Are open unto their cry, etc. Use This may Comfort us in all our Troubles, that christ Takes notice of them,
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and therefore will not suffer them to be too big for our strength, nor too long for our patience;
and Therefore will not suffer them to be too big for our strength, nor too long for our patience;
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he doth not defer, because he knowes not our Troubles, but because he will take the fittest time and season to relieve us.
he does not defer, Because he knows not our Troubles, but Because he will take the Fittest time and season to relieve us.
pns31 vdz xx vvi, c-acp pns31 vvz xx po12 vvz, cc-acp c-acp pns31 vmb vvi dt js n1 cc n1 pc-acp vvi pno12.
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Use If so? then let us behave our selves Christianly under all Gods corrections:Use If so? then let us behave our selves Christianly under all God's corrections:
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God sees you, therefore doe not you murmure, quarrell, bee not impatient, nor turne aside to unjust wayes, to get out of your troubles:
God sees you, Therefore do not you murmur, quarrel, be not impatient, nor turn aside to unjust ways, to get out of your Troubles:
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God sees you, and he will come to you in his due time: and that is the next thing.
God sees you, and he will come to you in his due time: and that is the next thing.
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2. Chrsts addresses to help them. [ Iesus went unto them. ]
2. Christ's Addresses to help them. [ Iesus went unto them. ]
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Doct. That when Christ sees the afflictions of his people upon the shore, he will not long be off the Sea:Doct. That when christ sees the afflictions of his people upon the shore, he will not long be off the Sea:
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when hee once takes a view of his peoples troubles, he stayes not long, but goes forth to help them.
when he once Takes a view of his peoples Troubles, he stays not long, but Goes forth to help them.
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You see this in the 3. Exod. 7, 8. I have surely seen the affliction of my people in Egypt, by reason of their Taske-Masters, for I know their sorrowes. And thereupon it followes:
You see this in the 3. Exod 7, 8. I have surely seen the affliction of my people in Egypt, by reason of their Taske-Masters, for I know their sorrows. And thereupon it follows:
pn22 vvb d p-acp dt crd np1 crd, crd pns11 vhb av-j vvn dt n1 pp-f po11 n1 p-acp np1, p-acp n1 pp-f po32 n2, c-acp pns11 vvb po32 n2. cc av pn31 vvz:
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And I am come downe to deliver them out of the hand of the Egiptians. When God once sees, he presently helps.And I am come down to deliver them out of the hand of the egyptians. When God once sees, he presently helps.
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As he is said to come downe to see sinne, before he punish it;
As he is said to come down to see sin, before he Punish it;
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as of Sodome: and when he comes downe to see, hee doth assuredly come out to punish.
as of Sodom: and when he comes down to see, he does assuredly come out to Punish.
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So he is said to come downe, to see the troubles of his people, before he doe deliver them;
So he is said to come down, to see the Troubles of his people, before he do deliver them;
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and if once he come to see, he wil assuredly come to helpe. Use Let us then bespeak God to looke downe upon our afflictions: say with the Church.
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.
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Look down, O Lord, from heaven, and visite thy vine; it is burnt with fire, it is cut downe, &c. — Look down, Oh Lord, from heaven, and visit thy vine; it is burned with fire, it is Cut down, etc. —
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God hath bowells of mercy, if once he look downe he will visit: our eye affects our heart, and moves our hand.
God hath bowels of mercy, if once he look down he will visit: our eye affects our heart, and moves our hand.
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Gods 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. ]
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. ]
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Why but how did Christ goe to them, he had no ship, they were now upon the Sea.
Why but how did christ go to them, he had no ship, they were now upon the Sea.
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Doct. There cannot be want of means, if Christ have a purpose to relieve his people.Doct. There cannot be want of means, if christ have a purpose to relieve his people.
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I say the want of meanes can be no obstacle if Christ have a purpose to deliver:
I say the want of means can be no obstacle if christ have a purpose to deliver:
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hee that can help with meanes can help without, if it pleaseth him.
he that can help with means can help without, if it Pleases him.
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What though men and means be wanting, what though no boats nor ships, yet hee can walke upon the Seas.
What though men and means be wanting, what though no boats nor ships, yet he can walk upon the Seas.
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Infinite wisedome, and infinite power can never be at a stand. Use And therefore this speaks incouragement to trust in God in our lowest conditions:
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:
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It is all one with thee to helpe with many or with few, &c. &c. sayes Asa. God hath made no promise to strength, It is all one with thee to help with many or with few, etc. etc. Says Asa. God hath made no promise to strength,
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but he hath to weaknesse, not to policy, but to simplicity. You never knew self-confident strength to prosper, nor never read, that trusting weaknesse doth miscrrry.
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 does miscrrry.
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God loves to joyne with weaknesse, when not with strength; with few, when not with many;
God loves to join with weakness, when not with strength; with few, when not with many;
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Gideon. And where God joynes, there will neither bee want of power, nor of policy, of number, nor of skill: gideon. And where God joins, there will neither bee want of power, nor of policy, of number, nor of skill:
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he can supply all defects himselfe. Yet further: [ Jesus went unto them. ]
he can supply all defects himself. Yet further: [ jesus went unto them. ]
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It was not a stormy Sea that should bee able to seperate between Christ and his Disciples in trouble:
It was not a stormy Sea that should be able to separate between christ and his Disciples in trouble:
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though there was a Sea, and a stormy tempestuous Sea betweene Christ and them, yet this shall not part him and his Disciples.
though there was a Sea, and a stormy tempestuous Sea between christ and them, yet this shall not part him and his Disciples.
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Doct. Nothing shall bee able to separate Christ and his people in trouble. 8. Rom. 35. Who shall separate us from the love of Christ? not persons, not things: Doct. Nothing shall be able to separate christ and his people in trouble. 8. Rom. 35. Who shall separate us from the love of christ? not Persons, not things:
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Shall tribulation, or distresse, or persecution, or famine, or nakednesse? — No, all these shall not be able to separate.Shall tribulation, or distress, or persecution, or famine, or nakedness? — No, all these shall not be able to separate.
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You read in the 8 Cant. 7. Many waters cannot quench love, neither can the flouds drown it. It is true heare: Here was many waters;
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;
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a Sea which is the gathering togethar of many waters;
a Sea which is the gathering togethar of many waters;
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yet all this could not quench the love of Christ to his Disciples, nor hinder him from going to them in their trouble.
yet all this could not quench the love of christ to his Disciples, nor hinder him from going to them in their trouble.
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Hee that would goe through a Sea of wrath to succour his people, that would drinke up the Sea of Gods wrath, Psalm. 110. ult. Hee shall drink of the brook in the way;
He that would go through a Sea of wrath to succour his people, that would drink up the Sea of God's wrath, Psalm. 110. ult. He shall drink of the brook in the Way;
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which is taken for to be meant of his passion, where hee drunk up that Sea of wrath was between God and us.
which is taken for to be meant of his passion, where he drunk up that Sea of wrath was between God and us.
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Hee that would goe through a Sea of wrath to his people, will not suffer any Sea of trouble to separate between him and his people.
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.
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Nothing shall hinder Christ from going to his people in trouble; no Sea, no sicknesse, no prison, nor any thing shall separate between him and us.
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.
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Use This might be a mighty consolationu to the people of God, you can never be in such a condition,Use This might be a mighty consolationu to the people of God, you can never be in such a condition,
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as that Christ cannot come to you. If our reliefes lay in men, many things might interrupt and hinder our succour.
as that christ cannot come to you. If our reliefs lay in men, many things might interrupt and hinder our succour.
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In many afflictions, or friends can but stand on the shore, see us, and pitty us at the most,
In many afflictions, or Friends can but stand on the shore, see us, and pity us At the most,
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but they cannot come to us, they cannot helpe us.
but they cannot come to us, they cannot help us.
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A Sea, a storme, a sicknesse, a prison, may part us and our friends, us and the best of our friends and succours:
A Sea, a storm, a sickness, a prison, may part us and our Friends, us and the best of our Friends and succours:
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but nothing can part us and our God. It is said when Ioseph was in prison God was with him.
but nothing can part us and our God. It is said when Ioseph was in prison God was with him.
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39. Gen. 20, 21. He that was with Ioseph in prison, with David in the wildernesse, with Ieremiah in the Dungeon, with Ionah in the belly of the Whale, with Daniel in the Den of Lyons, with the three Children in the fiery furnace, with Paul and Silas in the stocks;
39. Gen. 20, 21. He that was with Ioseph 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 Lyons, with the three Children in the fiery furnace, with Paul and Silas in the stocks;
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that God wil be with his people in their greatest straits and difficulties;
that God will be with his people in their greatest straits and difficulties;
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which made Dionysius say when he was going to the fire, Even here also thou wilt be with me oh sweet Christ. which made Dionysius say when he was going to the fire, Even Here also thou wilt be with me o sweet christ.
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This is the promise 43. Is. 2. When you passe through the Waters I will be with you,
This is the promise 43. Is. 2. When you pass through the Waters I will be with you,
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so that the flouds shall not drowne you;
so that the floods shall not drown you;
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and when you passe through f•re I will be with you, that the fire shall not devoure you, &c. And what a comfort is this to the godly.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.
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Many things parts us and friends here. It is said, afflictions parts friends:
Many things parts us and Friends Here. It is said, afflictions parts Friends:
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they part the affections of friends, where there are any who with Ruth will hold close to a Sun burnd Naomi: many with Orpah will fall off.
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 fallen off.
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Nay and many things parts the assistance of friends, though not the affections of friends, 5. Jud. 15. For the devisions of Ruben there were great thoughts of heart:
Nay and many things parts the assistance of Friends, though not the affections of Friends, 5. Jud. 15. For the divisions of Reuben there were great thoughts of heart:
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There was a Jordan betweene Ruben and their brethren, that though they had the affections of brethren, yet they were not able to afford the assistance of brethren.
There was a Jordan between Reuben and their brothers, that though they had the affections of brothers, yet they were not able to afford the assistance of brothers.
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But now nothing can part Christ and the soule in trouble. Though there be mountaines between Christ and us, yet these shall not part.
But now nothing can part christ and the soul in trouble. Though there be Mountains between christ and us, yet these shall not part.
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1. He can melt the mountaines, even mountaines shall fall downe at his presence; mountaines of Iron shall dissolve like mountaines of Snow. Isaiah 94.3. 2. Or he can levell the mountaines, and lay unpassible difficulties into plains. Zach. 4.7. 3. Or he can skip over the mountains;
1. He can melt the Mountains, even Mountains shall fallen 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 passable difficulties into plains. Zach 4.7. 3. Or he can skip over the Mountains;
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as he is described when hee comes to redeem his Church from sinne, Cant. 2.8.
as he is described when he comes to Redeem his Church from sin, Cant 2.8.
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So when he comes to deliver his Church from trouble, he can skip over the heads of all rising opposition.
So when he comes to deliver his Church from trouble, he can skip over the Heads of all rising opposition.
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Nay, though not only mountains, but a Sea be between Christ and his people, yet this shall not part them.
Nay, though not only Mountains, but a Sea be between christ and his people, yet this shall not part them.
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1. He can dry up the Sea, as the River Euphrates. 16. Rev. 12. 2. Or he can devide the sea,
1. He can dry up the Sea, as the River Euphrates. 16. Rev. 12. 2. Or he can divide the sea,
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as he did the red sea for his people. 3. Or he can walk on the sea,
as he did the read sea for his people. 3. Or he can walk on the sea,
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and make the oppositions of his enemies to bee the path to the deliverance of his people.
and make the oppositions of his enemies to be the path to the deliverance of his people.
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Nothing shall part Christ and his Church in trouble; much water cannot quench love. Yet further. [ Jesus weut unto them. ]
Nothing shall part christ and his Church in trouble; much water cannot quench love. Yet further. [ jesus weut unto them. ]
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It is not said that hee went towards them, but hee went to them: men may onely goe towards us in trouble, but cannot goe to us;
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;
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but Christ, if hee goe towards, he goes to them. Christ reliefes are full and perfect.
but christ, if he go towards, he Goes to them. christ reliefs Are full and perfect.
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Againe it is said he went to them, when yet he wes but going towards them:
Again it is said he went to them, when yet he wes but going towards them:
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Indeed hee is as good as there already, as soone as hee sets out to goe.
Indeed he is as good as there already, as soon as he sets out to go.
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Doct. What Christ doth purpose to doe, it is as good as done already;Doct. What christ does purpose to do, it is as good as done already;
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though not in effectu operis, in regard of execution it be yet to doe, yet respectu decreti, in respect of his purpose it is as good as done already.
though not in effectu operis, in regard of execution it be yet to do, yet respectu Decree, in respect of his purpose it is as good as done already.
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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;
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;
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yet it is as sure as come already in respect of the stability of the decree. So those places:
yet it is as sure as come already in respect of the stability of the Decree. So those places:
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Blessed are you when men persecute you, for great is your reward in the Kingdome of heaven: Blessed Are you when men persecute you, for great is your reward in the Kingdom of heaven:
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He doth not say, great shall be your reward: but great is: Here Christ takes a future medium to prove a present blessednesse, 6. Luke 22.32. NONLATINALPHABET yee are blessed, for great is your reward in the Kingdome of heaven:
He does not say, great shall be your reward: but great is: Here christ Takes a future medium to prove a present blessedness, 6. Lycia 22.32. ye Are blessed, for great is your reward in the Kingdom of heaven:
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which inference could not be sound;
which Inference could not be found;
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if that future medium were not certaine, in respect of the firmnesse of the decree, to faith, which gives to the promises of God a kind of presubsisting,
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,
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and present being, though future in accomplishment.
and present being, though future in accomplishment.
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Use. And this is a comfort to us, what ever God purposeth to doe for us,Use. And this is a Comfort to us, what ever God Purposes to do for us,
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or to doe against our enemies its as sure as done already.
or to do against our enemies its as sure as done already.
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1. What ever God hath purposed to doe for us, it is as sure as done:
1. What ever God hath purposed to do for us, it is as sure as done:
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blessed are they who are persecuted for righteousnesse sake, for great is their reward in the Kingdsme of heaven.
blessed Are they who Are persecuted for righteousness sake, for great is their reward in the Kingdsme of heaven.
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He hath made many glorious promises to his Church:
He hath made many glorious promises to his Church:
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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.
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.
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Jehosaphat when he had a promise, sets the singers to praise the Lord in the beauty of holinesse, hee was as sure of it, as if already done:Jehoshaphat 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:
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It was his worke rather to believe than fight, and to shout a victory rather than to strike a stroke, 2 Chro. 20.21.22. He appoynted Singers to prayse the Lord in the beauty of his holinesse.
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.
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2. What ever God hath purposed against the enemies of the Church it is as good as done already.
2. What ever God hath purposed against the enemies of the Church it is as good as done already.
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He hath said that Anti-Christ shall down:
He hath said that Antichrist shall down:
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and though all the world should contribute their power, and put to their shoulders to hold him up,
and though all the world should contribute their power, and put to their shoulders to hold him up,
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yet they shall never be able.
yet they shall never be able.
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Nay, God hath said, she is fallen already, 14. Rev. 8. Babilon is fallen, is fallen:
Nay, God hath said, she is fallen already, 14. Rev. 8. Babylon is fallen, is fallen:
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The word is doubled, to shew the certainty of her ruine. Let all the world cry it up, if God cry it downe, it shal fall.
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 fallen.
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The Peece hath struck dead, before the noyse be heard:
The Piece hath struck dead, before the noise be herd:
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So Anti-Christ is dead struck in the threatning, although the report of his fall be not yet come unto us.
So Antichrist is dead struck in the threatening, although the report of his fallen be not yet come unto us.
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Againe it is said that [ Christ went to them: ] hee doth not say delivered them, rebuked the storme, but Christ went to them.
Again it is said that [ christ went to them: ] he does not say Delivered them, rebuked the storm, but christ went to them.
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It is a happy thing when Christ doth not only helpe us, but come to us, Christ helps many whom yet he comes not to:
It is a happy thing when christ does not only help us, but come to us, christ helps many whom yet he comes not to:
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God out of his royall bounty doth many things for those, whom yet he will not owne.
God out of his royal bounty does many things for those, whom yet he will not own.
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Christ gives bread to many, and maintaines many a family, that yet he will not live in:
christ gives bred to many, and maintains many a family, that yet he will not live in:
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many that partake of his mercy, that doe not partake of himselfe: many that he gives other things to, but he doth not give himselfe.
many that partake of his mercy, that do not partake of himself: many that he gives other things to, but he does not give himself.
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But happy and blessed are the people who enjoy mercy, and the God of mercy with it, that partake of deliverrnce, But happy and blessed Are the people who enjoy mercy, and the God of mercy with it, that partake of deliverrnce,
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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.
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.
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Better to be in trouble than to bee delivered, and Christ not come to thee: better to have the presence of Christ in trouble, than deliverance, and want Christ.
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.
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That man hath small comfort in a deliverance, who enjoyes not Christ with it. It is but a reprievall, not a dischrrge.
That man hath small Comfort in a deliverance, who enjoys not christ with it. It is but a reprievall, not a dischrrge.
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It is a deliverance in judgement, rather than mercy. There are preservasions, that may bee called reservations to worser evills. Such are these.
It is a deliverance in judgement, rather than mercy. There Are preservasions, that may be called reservations to Worse evils. Such Are these.
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Thus much for Christs addresses to helpe them: we now come to the manner. 3. Of his comming to them.
Thus much for Christ Addresses to help them: we now come to the manner. 3. Of his coming to them.
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[ Walking on the Sea. ]
[ Walking on the Sea. ]
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To let passe the severall disputes about this, whether Christ did consolidate the water, or attenuate his body;
To let pass the several disputes about this, whither christ did consolidate the water, or attenuate his body;
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whether he made the water more earthy, and his body more ayry; wee will passe these niceties.
whither he made the water more earthy, and his body more airy; we will pass these niceties.
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Christ here walketh on the sea, the Text saith, and this as upon solid ground: And this hee did without any change of his body;
christ Here walks on the sea, the Text Says, and this as upon solid ground: And this he did without any change of his body;
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By his owne Almighty and divine power, by which he made Peter doe the like, without any alteration either in his body, or the sea.
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.
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Christ ever in his lowest abasements shewed something of his deity.
christ ever in his lowest abasements showed something of his deity.
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When he suffered upon the Crosse, which was his lowest abasement, then like the Sun he lets out the greatest lustre and brightest beames of the 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,
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when setting, even then he rent the rocks, opened the gravs, sealed up the beams of the Sun, &c. Which were all visible demonstrations of his deity.
when setting, even then he rend the Rocks, opened the gravs, sealed up the beams of the Sun, etc. Which were all visible demonstrations of his deity.
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You read in the beginning of this Chapter;
You read in the beginning of this Chapter;
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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 flye from the wrath of man.
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.
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And therefore it is observeable, that Christ doth here doe foure great miracles, to stablish their hearts against such a temptation.
And Therefore it is observable, that christ does Here doe foure great Miracles, to establish their hearts against such a temptation.
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1. He fed five thousand, besides one women and children with 5. loaves and two fishes. 2. Hee comes now walking to them on the Sea. 3. Hee makes Peter to walk on the Sea also. 4. He rebuked the stormes, calmed the Sea, and brought them to harbour.
1. He fed five thousand, beside one women and children with 5. loaves and two Fish. 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.
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By these declaring, that though hee went from Herod, yet it was not for fear, not that hee thought hee was not able to preserve himselfe and Disciples;
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;
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he that could doe all this, might have done the other.
he that could do all this, might have done the other.
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It is Gods great mercy that hee hath been pleased in his lowest abasements to give us withall some demonstrances of his deity.
It is God's great mercy that he hath been pleased in his lowest abasements to give us withal Some demonstrances of his deity.
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When he hungred, he declared himselfe to be a man, but when he fed thousands with a few loaves, he demonstrated himselfe to be God.
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.
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When he fled from Herod, he shewed himselfe to be man, but when he walked on the sea, hee declared himselfe to be God.
When he fled from Herod, he showed himself to be man, but when he walked on the sea, he declared himself to be God.
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In his life he seemed to be man and not God, he was subject to our infirmities:
In his life he seemed to be man and not God, he was Subject to our infirmities:
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but in his miracles, raising the dead, giving eyes to the blinde, healing the sick, casting out Devils, he declared himselfe to be God as well as man.
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.
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When he hung upon the crosse he seemed to bee man, but when hee rent the vaile of the Temple, darkned the Sunne, shook the Earth, rent the Rocks, converted the Thiefe, he declared himselfe God as well as man, &c.
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.
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But we will come to the words. Jesus went unto them, [ Walking on the Sea. ]
But we will come to the words. jesus went unto them, [ Walking on the Sea. ]
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Why, but Christ could as well have helped them on the shoare, as to have come and walked to them 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.
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But then they had nor so cleerely knowne Christ helped them:
But then they had nor so clearly known christ helped them:
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either they might have attributed their safety to their own endeavours in rowing, or they might have thought the storme ceased by accident, &c. And therefore Christ comes to them before he helps them, that they might see and acknowledge it was his doing.
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.
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Doct. It is the best part of a deliverance to see and acknowledge the deliverer.Doct. It is the best part of a deliverance to see and acknowledge the deliverer.
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As it is the worst part of an affliction not to see the hand which inflicteth it:
As it is the worst part of an affliction not to see the hand which inflicteth it:
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so it is the best part of a mercy to see the author of it.
so it is the best part of a mercy to see the author of it.
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There are too many, who like Swine do feed under the Tree, and never look up to the Tree;
There Are too many, who like Swine do feed under the Tree, and never look up to the Tree;
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that drink at the streame, and never regard the Fountaine.
that drink At the stream, and never regard the Fountain.
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Many whose bellies are filled with hid blessings, Psal. 16. Not because they do not see the mercies,
Many whose bellies Are filled with hid blessings, Psalm 16. Not Because they do not see the Mercies,
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but because they see not the God of mercy.
but Because they see not the God of mercy.
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Christians desire God in the bestowing of his gifts, that he would not conceale the giver, that all your mercies might be as cleere glasses,
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,
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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.
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.
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Yet further, and that which is the maine. [ Walking on the Sea. ]
Yet further, and that which is the main. [ Walking on the Sea. ]
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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,
It was a strange Way that christ went in the deliverance of his Disciples, to walk on the sea, never was this herd of before, God hath Delivered his people by dividing the sea,
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but never before by walking on the sea.
but never before by walking on the sea.
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Doct. That God will goe unheard of untracted wayes, strange wayes to deliver his people, rather then his people shall not be delivered.Doct. That God will go unheard of untracted ways, strange ways to deliver his people, rather then his people shall not be Delivered.
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God is not tyed to any way, his paths are in the great waters, and his footsteps are not knowne.
God is not tied to any Way, his paths Are in the great waters, and his footsteps Are not known.
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God wals in the wayes 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 shooe.
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 changes his shoe.
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Whole Volumes might be writ of the many strange wayes that God hath gone in the deliverance of his Church & people.
whole Volumes might be writ of the many strange ways that God hath gone in the deliverance of his Church & people.
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Sometimes he hath done it immediately by himselfe:
Sometime he hath done it immediately by himself:
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as you see in the stories of Herod, Acts 12.23, 24. Iulian, who when he went to warre against the Persians, he vowed to his Idoll Gods, that he would give them a sacrifice of all the Christians in the Empire when he turned back:
as you see in the stories of Herod, Acts 12.23, 24. Iulian, who when he went to war against the Persians, he vowed to his Idol God's, that he would give them a sacrifice of all the Christians in the Empire when he turned back:
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but he was prevented by death, being smitten with an unknowne blow from Heaven. So God delivered the Church in Maximinus his time:
but he was prevented by death, being smitten with an unknown blow from Heaven. So God Delivered the Church in Maximinus his time:
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sometime he hath done it mediately: 1. Either by making themselves as instruments to destroy themselves;
sometime he hath done it mediately: 1. Either by making themselves as Instruments to destroy themselves;
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as you see in the Assyrians, the Midianites, Iudg. 7.22. And thus was Paul delivered, Acts 23.6, 7. 2. Or by arming second causes, putting strength into weak and contemptible instruments, for the deliverance of his Church.
as you see in the Assyrians, the midianites, Judges 7.22. And thus was Paul Delivered, Acts 23.6, 7. 2. Or by arming second Causes, putting strength into weak and contemptible Instruments, for the deliverance of his Church.
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As Ieremy was drawne out of the dungeon with old rotten rags, thrown aside and good for nothing, Ier. 38.11.
As Ieremy was drawn out of the dungeon with old rotten rags, thrown aside and good for nothing, Jeremiah 38.11.
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So the Lord doth deliver his Church often by such instruments as the enemies thereof would before have looked upon with scorne, as despised and contemptible instruments.
So the Lord does deliver his Church often by such Instruments as the enemies thereof would before have looked upon with scorn, as despised and contemptible Instruments.
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You see this in Cyrus, in Deborah. 3 Sometimes arming naturall causes, the Sun, the Moone, the Stars, Haile, Winde:
You see this in Cyrus, in Deborah. 3 Sometime arming natural Causes, the Sun, the Moon, the Stars, Hail, Wind:
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the Starres in their course are said to fight against Sisera: the Lord slew Israels enemies with haile, the Moabites with the Sun shining on the water.
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.
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And we read in Ecclesiasticall History, that the Christians being to fight against the Barbarians, & being in great distresse for water, upon their prayers, God sent abundance of raine,
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,
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but incounter'd their enemies with thunder and fire from heaven; in remembrance of which, the Romans called the Christian Legion the thundring Legion.
but encountered their enemies with thunder and fire from heaven; in remembrance of which, the Romans called the Christian Legion the thundering Legion.
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These we may take for a taste of those innumerable examples that might be alledged, of the strange wayes GOD hath gone to deliver his Church.
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.
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He walkes still upon the sea, goes untracted wayes in deliverance of his Church:
He walks still upon the sea, Goes untracted ways in deliverance of his Church:
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how ordinary is it with him, to make those things which in themselves are distructive, to be helpefull to the deliverance of his Church and people.
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.
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He that can finde a passage on the seas, wants no wayes to deliver and helpe his people.
He that can find a passage on the Seas, Wants no ways to deliver and help his people.
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Vse. And therefore let us never distrust in our God, whose arme cannot be shortned that he cannot save, who can never be brought to a non plus, never posed in the wayes of deliverance.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.
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He is not only able to raise deliverance out of the dust, but out of nothing he can create deliverances;
He is not only able to raise deliverance out of the dust, but out of nothing he can create Deliverances;
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nay, he can not only out of nothing, but out of contraries, he can make contraries serve his ends.
nay, he can not only out of nothing, but out of contraries, he can make contraries serve his ends.
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Even his enemies serviceable to the purposes of his mercy and deliverance.
Even his enemies serviceable to the Purposes of his mercy and deliverance.
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When God hath a purpose to deliver his Church, he can make those things which are in themselves distructive, to be subserviently furthering the deliverance of his people;
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;
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he can walk on the sea, he can make a way to his people in trouble,
he can walk on the sea, he can make a Way to his people in trouble,
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and in that a furtherance to a deliverance, which was in its selfe the greatest hindrance.
and in that a furtherance to a deliverance, which was in its self the greatest hindrance.
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1237
As the Physitian can order poysonous and distructive ingredients, to physicall and healthfull purposes; so can God make those things for us which are used as engines against us,
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,
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1238
and make our enemies doe his work with their own hands. God hath wayes enough, he cannot be brought to the utmost of his thoughts;
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;
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and therefore when you are at an end in your thoughts:
and Therefore when you Are At an end in your thoughts:
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Learn to shut your eyes to things below, and turne your eyes upward to him that is above.
Learn to shut your eyes to things below, and turn your eyes upward to him that is above.
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Say with Iehoshaphat. 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,
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,
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and will in his owne due time work deliverance for them. And that is the next thing.and will in his own due time work deliverance for them. And that is the next thing.
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The time when Christ came to helpe them. In the fourth watch. [ And in the fourth watch of the night Iesus went. ] Where first we must inquire,
The time when christ Come to help them. In the fourth watch. [ And in the fourth watch of the night Iesus went. ] Where First we must inquire,
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1 What is meant by the fourth watch. 2 Why Christ came no sooner to help them.
1 What is meant by the fourth watch. 2 Why christ Come no sooner to help them.
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3 Why he stayed no longer. 1 What is meant by the fourth watch?
3 Why he stayed no longer. 1 What is meant by the fourth watch?
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For the better understanding of this, you must know that the Hebrewes divided their night, which consisted of twelve hours, into three watches, each of them containing foure houres a peece.
For the better understanding of this, you must know that the Hebrews divided their night, which consisted of twelve hours, into three watches, each of them containing foure hours a piece.
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The first watch you read of in the 2 Lam. 19. and this was called the beginning of the watches. The First watch you read of in the 2 Lam. 19. and this was called the beginning of the watches.
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The second watch you read of in Iudg. 7.19. And this was called the middle watch, &c.
The second watch you read of in Judges 7.19. And this was called the middle watch, etc.
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The third watch you read of in the 14 Exod. 24. And this was called the morning watch, &c.
The third watch you read of in the 14 Exod 24. And this was called the morning watch, etc.
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Afterwards, when the Jewes came to be under the dominion of the Romans, they left their own custome,
Afterwards, when the Jews Come to be under the dominion of the Roman, they left their own custom,
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and followed the custome of the Romans, who divided their night which consisted also of 12 houres into 4 watches, every one containing three hours a piece.
and followed the custom of the Roman, who divided their night which consisted also of 12 hours into 4 watches, every one containing three hours a piece.
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And they were called watches, because they used once in three houres to change their severall watches, And they were called watches, Because they used once in three hours to change their several watches,
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and put in new men to watch.
and put in new men to watch.
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So that this fourth watch was the last warch of the night, a little before the morning, they had been full eight houres in this tempest, conflicting with their fears and dangers.
So that this fourth watch was the last warch of the night, a little before the morning, they had been full eight hours in this tempest, conflicting with their fears and dangers.
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Doct. God doth not only exercise his people with troubles, but he doth lengthen and continue their troubles also, before he doe deliver them.Doct. God does not only exercise his people with Troubles, but he does lengthen and continue their Troubles also, before he do deliver them.
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And therefore this doth preach patience and Christian fortitude to undergoe pressures and calamities, and to wait with patience Gods time of deliverance, Lament. 3.26. It is good for a man to hope and quietly to wait for the salvation of God.
And Therefore this does 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.
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But this will fall in the other questions. 2 Why Christ came no sooner to helpe them.
But this will fallen in the other questions. 2 Why christ Come no sooner to help them.
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It was for divers reasons, for the tryall and for the exercise of their graces, as also for the advancement of his own mercy in deliverance.
It was for diverse Reasons, for the trial and for the exercise of their graces, as also for the advancement of his own mercy in deliverance.
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It was the time which he chose for their deliverance.
It was the time which he chosen for their deliverance.
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1260
Doct. God hath a fulnesse of time to accomplish all his purposes, and to performe all his promises to his people. God hath a fourth watch.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.
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Gods mercy moveth him to come in bond, and his wisdome pitcheth upon the day of payment.
God's mercy moves him to come in bound, and his Wisdom pitcheth upon the day of payment.
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God promised Abraham a childe, but there was a time appointed for the performance of it.
God promised Abraham a child, but there was a time appointed for the performance of it.
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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 deliver Israel out of Egypt, and to bring them into Canaan, but he had an appointed time for the doing of it:
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hee promised to set David on the throne, to bring his people out of Babylon, to send Christ into the world,
he promised to Set David on the throne, to bring his people out of Babylon, to send christ into the world,
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but he took a fulnesse of time to accomplish all this in.
but he took a fullness of time to accomplish all this in.
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God hath a fulnesse of time to accomplish all his thoughts of mercy to his people:
God hath a fullness of time to accomplish all his thoughts of mercy to his people:
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and therefore doth he take time to quicken us to seeke, to prepare us for the mercy, to ripen our enemies for distruction.
and Therefore does he take time to quicken us to seek, to prepare us for the mercy, to ripen our enemies for destruction.
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Vse. And therefore this speaks patient waiting upon God.Use. And Therefore this speaks patient waiting upon God.
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God hath had ever some great promises on foot, upon purpose to exercise the graces of his people, their faith, patience, &c. The great promises which God kept on foot in the Old Testament, was the promise of Christ, which was promised in Adams time, renewed in Abrahams, and every age after;
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 Adams time, renewed in Abrahams, and every age After;
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and this he kept on foot to exercise their graces, their faith, their hope, expectation, Heb. 11.13. Luke 2.25.26.
and this he kept on foot to exercise their graces, their faith, their hope, expectation, Hebrew 11.13. Lycia 2.25.26.
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And the great promise he keepes on foot now, is the down-fall of Antichrist; and this to exercise our graces too;
And the great promise he keeps on foot now, is the downfall of Antichrist; and this to exercise our graces too;
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our faith to beleeve 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.
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 Hebrew 11.13.
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that have dyed in faith, Saw the promise afarre off and imbraced it: that did something in their dayes to prepare for her ruine,
that have died in faith, Saw the promise afar off and embraced it: that did something in their days to prepare for her ruin,
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and left the rest to us to accomplish and hasten.
and left the rest to us to accomplish and hasten.
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It is our worke then to doe our duty and wait upon God for the issue.
It is our work then to do our duty and wait upon God for the issue.
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1 Wait upon God in deferres, though it tarry, wait for it, Hab. 2.3.
1 Wait upon God in defers, though it tarry, wait for it, Hab. 2.3.
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Though God do seeme to deferre the accomplishment of his promise, yet wait upon God for the performance of it.
Though God do seem to defer the accomplishment of his promise, yet wait upon God for the performance of it.
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2 Wait upon God in seeming denials;
2 Wait upon God in seeming denials;
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when all things seem to walke contrary to the performance of the promise, yet hold up your hearts to beleeve and wait the performance of it.
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.
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But 3 especially hang upon God when he seemes to come in and speake the performance of promises:
But 3 especially hang upon God when he seems to come in and speak the performance of promises:
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slacknesse in duty, doth ill befit either the incomes or expectations of mercy. But so wayt as to doe your duty.
slackness in duty, does ill befit either the incomes or Expectations of mercy. But so wait as to do your duty.
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There are some promises which God doth bring about by his owne immediate hand. Some which hee will accomplish by meanes.
There Are Some promises which God does bring about by his own immediate hand. some which he will accomplish by means.
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In the former, our wayting 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 onely;
In the former, our waiting does 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;
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and there all our worke was to pray and wait, as they did, 2 Luke 25.36.
and there all our work was to pray and wait, as they did, 2 Lycia 25.36.
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Where you shall read of Simeon and Anna, and others who continued in the Temple night and day praying to God,
Where you shall read of Simeon and Anna, and Others who continued in the Temple night and day praying to God,
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and wayting for the consolation of Israel, that was all they could doe, pray and wait.
and waiting for the consolation of Israel, that was all they could do, pray and wait.
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But now in the latter, viz. such promises as God will effect by meanes, here we must not onely pray,
But now in the latter, viz. such promises as God will Effect by means, Here we must not only pray,
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and wayt, but use our utmost indeavours to bring about the thing promised.
and wait, but use our utmost endeavours to bring about the thing promised.
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The great promise which God hath made to us of the downfall of Antichrist, it is a promise that shall be effected by meanes, 2. Thes. 2.8.
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. Thebes 2.8.
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and the 17. Rev. 16. It is said, The Kings of the earth shal joyne together,
and the 17. Rev. 16. It is said, The Kings of the earth shall join together,
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and hate the whore, and make her desolate, and eate her flesh, and burne her with fire, &c. Here meanes is to be used.and hate the whore, and make her desolate, and eat her Flesh, and burn her with fire, etc. Here means is to be used.
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And if but three things were done throughly, it would greatly speed his ruine. First, Cleare preaching, Secondly, Spirituall walking, Thirdly, joynt praying. 1. Cleare preaching:
And if but three things were done thoroughly, it would greatly speed his ruin. First, Clear preaching, Secondly, Spiritual walking, Thirdly, joint praying. 1. Clear preaching:
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He was borne in the darke, in the darkest times. and he lives in the darke, the darkest places.
He was born in the dark, in the Darkest times. and he lives in the dark, the Darkest places.
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He is a Brat begotten between the devill and ignorance, the devill the father, and ignorance the mother,
He is a Brat begotten between the Devil and ignorance, the Devil the father, and ignorance the mother,
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and Idolatry and superstition his eldest daughters.
and Idolatry and Superstition his eldest daughters.
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Now clear preaching would discover this man of sin, the light of truth would discover the darknesse of errour.
Now clear preaching would discover this man of since, the Light of truth would discover the darkness of error.
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This is one way set downe, 2 Thes. 2.8. The Lord shall consume him with the spirit of his mouth, and destroy him by the brightnesse of his comming. 2. Spirituall and holy walking.
This is one Way Set down, 2 Thebes 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.
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All his religion lies in fleshy and carnall devotion, hee is said ro bee 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 aymes, earthly ends.
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.
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All the considerations that feed Popery are out of the earth, from such things as please the sences, and the outward man, &c.
All the considerations that feed Popery Are out of the earth, from such things as please the Senses, and the outward man, etc.
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Now if we were more spirituall in our worship, more holy in our lives, wee should blast al his painted pomp, it could not stand up under it:
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:
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for it is not the strength of his cause, but the coldnesse and luke-warmnesse of our hearts which holds him up. 3. Joynt praying.
for it is not the strength of his cause, but the coldness and lukewarmness of our hearts which holds him up. 3. Joint praying.
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When God delivered his people from Babilon, hee stirred up their hearts mightily to seek him.
When God Delivered his people from Babylon, he stirred up their hearts mightily to seek him.
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So when he delivers his people from misticall Bahilon. I never read that ever God bestowed any extraordinary mercy and deliverance upon his people,
So when he delivers his people from mystical Bahilon. I never read that ever God bestowed any extraordinary mercy and deliverance upon his people,
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but before he bestowed it, he mightily stirred up the hearts of his People to seek him.
but before he bestowed it, he mightily stirred up the hearts of his People to seek him.
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And I never read that ever God did mightily stirre 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,
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but some great mercy and deliverance was comming: prayer useth to bee the harbinger of mercy.
but Some great mercy and deliverance was coming: prayer uses to be the harbinger of mercy.
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He doth not say to the seed of Iacob, seek my face in vaine. When trouble sends us to prayer, deliverance shall send us to prayses:
He does not say to the seed of Iacob, seek my face in vain. When trouble sends us to prayer, deliverance shall send us to praises:
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God will make his people as thankful, as prayerful, as thankfull enjoyers, as earnest seekers. And so much for the second, why Christ came no sooner: God will make his people as thankful, as prayerful, as thankful enjoyers, as earnest seekers. And so much for the second, why christ Come no sooner:
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wee come now to the third, why he stayes no longer. And that may bee because he would not overthrow the graces of his people;
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;
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God loves to evercise grace, but hee will not destroy grace.
God loves to evercise grace, but he will not destroy grace.
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The Musitian hee will wind up his strings to the height, it makes then the sweetest musick,
The Musician he will wind up his strings to the height, it makes then the Sweetest music,
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but hee will not overwind them, lest he break them:
but he will not overwind them, lest he break them:
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So God loves to exercise the graces of his people, to wind them up to the height, but hee will have a care of destroying their graces.
So God loves to exercise the graces of his people, to wind them up to the height, but he will have a care of destroying their graces.
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As God hath a fulnesse of time to accomplish al the purposes of his mercy.
As God hath a fullness of time to accomplish all the Purposes of his mercy.
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D. So when that fulnesse of time is come, he will make good what ever he hath purposed. D. So when that fullness of time is come, he will make good what ever he hath purposed.
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You see this in Abraham, in the Children of Israels bondage in Egypt, hee had a fulnesse of time;
You see this in Abraham, in the Children of Israel's bondage in Egypt, he had a fullness of time;
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but when that fulnesse of time was come, then God delivered them. You read Exo. 12.42. It came to pass at the end of the 430 years, eveu the selfe same day, God brought Israel out of Egypt:
but when that fullness of time was come, then God Delivered them. You read Exo. 12.42. It Come to pass At the end of the 430 Years, eveu the self same day, God brought Israel out of Egypt:
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the like of Israels deliverance from Babylon, God took a fulnesse of time, 70 years were determined to finish transgressions:
the like of Israel's deliverance from Babylon, God took a fullness of time, 70 Years were determined to finish transgressions:
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But when that fulnesse of time was accomplished, God deliuered them.
But when that fullness of time was accomplished, God Delivered them.
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The like of the promise of Christ, God took a fulnesse of time, and it was a long time between the first promise of Christ, 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,
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and his comming into the world, but when fulnesse of time was come, then God sent his sonne made of a woman. 4. Gal. 4.
and his coming into the world, but when fullness of time was come, then God sent his son made of a woman. 4. Gal. 4.
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We are in trouble, and we wonder that God doth not help and deliver us, why but we must wait till the fulnesse of time, stay till the fourth watch. We Are in trouble, and we wonder that God does not help and deliver us, why but we must wait till the fullness of time, stay till the fourth watch.
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The time between the promise and the performance of the promise, is cut out for our waiting upon God.
The time between the promise and the performance of the promise, is Cut out for our waiting upon God.
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It is our fault, we are too short-breathed, we cannot wait: if deliverance come not in our time, wee are ready to give up and faint.
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.
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It was the fault of Moses and Aaron, 5. Evod. 22, 23. they were impatient, they could not wait.
It was the fault of Moses and Aaron, 5. Evod. 22, 23. they were impatient, they could not wait.
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It was Davids fault too, when he saw Gods outward proceedings of providence to seeme to walke so opposite to the performance of his promise, he breaks out into impatience, All men are lyers. — I shall one day perish by the hand of Saul.
It was Davids fault too, when he saw God's outward proceedings 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.
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And this doth arise from a secret root of pride and unbeliefe:
And this does arise from a secret root of pride and unbelief:
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either pride, that we will not submit to Gods wisedome, Gods will, Gods time, Gods meanes,
either pride, that we will not submit to God's Wisdom, God's will, God's time, God's means,
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but will propound God away, and limit God to time and means: or else it ariseth from unbelief:
but will propound God away, and limit God to time and means: or Else it arises from unbelief:
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as you see it plain in the case of David, his failing in wayting for the performance of the promise, did arise from a secret distrust of the truth of the promise,
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,
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first he sayd, All men are lyars, and then he sayes, I shall one day perish by the hand of Saul.
First he said, All men Are liars, and then he Says, I shall one day perish by the hand of Saul.
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And yet it may arise from ignorance too: we are unacquainted with the wayes that God takes for the performance of his Promises.
And yet it may arise from ignorance too: we Are unacquainted with the ways that God Takes for the performance of his Promises.
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God may walke with his promises, when to sence he seems to walke against them: as you see in Ioseph, God seemed in all to walke against his Promise;
God may walk with his promises, when to sense he seems to walk against them: as you see in Ioseph, God seemed in all to walk against his Promise;
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but if you doe examine the story, you shal find in ail this, God walked with his Promise,
but if you do examine the story, you shall find in ail this, God walked with his Promise,
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and Iosephs Prison was the way for Iosephs advancement, the like of David, &c. And the Promise is oftentimes nearest to fulfilling,
and Joseph's Prison was the Way for Joseph's advancement, the like of David, etc. And the Promise is oftentimes nearest to fulfilling,
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when to sence and reason it seemes furthest off.
when to sense and reason it seems furthest off.
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Looke but on she story of Scripture, and you shall see this truth, that when man hath had least hopes,
Look but on she story of Scripture, and you shall see this truth, that when man hath had least hope's,
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and probabilities that the Promise should bee fulfilled, than hath been the time which God hath taken to accomplish his Promise.
and probabilities that the Promise should be fulfilled, than hath been the time which God hath taken to accomplish his Promise.
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You see in Abraham, there was never more improbobility that the Promise should bee fulfilled,
You see in Abraham, there was never more improbobility that the Promise should be fulfilled,
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than at that time when it was fulfilled, 4. Romans 18, 19. Sarah's wombe was dead,
than At that time when it was fulfilled, 4. Romans 18, 19. Sarah's womb was dead,
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and Ahraham was old, his body dead too:
and Abraham was old, his body dead too:
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they had outlived the strength and hopes of nature, if he had but looked upon himself who was now dead,
they had outlived the strength and hope's of nature, if he had but looked upon himself who was now dead,
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and upon Sarah, whose womb was dead also, every thought would have given a lye to the Promise, he could not but see an utter impossibility in the course of nature, that ever this Promise should be effected,
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,
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if hee had consulted with flesh and bloud.
if he had consulted with Flesh and blood.
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And yet you see that then when the Promise seemed most unlikely to bee fulfilled, was the time God chuse for the fulfilling of it.
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.
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The like of David, of Israel, Daniel, &c. I will give you one instance more, 14. Zac. 6, 7. At evening time it shall be light:
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:
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they expected it in the day, that was the most likely, the evening was most improbable,
they expected it in the day, that was the most likely, the evening was most improbable,
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then is nothing but darknes to be expected, but at evening it shall be light, the most improbable time.
then is nothing but darkness to be expected, but At evening it shall be Light, the most improbable time.
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But the maine thing that this speakes to us is this:
But the main thing that this speaks to us is this:
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you see here the Disciples had beene in great danger, and they had beene long conflicting with these dangers,
you see Here the Disciples had been in great danger, and they had been long conflicting with these dangers,
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& were now ready to commit themselves to the mercy of the Sea, much longer it was not possible for them to hold out.
& were now ready to commit themselves to the mercy of the Sea, much longer it was not possible for them to hold out.
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As Job sayes, 6. Iob 12. Is my strength the strength of stones, or is my flesh of Brasse.
As Job Says, 6. Job 12. Is my strength the strength of stones, or is my Flesh of Brass.
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Certainly they could not much longer endure, they were now ready to give up.
Certainly they could not much longer endure, they were now ready to give up.
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And when it was come to the last pinch, even to the utmost, Christ he comes in. Whence this old truth,
And when it was come to the last pinch, even to the utmost, christ he comes in. Whence this old truth,
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Doctr. Mans extremity, is Gods opportunity. It is the observation of Zuinglius upon this place: God is never more present, than when all humane help seems to be absent. Doctrine men extremity, is God's opportunity. It is the observation of Zwingli upon this place: God is never more present, than when all humane help seems to be absent.
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Thou art a present help in trouble, sayes the Psalmist. When trouble is at the highest, then is salvation the nearest. Thou art a present help in trouble, Says the Psalmist. When trouble is At the highest, then is salvation the nearest.
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The depths of mans misery, cals in for the depths of Gods mercy:
The depths of men misery, calls in for the depths of God's mercy:
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when the burthens of Israel were increased, when they cryed under their anguish, then did God send moses to deliver them.
when the burdens of Israel were increased, when they cried under their anguish, then did God send moses to deliver them.
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I have seen the afflictions of my people, and have heard their cry by reason of their task-masters, for I know their sorrowes:I have seen the afflictions of my people, and have herd their cry by reason of their taskmasters, for I know their sorrows:
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as if he had said, I know they will not cry for nothing;
as if he had said, I know they will not cry for nothing;
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I have heard, and I know, and then it followes, I am come downe to deliver them out of their hands.
I have herd, and I know, and then it follows, I am come down to deliver them out of their hands.
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It is that which was promised in Deut. 32.35, 66. To me belongeth vengeance and recompence, the foot of your enemy shall slide in due time.
It is that which was promised in Deuteronomy 32.35, 66. To me belongeth vengeance and recompense, the foot of your enemy shall slide in due time.
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For the day of their calamity is at hand, &c. For the Lord shall judge his people,
For the day of their calamity is At hand, etc. For the Lord shall judge his people,
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and repent himselfe for his servants, when he seeth that their power is gone, and there is none shut up and left.
and Repent himself for his Servants, when he sees that their power is gone, and there is none shut up and left.
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It is observed in all Ecclesiasticall Histories, then was deliverance the neerest, when the persecution of the enemy was the hottest:
It is observed in all Ecclesiastical Histories, then was deliverance the nearest, when the persecution of the enemy was the hottest:
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the Scribes and Pharisees blasphemed most, when nearest their ruine: the Devill rageth most when his time is shortest:
the Scribes and Pharisees blasphemed most, when nearest their ruin: the devil rages most when his time is Shortest:
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this is that Saint Iohn saith, Rev. 12.12. Woe to the inhabitants of the earth, for the Devill is come downe with great wrath, because his time is but short.
this is that Saint John Says, Rev. 12.12. Woe to the inhabitants of the earth, for the devil is come down with great wrath, Because his time is but short.
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The greatest darknesse is said to be before the morning watch, and the greatest troubles before deliverance.
The greatest darkness is said to be before the morning watch, and the greatest Troubles before deliverance.
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The ancient Tragaedians, when things were brought to that passe, that there could be no possibility of humane helpe imagined they used to bring downe some of their gods out of the clouds:
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 God's out of the Clouds:
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thence was a phrase they had like to that the Jewes also used when they were brought into great straits beyond all hope of humane helpe. 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.
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In the Mount of the Lord it shall be seene: which is the same with our English. Mans exrremity, is Gods opportunity:In the Mount of the Lord it shall be seen: which is the same with our English. men exrremity, is God's opportunity:
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when the enemies are at the height of their rage and cruelty, when the people of God are brought to the lowest,
when the enemies Are At the height of their rage and cruelty, when the people of God Are brought to the lowest,
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when the arme of flesh is withered up;
when the arm of Flesh is withered up;
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when the streame of second causes doth not runne, when the channell of creature reliefes is dry, then is the time for God to arise and have mercy upon Sion.
when the stream of second Causes does not run, when the channel of creature reliefs is dry, then is the time for God to arise and have mercy upon Sion.
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But here may be demanded two things. 1 Why God suffers us to be brought into extremities before he help us.
But Here may be demanded two things. 1 Why God suffers us to be brought into extremities before he help us.
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2 Why God doth help us in extremities.
2 Why God does help us in extremities.
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I will be briefe on them, being things frequently pressed, you are able to inlarge them in your own thoughts.
I will be brief on them, being things frequently pressed, you Are able to enlarge them in your own thoughts.
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1 God suffers us to be brought into extremities before he help us, that his mercy might be more conspicuous.
1 God suffers us to be brought into extremities before he help us, that his mercy might be more conspicuous.
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If Christ had helped the Disciples before they had used all meanes to helpe themselves, they might perhaps have thought that their owne industry would have helped;
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;
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they could by their owne wisdome & strength have relieved themselves.
they could by their own Wisdom & strength have relieved themselves.
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And therefore Christ staies till they were brought to extremities, lets them go to the utmost of their owne indeavours, that the helpe of God might be more visible to them, Iohn 2.3, 4. Christs hour of helpe, is, when our glasse is out.
And Therefore christ stays till they were brought to extremities, lets 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 hour of help, is, when our glass is out.
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2 God suffers it, as to make his mercy conspicuous, so to make his mercy great in their eyes.
2 God suffers it, as to make his mercy conspicuous, so to make his mercy great in their eyes.
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The great designe that God doth drive, is the advancement of his own glory;
The great Design that God does drive, is the advancement of his own glory;
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and therefore hee suffers us to be brought into troubles, and to extremities in those troubles, that his glory, the glory of his mercy, of his truth, wisdome, might be advanced by men.
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.
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3 To quicken us to prayer, necessities do mightily stir up to duties, and makes the soul earnest in it.
3 To quicken us to prayer, necessities do mightily stir up to duties, and makes the soul earnest in it.
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You see the Church in Hesters time, &c. Hos. 5.50. 4 To inlarge his peoples hearts with thankfulnesse;
You see the Church in Hesters time, etc. Hos. 5.50. 4 To enlarge his peoples hearts with thankfulness;
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things easily got, are as soone forgot, where a mercy in necessity will be set up as a living remembrance of praises, &c. These, with many others might be named, why God doth suffer his people to be brought to extremities before he help.
things Easily god, Are as soon forgotten, where a mercy in necessity will be Set up as a living remembrance of praises, etc. These, with many Others might be nam, why God does suffer his people to be brought to extremities before he help.
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2 Why God doth helpe us in extremities. Reas. 1. Because God is ingaged to relieve us in straits.
2 Why God does help us in extremities. Reas. 1. Because God is engaged to relieve us in straits.
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There are foure mercifull ingagements of God, which moves him to relieve us in our straits.
There Are foure merciful engagements of God, which moves him to relieve us in our straits.
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1 because wee are his people he is our God, we are his Spouse, he our husband;
1 Because we Are his people he is our God, we Are his Spouse, he our husband;
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we are his children, he our father; we are his members, he our head:
we Are his children, he our father; we Are his members, he our head:
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what will not a loving father do for his childe, &c. We are his by choice, his by purchase, his by covenant;
what will not a loving father do for his child, etc. We Are his by choice, his by purchase, his by Covenant;
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and there is nothing he doth in the world with more delight, then those things he doth for his people.
and there is nothing he does in the world with more delight, then those things he does for his people.
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Indeed there is nothing to ingage him to make us his people before he did make us his people,
Indeed there is nothing to engage him to make us his people before he did make us his people,
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as Moses saith, Deut. 7.7, 8. He loved us, because he loved us, &c. but there is something to ingage him to doe for us now hee hath made us his people, because we are his people.
as Moses Says, Deuteronomy 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.
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This is excellently set downe in the 2 Samuel 12.21. The Lord will not cast off his people for his great names sake:
This is excellently Set down in the 2 Samuel 12.21. The Lord will not cast off his people for his great names sake:
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and why? what is the ingagement? nothing but this; Seeing it hath pleased the Lord to make you his people.
and why? what is the engagement? nothing but this; Seeing it hath pleased the Lord to make you his people.
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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;
2 Because he hath made many precious promises to us. Promises of preservation: take that in Saiah 33.16. A place speaks Fully, He shall dwell on high;
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out of the reach of all his enemies, nay higher many heights:
out of the reach of all his enemies, nay higher many heights:
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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:
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:
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yea, but we shall starve him out; there is no plowing and sowing on rocks, but bread shall be given him.
yea, but we shall starve him out; there is no plowing and sowing on Rocks, but bred shall be given him.
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Yea, but what shall he doe for water? there is no getting of water out of the rock;
Yea, but what shall he do for water? there is no getting of water out of the rock;
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but he shall have waters too: but though hee have they will faile: no, his waters shall be sure, never failing waters.
but he shall have waters too: but though he have they will fail: no, his waters shall be sure, never failing waters.
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And look downe in the twenty one Verse, there another; and Isay 43.3, 4. I gave Egypt for thy ransome, Ethiopia and Seba for thee:
And look down in the twenty one Verse, there Another; and Saiah 43.3, 4. I gave Egypt for thy ransom, Ethiopia and Seba for thee:
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the Church of God was in bondage and captivity in Egypt, and he gave Egypt for her ransome:
the Church of God was in bondage and captivity in Egypt, and he gave Egypt for her ransom:
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how? That is, because they could not be delivered without the losse of Egypt;
how? That is, Because they could not be Delivered without the loss of Egypt;
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God would rather part with the whole land of Egypt, then his people should not be ransomed, he would sinke the whole land of Egypt if it stood between his people and deliverance.
God would rather part with the Whole land of Egypt, then his people should not be ransomed, he would sink the Whole land of Egypt if it stood between his people and deliverance.
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So in the fourth Verse, I will give men for thee, and people for thy life.
So in the fourth Verse, I will give men for thee, and people for thy life.
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I will not stick to give the lives of thousands to uphold thine, multitudes shall be destroyed, rather then that thou shouldest not be preserved. I will not stick to give the lives of thousands to uphold thine, Multitudes shall be destroyed, rather then that thou Shouldst not be preserved.
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3 A third ingagement is, because his people trust in him.
3 A third engagement is, Because his people trust in him.
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Trust is a kinde of ingagement upon a man although he had made never a promise.
Trust is a kind of engagement upon a man although he had made never a promise.
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But what is it when it is upon a promise. No man will deceive another that trusts on him;
But what is it when it is upon a promise. No man will deceive Another that trusts on him;
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we use to say, I cannot faile him, he trusts upon me: and do you think God will.
we use to say, I cannot fail him, he trusts upon me: and do you think God will.
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Assure your selves there was never any who trusted upon God, who devolved his soule on him,
Assure your selves there was never any who trusted upon God, who devolved his soul on him,
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but he found God to be that to him that he expected: faith ingageth all the power, wisdome, mercy of God, to releeve you;
but he found God to be that to him that he expected: faith engageth all the power, Wisdom, mercy of God, to relieve you;
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and if all these can helpe, you shall not want succour in your extremities. 4 A fourth ingagement, because his people seek him.
and if all these can help, you shall not want succour in your extremities. 4 A fourth engagement, Because his people seek him.
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He doth not say to the seed of Iacob, Seek my face in vaine, Isay 45.19. Faith and prayer will remove Mountaines:
He does not say to the seed of Iacob, Seek my face in vain, Saiah 45.19. Faith and prayer will remove Mountains:
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nothing shall be too hard for that people to doe; whose hearts and spirits he holds up to beleeve and pray.
nothing shall be too hard for that people to do; whose hearts and spirits he holds up to believe and pray.
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There is a kinde of omnipotency in faith and prayer, because these two set the great God,
There is a kind of omnipotency in faith and prayer, Because these two Set the great God,
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yea, the greatnesse of the power of the great God to work for us. Luther used to pray, Let our will be done, Fiat voluntas nostra.
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.
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I have read of a story of him, that having been in his study earnest with God about the businesse of the Church,
I have read of a story of him, that having been in his study earnest with God about the business of the Church,
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and having received a gracious answer, he comes downe and cryes, Vicimus, Vicimus, We have overcome, the day is ours:
and having received a gracious answer, he comes down and cries, Vicimus, Vicimus, We have overcome, the day is ours:
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and so it fell out, saith the story, the Church prevailed.
and so it fell out, Says the story, the Church prevailed.
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Reas. 2. God doth helpe his people in extremities, that both we our selves, and the generations to come might be incouraged to trust in him. 1. We our selves.Reas. 2. God does help his people in extremities, that both we our selves, and the generations to come might be encouraged to trust in him. 1. We our selves.
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We reade 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 beleeved God.
We read this, the fruit of God's helping Israel in extremity At the read sea, Exod 14.31. They saw the great work God had done, and they believed God.
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David thus reasons, The God who delivered me from the Lion and Beare, &c. will. Psal. 63.7. Because thou hast been my helper, therefore under the shadow of thy wings I will roioyce. David thus Reasons, The God who Delivered me from the lion and Bear, etc. will. Psalm 63.7. Because thou hast been my helper, Therefore under the shadow of thy wings I will roioyce.
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I have had experience of thy goodnesse, therefore will I depend on thee: where experience is the promise, assurance may be the conclusion.I have had experience of thy Goodness, Therefore will I depend on thee: where experience is the promise, assurance may be the conclusion.
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David was a man of many choice experiences of Gods goodnesse, and he was choice of them, he laid them up,David was a man of many choice experiences of God's Goodness, and he was choice of them, he laid them up,
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and made use of them at every need.
and made use of them At every need.
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It is a passage not to be neglected, when he was forced to flye from Saul; comming to Abimelech the Priest, he desired him to lend him a weapon for his defence, hee told him he had none, save only the sword of Goliah, whom he had slaine;
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;
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There is none to that, saith David, give it mee. 1 Sam, 21.9. This was a Trophie of Gods former goodnesse;There is none to that, Says David, give it me. 1 Sam, 21.9. This was a Trophy of God's former Goodness;
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it was both an experience and a weapon; in carrying this, he tooke an experience with him, which might comfort him in straits. So 1 Cor. 1.10. &c. 2. That the generations to come might be incouraged 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.
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, Psalm 22.5. Isaiah 51.9. Psalm 9.10. Thou hast not forsaken nor thou wilt not forsake them that trust in thee.
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Reas. 3. God will helpe his people in extremity for the disappointment and torture of wicked men.Reas. 3. God will help his people in extremity for the disappointment and torture of wicked men.
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When Haman had prevailed so far as to get a bloody decree against the Church of God, no doubt hee joyed exceedingly,
When Haman had prevailed so Far as to get a bloody Decree against the Church of God, no doubt he joyed exceedingly,
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as one that promised to himselfe the utter ruine of them: and he brought it up very high: there was mans extremity.
as one that promised to himself the utter ruin of them: and he brought it up very high: there was men extremity.
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But you see how God crosseth it; and who is able to expresse the vexation and torture of Haman for his disappointment:
But you see how God Crosseth it; and who is able to express the vexation and torture of Haman for his disappointment:
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He goes home, and vexeth himselfe, he could not eat, nor drinke, nor sleepe, for very vexation that his designe did not take.
He Goes home, and vexes himself, he could not eat, nor drink, nor sleep, for very vexation that his Design did not take.
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The like of Achitophel, he hangs himselfe for very pride and madnesse.
The like of Ahithophel, he hangs himself for very pride and madness.
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God hath wayes enough to make wicked men to gnash their teeth before they come to hell:
God hath ways enough to make wicked men to gnash their teeth before they come to hell:
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and this is one way to bring his people into straits, and put the wicked in a kinde of hope of having their will on the godly:
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:
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and then relieving his people and disappointing them, no man knowes what vexation and torture this is to their spirits.
and then relieving his people and disappointing them, no man knows what vexation and torture this is to their spirits.
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These, with many other reasons might be named, as because now deliverance will be most welcome, his people most thankfull, helpe most glorious. Vse. But to conclude this.
These, with many other Reasons might be nam, as Because now deliverance will be most welcome, his people most thankful, help most glorious. Use. But to conclude this.
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Let us not be cast downe and too much troubled, though God do bring us into extremities before he helpe us, you see it is Gods time of helpe.
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.
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When the extremities of a people are above the reliefes of creatures, it is not only our time to seek,
When the extremities of a people Are above the reliefs of creatures, it is not only our time to seek,
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but it is Gods time to helpe us: You see it, Psal. 108.12. Give us helpe from trouble, for vaine is the helpe of man.
but it is God's time to help us: You see it, Psalm 108.12. Give us help from trouble, for vain is the help of man.
cc-acp pn31 vbz ng1 n1 pc-acp vvi pno12: pn22 vvb pn31, np1 crd. vvb pno12 vvi p-acp n1, p-acp j vbz dt n1 pp-f n1.
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There are five speciall times when God will helpe his people. 1 When we know not what to doe;
There Are five special times when God will help his people. 1 When we know not what to do;
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when we are brought to the utmost of our thoughts and know not what to doe:
when we Are brought to the utmost of our thoughts and know not what to do:
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Such a strait was Israel in at the red Sea; they knew not what to do;
Such a strait was Israel in At the read Sea; they knew not what to do;
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the sea before them, the Egyptians behinde them. But this was the time of Gods help. Deut. 32.35. It is there said concerning the enemies of Gods people, Their feet shall slide in due time:
the sea before them, the egyptians behind them. But this was the time of God's help. Deuteronomy 32.35. It is there said Concerning the enemies of God's people, Their feet shall slide in due time:
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but when is that? he shewes in the 36 Verse, when he seeth that his peoples power is gone, &c. when they know not what to do.
but when is that? he shows in the 36 Verse, when he sees that his peoples power is gone, etc. when they know not what to do.
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Such a strait was Iehosaphat in 2 Chronicl. 20.12.
Such a strait was Jehoshaphat in 2 Chronicle. 20.12.
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Wee have no might against this great multitude that comes against us, neither know we what to doe, we have no might against this great multitude that comes against us, neither know we what to do,
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but our eyes are upon thee. This was Gods time of help.but our eyes Are upon thee. This was God's time of help.
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Gods time of help is usually when mans 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,
God's time of help is usually when men time of help is gone. 31. Jeremiah 36, 37. There is hope in thy end, when there was in a manner an end of all hope,
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when they had spent up all their stock of hopes, then doth God say, there is hope in thine end.
when they had spent up all their stock of hope's, then does God say, there is hope in thine end.
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You read in the 33. Isai. 7, 8, 9. verses, of a strange introduction to mercy and deliverance.
You read in the 33. Isaiah 7, 8, 9. Verses, of a strange introduction to mercy and deliverance.
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Behold their valiant ones shall cry without, the Embassadours of peace shall weep bitterly, the high wayes lye waste, Behold their valiant ones shall cry without, the ambassadors of peace shall weep bitterly, the high ways lie waste,
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and the wayfering man ceaseth, — the earth mourneth and languisheth, Lebanon is ashamed, and hewen downe, Sharon is like a wildernesse. and the wayfering man ceases, — the earth Mourneth and Languishes, Lebanon is ashamed, and hewn down, Sharon is like a Wilderness.
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— Here is a sad Preface:
— Here is a sad Preface:
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what can be expected to follow, but as sad a story, But God makes the pressures of his People to be Prefaces to his mercy:
what can be expected to follow, but as sad a story, But God makes the pressures of his People to be Prefaces to his mercy:
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and therefore it followes, verse 10. Now will I rise, saith the Lord, now will I be exalted;
and Therefore it follows, verse 10. Now will I rise, Says the Lord, now will I be exalted;
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now will I lift up my selfe. Indeed now God should get most glory, and for that end he stayed till now.now will I lift up my self. Indeed now God should get most glory, and for that end he stayed till now.
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As you see the like 30. Isa. 17.18.
As you see the like 30. Isaiah 17.18.
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2. When wee know not what God will doe, when God seems to forget his People,
2. When we know not what God will do, when God seems to forget his People,
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and in his outward Providences to walke contrary to his owne promises.
and in his outward Providences to walk contrary to his own promises.
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When wee are brought to a stand, and know not what to think, then is there a time for God to step forth.
When we Are brought to a stand, and know not what to think, then is there a time for God to step forth.
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David when hee was brought to that stand by present providences to him, that hee begins to question, the truth of Gods promises:David when he was brought to that stand by present providences to him, that he begins to question, the truth of God's promises:
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All men are lyars. He was now wound up to the height, it was time for God to come, lest all break assunder.All men Are liars. He was now wound up to the height, it was time for God to come, lest all break asunder.
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A third time when God will helpe: when we are brought to such straits, as 1. Wee must either sinne foully: Or, 2. We must suffer sadly.
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.
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In this strait was Daniel and the three Children, either they must sinne foully, or suffer sadly:
In this strait was daniel and the three Children, either they must sin foully, or suffer sadly:
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if they bowed downe to the Image they sinned foully;
if they bowed down to the Image they sinned foully;
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if not, they were to be cast into the fiery Furnace, and so were to suffer sadly.
if not, they were to be cast into the fiery Furnace, and so were to suffer sadly.
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And now was the time that God took to deliver them.
And now was the time that God took to deliver them.
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4. When the enimies are carryed on with most rage, and promise to themselves most successe, against the Church and People of God,
4. When the enemies Are carried on with most rage, and promise to themselves most success, against the Church and People of God,
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then is the time for God to step into relieve us, when they are on the highest Pinacle once,
then is the time for God to step into relieve us, when they Are on the highest Pinnacle once,
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then they are nearest their ruine, 14. Is. 13, 14; 15, 16. When men shew themselves malicious, then will God shew himself gracious.
then they Are nearest their ruin, 14. Is. 13, 14; 15, 16. When men show themselves malicious, then will God show himself gracious.
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You see this in the 15. Exod. 9, 10. when the enemy said in his heart, I will pursue, J will over-take, I will divide the spoyle, my lust shall be satisfied upon them, I will draw my sword, my hand shall destroy them: then it followes:
You see this in the 15. Exod 9, 10. when the enemy said in his heart, I will pursue, J will overtake, I will divide the spoil, my lust shall be satisfied upon them, I will draw my sword, my hand shall destroy them: then it follows:
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Thou didst blow with thy wind, the sea covered them, they sunk as lead in the mighty waters. Thou didst blow with thy wind, the sea covered them, they sunk as led in the mighty waters.
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5. When God doth give and hold up a mighty spirit of prayer in his People to seek him:
5. When God does give and hold up a mighty Spirit of prayer in his People to seek him:
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A cloud of Incense is a presage of a shoure of mercy: 16. chapt. 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, And this was Promised in the 102 Psalme 13, 14, 15, 16, 17. Thou shalt returne, and have mercy upon Sion,
A cloud of Incense is a presage of a shower of mercy: 16. Chapter. 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, And this was Promised in the 102 Psalm 13, 14, 15, 16, 17. Thou shalt return, and have mercy upon Sion,
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for the time to favour her, the set time is come. for the time to favour her, the Set time is come.
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But how shall we know that? he tels us in the fourteenth verse, for thy servants take pleasure in her stones, and favour the dust thereof.
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.
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That is, they mourn, (t) they pray, and it is thy time to help and deliver.
That is, they mourn, (tO) they pray, and it is thy time to help and deliver.
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As you see in the seventeenth ver. Thou shalt regard the prayer of the destitute, and not despise their cry.
As you see in the seventeenth for. Thou shalt regard the prayer of the destitute, and not despise their cry.
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As when the Lord hath an intent to destroy a People, he doth either expressely charge them not to pray for them,
As when the Lord hath an intent to destroy a People, he does either expressly charge them not to pray for them,
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as hee did Ieremiah, 14. Ier. 11. Or hee doth secretly dead, and strayten their hearts, that they cannot Pray.
as he did Jeremiah, 14. Jeremiah 11. Or he does secretly dead, and straiten their hearts, that they cannot Pray.
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So when he doth stirre up the hearts of his People to seek him, it is an evident demonstration that God will doe great things for a People.
So when he does stir up the hearts of his People to seek him, it is an evident demonstration that God will do great things for a People.
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Prayer is the Harbinger of mercy; When God purposes to give, he stirres up us to begge:
Prayer is the Harbinger of mercy; When God Purposes to give, he stirs up us to beg:
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and this begging puts us into a frame for receiving.
and this begging puts us into a frame for receiving.
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You read in the third Chap. of Ieremiah, 19. verse, God had promised to doe great things for his People;
You read in the third Chap. of Jeremiah, 19. verse, God had promised to do great things for his People;
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but at last saith, How shall I put thee among the children, and give thee a pleasant land? As if hee had said, I have purposes of mercy to thee, I have thoughts of deliverance, &c. But what way shal I take to bring about this? How shall I doe with thee that I may bring about this purpose? Mark what followes;
but At last Says, 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;
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and I said thou shalt call me me Father: and I said thou shalt call me me Father:
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As if he had said, I have now bethought me of a way, I will poure a spirit of Prayer upon thee, thou shalt call 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,
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and so I will put thee among my Children, I will give thee a pleasant Land.
and so I will put thee among my Children, I will give thee a pleasant Land.
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Thus much for the 25. Verse Christs addresses to help them: the manner, the time: we shall now come to the 26. Ver. which containes the Disciples apprehension of him.
Thus much for the 25. Verse Christ Addresses to help them: the manner, the time: we shall now come to the 26. Ver. which contains the Disciples apprehension of him.
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The end of the third Sermon.
The end of the third Sermon.
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WEE are now come to the 26. Verse. Hitherto our times have been so unhappy as to suit with this History:
we Are now come to the 26. Verse. Hitherto our times have been so unhappy as to suit with this History:
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and I feare they will carry too great resemblance with what followes.
and I Fear they will carry too great resemblance with what follows.
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Wee will come now from Christs addresses to help them, to the Disciples apprehension of him;
we will come now from Christ Addresses to help them, to the Disciples apprehension of him;
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they took their Deliverer to be a destroyer. 26. VERSE.
they took their Deliverer to be a destroyer. 26. VERSE.
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And when the Disciples saw him walking on the Sea, they were troubled, saying it was a Spirit,
And when the Disciples saw him walking on the Sea, they were troubled, saying it was a Spirit,
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and they cryed out for feare. In which Verse you have, 1. The Disciples discovery of Christ, They saw him.
and they cried out for Fear. In which Verse you have, 1. The Disciples discovery of christ, They saw him.
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2. Their thoughts and apprehensions on hjm, It is a spirit. 3. The effect and fruit of these apprehensions, How they worked.
2. Their thoughts and apprehensions on hjm, It is a Spirit. 3. The Effect and fruit of these apprehensions, How they worked.
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1. Ad intra, They were troubled. 2. Ad extra, They cryed out for feare. Here was Terrour, Clamour.
1. Ad intra, They were troubled. 2. Ad extra, They cried out for Fear. Here was Terror, Clamour.
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We begin with the first, The Disciples discovery of him: [ And when the Disciples saw him. ]
We begin with the First, The Disciples discovery of him: [ And when the Disciples saw him. ]
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And yet I cannot say, it was the discovery of Christ;
And yet I cannot say, it was the discovery of christ;
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it is said they all saw him, but it is not said they saw Christ, they saw him,
it is said they all saw him, but it is not said they saw christ, they saw him,
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but they knew not who it was: if so, they could not have beene troubled:
but they knew not who it was: if so, they could not have been troubled:
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As for Christ they knew they left him on the shore, and therefore could not conjecture that it was hee that was now upon the Sea.
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.
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Doctr. Christ may bee comming to save his People, and yet they not able to discerne him.Doctrine christ may be coming to save his People, and yet they not able to discern him.
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Sometimes mens eyes are blinded with ignorance, and sometimes bleered with Passion. Hagar cryes for water, and yet the Well was neare her;
Sometime men's eyes Are blinded with ignorance, and sometime bleared with Passion. Hagar cries for water, and yet the Well was near her;
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her eyes were so bleered with present Passion, that she could not see the waters, though they were at hand.
her eyes were so bleared with present Passion, that she could not see the waters, though they were At hand.
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So the Disciples were so clouded with present passion of feare, and trouble, that they could not discerne a deliverer, from a destroyer. Here was their mistake:
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:
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and that is the second thing. 2. The Disciples thoughts and apprehensions of Christ. It is a spirit. Or, It is a ghost. It is a ghost;
and that is the second thing. 2. The Disciples thoughts and apprehensions of christ. It is a Spirit. Or, It is a ghost. It is a ghost;
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a lying vision, a Diabolicall illusion, &c. We read in the 20. Iob 8. (x) Of a vision of the night, something walking in the night which terrifies men.
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.
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So they looked upon Christ as a ghost, which came rather to overwhelme the ship, than to helpe them on the Sea.
So they looked upon christ as a ghost, which Come rather to overwhelm the ship, than to help them on the Sea.
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And the Mariners they thought these kind of sights did presage their present wrack, that they did portend immediate ruine and destruction.
And the Mariners they Thought these kind of sights did presage their present wrack, that they did portend immediate ruin and destruction.
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It is a spirit, or it is a ghost, &c. Do. That men may sometimes think their deliverers to be their destroyers. It is a Spirit, or it is a ghost, etc. Do. That men may sometime think their deliverers to be their destroyers.
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I say they may sometimes look upon those who come to deliver them, as such who come to destroy them.
I say they may sometime look upon those who come to deliver them, as such who come to destroy them.
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Christ comes here to help his People.
christ comes Here to help his People.
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he comes to deliver them, but they think him to bee a ghost, one that comes to destroy them.
he comes to deliver them, but they think him to be a ghost, one that comes to destroy them.
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Thus you see the Israelites looked upon Moses, God sent him to be their deliverer,
Thus you see the Israelites looked upon Moses, God sent him to be their deliverer,
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but when their taske of brick was doubled, when their burthens were increased, Moses then appeares to them as a ghost,
but when their task of brick was doubled, when their burdens were increased, Moses then appears to them as a ghost,
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as a destroyer, rather than a deliverer. Such false apprehensions they had of him.
as a destroyer, rather than a deliverer. Such false apprehensions they had of him.
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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 evill case,
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,
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and they met Moses and Aaron, who stood in the way as they came forth from Pharaoh;and they met Moses and Aaron, who stood in the Way as they Come forth from Pharaoh;
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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. 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.
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Here they looked upon their deliverers, as their destroyers.
Here they looked upon their deliverers, as their destroyers.
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How did Herod and all Ierusalem looke upon Christ as a ghost as soon as borne? who yet came so to reigne,
How did Herod and all Ierusalem look upon christ as a ghost as soon as born? who yet Come so to Reign,
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as not to unthrone any, but the Prince of darknesse. And the Scribes and Pharasees, how did they look upon him as a ghost;
as not to unthrone any, but the Prince of darkness. And the Scribes and Pharisees, how did they look upon him as a ghost;
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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: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:
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Christ came to bee their deliverer, but he appears as a ghost, as one that came to destroy them.
christ Come to be their deliverer, but he appears as a ghost, as one that Come to destroy them.
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And thus men look upon Christ, and the wayes of Christ to this day:
And thus men look upon christ, and the ways of christ to this day:
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if they admit of Christ in his Kingdom, worship, Discipline, oh then this will be the issue,
if they admit of christ in his Kingdom, worship, Discipline, o then this will be the issue,
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or that will be the sad consequence of it, we shall be all undone;
or that will be the sad consequence of it, we shall be all undone;
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in the seeking of of our spirituall, wee shall hazard, wee shal lose our temporall Priviledges.
in the seeking of of our spiritual, we shall hazard, we shall loose our temporal Privileges.
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And thus mens hearts doe act.
And thus men's hearts do act.
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A sad thing it is when Christ shall appeare as a ghost any way, Christ in his Person, Christ in his Ordinances, Christ in his Lawes; Worship, Government, Truth.
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, Truth.
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And thus he doth to wicked men, he is as a ghost to them in his Ordinances, they cannot away with him, they flye from them,
And thus he does to wicked men, he is as a ghost to them in his Ordinances, they cannot away with him, they fly from them,
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and cannot endure the faithfull dispensation of them:
and cannot endure the faithful Dispensation of them:
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hee is a ghost to them in his Lawes, and therefore they cry depart from us, wee will have none of his wayes.
he is a ghost to them in his Laws, and Therefore they cry depart from us, we will have none of his ways.
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He is a ghost to them in his worship, they cannot brook with, and endure the simple single plainenesse of his government, &c. There are three times Christ appears as a ghost to his owne People. 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.
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1. In time of humiliation for sinne;
1. In time of humiliation for sin;
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when he writes bitter things against us, and makes us to possesse the iniquities of our youth, as Job complaines.
when he writes bitter things against us, and makes us to possess the iniquities of our youth, as Job complains.
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Now the soule is filled with the sad apprehension of his displeasure, and looks upon God as a severe Judge, his bench set, a Jury impannelled, evidence cleare, 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 impaneled, evidence clear,
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and his sword drawne, ready to doe execution on a sinfull soule:
and his sword drawn, ready to do execution on a sinful soul:
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It was the speech of one who was in this condition, his conscience opened, and his sinnes set in order before him,
It was the speech of one who was in this condition, his conscience opened, and his Sins Set in order before him,
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and his soule bleeding under the sad apprehensions of a wrathfull displeased God:
and his soul bleeding under the sad apprehensions of a wrathful displeased God:
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he said that he never looked up towards Heaven, but he thought hee saw every Cloud lined with thunder,
he said that he never looked up towards Heaven, but he Thought he saw every Cloud lined with thunder,
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and ready to doe execution on him for sinne.
and ready to do execution on him for sin.
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It would be endlesse to tell you the ghostly apprehensions that poor soules have had of God,
It would be endless to tell you the ghostly apprehensions that poor Souls have had of God,
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and of all his dealings, even the best of his mercies to them in this condition.
and of all his dealings, even the best of his Mercies to them in this condition.
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Conscience now arming all the faculties against it selfe. This is the day of Jacobs trouble, but God will deliver them out of it.
Conscience now arming all the faculties against it self. This is the day of Jacobs trouble, but God will deliver them out of it.
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Therefore doth he wound thee, that hee might heale thee, kill thee that hee might cure thee;
Therefore does he wound thee, that he might heal thee, kill thee that he might cure thee;
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Cast thee downe, that he might raise thee up; terrifie thee, that hee might comfort thee in his due time. Cast thee down, that he might raise thee up; terrify thee, that he might Comfort thee in his due time.
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It is sweetly expressed by Christ, It is not the will of your heavenly Father, that one of these little ones should perish.
It is sweetly expressed by christ, It is not the will of your heavenly Father, that one of these little ones should perish.
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I know the thoughts I thinke to thee, they are thoughts of peace, thoughts of good and not of evill, to give thee at the last an unexpected end, answerable to thy expectations: 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:
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nay an end above all thy expectations.
nay an end above all thy Expectations.
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Assure thy selfe God will make thy comforts proportionable to thy conflicts, thy joyes to thy troubles, thy raising up, to thy casting downe:
Assure thy self God will make thy comforts proportionable to thy conflicts, thy Joys to thy Troubles, thy raising up, to thy casting down:
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The same proportion that Gods spirit doth observe in the Law in humbling of thee, believe and wayt for the same proportion, in raising and comforting of thee.
The same proportion that God's Spirit does observe in the Law in humbling of thee, believe and wait for the same proportion, in raising and comforting of thee.
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1561
God is skilfull at all diseases, he heals all our infirmities. 103. Psalme 3. But he is most soveraigne at the binding up a broken heart.
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.
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He hath fitted Christ for this work, It is his charge, 67. Esay, the Spirit of the Lord is upon me, because the Lord hath anointed me to preach glad tydings to the meek, to bind up the broken hearted.
He hath fitted christ for this work, It is his charge, 67. Isaiah, the Spirit of the Lord is upon me, Because the Lord hath anointed me to preach glad tidings to the meek, to bind up the broken hearted.
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A second time, when he appears as a Ghost to the Saints, and that is in times of temptation.
A second time, when he appears as a Ghost to the Saints, and that is in times of temptation.
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1564
In temptation (saith Luther ) we look upon God otherwise then in trueth he is, we doe not think him to be God, but a Ghost, one who will destroy us, & slay us.
In temptation (Says Luther) we look upon God otherwise then in truth he is, we do not think him to be God, but a Ghost, one who will destroy us, & slay us.
p-acp n1 (vvz np1) pns12 vvb p-acp np1 av av p-acp n1 pns31 vbz, pns12 vdb xx vvi pno31 pc-acp vbi np1, p-acp dt n1, pi r-crq vmb vvi pno12, cc vvb pno12.
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The Devill doth now suggest false notions of God to you, he presents you with false Ideas, erroneous apprehensions of GOD, sutable to the darknesse of the condition,
The devil does 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,
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1566
and the blacknesse of the temper the soule is now in.
and the blackness of the temper the soul is now in.
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1567
None know the methods, the depths of Sathan, but those who have been in depths, those know the wiles of this prince of darknes, the methods, machinations, devices of undoing souls.
None know the methods, the depths of Sathan, but those who have been in depths, those know the wiles of this Prince of darkness, the methods, machinations, devices of undoing Souls.
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A third time, when he appears as a Ghost to his own people, and that is in times of desertion,
A third time, when he appears as a Ghost to his own people, and that is in times of desertion,
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1569
when God hath withdrawn himself, and seems to be an enemy to the soul, fighting against it with all his terrours, as Job complaines.
when God hath withdrawn himself, and seems to be an enemy to the soul, fighting against it with all his terrors, as Job complains.
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And Heman at large, 88. Psal. 7.15.16. Verses.
And Heman At large, 88. Psalm 7.15.16. Verses.
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1571
Nay thus David looked upon him in the 77. Psal. where you read him in a deserted condition, Nay thus David looked upon him in the 77. Psalm where you read him in a deserted condition,
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1572
and professing in the 3. Verse, that when he remembred God he was troubled; A strange Expression!
and professing in the 3. Verse, that when he remembered God he was troubled; A strange Expression!
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1573
the thought of whom did erst-while fill his heart with a confluence of comfort, far above all created Comforts, that now thoughts of God should be a terrour, a trouble to him.
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.
dt n1 pp-f ro-crq vdd av vvi po31 n1 p-acp dt n1 pp-f n1, av-j p-acp d j-vvn n2, cst av n2 pp-f np1 vmd vbi dt n1, dt n1 p-acp pno31.
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1574
And why was he now troubled at the remembrance of God, but because he had false apprehensions, he had erroneous conceits of God now, either Sathan doth present him falsly to him,
And why was he now troubled At the remembrance of God, but Because he had false apprehensions, he had erroneous conceits of God now, either Sathan does present him falsely to him,
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1575
as he doth in these conditions;
as he does in these conditions;
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1576
he represents God in a terrible manner to the soul, or else he looked upon him with a disturbed eye, Sathan hath disturbed the eye, he hath raised up corruption,
he represents God in a terrible manner to the soul, or Else he looked upon him with a disturbed eye, Sathan hath disturbed the eye, he hath raised up corruption,
pns31 vvz np1 p-acp dt j n1 p-acp dt n1, cc av pns31 vvd p-acp pno31 p-acp dt j-vvn n1, np1 vhz vvn dt n1, pns31 vhz vvn a-acp n1,
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1577
and that cannot look upon him, but be disturbed. As those who have the Jaundisse, all they look upon is yellow.
and that cannot look upon him, but be disturbed. As those who have the Jaundisse, all they look upon is yellow.
cc d vmbx vvi p-acp pno31, cc-acp vbi vvn. p-acp d r-crq vhb dt n1, d pns32 vvb p-acp vbz j-jn.
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1578
Or if the Organ whereby we should see God be not disturbed, yet the medium whereby he is represented, is a false medium,
Or if the Organ whereby we should see God be not disturbed, yet the medium whereby he is represented, is a false medium,
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1579
and that presents things like to it self, as if a man look through a red glasse, all he beholds is red.
and that presents things like to it self, as if a man look through a read glass, all he beholds is read.
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1580
And therefore it is well said of Luther on this place, ) when we are in troubles, we are not to give credit to our owne thoughts and apprehensions of God, we are not to look upon God as our disturbed imaginations doe represent him,
And Therefore it is well said of Luther on this place,) 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,
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1581
but as he is represented in his Word. We see Reason doth correct sense;
but as he is represented in his Word. We see Reason does correct sense;
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1582
if we put a straight stick into the Water, sence will give it to be crooked, the eye doth represent it crooked,
if we put a straight stick into the Water, sense will give it to be crooked, the eye does represent it crooked,
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but now reason corrects it, and concluds it straight, and if reason correct sense, why should not Faith correct Reason?
but now reason corrects it, and concludes it straight, and if reason correct sense, why should not Faith correct Reason?
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1584
It will be your wisedome in these conditions, when sense and reason give in false apprehensions of God, To shut the eyes of sense,
It will be your Wisdom in these conditions, when sense and reason give in false apprehensions of God, To shut the eyes of sense,
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and look upon God only by Faith, not to think on God, as you for the present see him,
and look upon God only by Faith, not to think on God, as you for the present see him,
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1586
and apprehend him, but as he hath revealed himself in his Word.
and apprehend him, but as he hath revealed himself in his Word.
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And though you are not able at present to evidence him such a God to you,
And though you Are not able At present to evidence him such a God to you,
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as he hath manifested himself in his Word, yet by faith conclude him so, when you cannot cleer him so. Thus Job did;
as he hath manifested himself in his Word, yet by faith conclude him so, when you cannot clear him so. Thus Job did;
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so Job. 13. These things hast thou hid in thy heart, yet J know that this is with thee,
so Job. 13. These things hast thou hid in thy heart, yet J know that this is with thee,
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though I cannot see it; yet I doe beleeve it, though I cannot cleer it, yet I doe conclude it. And thus the Church, 36. Esay, 16. Doubtlesse thou art our Father; 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. Isaiah, 16. Doubtless thou art our Father;
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1591
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: 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:
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1592
This is with Ulysses, to bind our selves fast to the mast, and not suffer our selves to be charmed away, to the destruction and undoing of our own souls.
This is with Ulysses, to bind our selves fast to the mast, and not suffer our selves to be charmed away, to the destruction and undoing of our own Souls.
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1593
And these are the three times that Christ seems to appear as a Ghost to his own people.
And these Are the three times that christ seems to appear as a Ghost to his own people.
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Now there are foure times Christ appears as a Ghost to wicked men.
Now there Are foure times christ appears as a Ghost to wicked men.
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1. When he comes with his Fan in his hand, to purge and reform his Church;
1. When he comes with his Fan in his hand, to purge and reform his Church;
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1596
men look upon Reformation as their destruction, And think Christ comes to destroy them, when he comes to reforme them, men may sometimes look upon that as the greatest evill, which yet is intended for their greatest good.
men look upon Reformation as their destruction, And think christ comes to destroy them, when he comes to reform them, men may sometime look upon that as the greatest evil, which yet is intended for their greatest good.
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1597
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,
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,
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1598
because of the troubles that it raises, when it comes to be setled in its Power and Glory, they shall look upon Religion as a Ghost:
Because of the Troubles that it raises, when it comes to be settled in its Power and Glory, they shall look upon Religion as a Ghost:
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Not because Religion will hurt them, but hurt their sins.
Not Because Religion will hurt them, but hurt their Sins.
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1600
How justly may that be applyed to us now, which was spoken of Israel, When I would have healed Israel,
How justly may that be applied to us now, which was spoken of Israel, When I would have healed Israel,
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then the iniquity of Israel did appeare. then the iniquity of Israel did appear.
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1602
So it is with us, when the Lord would heale us, and reforme us, then doth the iniquity of men, the malice, the pride, the hatred of the purity of Ordinances, then doe all these •ppeare.
So it is with us, when the Lord would heal us, and reform us, then does the iniquity of men, the malice, the pride, the hatred of the purity of Ordinances, then do all these •ppeare.
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What is the ground of all this trouble among us now? why are so many up in Arms, but to keep out Christ, in the Power and purity of his Ordinances.
What is the ground of all this trouble among us now? why Are so many up in Arms, but to keep out christ, in the Power and purity of his Ordinances.
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Reformation is now the Ghost, that hath frighted them into Arms, men that are afraid, they run unto their weapons;
Reformation is now the Ghost, that hath frighted them into Arms, men that Are afraid, they run unto their weapons;
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so they, frighted with the Ghost of Reformation, get up weapons, put themselves in armes to oppose it.
so they, frighted with the Ghost of Reformation, get up weapons, put themselves in arms to oppose it.
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So long as Reformation is looked upon as an enemy, it shall finde enemies enow, though indeed it is an enemy to nothing but their sinnes.
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.
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A second time when he appeares as a Ghost to them when he comes to reform their Persons,
A second time when he appears as a Ghost to them when he comes to reform their Persons,
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then they cannot away withall, they fear holinesse, love sin, that which should be object of hatred, is object of love,
then they cannot away withal, they Fear holiness, love since, that which should be Object of hatred, is Object of love,
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1609
and that which should be object of love, is object of feare, they cannot brook holy wayes, they will not subject to the Lawes of God, they cannot part with their sins, take away their sins,
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,
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& take away their best friends, they have been wicked, and will be wicked.
& take away their best Friends, they have been wicked, and will be wicked.
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1611
They thank God, they are no Changlings, Indeed not to change in a good way is commendable,
They thank God, they Are no Changelings, Indeed not to change in a good Way is commendable,
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but to be unchangeable in a bad way, is damnable.
but to be unchangeable in a bad Way, is damnable.
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To be unchangably evill, is to be as Divells are, for ever sinfull, and for ever miserable.
To be unchangeably evil, is to be as Devils Are, for ever sinful, and for ever miserable.
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1614
First cleer your way to be good, and then glory in our unchangeablenesse.
First clear your Way to be good, and then glory in our unchangeableness.
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A third time, when Christ appears as a ghost to them, and that is, when they lie upon the bed of sicknesse, the bed of death, Oh then Christ is terrible,
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, O then christ is terrible,
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when a man shall lye upon his death bed, and connot tell what shall become of his soul to all eternity;
when a man shall lie upon his death Bed, and connote tell what shall become of his soul to all eternity;
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when a man shall say, as once a great person did in the same condition.
when a man shall say, as once a great person did in the same condition.
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I cannot live, I dare not dye, he knows not what shall become of him to all eternity,
I cannot live, I Dare not die, he knows not what shall become of him to all eternity,
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when he shall behold his friends weeping over him, but cannot helpe him, his relations and comforts leaving him, his riches not able to relieve him, his sinnes presented and set in order before him,
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,
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and a displeased and wrathfull God ready to destroy him. Oh here God appeares as a Ghost indeed.
and a displeased and wrathful God ready to destroy him. O Here God appears as a Ghost indeed.
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1621
You made bug-beares, childrens play, and scoffed at all the terrors of the Lord before, but now they appeare reallities to you.
You made bugbears, Children's play, and scoffed At all the terrors of the Lord before, but now they appear realities to you.
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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 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:
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1623
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.
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.
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1624
4 A fourth time, and that is at the day of judgement, when Heaven and Earth and all the world is on fire;
4 A fourth time, and that is At the day of judgement, when Heaven and Earth and all the world is on fire;
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1625
then shall Christ appeare as a Ghost indeed full of terror to every wicked and ungodly person.
then shall christ appear as a Ghost indeed full of terror to every wicked and ungodly person.
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We reade, that the wicked at that day, shall call upon the mountaines to fall upon them, to hide them from the face of him that sitteth on the throne,
We read, that the wicked At that day, shall call upon the Mountains to fallen upon them, to hide them from the face of him that Sitteth on the throne,
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and from the wrath of the Lambe, for the day of wrath is come, and who shall be able to beare it? In their thoughts, they were better able to beare the weight of Rocks, of Mountains on them, then the sight of Christ: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, then the sighed of christ:
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so terrible will Christ appeare to ungodly men at that great day. Vse. Oh then, knowing the terror of the Lord, we perswade you; Christians!
so terrible will christ appear to ungodly men At that great day. Use. O then, knowing the terror of the Lord, we persuade you; Christians!
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as you would not have Christ to appeare as a Ghost to you, terrible at the day of death, terrible at the day of judgement:
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:
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let him not appeare as a Ghost to you now.
let him not appear as a Ghost to you now.
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Let him not appeare terrible to you in his word, in his worship, in his lawes, in his truth. Let him not appear terrible to you in his word, in his worship, in his laws, in his truth.
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If Christ be a terror to you now in these wayes, assure your selves he will be a terror to you hereafter.
If christ be a terror to you now in these ways, assure your selves he will be a terror to you hereafter.
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Be willing then to receive Christ in his truth, in his worship, wayes, &c. Bid him welcome in your houses, your hearts:
Be willing then to receive christ in his truth, in his worship, ways, etc. Bid him welcome in your houses, your hearts:
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if Christ be not a terror to you now, if you can brook with strict and exact walking,
if christ be not a terror to you now, if you can brook with strict and exact walking,
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if you can brook the power and purity of his ordinances, he will never be a terror to you hereafter.
if you can brook the power and purity of his ordinances, he will never be a terror to you hereafter.
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This is all I shall say of the second: the Disciples thoughts and apprehensions of Christ. We come to the third;
This is all I shall say of the second: the Disciples thoughts and apprehensions of christ. We come to the third;
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and that is the effects of these apprehensions. Which were two fold. 1 Ad intra. They were troubled. 2 Ad extra. They cryed out for feare.
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.
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We begin with the first, The effect of this apprehension in themselves. [ They were troubled. ]
We begin with the First, The Effect of this apprehension in themselves. [ They were troubled. ]
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But this was farre from Christs end, he came to helpe them, and not to terrifie them, to relieve them, not to disquiet them;
But this was Far from Christ end, he Come to help them, and not to terrify them, to relieve them, not to disquiet them;
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how came it to pass that they were troubled? Certainly they were not affraid of deliverance, that was that which they desired;
how Come it to pass that they were troubled? Certainly they were not afraid of deliverance, that was that which they desired;
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but they were terrified at the manner of Christs comming to deliver them.
but they were terrified At the manner of Christ coming to deliver them.
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Doct. Christ may come to helpe his people in such a way, as yet the very means of helpe may be a terror to 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.
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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.
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.
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It is the speech of one upon this, Christ is comming here to helpe them, and yet they feare his approach.
It is the speech of one upon this, christ is coming Here to help them, and yet they Fear his approach.
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Thus it was with the children of Israel in Egypt, Moses came to helpe them,
Thus it was with the children of Israel in Egypt, Moses Come to help them,
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and yet they were afraid of his comming, they saw things went worse with them then before,
and yet they were afraid of his coming, they saw things went Worse with them then before,
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and therefore they desired him to be gone and let them alone;
and Therefore they desired him to be gone and let them alone;
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they would rather continue in their former bondage, then indure 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.
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.
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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.
So God does sometime 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.
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This is a terrible way, though a way of deliverance. We reade in Ioel 2.21. Fear not O land, bee glad and rejoyce, for the Lord will doe great things for you.
This is a terrible Way, though a Way of deliverance. We read in Joel 2.21. fear not Oh land, be glad and rejoice, for the Lord will do great things for you.
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It was a time of joy in respect of the deliverance God purposed to work for them,
It was a time of joy in respect of the deliverance God purposed to work for them,
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but yet a time of feare, in respect of the manner and way which God might take to deliver them.
but yet a time of Fear, in respect of the manner and Way which God might take to deliver them.
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You have an excellent Scripture for this, Psal. 65.5. By terrtble things in righteousnesse wilt thou answer us, oh God of our salvation, who art the confidence of all the ends of the earth.
You have an excellent Scripture for this, Psalm 65.5. By terrtble things in righteousness wilt thou answer us, o God of our salvation, who art the confidence of all the ends of the earth.
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The Saints had been praying, and here they had some answer in their spirits, an assured confidence that God would answer them,
The Saints had been praying, and Here they had Some answer in their spirits, an assured confidence that God would answer them,
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yea, and answer them in righteousnesse, but yet by terrible things. By terrible things in righteousnesse wilt thou answer us, O God of our salvation.
yea, and answer them in righteousness, but yet by terrible things. By terrible things in righteousness wilt thou answer us, Oh God of our salvation.
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If you looke into the word, you shall finde the wayes of Gods deliverance of his Churches, have yet for the most part beene terrible wayes.
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.
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Israel was delivered from their bondage in Egypt, but yet the way was terrible, the enemies pursued them,
Israel was Delivered from their bondage in Egypt, but yet the Way was terrible, the enemies pursued them,
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& they were to passe through the sea for their deliverance.
& they were to pass through the sea for their deliverance.
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Daniel was delivered out of the hands of his enemies, but the way was terrible, he must be given into the pawes of hungry Lions, to be delivered from the hands of cruell men. 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.
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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.
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.
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When Christ shall come to deliver his Church at the end of all things, you read how terrible the way is;
When christ shall come to deliver his Church At the end of all things, you read how terrible the Way is;
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Luke 21.25, &c. There shall be signes in the Sunne, and in the Moone, and in the Starres, Lycia 21.25, etc. There shall be Signs in the Sun, and in the Moon, and in the Stars,
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and upon the Earth distresse of Nations;
and upon the Earth distress of nations;
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the Sea and waters roaring, mens hearts failing them for feare, and for looking after the things that shall come upon the Earth,
the Sea and waters roaring, men's hearts failing them for Fear, and for looking After the things that shall come upon the Earth,
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for the powers of heaven shall be shaken. A very terrible way; yet the way of deliverance, as followes:for the Powers of heaven shall be shaken. A very terrible Way; yet the Way of deliverance, as follows:
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And when you see these things to come to passe, then lift up your heads, for your redemption draweth nigh. And when you see these things to come to pass, then lift up your Heads, for your redemption draws High.
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Here was deliverance you see to the godly, but yet the way of deliverance was a terrible way.
Here was deliverance you see to the godly, but yet the Way of deliverance was a terrible Way.
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So that you see the Doctrine is plaine.
So that you see the Doctrine is plain.
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Christ may come to helpe his people in such a way, that the very meanes of helpe may be a terror to them.
christ may come to help his people in such a Way, that the very means of help may be a terror to them.
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Vse. I shall make the application which one doth upon this place. Let us not be discouraged, or too much cast downe; Use. I shall make the application which one does upon this place. Let us not be discouraged, or too much cast down;
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though those things which are used for our deliverance, may carry the face of destruction with them.
though those things which Are used for our deliverance, may carry the face of destruction with them.
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Who will reject a Potion because it is bitter, an Antidote, because there is poyson in it.
Who will reject a Potion Because it is bitter, an Antidote, Because there is poison in it.
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As Physitians can order poysonous and distructive ingredients, to physicall and usefull purposes;
As Physicians can order poisonous and destructive ingredients, to physical and useful Purposes;
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so God can make those things, which in themselves are evill, for the good of his people.
so God can make those things, which in themselves Are evil, for the good of his people.
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The man-childe of deliverance is not brought forth without pangs: ill humours long in growing, are not removed without paine.
The Manchild of deliverance is not brought forth without pangs: ill humours long in growing, Are not removed without pain.
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Sometimes the fiering of the prison, hath been a deliverance of the prisoner. A blow with a sword hath broken an Impostume in the head.
Sometime the firing of the prison, hath been a deliverance of the prisoner. A blow with a sword hath broken an Impostume in the head.
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Those things which in themselves seeme hurtfull and distructive, God is able to use them as helpefull,
Those things which in themselves seem hurtful and destructive, God is able to use them as helpful,
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and turne them to our comfort. And therefore wee are not to bee too much cast downe.
and turn them to our Comfort. And Therefore we Are not to be too much cast down.
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God would have us to see deliverance even through destruction, and comfort through confusion.
God would have us to see deliverance even through destruction, and Comfort through confusion.
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God doth often put his people to suck honey out of the Rock, and oile out of the flinty Rock, Dout. 32.13. Glory dwels in the Rocks, and deliverance in difficulties.
God does often put his people to suck honey out of the Rock, and oil out of the flinty Rock, Doubt. 32.13. Glory dwells in the Rocks, and deliverance in difficulties.
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And therefore let not your spirits sinke under the sad appearance of things. But yet we have great cause to be humbled:
And Therefore let not your spirits sink under the sad appearance of things. But yet we have great cause to be humbled:
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though you are not to be cast down to desperation, yet are wee to be cast downe to humiliation:
though you Are not to be cast down to desperation, yet Are we to be cast down to humiliation:
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that God must take such sad wayes to do us good, that God should work us good by such terrible means, wee have cause to bee humbled.
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.
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Had it not beene for our sinnes, the deliverance of his Church might have been brought about in a more comfortable way, reformation might have been setled in a peaceable way, without blood.
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.
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But our sins have caused God to lay the foundation of Englands future good, in Englands present misery.
But our Sins have caused God to lay the Foundation of Englands future good, in Englands present misery.
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And therefore we have cause to be humbled for it this day.
And Therefore we have cause to be humbled for it this day.
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We hope God is travelling in the greatest of his strength, to deliver his poore bleeding and languishing Church.
We hope God is traveling in the greatest of his strength, to deliver his poor bleeding and languishing Church.
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But the way is terrible to flesh and blood. For this let us be humbled.
But the Way is terrible to Flesh and blood. For this let us be humbled.
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But yet, though the meanes of salvation and deliverance be so terrible, let us take heed that salvation it selfe become not a terror to us,
But yet, though the means of salvation and deliverance be so terrible, let us take heed that salvation it self become not a terror to us,
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though the physick be terrible, let health be desirable:
though the physic be terrible, let health be desirable:
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though the way God takes to reforme us be terrible, yet let not reformation it selfe become a terror to us.
though the Way God Takes to reform us be terrible, yet let not Reformation it self become a terror to us.
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And so much for that doctrine, and for this time. The end of the fourth Sermon.
And so much for that Doctrine, and for this time. The end of the fourth Sermon.
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I Shall not carry you back to to the review of what I have spoken, Vnto all that I have said, Give me leave to adde this more.
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.
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It calls in for as good a share of our paines, and of your attention, as any thing which hath yet been delivered — [ They were troubled. ]
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. ]
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What is this LORD? Thou commest to take away their feares; and givest occasion of more fear! The Apostles feared; What is this LORD? Thou Comest to take away their fears; and givest occasion of more Fear! The Apostles feared;
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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;
and that he might deliver them from Fear, he augments their Fear. was it not terror enough to be in the mids of the Sea;
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tossed with waves, the winde contrary;
tossed with waves, the wind contrary;
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and in the darke of the night? But that CHRIST should adde fear to fear? It speakes thus much.
and in the dark of the night? But that CHRIST should add Fear to Fear? It speaks thus much.
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Doct. GOD doth oftentimes encrease our troubles, when he comes to remove our troubles. Doct. GOD does oftentimes increase our Troubles, when he comes to remove our Troubles.
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The Phifitian doth often cast his Patient into a Fever to cure a Lethargy: He makes him a Little Sick, for his Greater Health. Wee often make the Patient more sick for the present, to Cure him of his sicknesse. The Chirurgion doth Cut and Lance, which is increasing of the pain for the present:
The Physician does 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 does cut and Lance, which is increasing of the pain for the present:
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But yet it is for the removing of the Paine for the future:
But yet it is for the removing of the Pain for the future:
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1702
So God doth usually Increase the troubles of his People, When he comes to Remove the troubles of his People. So God does usually Increase the Troubles of his People, When he comes to Remove the Troubles of his People.
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1703
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;
You see this in the Israelites: GOD had taken notice of the afflictions of his People in Egypt; and he Come down to remove them;
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and for this end, he sent Moses and Aaron to deliver them.
and for this end, he sent Moses and Aaron to deliver them.
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1705
But if you observe the story, you shall finde, That their troubles were far more encreased, before God did Deliver them.
But if you observe the story, you shall find, That their Troubles were Far more increased, before God did Deliver them.
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1706
Their Bondage was made more heavy: The Task of Brick was Doubled:
Their Bondage was made more heavy: The Task of Brick was Doubled:
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1707
Insomuch that they were rather content to be in their former slavery, then to endure the paines of a Deliuerance. And therefore the quarrell with Moses and Aaron: they grow weary of their Deliverers: any of their deliverance too;
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: they grow weary of their Deliverers: any of their deliverance too;
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1708
and desired rather to be as they were, even in their former bondage, then to be at the pains and costs of a Deliverance.
and desired rather to be as they were, even in their former bondage, then to be At the pains and costs of a Deliverance.
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A story which runs parallell with our Times, and (which is worse) our Spirits too:
A story which runs parallel with our Times, and (which is Worse) our Spirits too:
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1710
Which of us, with them, doe not look upon the Beginnings of our Deliverance (because of the paines and costs of it) to be as bad as the Bottome of our sufferings? And doe not many of us, wish, There never had been a Parliament? doe we not wish;
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;
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That they had never sought to Deliver us? Are we not weary of our Deliverers? Nay, are wee not weary of our Deliverance? Rather content to be As we were, nay worse;
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;
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then to endure the Paines, to be at the Costs, to run the hazard of a Deliverance? Thus God increaseth our Troubles, when yet he comes to Remove our Troubles.
then to endure the Pains, to be At the Costs, to run the hazard of a Deliverance? Thus God increases our Troubles, when yet he comes to Remove our Troubles.
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1713
Thus you see in Iacob; God intended to Deliver him;
Thus you see in Iacob; God intended to Deliver him;
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1714
and yet you see, before God did deliver him, hee Increased both in his Fears and his Dangers;
and yet you see, before God did deliver him, he Increased both in his Fears and his Dangers;
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1715
as you may see in the Story both of Lahan and Esau. Lahan followed him, and would be avenged on him, for taking away his gods.
as you may see in the Story both of Lahan and Esau Lahan followed him, and would be avenged on him, for taking away his God's.
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1716
And Esau, he came out against him, for to be revenged for the taking away his Birth-wright. And Esau, he Come out against him, for to be revenged for the taking away his Birth-wright.
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1717
An Hard Father, And a Cruell Brother! And God was in the way now of Iacobs Deliverance.
an Hard Father, And a Cruel Brother! And God was in the Way now of Iacobs Deliverance.
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1718
So you see in David. God had a Purpose to Deliver him, as he had promised:
So you see in David. God had a Purpose to Deliver him, as he had promised:
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1719
But yet you 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.
But yet you see how God did Increase his Troubles, before he did deliver him; Insomuch that he Says, I shall one day perish by the hand of Saul. 1. Sam. 27.1.
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1720
To such a height were his troubles raysed, that now they had overswelled his Faith,
To such a height were his Troubles raised, that now they had overswelled his Faith,
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1721
and in regard of the strange proceedings of Gods Providence to him, he begins to doubt of the truth of the promises made to him.
and in regard of the strange proceedings of God's Providence to him, he begins to doubt of the truth of the promises made to him.
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1722
I shall one day perish, — I cannot ever hold out, I have escaped this time miraculously out of his hands,I shall one day perish, — I cannot ever hold out, I have escaped this time miraculously out of his hands,
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1723
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.
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.
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1724
So Iob. God intended to Deliver him.
So Job God intended to Deliver him.
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1725
But yet you see, The neerer he grew to Deliverance out of Trouble, the more was his Trouble increased on him.
But yet you see, The nearer he grew to Deliverance out of Trouble, the more was his Trouble increased on him.
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1726
And if you should aske me, Why God doth increase our Troubles, when he comes to Remove our Troubles; I would tell you:
And if you should ask me, Why God does increase our Troubles, when he comes to Remove our Troubles; I would tell you:
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1727
God doth it to make the Increase of our Troubles. 1. The discovery of our hearts.
God does it to make the Increase of our Troubles. 1. The discovery of our hearts.
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1728
So you see in the Eighth of Deutr. 16.17. where Moses tells them the reason, why God led them Fourty yeers through the Wildernesse:
So you see in the Eighth of Deuteronomy 16.17. where Moses tells them the reason, why God led them Fourty Years through the Wilderness:
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1729
It was To try them, and to Prove them, and Discover what was in their hearts.
It was To try them, and to Prove them, and Discover what was in their hearts.
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1730
Not but that God knew it: But God would have them to know it.
Not but that God knew it: But God would have them to know it.
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1731
And this was one reason here, why he did send his Disciples to Sea, and suffered them to be tossed, To discover their Spirit, their Faith, their feare, their Patience, their Impatience, &c.
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.
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1732
Hence Troubles and Afflictions are called Gods Fanne, that will discover Wheat from Chaffe;
Hence Troubles and Afflictions Are called God's Fan, that will discover Wheat from Chaff;
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1733
and Gods Fining Pot, and Fire, that will distinguish between drosse and Gold, Gods Touch-stone, that will discover Counterfeit and True Coyne.
and God's Fining Pot, and Fire, that will distinguish between dross and Gold, God's Touchstone, that will discover Counterfeit and True Coin.
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1734
Wee had never known Abrahams Faith and Love; Davids Piety; Jobs Patience; Pauls Courage and Constancy;
we had never known Abrahams Faith and Love; Davids Piety; Jobs Patience; Paul's Courage and Constancy;
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1735
If they had not been brought upon exercises.
If they had not been brought upon exercises.
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1736
Nor should wee so well discerne either our sinnes or our graces, our strength, or our weaknesse,
Nor should we so well discern either our Sins or our graces, our strength, or our weakness,
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1737
if God did not exercise us with troubles and difficulties. If Gods children should ever lye in Garrison, neither their strength, nor their weaknesse;
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;
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1738
their sins, nor their graces would be known.
their Sins, nor their graces would be known.
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1739
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.
And Therefore God does bring them out into the field, does exercise them with many difficulties and Troubles, that so they might be discovered both to themselves, and to Others.
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1740
Hence you read in 1 Pet. 1.7. You are in heavinesse, through many temptations, that the triall of your faith might be found to the glory of God.
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.
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1741
And it was upon this ground, GOD brought Iob into so many difficulties, that his Faith and Patience might be discovered,
And it was upon this ground, GOD brought Job into so many difficulties, that his Faith and Patience might be discovered,
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1742
and Satan for ever confuted and confounded.
and Satan for ever confuted and confounded.
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1743
You know it wes the Devills argument concerning Job, (and it was true in the mayne) God said, that Job was an holy and patient man.
You know it wes the Devils argument Concerning Job, (and it was true in the main) God said, that Job was an holy and patient man.
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1744
Why but (saith Satan) what thanks is there to him for that? he must needs be patient, who hath nothing to disturbe his patience, or provoke impatience.
Why but (Says Satan) what thanks is there to him for that? he must needs be patient, who hath nothing to disturb his patience, or provoke impatience.
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1745
And the Argument was true in the main, when all things which are fewll for patience are enjoyed,
And the Argument was true in the main, when all things which Are fewll for patience Are enjoyed,
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1746
when a man hath what his heart can wish: what tryall of Patience? Therefore doth God bring Iob into the Field, exercise him with an hard Battell;
when a man hath what his heart can wish: what trial of Patience? Therefore does God bring Job into the Field, exercise him with an hard Battle;
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1747
wherein hee had not onely to deale with Satan, but his friends too, as enemies. Nay God himselfe seemes also to joyn with Satan;
wherein he had not only to deal with Satan, but his Friends too, as enemies. Nay God himself seems also to join with Satan;
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1748
not only by withdrawing of himselfe from him, but by possitive inflicting of displeasure upon his spirit.
not only by withdrawing of himself from him, but by positive inflicting of displeasure upon his Spirit.
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Page 185
1749
Thou fightest against mee with all thy terrours, and overwhelmest me with all thy waves. Iob 13.Thou fightest against me with all thy terrors, and overwhelmest me with all thy waves. Job 13.
pns21 vv2 p-acp pno11 p-acp d po21 n2, cc js-jn pno11 p-acp d po21 n2. np1 crd
(15) sermon (DIV1)
702
Page 185
1750
And all this while God increased his troubles to discover his heart.
And all this while God increased his Troubles to discover his heart.
cc d d cs np1 vvd po31 n2 pc-acp vvi po31 n1.
(15) sermon (DIV1)
703
Page 185
1751
When God brings judgements and calamities on a nation, he is said to sift a nation, Amos. 9.9. Troubles are Gods sieve. The greater the troubles, the smaller and finer is Gods sieve:
When God brings Judgments 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:
c-crq np1 vvz n2 cc n2 p-acp dt n1, pns31 vbz vvn pc-acp vvi dt n1, np1 crd. vvz vbr n2 n1. dt jc dt n2, dt jc cc jc vbz ng1 n1:
(15) sermon (DIV1)
704
Page 185
1752
smal troubles, they are but a course sieve; they will not bee able to discover the flower from the bran;
small Troubles, they Are but a course sieve; they will not be able to discover the flower from the bran;
j n2, pns32 vbr p-acp dt n1 n1; pns32 vmb xx vbi j pc-acp vvi dt n1 p-acp dt n1;
(15) sermon (DIV1)
704
Page 185
1753
much bran, notwithstanding this sifting will passe through. Orpha may goe farre with Ruth, but will not goe throughout.
much bran, notwithstanding this sifting will pass through. Orpha may go Far with Ruth, but will not go throughout.
d n1, c-acp d vvg vmb vvi p-acp. np1 vmb vvi av-j p-acp n1, p-acp vmb xx vvi a-acp.
(15) sermon (DIV1)
704
Page 185
1754
The Scribe came to Christ, and would have gone farre, if you will believe him upon his solemne protestations, Master, I will follow thee withersoever thou goest:
The Scribe Come to christ, and would have gone Far, if you will believe him upon his solemn protestations, Master, I will follow thee whithersoever thou goest:
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(15) sermon (DIV1)
704
Page 186
1755
but when he heard it was a matter of paines and hardship, he must bee content to lye with Christ in the fields, — The Foxes have holes, and the Fowles of the ayre have nests,
but when he herd 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,
cc-acp c-crq pns31 vvd pn31 vbds dt n1 pp-f n2 cc n1, pns31 vmb vbi j pc-acp vvi p-acp np1 p-acp dt n2, — dt n2 vhb n2, cc dt n2 pp-f dt n1 vhb n2,
(15) sermon (DIV1)
704
Page 186
1756
but the Son of man hath not whereon to lay his head, then hee returnes home to his warme bed, rather contenting himselfe to have his bed without Christ, than Christ without a bed. but the Son of man hath not whereon to lay his head, then he returns home to his warm Bed, rather contenting himself to have his Bed without christ, than christ without a Bed.
cc-acp dt n1 pp-f n1 vhz xx c-crq pc-acp vvi po31 n1, cs pns31 n2 av-an p-acp po31 j n1, av vvg px31 pc-acp vhi po31 n1 p-acp np1, cs np1 p-acp dt n1.
(15) sermon (DIV1)
704
Page 186
1757
And as big professions the young man made also:
And as big professions the young man made also:
cc p-acp j n2 dt j n1 vvd av:
(15) sermon (DIV1)
705
Page 186
1758
he would follow him too, but when it came to the discovery, that it was a matter of cost to follow Christ, he was to goe sell all and give to the poore, then he leaves him, though sorrowing. he would follow him too, but when it Come to the discovery, that it was a matter of cost to follow christ, he was to go fell all and give to the poor, then he leaves him, though sorrowing.
pns31 vmd vvi pno31 av, cc-acp c-crq pn31 vvd p-acp dt n1, cst pn31 vbds dt n1 pp-f n1 pc-acp vvi np1, pns31 vbds pc-acp vvi vvi d cc vvi p-acp dt j, av pns31 vvz pno31, c-acp vvg.
(15) sermon (DIV1)
705
Page 186
1759
While Peace and Plenty, Religion and injoyments go hand in hand together; so long many will be religious:
While Peace and Plenty, Religion and enjoyments go hand in hand together; so long many will be religious:
n1 n1 cc n1, n1 cc n2 vvb n1 p-acp n1 av; av av-j d vmb vbi j:
(15) sermon (DIV1)
705
Page 186
1760
but if once godlinesse comes to bee a matter of cost, if once Religion and riches shake hands and must part,;
but if once godliness comes to be a matter of cost, if once Religion and riches shake hands and must part,;
cc-acp cs c-acp n1 vvz pc-acp vbi dt n1 pp-f n1, cs c-acp n1 cc n2 vvb n2 cc vmb vvi,;
(15) sermon (DIV1)
705
Page 186
1761
if the world goe one way, & Christ another, then with the young man they leave him,
if the world go one Way, & christ Another, then with the young man they leave him,
cs dt n1 vvb crd n1, cc np1 j-jn, av p-acp dt j n1 pns32 vvb pno31,
(15) sermon (DIV1)
705
Page 186
1762
and follow that Master they love better. The Stony ground went far too; It received the seed aswel as the best;
and follow that Master they love better. The Stony ground went Far too; It received the seed aswell as the best;
cc vvi d n1 pns32 vvb av-jc. dt j n1 vvd av-j av; pn31 vvd dt n1 p-acp p-acp dt js;
(15) sermon (DIV1)
705
Page 186
1763
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:
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:
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(15) sermon (DIV1)
706
Page 186
1764
by and by he is offended. Many that are good, for want of temptation, like the Weather-Cock, they stand this way,
by and by he is offended. Many that Are good, for want of temptation, like the Weather-Cock, they stand this Way,
p-acp cc a-acp pns31 vbz vvn. d cst vbr j, p-acp n1 pp-f n1, av-j dt n1, pns32 vvb d n1,
(15) sermon (DIV1)
706
Page 187
1765
for want of a stronger wind.
for want of a Stronger wind.
p-acp n1 pp-f dt jc n1.
(15) sermon (DIV1)
707
Page 187
1766
It is a strange thing to see upon what slight and easie grounds many doe adhere,
It is a strange thing to see upon what slight and easy grounds many do adhere,
pn31 vbz dt j n1 pc-acp vvi p-acp r-crq j cc j n2 d vdb vvi,
(15) sermon (DIV1)
707
Page 187
1767
and more doe fall off from the cause of God.
and more do fallen off from the cause of God.
cc dc vdb vvi a-acp p-acp dt n1 pp-f np1.
(15) sermon (DIV1)
707
Page 187
1768
Some there are that adhere to it as the Beare-bind to the Wheat, or as the Ivie to the tree, not because they love it,
some there Are that adhere to it as the Beare-bind to the Wheat, or as the Ivy to the tree, not Because they love it,
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(15) sermon (DIV1)
708
Page 187
1769
but because it nourisheth them, they can suck leaves and berries from it: these hold to it for matter of gaine:
but Because it Nourishes them, they can suck leaves and berries from it: these hold to it for matter of gain:
cc-acp c-acp pn31 vvz pno32, pns32 vmb vvi n2 cc n2 p-acp pn31: d vvb p-acp pn31 p-acp n1 pp-f n1:
(15) sermon (DIV1)
708
Page 187
1770
others againe, because it is matter of cost, therefore they fall off from it; the more costly things, the lesss lovely.
Others again, Because it is matter of cost, Therefore they fallen off from it; the more costly things, the less lovely.
n2-jn av, c-acp pn31 vbz n1 pp-f n1, av pns32 vvb a-acp p-acp pn31; dt av-dc j n2, dt av-dc j.
(15) sermon (DIV1)
708
Page 187
1771
Some againe that hold to it out of private and personal ingagements, friendship, love, relations;
some again that hold to it out of private and personal engagements, friendship, love, relations;
d av d vvb p-acp pn31 av pp-f j cc j n2, n1, n1, n2;
(15) sermon (DIV1)
709
Page 187
1772
and others upon the same ground, or else upon some personal grudges to some that appear in it, fall off from it:
and Others upon the same ground, or Else upon Some personal grudges to Some that appear in it, fallen off from it:
cc n2-jn p-acp dt d n1, cc av p-acp d j n2 p-acp d cst vvb p-acp pn31, vvb a-acp p-acp pn31:
(15) sermon (DIV1)
709
Page 187
1773
what dis-service we have had by such private spirits wee all know to our cost. —
what disservice we have had by such private spirits we all know to our cost. —
q-crq n1 pns12 vhb vhn p-acp d j n2 pns12 d vvb p-acp po12 n1. —
(15) sermon (DIV1)
709
Page 187
1774
It was the behaviour of Themistocles and Aristides, when ever they were imployed in the publike service of the state, they left all their private enmities in the borders of their owne Countrey,
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,
pn31 vbds dt n1 pp-f npg1 cc np1, c-crq av pns32 vbdr vvn p-acp dt j n1 pp-f dt n1, pns32 vvd d po32 j n2 p-acp dt n2 pp-f po32 d n1,
(15) sermon (DIV1)
710
Page 188
1775
and did not resume them, till they returned and became private men:
and did not resume them, till they returned and became private men:
cc vdd xx vvi pno32, c-acp pns32 vvd cc vvd j n2:
(15) sermon (DIV1)
710
Page 188
1776
It had been well for us, if the publike affections to the cause, (in those who have appeared in it) might have swallowed up all personall, and private grudges and discontents. —
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. —
pn31 vhd vbn av p-acp pno12, cs dt j n2 p-acp dt n1, (p-acp d r-crq vhb vvn p-acp pn31) vmd vhi vvn a-acp d j, cc j n2 cc n2-jn. —
(15) sermon (DIV1)
710
Page 188
1777
Thus you see the many slender grounds and ends that weak and deceitfull spirits have,
Thus you see the many slender grounds and ends that weak and deceitful spirits have,
av pn22 vvb dt d j n2 cc n2 cst j cc j n2 vhb,
(15) sermon (DIV1)
711
Page 188
1778
and doe propound to themselves in their adhering to, and falling off from the cause of God:
and do propound to themselves in their adhering to, and falling off from the cause of God:
cc vdb vvi p-acp px32 p-acp po32 n-vvg p-acp, cc vvg a-acp p-acp dt n1 pp-f np1:
(15) sermon (DIV1)
711
Page 188
1779
pitty it were that Religion, so precious a thing, should have such assertors! to whose defence I know nothing so meane, but is too good to bee intrusted.
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.
vvb pn31 vbdr d n1, av j dt n1, vmd vhi d n2! p-acp rg-crq n1 pns11 vvb pix av j, cc-acp vbz av j pc-acp vbi vvn.
(15) sermon (DIV1)
711
Page 188
1780
Woe bee to us if Religion stands in need of such defenders. —
Woe be to us if Religion Stands in need of such defenders. —
n1 vbb p-acp pno12 cs n1 vvz p-acp n1 pp-f d n2. —
(15) sermon (DIV1)
711
Page 188
1781
Men whose Morives are from without, are like unto clocks, carried about with waights, & have no principle of motion within & therefore can never hold long to any cause:
Men whose Morives Are from without, Are like unto clocks, carried about with weights, & have no principle of motion within & Therefore can never hold long to any cause:
np1 r-crq vvz vbr p-acp p-acp, vbr av-j p-acp n2, vvd a-acp p-acp n2, cc vhb dx n1 pp-f n1 a-acp cc av vmb av-x vvi av-j p-acp d n1:
(15) sermon (DIV1)
712
Page 188
1782
he that will serve God for outward respects, may be drawne to serve the Devill for the same,
he that will serve God for outward respects, may be drawn to serve the devil for the same,
pns31 cst vmb vvi np1 p-acp j n2, vmb vbi vvn pc-acp vvi dt n1 p-acp dt d,
(15) sermon (DIV1)
712
Page 188
1783
if hee may mend his wages:
if he may mend his wages:
cs pns31 vmb vvi po31 n2:
(15) sermon (DIV1)
712
Page 188
1784
hee is unfit for a souldier of Christ who hath an eve to things visible, but wants an eye to see him that is invisible, 11. Heb. 27.
he is unfit for a soldier of christ who hath an eve to things visible, but Wants an eye to see him that is invisible, 11. Hebrew 27.
pns31 vbz j p-acp dt n1 pp-f np1 r-crq vhz dt n1 p-acp n2 j, p-acp vvz dt n1 pc-acp vvi pno31 cst vbz j, crd np1 crd
(15) sermon (DIV1)
712
Page 189
1785
That which inabled the Apostles to goe through all those difficulties as true souldiers of Christ, which you may read at large in the 2 Cor. 4, 8, 9. &c. It was this, they looked not at the things that were seene,
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. It was this, they looked not At the things that were seen,
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(15) sermon (DIV1)
713
Page 189
1786
but to those things which are not seen, verse 18. Christians, these times will uncase you;
but to those things which Are not seen, verse 18. Christians, these times will uncase you;
cc-acp p-acp d n2 r-crq vbr xx vvn, n1 crd np1, d n2 vmb vvi pn22;
(15) sermon (DIV1)
713
Page 189
1787
they will discover the bottome of your hearts: they will not make them that are good bad, but onely discover mens badnesse.
they will discover the bottom of your hearts: they will not make them that Are good bad, but only discover men's badness.
pns32 vmb vvi dt n1 pp-f po22 n2: pns32 vmb xx vvi pno32 cst vbr j j, cc-acp av-j vvb ng2 n1.
(15) sermon (DIV1)
713
Page 189
1788
It is true what one saith, A hypocrite is but an Apostate vayled; and an Apostate is but an hypocrite revealed.
It is true what one Says, A hypocrite is but an Apostate veiled; and an Apostate is but an hypocrite revealed.
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(15) sermon (DIV1)
713
Page 189
1789
Had wee not had these times of tryall, wee had not had so many hearts discovered;
Had we not had these times of trial, we had not had so many hearts discovered;
vhd pns12 xx vhn d n2 pp-f n1, pns12 vhd xx vhn av d n2 vvn;
(15) sermon (DIV1)
713
Page 189
1790
As the Apostle saith, Some mens sinnes goe before them to judgement, some follow after:
As the Apostle Says, some men's Sins go before them to judgement, Some follow After:
c-acp dt n1 vvz, d ng2 n2 vvb p-acp pno32 p-acp n1, d vvb a-acp:
(15) sermon (DIV1)
713
Page 189
1791
So here, though many had been discovered, yet some men had passed this life for Saints;
So Here, though many had been discovered, yet Some men had passed this life for Saints;
av av, cs d vhd vbn vvn, av d n2 vhd vvn d n1 p-acp n2;
(15) sermon (DIV1)
713
Page 189
1792
whereas, now their sins goe before them, to judgement; their hearts are layd open, before those bookes are opened.
whereas, now their Sins go before them, to judgement; their hearts Are laid open, before those books Are opened.
cs, av po32 n2 vvi p-acp pno32, p-acp n1; po32 n2 vbr vvn j, c-acp d n2 vbr vvn.
(15) sermon (DIV1)
713
Page 189
1793
How many that in former times would have said, Come see my zeal for the Lord of Hosts, with Iehu, who would have sided against the corruptions of the times, who now with Iehu, doe march furiously against the Reformation of them? And as it was said of the Spaniards of Aldens Company in Germany: they fired the Castle of Lippa, which before they pretended to defend.
How many that in former times would have said, Come see my zeal for the Lord of Hosts, with Iehu, who would have sided against the corruptions of the times, who now with Iehu, do march furiously against the Reformation of them? And as it was said of the Spanish of Aldens Company in Germany: they fired the Castle of Lippa, which before they pretended to defend.
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(15) sermon (DIV1)
713
Page 190
1794
So now they set themselves against that, which before they pretended to advance.
So now they Set themselves against that, which before they pretended to advance.
av av pns32 vvd px32 p-acp d, r-crq c-acp pns32 vvd pc-acp vvi.
(15) sermon (DIV1)
713
Page 190
1795
And therefore to discover the bottome of mens hearts, and spirits, as it was said of Christ, Luke 2.34, 35. That he was set up for the fall and rising of many in Israel, that the thoughts of many hearts may be revealed. And Therefore to discover the bottom of men's hearts, and spirits, as it was said of christ, Lycia 2.34, 35. That he was Set up for the fallen and rising of many in Israel, that the thoughts of many hearts may be revealed.
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(15) sermon (DIV1)
713
Page 190
1796
So it may be said of our present troubles. — And we have seene enough, Treacheries and Apostasies enough, falenes enough.
So it may be said of our present Troubles. — And we have seen enough, Treacheries and Apostasies enough, falenes enough.
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(15) sermon (DIV1)
713
Page 190
1797
Oh! that God would now stablish the hearts of those, whose hands have undertaken the worke!
Oh! that God would now establish the hearts of those, whose hands have undertaken the work!
uh cst np1 vmd av vvi dt n2 pp-f d, rg-crq n2 vhb vvn dt n1!
(15) sermon (DIV1)
713
Page 190
1798
that he would sift us no longer, but now make us up in one Loafe: At least thus far, To be of one undivided spirit for the publike good!
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!
cst pns31 vmd vvi pno12 dx av-jc, cc-acp av vvb pno12 a-acp p-acp crd n1: p-acp ds av av-j, pc-acp vbi pp-f crd j n1 p-acp dt j j!
(15) sermon (DIV1)
713
Page 190
1799
And this is the first reason. God doth often increase our troubles, when hee comes to remove our troubles; to discouver our hearts;
And this is the First reason. God does often increase our Troubles, when he comes to remove our Troubles; to discover our hearts;
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(15) sermon (DIV1)
713
Page 190
1800
that the thoughts of many hearts might bee revealed:
that the thoughts of many hearts might be revealed:
cst dt n2 pp-f d n2 vmd vbi vvn:
(15) sermon (DIV1)
714
Page 190
1801
that, as the Apostle sayes of Heresies, 1 Cor. 11.18, 19. I heare there are devisions among you, Schismes, Sects; and I partly believe it:
that, as the Apostle Says of Heresies, 1 Cor. 11.18, 19. I hear there Are divisions among you, Schisms, Sects; and I partly believe it:
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(15) sermon (DIV1)
714
Page 190
1802
For saith he, There must be Heresies among you, that they that are approved might be made manifest among you.
For Says he, There must be Heresies among you, that they that Are approved might be made manifest among you.
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(15) sermon (DIV1)
714
Page 191
1803
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:
That is, that those who Are found, whose hearts Are upright might be discovered: What the Apostle Says of Heresies, I may say of these Troubles:
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(15) sermon (DIV1)
714
Page 191
1804
There must be troubles among you, and necessary that these troubles should be increased, that they who are approved might bee made manifest.
There must be Troubles among you, and necessary that these Troubles should be increased, that they who Are approved might be made manifest.
pc-acp vmb vbi n2 p-acp pn22, cc j cst d n2 vmd vbi vvn, cst pns32 r-crq vbr vvn vmd vbi vvn j.
(15) sermon (DIV1)
714
Page 191
1805
That the drosse might bee knowne from the gold.
That the dross might be known from the gold.
cst dt n1 vmd vbi vvn p-acp dt n1.
(15) sermon (DIV1)
714
Page 191
1806
the counterfeit from the true, the corrupt from the sincere, the Chast from the Corne, the precious from the vile, the Tares from the Wheat.
the counterfeit from the true, the corrupt from the sincere, the Chaste from the Corn, the precious from the vile, the Tares from the Wheat.
dt n-jn p-acp dt j, dt j p-acp dt j, dt j p-acp dt n1, dt j p-acp dt j, dt n2 p-acp dt n1.
(15) sermon (DIV1)
714
Page 191
1807
Which though it be not yet fully manifested;
Which though it be not yet Fully manifested;
r-crq c-acp pn31 vbb xx av av-j vvn;
(15) sermon (DIV1)
715
Page 191
1808
yet I feare God will heighten our troubles, and increase our difficulties, till hee hath made further discoveries.
yet I Fear God will heighten our Troubles, and increase our difficulties, till he hath made further discoveries.
av pns11 vvb np1 vmb vvi po12 n2, cc vvi po12 n2, c-acp pns31 vhz vvn av-jc n2.
(15) sermon (DIV1)
715
Page 191
1809
Our desire is rather, that God would use naturall Spirits for Spirituall purposes; stablish them we have, than to lessen the number of them.
Our desire is rather, that God would use natural Spirits for Spiritual Purposes; establish them we have, than to lessen the number of them.
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However, it shall bee my admonition to you all, which Christ gave the Churches in that day,
However, it shall be my admonition to you all, which christ gave the Churches in that day,
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1811
when they are to fight the great battell against Antichrist: (which some think hath beene begun these many yeares in Germany, and now in Ireland, whatever it is in England. You shall find it in Rev. 16.15. Blessed is he that watcheth and keepeth his garments clean, lest he walke naked, and they they see his shame.
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 watches and Keepeth his garments clean, lest he walk naked, and they they see his shame.
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1812
You have (many of you) had a good esteeme in your places; you have run well, as the Apostle saith;
You have (many of you) had a good esteem in your places; you have run well, as the Apostle Says;
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1813
you have been such as have sometimes appeared for God; you have had a gatment of Profession; frequented Sermons; holy exercises; you have been such as have sometime appeared for God; you have had a gatment of Profession; frequented Sermons; holy exercises;
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1814
given in some testimony against the corruptions of the times formerly. Why this is my admonition;
given in Some testimony against the corruptions of the times formerly. Why this is my admonition;
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1815
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, Keep fast your garments, loose not the things you have wrought, 2 Epistle John 8. loose not that esteem you have had, keep fast your garments,
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1816
lest you walk naked, and your shame be discovered. lest you walk naked, and your shame be discovered.
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1817
That is, lest all your former professions be discovered nothing else but hypocrisie, lest all your former esteeme be lost, your nakednesse and your shame, the unsoundnesse and rottennesse of your hearts be discovered.
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.
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1818
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;
And so much for the First reason. I have been too large. — 2. Reason. God does increase our Troubles, when he comes to remove our Troubles;
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1819
to make the increase of our troubles, the lessening of our sinnes.
to make the increase of our Troubles, the lessening of our Sins.
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1820
God doth bring Troubles on us, and by them doth lessen our estates, our treasure, our comforts, it may be our relations:
God does bring Troubles on us, and by them does lessen our estates, our treasure, our comforts, it may be our relations:
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1821
And all this, that he might lessen our sinnes. He troubles us for sinne, because wee troubled him by sinne.
And all this, that he might lessen our Sins. He Troubles us for sin, Because we troubled him by sin.
cc d d, cst pns31 vmd vvi po12 n2. pns31 vvz pno12 p-acp n1, c-acp pns12 vvd pno31 p-acp n1.
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1822
He makes us bear a little for sinne, because we make him to bear much: He complaines under them, that he is pressed as a Cart is pressed with sheaves.
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.
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1823
Christ hath shed his bloud for sinne, and he desires not our bloud for satisfaction, hee would rather have our teares than our bloud. christ hath shed his blood for sin, and he Desires not our blood for satisfaction, he would rather have our tears than our blood.
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1824
But because we will not give him teares, therefore hee requires bloud.
But Because we will not give him tears, Therefore he requires blood.
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1825
Because we will not be humbled and reformed, therefore he threatens to humble us, to destroy us.
Because we will not be humbled and reformed, Therefore he threatens to humble us, to destroy us.
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1826
Doth God afflict us, it is because we have sinned: Doth God increase our troubles? it is because we have increased our sinnes:
Does God afflict us, it is Because we have sinned: Does God increase our Troubles? it is Because we have increased our Sins:
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1827
And if you would have God to remove them, you must lessen your sinnes. Are your troubles grievous? let your sins bee grievous.
And if you would have God to remove them, you must lessen your Sins. are your Troubles grievous? let your Sins be grievous.
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1828
Would you have God to ease you? doe you ease him.
Would you have God to ease you? do you ease him.
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1829
There is no reason you should expect, God shall ease you, when you burthen him every day.
There is no reason you should expect, God shall ease you, when you burden him every day.
pc-acp vbz dx n1 pn22 vmd vvi, np1 vmb vvi pn22, c-crq pn22 n1 pno31 d n1.
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1830
Would you not have God to put more Cords into your whip, more Twigs into your Rod? would you not have God to increase your troubles? doe you lessen your sins, lessen your pride;
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;
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1831
let some plume fall off, or God will humble you, lessen your covetousnesse, or God will lessen your store:
let Some plume fallen off, or God will humble you, lessen your covetousness, or God will lessen your store:
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1832
Lessen your drunkennesse, or God will pull the cup from your nose, and make you thirst for a drop:
Lessen your Drunkenness, or God will pull the cup from your nose, and make you thirst for a drop:
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1833
Lessen your abuse of creatures, or God will destroy the creatures. Hee will call for the corn, wine, and oyle, in the day thereof. Hos. 2.8. Lessen your Blasphemies, prophanation of the Sabbath:
Lessen your abuse of creatures, or God will destroy the creatures. He will call for the corn, wine, and oil, in the day thereof. Hos. 2.8. Lessen your Blasphemies, profanation of the Sabbath:
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1834
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 Chr. 22.22. He is marked in that Chapter, and with this brand, This is that wicked Ahaz;
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 Christ 22.22. He is marked in that Chapter, and with this brand, This is that wicked Ahaz;
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1835
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. as if God would note him our for the Vilest wretch in the world, who would grow Worse by corrections, who would sin under all God's lashings.
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1836
It is good when God humbles us, to humble our selves: when God lessens our Comforts, that wee should lessen our pride.
It is good when God humbles us, to humble our selves: when God lessens our Comforts, that we should lessen our pride.
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1837
I will say thus much to you:
I will say thus much to you:
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1838
God will make the increase of your trouble to be serviceable to the increase of your Deliverances;
God will make the increase of your trouble to be serviceable to the increase of your Deliverances;
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1839
if you make the increase of your troubles to serve for the lessening of your sins.
if you make the increase of your Troubles to serve for the lessening of your Sins.
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1840
3. Reason. God doth increase our troubles, when he comes to remove them, that we might increase our duties.
3. Reason. God does increase our Troubles, when he comes to remove them, that we might increase our duties.
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1841
The louder God speakes to us, the louder should we speake to God. Ordinary duties will not serve for extraordinary times.
The Louder God speaks to us, the Louder should we speak to God. Ordinary duties will not serve for extraordinary times.
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1842
When God doubles his strokes, we should double our strength to wrestle with God; when he multiplies troubles, wee should multiply prayers.
When God doubles his Strokes, we should double our strength to wrestle with God; when he multiplies Troubles, we should multiply Prayers.
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1843
The greater out straites, the greater, should be our inlargements. The greater our Difficulties, the more earnest and fervent our Prayers.
The greater out straits, the greater, should be our enlargements. The greater our Difficulties, the more earnest and fervent our Prayers.
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1844
Christians, ordinary Prayers will not serve for extraordinary pressures.
Christians, ordinary Prayers will not serve for extraordinary pressures.
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1845
Our present troubles are Gods Spurs and Goads in our sides to quicken our pace in our way to Heaven.
Our present Troubles Are God's Spurs and Goads in our sides to quicken our pace in our Way to Heaven.
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1846
God drives us from our homes to drive us from our sinnes:
God drives us from our homes to drive us from our Sins:
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1847
God fires us out of our houses, that hee might fire us out of our Formalities.
God fires us out of our houses, that he might fire us out of our Formalities.
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1848
Hee threatens to lay our outward condition low, that hee might raise our Spirits high, Difficulties should much quicken us to duties:
He threatens to lay our outward condition low, that he might raise our Spirits high, Difficulties should much quicken us to duties:
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1849
God saith so, Hos. 5. ult. In the time of their affliction they will seek me early. i.e. Diligently.
God Says so, Hos. 5. ult. In the time of their affliction they will seek me early. i.e. Diligently.
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1850
Then will they wrestle with God in prayer. You reade, when Iacobs troubles were increased, he went to Prayer: Then will they wrestle with God in prayer. You read, when Iacobs Troubles were increased, he went to Prayer:
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1851
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.
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.
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1852
When Hezekiahs troubles were increased, then were his prayers also. The like of David, Hester, &c. and should be so with us.
When Hezekiah's Troubles were increased, then were his Prayers also. The like of David, Esther, etc. and should be so with us.
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1853
The troubles below should send us to seek for comfort above.
The Troubles below should send us to seek for Comfort above.
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1854
Difficulties are to grace as Bellowes to the fire, to intend it and make it burne more vehemently.
Difficulties Are to grace as Bellows to the fire, to intend it and make it burn more vehemently.
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1855
It is said of Christ himselfe, That being in an Agony he prayed more fervently: not that he did not pray fervently at all times;
It is said of christ himself, That being in an Agony he prayed more fervently: not that he did not pray fervently At all times;
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1856
not that there could be any coldnes in that breast, where heaven burnt so hotly: But he exprest himselfe with more fervency:
not that there could be any coldness in that breast, where heaven burned so hotly: But he expressed himself with more fervency:
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1857
or the expressions of Christ were according to the present condition he was then in.
or the expressions of christ were according to the present condition he was then in.
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1858
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,
And so it Teaches us when we Are in Agonies, (as now we Are) even in an Agony of blood, not wrestling with the wrath of God indeed,
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1859
but with the wrath of men, the powers of darknesse :) Then should we pray with all fervency;
but with the wrath of men, the Powers of darkness:) Then should we pray with all fervency;
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1860
yea, and wrestle with God by faith and promises, Esay 27.5. by his own might, and joyne teares with prayers, humiliation with supplication.
yea, and wrestle with God by faith and promises, Isaiah 27.5. by his own might, and join tears with Prayers, humiliation with supplication.
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1861
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.
Therefore does 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.
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1862
Mighty necessities call in for mighty wrestlings: ingage that God who is stronger then the strongest, wiser then the wisest:
Mighty necessities call in for mighty wrestlings: engage that God who is Stronger then the Strongest, Wiser then the Wisest:
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1863
interest that Christ, who can both over-plot and overpower all his adversaries; who is fuller of mercy, then they can be of wrath against us —
Interest that christ, who can both over-plot and overpower all his Adversaries; who is fuller of mercy, then they can be of wrath against us —
n1 cst np1, r-crq vmb d n1 cc vvi d po31 n2; r-crq vbz jc pp-f n1, cs pns32 vmb vbi pp-f n1 p-acp pno12 —
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1864
Reas. 4. God doth increase our troubles, when hee comes to remove them, that he might increase our deliverances.Reas. 4. God does increase our Troubles, when he comes to remove them, that he might increase our Deliverances.
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1865
So much as comes into a trouble to increase that, so much shall come into a deliverance to heighten that.
So much as comes into a trouble to increase that, so much shall come into a deliverance to heighten that.
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1866
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:
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:
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1867
where he layes the foundation low, there he intends a proportionable structure of mercy, to raise the building high.
where he lays the Foundation low, there he intends a proportionable structure of mercy, to raise the building high.
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1868
They who sow in teares, shall reape in joy; & their harvest shall be as glorious as their seed time hath been uncomfortable.They who sow in tears, shall reap in joy; & their harvest shall be as glorious as their seed time hath been uncomfortable.
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1869
You see the difficulties of the Children of Israel, (which were so much inlarged in Egypt,
You see the difficulties of the Children of Israel, (which were so much enlarged in Egypt,
pn22 vvb dt n2 pp-f dt n2 pp-f np1, (r-crq vbdr av av-d vvn p-acp np1,
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1870
and at the Red-sea) did all come into the inlargement of their deliverance. If the strait had not been so great, the inlargement had not beene so glorious:
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:
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1871
if the trouble had not been so sad, the deliverance had not been so joyfull.
if the trouble had not been so sad, the deliverance had not been so joyful.
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1872
Reade the story, and you shall finde that those things which were additions to their troubles, were also made additions to their deliverance.
Reade the story, and you shall find that those things which were additions to their Troubles, were also made additions to their deliverance.
np1 dt n1, cc pn22 vmb vvi cst d n2 r-crq vbdr n2 p-acp po32 n2, vbdr av vvn n2 p-acp po32 n1.
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1873
By this meanes they had a fuller and compleater deliverance, as I have shewed before. —
By this means they had a fuller and completer deliverance, as I have showed before. —
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1874
When so many potent nations joyned together against Iehosaphat, it did much increase the difficulty: when so many potent Kings united all their strength and power together.
When so many potent Nations joined together against Jehoshaphat, it did much increase the difficulty: when so many potent Kings united all their strength and power together.
c-crq av d j n2 vvn av p-acp np1, pn31 vdd d vvi dt n1: c-crq av d j n2 vvn d po32 n1 cc n1 av.
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1875
But yet looke, and you shall finde this also increased their deliverance.
But yet look, and you shall find this also increased their deliverance.
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1876
By that meanes they were delivered of all their enemies at once, they strook them off at one blow,
By that means they were Delivered of all their enemies At once, they strook them off At one blow,
p-acp d n2 pns32 vbdr vvn pp-f d po32 n2 p-acp a-acp, pns32 vvn pno32 a-acp p-acp crd n1,
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1877
as you reade 2 Chr. 20.1, 2, 3.22, 23, 24, &c. If God had ruin'd them in the rise, broken in pieces their counsels, &c. neither had their destruction beene so grievous,
as you read 2 Christ 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,
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1878
nor his peoples deliverance so glorious. But now suffering them to bundle themselves together, and God delivering;
nor his peoples deliverance so glorious. But now suffering them to bundle themselves together, and God delivering;
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Page 198
1879
as hee shewes his mercy towards his own, so he gets glory out of the other.
as he shows his mercy towards his own, so he gets glory out of the other.
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1880
Reade also Iosh. 9.1, 2, 3. and Iosh. 10.4, 5, 6, 7, &c. Reas. 5. God doth increase our troubles, when he comes to remove them, that he might increase our thankfulnesse:
Reade also Joshua 9.1, 2, 3. and Joshua 10.4, 5, 6, 7, etc. Reas. 5. God does increase our Troubles, when he comes to remove them, that he might increase our thankfulness:
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1881
therefore doth God bring us into troubles, that being delivered, our hearts might be more inlarged with praises.
Therefore does God bring us into Troubles, that being Delivered, our hearts might be more enlarged with praises.
av vdz np1 vvi pno12 p-acp n2, d vbg vvn, po12 n2 vmd vbi av-dc vvn p-acp n2.
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1882
Moses troubles were heightned at the Red Sea, that Gods praises might be also raised, when he came to the shoare. And so they were.Moses Troubles were heightened At the Read Sea, that God's praises might be also raised, when he Come to the shore. And so they were.
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Page 199
1883
Nothing doth more swell a mercy and deliverance, then our necessity of it. The greater the necessity the greater the mercy.
Nothing does more swell a mercy and deliverance, then our necessity of it. The greater the necessity the greater the mercy.
pix vdz n1 vvi dt n1 cc n1, cs po12 n1 pp-f pn31. dt jc dt n1 dt jc dt n1.
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1884
And proportionably as our thoughts are raised with the esteeme of the mercy; so are our hearts raised in the returnes of praises.
And proportionably as our thoughts Are raised with the esteem of the mercy; so Are our hearts raised in the returns of praises.
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Page 199
1885
Men sensible of their wants to pray for mercy, wil be sensible of their injoyments, in praises to God for them.
Men sensible of their Wants to pray for mercy, will be sensible of their enjoyments, in praises to God for them.
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1886
It is a sad thing, when God must bee forced to make us miserable, that hee might make us thankfull.
It is a sad thing, when God must be forced to make us miserable, that he might make us thankful.
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Page 199
1887
If we could be more thankefull under deliverances, God would not make us so miserable under pressures.
If we could be more thankful under Deliverances, God would not make us so miserable under pressures.
cs pns12 vmd vbi av-dc j p-acp n2, np1 vmd xx vvi pno12 av j p-acp n2.
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Page 199
1888
If our hearts could be but more weighty in praises, Gods hand would not be so heavie in pressures.
If our hearts could be but more weighty in praises, God's hand would not be so heavy in pressures.
cs po12 n2 vmd vbi p-acp av-dc j p-acp n2, ng1 n1 vmd xx vbi av j p-acp n2.
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Page 200
1889
This is a sad thing, when God is inforced to increase our stripes, double our blowes, adde to our troubles when we are under them;
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;
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Page 200
1890
that he might adde to our praises when wee are got out of them. Christians! You have had experience of many mercies, of a late mercy;
that he might add to our praises when we Are god out of them. Christians! You have had experience of many Mercies, of a late mercy;
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Page 200
1891
the deliverance from that treacherous plot, and bloody designe upon this City. God blasted it.
the deliverance from that treacherous plot, and bloody Design upon this city. God blasted it.
dt n1 p-acp d j n1, cc j n1 p-acp d n1. np1 vvn pn31.
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1892
— Are you thankful? What are daies of praises, without hearts of thankfulnesse? Do not your hearts dye underthe injoyment of this mercy? — Well:
— are you thankful? What Are days of praises, without hearts of thankfulness? Do not your hearts die underthe enjoyment of this mercy? — Well:
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Page 200
1893
take heed, lest our unthankfulnesse for this, occasion God to bring us into greater straits, that wee might bee wrought up to greater thankfulnesse:
take heed, lest our unthankfulness for this, occasion God to bring us into greater straits, that we might be wrought up to greater thankfulness:
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Page 200
1894
why should not preservation from trouble be as great a mercy as deliverance out of trouble? Had any of you been delivered, though you had lost your estates, you would have thought your life a sufficient gaine.
why should not preservation from trouble be as great a mercy as deliverance out of trouble? Had any of you been Delivered, though you had lost your estates, you would have Thought your life a sufficient gain.
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1895
And hath God preserved you and all yours, not one haire of your head touched, and are you unthankfull? —
And hath God preserved you and all yours, not one hair of your head touched, and Are you unthankful? —
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Page 200
1896
Beware, lest your unthankfulnesse for this, doe not cause God to make the next greater. God increases our troubles, to increase our thankfulnesse.
Beware, lest your unthankfulness for this, do not cause God to make the next greater. God increases our Troubles, to increase our thankfulness.
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1897
Vse 1. If so, then let us not judge of Gods purposes by his present proceedings of providence with us.Use 1. If so, then let us not judge of God's Purposes by his present proceedings of providence with us.
vvb crd cs av, av vvb pno12 xx vvi pp-f npg1 n2 p-acp po31 j n2-vvg pp-f n1 p-acp pno12.
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Page 201
1898
God may increase the troubles of his people, when yet he intends to remove the troubles of his people:
God may increase the Troubles of his people, when yet he intends to remove the Troubles of his people:
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Page 201
1899
as God may seeme to heale, when he means to destroy;
as God may seem to heal, when he means to destroy;
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Page 201
1900
to speak peace and good in his works, when he intends evill and wrath in his word:
to speak peace and good in his works, when he intends evil and wrath in his word:
pc-acp vvi n1 cc j p-acp po31 n2, c-crq pns31 vvz j-jn cc n1 p-acp po31 n1:
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Page 201
1901
so God may seeme to kill, when he intends to cure; to destroy, when he means to save;
so God may seem to kill, when he intends to cure; to destroy, when he means to save;
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Page 201
1902
to wound, when he intends to heale.
to wound, when he intends to heal.
pc-acp vvi, c-crq pns31 vvz pc-acp vvi.
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Page 201
1903
You know what God said to his people, when they were in great troubles, under the cruell and unmercifull hands of their enemies: their troubles increased. Yet saith he, Ierem. 29.11. I know the thoughts I think to thee:
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 Says he, Jeremiah 29.11. I know the thoughts I think to thee:
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1904
they are thoughts of peace, and not of evill, to give thee at the last an expected end; they Are thoughts of peace, and not of evil, to give thee At the last an expected end;
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1905
an end answerable to thy expectation? What a strange thing was this? His wayes were warre, yet his thoughts were peace:
an end answerable to thy expectation? What a strange thing was this? His ways were war, yet his thoughts were peace:
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1906
his proceedings were evill, yet his purposes were good.
his proceedings were evil, yet his Purposes were good.
po31 n2-vvg vbr j-jn, av po31 n2 vbdr j.
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1907
I have shewed you at large, that Gods outward proceedings of providence towards his people, are oftentimes contrary to the Inward purposes of his Heart to them.
I have showed you At large, that God's outward proceedings of providence towards his people, Are oftentimes contrary to the Inward Purposes of his Heart to them.
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Page 202
1908
Let us not then reason, much lesse conclude according to Gods outward appearance to his people, Suffer not your selves to be reason'd out of your Faith and confidence, by any outward proceding toward you.
Let us not then reason, much less conclude according to God's outward appearance to his people, Suffer not your selves to be reasoned out of your Faith and confidence, by any outward proceeding towards you.
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1909
When you see Evill in works, see good in the Word;
When you see Evil in works, see good in the Word;
c-crq pn22 vvb j-jn p-acp n2, vvb j p-acp dt n1;
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1910
when Death in the outward proceeding of God toward you, see Life in the Inward purposes of his heart to you.
when Death in the outward proceeding of God towards you, see Life in the Inward Purposes of his heart to you.
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Page 202
1911
If you put a straight stick into the water, sense renders it crooked, but reason tells you, is is straight. As Reason prevailes against Sense:
If you put a straight stick into the water, sense renders it crooked, but reason tells you, is is straight. As Reason prevails against Sense:
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1912
So let Faith prevail against Sense and Reason:
So let Faith prevail against Sense and Reason:
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1913
and let Faith conclude God for you, when yet Sense and Reason tells you, hee is against you.
and let Faith conclude God for you, when yet Sense and Reason tells you, he is against you.
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1914
This is the life of Faith.
This is the life of Faith.
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1915
Vse 2. Doth God Increase our Troubles, when yet he intends to Remove our Troubles? Then this should incourage us to Lift up our heads under the greatest pressures. Use 2. Does 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.
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1916
— When they are the Sharpest, then they are the shortest. — When they Are the Sharpest, then they Are the Shortest.
— c-crq pns32 vbr dt js, av pns32 vbr dt js.
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Page 202
1917
In all the Stories of the Church, when Deliverance was neerest, then was Persecution the hottest. The Devill is said to come down with great wrath, because his time is but short. The shorter his Time, The greater his wrath.
In all the Stories of the Church, when Deliverance was nearest, then 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.
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1918
Here then take a rise for Faith, from the lowest Condition you are in. When the Morning is darkest, Then comes the Day:
Here then take a rise for Faith, from the lowest Condition you Are in. When the Morning is Darkest, Then comes the Day:
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1919
when Trouble is Greatest, Then is Deliverance the Neerest.
when Trouble is Greatest, Then is Deliverance the Nearest.
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Page 203
1920
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;
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;
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Page 203
1921
Because Then is their Redemption neerest when their troubles are highest. Luke 21.25. There shall be signes in the Sun, the Moon, and upon earth distresse of Nations, with perplexity; the Sea and waters roaring;
Because Then is their Redemption nearest when their Troubles Are highest. 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;
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1922
mens hearts failing them for feare: the Powers of heaven shall be shaken. And, when these things begin to come to passe. Then lift up your heads: For your Redemption Draweth Nigh. 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 Draws High.
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1923
See how neer the day of Redemption is, to the day of destruction; Christ takes heere a Rise of Comfort, from the lowest Condition that can be. My Brethren;
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 Brothers;
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1924
You see it is Gods way to increase our troubles, when he comes to remove them.
You see it is God's Way to increase our Troubles, when he comes to remove them.
pn22 vvb pn31 vbz ng1 n1 pc-acp vvi po12 n2, c-crq pns31 vvz pc-acp vvi pno32.
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1925
Let us not be Too much troubled at our Troubles.
Let us not be Too much troubled At our Troubles.
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1926
I must confesse wee have sad and gloomy Dayes; and yet we fear they are not at the Darkest. The floods of ungodlinesse are risen high;
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;
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1927
and we feare, they are not yet at the highest: But remember this still.
and we Fear, they Are not yet At the highest: But Remember this still.
cc pns12 vvb, pns32 vbr xx av p-acp dt js: cc-acp vvb d av.
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1928
God doth Increase our Troubles, when he comes to Remove our Troubles. The greatest Darknesse is before the Morning watch.God does Increase our Troubles, when he comes to Remove our Troubles. The greatest Darkness is before the Morning watch.
np1 vdz vvi po12 vvz, c-crq pns31 vvz p-acp vvb po12 vvz. dt js n1 vbz p-acp dt n1 n1.
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1929
It is the speech of one upon my Text, That the Lord did more terrifie his Disciples,
It is the speech of one upon my Text, That the Lord did more terrify his Disciples,
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before he would deliver them, wee are admonished, That when Adversity is greatest, then deliverance is neerest. before he would deliver them, we Are admonished, That when Adversity is greatest, then deliverance is nearest.
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Another, God is used to send greater Troubles, as the Harbengers of approaching deliverance. Another. Great troubles doe ever usher in great Deliverances. another, God is used to send greater Troubles, as the Harbingers of approaching deliverance. another. Great Troubles do ever usher in great Deliverances.
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1932
— It is our hope, that as God hath increased our Troubles: so he will make all our Troubles subservient to our Deliverances. — It is our hope, that as God hath increased our Troubles: so he will make all our Troubles subservient to our Deliverances.
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1933
Deliverance is the Birth of Mercy. As never was there birth without Pangs: So Deliverance without Opposition and Trouble. Satan opposeth, wicked men oppose:
Deliverance is the Birth of Mercy. As never was there birth without Pangs: So Deliverance without Opposition and Trouble. Satan Opposeth, wicked men oppose:
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1934
But as Throws and Pangs are subservient to the Birth: so will God make our Present Troubles to Deliverance.
But as Throws and Pangs Are subservient to the Birth: so will God make our Present Troubles to Deliverance.
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1935
The sharpest pangs and throws of the Church, have ever been the immediate fore-runners of some Childe of Promise.
The Sharpest pangs and throws of the Church, have ever been the immediate forerunners of Some Child of Promise.
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743
Page 205
1936
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:
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:
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1937
so that Opposition and trouble, which doth arise in the time and expectations of our healing;
so that Opposition and trouble, which does arise in the time and Expectations of our healing;
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744
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1938
will God turne to our further healing;
will God turn to our further healing;
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744
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1939
what the Apostle saith of his Bonds, I may say of all the troubles that arise;
what the Apostle Says of his Bonds, I may say of all the Troubles that arise;
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744
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1940
the things that have happened to me, have fallen out to the furtherance of the Gospel, his Prison was the Gospels liberty, his bonds the Gospels inlargement, his abasements, the Gospels advancement. the things that have happened to me, have fallen out to the furtherance of the Gospel, his Prison was the Gospels liberty, his bonds the Gospels enlargement, his abasements, the Gospels advancement.
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744
Page 205
1941
So here, all our troubles are subservient to the fuller deliverance:
So Here, all our Troubles Are subservient to the fuller deliverance:
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744
Page 205
1942
were you either well read in the Book of Providence, or in the book of Scriptures, either in the word or works of God, you would finde that the increase of your troubles would be a rise of hope, in stead of a ground of feare, of comfort, in stead of discouragement.
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.
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744
Page 205
1943
It is Gods usuall way in the deliverance of his Church and People, to heighten their difficulties and troubles before he doth deliver them.
It is God's usual Way in the deliverance of his Church and People, to heighten their difficulties and Troubles before he does deliver them.
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745
Page 205
1944
It hath been so, as I have shewed you in many examples, And when indeed did God doe any notable things for his Church in the world,
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,
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745
Page 206
1945
But there hath been great tumults and commotions. Look upon the Stories of Scripture. —
But there hath been great tumults and commotions. Look upon the Stories of Scripture. —
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745
Page 206
1946
And doe you think it will not be so? Is not the Devill as bad, wicked men as malicious as ever they were? and certainly, what power and policy can doe to interrupt God in his wayes of mercy to his Church, shall be done, insomuch that we may say with him,
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, insomuch that we may say with him,
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746
Page 206
1947
If Christ did not reigne, we should quickly come to ruine.
If christ did not Reign, we should quickly come to ruin.
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746
Page 206
1948
There are some great Promises, which God hath made, and will performe now at the end of all things.
There Are Some great Promises, which God hath made, and will perform now At the end of all things.
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746
Page 206
1949
But none of these shall be accomplished without great difficulties;
But none of these shall be accomplished without great difficulties;
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746
Page 206
1950
He hath said that Antichrist shall downe, But wee must look for earthquakes before, Such noting he hath in the Kingdoms of the earth, in States and Nations,
He hath said that Antichrist shall down, But we must look for earthquakes before, Such noting he hath in the Kingdoms of the earth, in States and nations,
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746
Page 206
1951
as nothing but an earthquake will loosen him, and throw him down. See the commotions foretold. Revel. 17.18. He hath promised to make his Church glorious in the world, And these Promises, He that is faithfull and true will performe;
as nothing but an earthquake will loosen him, and throw him down. 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;
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746
Page 206
1952
But when God doth this, you must look for Commotions, looke for shakings. You read, Dan. 12.1.
But when God does this, you must look for Commotions, look for shakings. You read, Dan. 12.1.
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Page 207
1953
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, — It is a time of Deliverance, but a time of shaking: And At that time shall Michael stand up, the great Prince that Stands 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, — It is a time of Deliverance, but a time of shaking:
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Page 207
1954
And therefore this is that we must expect, that God should increase our troubles, when he comes to remove our troubles.
And Therefore this is that we must expect, that God should increase our Troubles, when he comes to remove our Troubles.
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747
Page 207
1955
Object. Yea, but you will say, were our troubles at the height, then we could with more comfort bear them;Object. Yea, but you will say, were our Troubles At the height, then we could with more Comfort bear them;
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Page 207
1956
but we feare, though high, they are not yet at the height, how should we therefore be satisfied in that?
but we Fear, though high, they Are not yet At the height, how should we Therefore be satisfied in that?
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Page 207
1957
Ans. 1. When you are at the height of your graces, of your faith, hope, patience,Ans. 1. When you Are At the height of your graces, of your faith, hope, patience,
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749
Page 207
1958
when you can believe no further, & hope no further; It is said in respect of the great trouble.
when you can believe no further, & hope no further; It is said in respect of the great trouble.
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749
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1959
Luke 8. when he cometh he shall not finde faith in the earth, these were at the height indeed, Lycia 8. when he comes he shall not find faith in the earth, these were At the height indeed,
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Page 207
1960
if they had been wound any higher, they had crack't, the Musician will winde his strings to the height,
if they had been wound any higher, they had cracked, the Musician will wind his strings to the height,
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1961
but not overwinde them, so God, he will exercise, but not destroy our graces.
but not overwinde them, so God, he will exercise, but not destroy our graces.
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Page 208
1962
2. When our enemies are at the height of their sins, and at the height of their rage and cruelty.
2. When our enemies Are At the height of their Sins, and At the height of their rage and cruelty.
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750
Page 208
1963
Exod. 15.9, 10. when wicked men are at the top of their pride, they are neerest ruine,Exod 15.9, 10. when wicked men Are At the top of their pride, they Are nearest ruin,
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750
Page 208
1964
when the iniquity of a man is full, when sin is finished, it brings forth death,
when the iniquity of a man is full, when since is finished, it brings forth death,
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750
Page 208
1965
when the Epha is full, when the harvest is ripe, then will God put in his sickle, &c. Deut. 32.35.
when the Epha is full, when the harvest is ripe, then will God put in his fickle, etc. Deuteronomy 32.35.
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750
Page 208
1966
3. VVhen we are brought to the lowest. 1. In Passive, Humiliation. 2. Active, Humiliation. when mens eyes are bigge with teares, their hearts with sorrow,
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,
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751
Page 208
1967
then is Gods mercy big with deliverance;
then is God's mercy big with deliverance;
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751
Page 208
1968
God doth use to bring in a full tide of Comfort, when we are at the lowest ebbe of trouble,
God does use to bring in a full tide of Comfort, when we Are At the lowest ebb of trouble,
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751
Page 208
1969
when the streame is dry, when the channell of second Causes doth not run, then will God arise,
when the stream is dry, when the channel of second Causes does not run, then will God arise,
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751
Page 208
1970
and have mercy on Sion, there is hope in thine end.
and have mercy on Sion, there is hope in thine end.
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751
Page 208
1971
Jere. 31.16, 17. when wee would have thought there was an end of hope, when the stock of hopes was spent, &c. yet then a time of hope, Esay. 33.7, 8, 9. In the mean time, it is rather our worke to doe our present duties,Jere. 31.16, 17. when we would have Thought there was an end of hope, when the stock of hope's was spent, etc. yet then a time of hope, Isaiah. 33.7, 8, 9. In the mean time, it is rather our work to do our present duties,
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751
Page 208
1972
then to busy our selves, and indeed increase our present troubles, by seeking to take the elevation of them, our troubles are high,
then to busy our selves, and indeed increase our present Troubles, by seeking to take the elevation of them, our Troubles Are high,
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751
Page 209
1973
but how high God will rayse them before he doth deliver us, it is not in man to tell;
but how high God will raise them before he does deliver us, it is not in man to tell;
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751
Page 209
1974
It is our comfort, he will either lessen the burthen, or strengthen the back, either lessen our troubles,
It is our Comfort, he will either lessen the burden, or strengthen the back, either lessen our Troubles,
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751
Page 209
1975
or increase our strength to beare, he will not suffer us to be rempted above measure,
or increase our strength to bear, he will not suffer us to be rempted above measure,
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751
Page 209
1976
and he knows our measure, what wee are able to beare.
and he knows our measure, what we Are able to bear.
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751
Page 209
1977
For the present, let it be our work to lessen our sins, as God increaseth our troubles, to heighten our duties,
For the present, let it be our work to lessen our Sins, as God increases our Troubles, to heighten our duties,
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751
Page 209
1978
as God doth heighten our difficulties, to be healed by our troubles, healed of our pride, unthankfulnesse, &c. And you shall then quickly see, that God will turne all your troubles into healing. So much for that doctrine.
as God does 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.
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751
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1979
There is yet something more observeable. [ When they saw him, they were troubled. ]
There is yet something more observable. [ When they saw him, they were troubled. ]
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752
Page 209
1980
Christ addeth feare to feare, but not danger to danger, They were in no lesse danger before, though now in more fear; christ adds Fear to Fear, but not danger to danger, They were in no less danger before, though now in more Fear;
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Page 209
1981
There was now more feare, but before more danger, their dangers were lessened, though their feares were increased. There was now more Fear, but before more danger, their dangers were lessened, though their fears were increased.
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Page 210
1982
D. Mens feares may be increased, when yet deliverance is neerest.D. Men's fears may be increased, when yet deliverance is nearest.
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Page 210
1983
Again, D. God may be in a way of deliverance, when yet he seems to be in a way of destruction. Again, D. God may be in a Way of deliverance, when yet he seems to be in a Way of destruction.
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Page 210
1984
But we have done with the first, the effect of their apprehension of Christ, ad intra, they were troubled.
But we have done with the First, the Effect of their apprehension of christ, ad intra, they were troubled.
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757
Page 210
1985
Wee will speak a word to the second, the effect, ad extra, they cryed out for fear, heere was terrour, and clamor.
we will speak a word to the second, the Effect, ad extra, they cried out for Fear, Here was terror, and clamor.
pns12 vmb vvi dt n1 p-acp dt ord, dt n1, fw-la fw-la, pns32 vvd av p-acp n1, av vbds n1, cc vvi.
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758
Page 210
1986
(They cryed out for feare.)
(They cried out for Fear.)
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759
Page 210
1987
For feare of what? why, 'twas for fear of Christ, they thought him to be a Ghost,
For Fear of what? why, 'twas for Fear of christ, they Thought him to be a Ghost,
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760
Page 210
1988
and therefore cry out for feare.
and Therefore cry out for Fear.
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760
Page 210
1989
But admit it had been a Ghost, yet why should they feare, why should they cry, had it not been easier to have driven him away by prayers,
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,
p-acp vvi pn31 vhd vbn dt n1, av q-crq vmd pns32 vvi, q-crq vmd pns32 vvi, vhd pn31 xx vbn jc pc-acp vhi vvn pno31 av p-acp n2,
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761
Page 210
1990
then by feares, by beleeving, then by crying.
then by fears, by believing, then by crying.
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761
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1991
It is more easy to drive away Sathan by prayers, then by fears, It is said in the 26. Esay, 16. they powred forth a prayer, It is more easy to drive away Sathan by Prayers, then by fears, It is said in the 26. Isaiah, 16. they poured forth a prayer,
pn31 vbz av-dc j pc-acp vvi av np1 p-acp n2, av p-acp n2, pn31 vbz vvn p-acp dt crd np1, crd pns32 vvd av dt n1,
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761
Page 210
1992
when their chastisement was on them, the word doth signifie a charme, as well as a Prayer:
when their chastisement was on them, the word does signify a charm, as well as a Prayer:
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761
Page 210
1993
prayer is the best charme to conjure down the devill. It is our weaknesse to be afraid of Satan, and our wickednesse too.
prayer is the best charm to conjure down the Devil. It is our weakness to be afraid of Satan, and our wickedness too.
n1 vbz dt js n1 pc-acp vvi a-acp dt n1. pn31 vbz po12 n1 pc-acp vbi j pp-f np1, cc po12 n1 av.
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761
Page 211
1994
Satan could not doe thee so much hurt, if hee killed thee in the place, (though indeed he cannot touch a hayre without permission) as he doth if he prevaile with thee to be afraid of him.
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 does if he prevail with thee to be afraid of him.
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762
Page 211
1995
Many are afraid of Satan when they are praying, who yet are never afraid of him when they are sinning:
Many Are afraid of Satan when they Are praying, who yet Are never afraid of him when they Are sinning:
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763
Page 211
1996
Indeed when they sinne they serve the devill, and therefore think he will not hurt them.
Indeed when they sin they serve the Devil, and Therefore think he will not hurt them.
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763
Page 211
1997
But when they pray, they serve God, and then they feare him, because now they know they doe displease him.
But when they pray, they serve God, and then they Fear him, Because now they know they do displease him.
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763
Page 211
1998
Nay, too many weak and timerous spirits of Gods people, who are too much afraid of him,
Nay, too many weak and timorous spirits of God's people, who Are too much afraid of him,
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763
Page 211
1999
if they be alone in their Chambers, Closets; and if it bee darke, they dare not stay, though they be in duty;
if they be alone in their Chambers, Closets; and if it be dark, they Dare not stay, though they be in duty;
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763
Page 211
2000
if they doe, yet they stay with feare and trembling.
if they do, yet they stay with Fear and trembling.
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763
Page 211
2001
And indeed thou hadst better to feare and tremble in duty, than to suffer thy feare to cause thee to leave off a duty.
And indeed thou Hadst better to Fear and tremble in duty, than to suffer thy Fear to cause thee to leave off a duty.
cc av pns21 vhd2 av-jc pc-acp vvi cc vvi p-acp n1, cs pc-acp vvi po21 n1 pc-acp vvi pno21 pc-acp vvi a-acp dt n1.
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763
Page 211
2002
The best way to conquer the devill is to stand to it.
The best Way to conquer the Devil is to stand to it.
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763
Page 211
2003
He is the greatest coward, because the greatest sinner, resistance conquers him, he dares not stand out one charge;
He is the greatest coward, Because the greatest sinner, resistance conquers him, he dares not stand out one charge;
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763
Page 212
2004
thou over-over-comes, if thou doe but hold up weapons against him.
thou over-over-comes, if thou do but hold up weapons against him.
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763
Page 212
2005
Art thou in duty, doth Satan trouble thee? art thou afraid? yet hold on prayer.
Art thou in duty, does Satan trouble thee? art thou afraid? yet hold on prayer.
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764
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2006
Satan is more afraid of thy prayers, than thou canst be of his feares: Thou tormenst him more by prayers, than he can doe thee by fears:
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:
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2007
And therfore hold up thy heart, thou runst into danger, if once thou goest out of duty;
And Therefore hold up thy heart, thou runnest into danger, if once thou goest out of duty;
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764
Page 212
2008
better thou hadst to dye in the place in believing and praying, than to preserve thy self (if this thou could doe) by flying and withdrawing.
better thou Hadst to die in the place in believing and praying, than to preserve thy self (if this thou could do) by flying and withdrawing.
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764
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2009
Certainly hee comes into Satans power, who seeks to escape it by flying, and not by beleeving, by fearing, and not by praying.
Certainly he comes into Satan power, who seeks to escape it by flying, and not by believing, by fearing, and not by praying.
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2010
Let us then take heed of this — We are too apt to it, with the Apostles here, to act our feare,
Let us then take heed of this — We Are too apt to it, with the Apostles Here, to act our Fear,
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765
Page 212
2011
when we are called forth to act our faith. There is yet something more from this second effect of their feare.
when we Are called forth to act our faith. There is yet something more from this second Effect of their Fear.
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765
Page 212
2012
(They cryed out for feare.)
(They cried out for Fear.)
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767
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2013
Passion you see will have a vent, They cryed out: — It had been well if they had cryed up, but they cryed out:
Passion you see will have a vent, They cried out: — It had been well if they had cried up, but they cried out:
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768
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2014
Feare doth the one, but it must be faith which must doe the other. — But what a shame was this.
fear does the one, but it must be faith which must do the other. — But what a shame was this.
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768
Page 213
2015
It was a sin they should be afraid, but what a shame they should cry out for feare;
It was a since they should be afraid, but what a shame they should cry out for Fear;
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2016
— They who were the Disciples of Christ were in Gods way, went out upon Christs warrant, doe they feare? nay, doe they cry out for feare? what may the Mariners say? Shall such a man as I fly, saith Nehemiah? what one under such protections? one under so many promises? one who had such a cause,
— They who were the Disciples of christ were in God's Way, went out upon Christ warrant, do they Fear? nay, do they cry out for Fear? what may the Mariners say? Shall such a man as I fly, Says Nehemiah? what one under such protections? one under so many promises? one who had such a cause,
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2017
& such incouragements from above, shall I flye? This he thought both Gods dishonour, his shame, religions scandall.
& such encouragements from above, shall I fly? This he Thought both God's dishonour, his shame, Religions scandal.
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768
Page 213
2018
So shall such men as these fear, nay cry out too? Such as were the friends and Disciples of Christ? such as were sent on Christs Errand? such who were under such protections? doe they feare? — What, I say, might the poore Mariners say? What a dishonour was this to Christ? what a scandall to Religion, what a shame to themselves? You have an excellent expression in the 8. Ezra 22. Read it.
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 Errand? such who were under such protections? do they Fear? — What, I say, might the poor Mariners say? 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.
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Page 213
2019
See how tender Gods people are of Gods honour, they will rather venture themselves, then hazzard Gods glory;
See how tender God's people Are of God's honour, they will rather venture themselves, then hazard God's glory;
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2020
he would rather goe in danger, than give occasion to wicked men to think dishonourably of God.
he would rather go in danger, than give occasion to wicked men to think dishonourably of God.
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2021
Doct. Certainly Christians should be careful, they should take heed of bringing an ill report upon the wayes of God, they should take heed of bringing a scandall upon religion.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.
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Page 214
2022
It is a great sinne with the bad spyes to bring an ill report on the good land;
It is a great sin with the bad spies to bring an ill report on the good land;
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Page 214
2023
to cause the wayes of God to bee evill spoken of. Beware of fearing:
to cause the ways of God to be evil spoken of. Beware of fearing:
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Page 214
2024
Wherefore should I feare in the dayes of evill? saith David, the righteous should be as bold as a Lion:Wherefore should I Fear in the days of evil? Says David, the righteous should be as bold as a lion:
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769
Page 214
2025
A good cause and a good courage should goe together. But though you should fe•re, yet fight against your fears, pray against thē.
A good cause and a good courage should go together. But though you should fe•re, yet fight against your fears, pray against them.
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Page 214
2026
Beware of crying out — He that crys up wil never cry out; he whose heart hath found a vent to God, hee will never complaine to man:
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:
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Page 214
2027
hee who is once open to God, is shut up to man, the more God hears of thee, lesse man shall hear; men cry downwards so much;
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;
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Page 214
2028
because they cry no more upwards:
Because they cry no more upward:
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2029
if your hearts could once find a passage to God in your troubles, you would finde so much comfort in it,
if your hearts could once find a passage to God in your Troubles, you would find so much Comfort in it,
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Page 214
2030
as you would never complaine to man. Christians!
as you would never complain to man. Christians!
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2031
you are all publike persons, there is an universality in every one of you, one of you stands for many, a few for all:
you Are all public Persons, there is an universality in every one of you, one of you Stands for many, a few for all:
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Page 215
2032
and that not onely for all Professors, but profession too.
and that not only for all Professors, but profession too.
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2033
You had need therefore to be wary, to walk exactly, suffer not the Crosse of Christ, the ways of God to be ill spoken of for your sake, 3. Phil. 18. Give not you occasion to wicked men to blaspheme Religion, to cast dirt in the pure face of Profession.
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. Philip 18. Give not you occasion to wicked men to Blaspheme Religion, to cast dirt in the pure face of Profession.
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771
Page 215
2034
It was Davids sinne, let it not be yours. — It lyes upon us to justifie the wayes of God by our unblameable walking;
It was Davids sin, let it not be yours. — It lies upon us to justify the ways of God by our unblameable walking;
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Page 215
2035
Woe bee to them by whom offences come; Woe be to them by whom offences come;
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2036
woe be to them who give just occasion of Scandall to wicked men, that put a stumbling block in the wayes of others, to hinder them from entring the way of life. 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.
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2037
But yet you that are without, suffer not the infirmities and sins of those that walke in the way of profession to bee a rock of offence, a stone of stumbling to you, to keep you from entring the way of life.
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.
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772
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2038
The wayes are good, though all that walk in the wayes should be nought, you are to walke by precepts, not by the practises of others, by rule not example:
The ways Are good, though all that walk in the ways should be nought, you Are to walk by Precepts, not by the practises of Others, by Rule not Exampl:
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2039
their failings are not to be stars to sayle by; but rocks to shun:
their failings Are not to be Stars to sail by; but Rocks to shun:
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2040
That which they should doe is thy Law, that which they doe (if they faile) is not thy patterne.
That which they should do is thy Law, that which they do (if they fail) is not thy pattern.
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2041
It grieves me to see the unanswerable walking of professiors to profession;
It grieves me to see the unanswerable walking of professiors to profession;
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2042
and it is an addition to our sorrow, to see how Satan makes use of our failings,
and it is an addition to our sorrow, to see how Satan makes use of our failings,
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2043
and sins to be as stumbling blocks to hinder others from entring the way of life.
and Sins to be as stumbling blocks to hinder Others from entering the Way of life.
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2044
But men whose hearts are set against the ways of God, shall bee furnished with matter enough to bring them into further dislike.
But men whose hearts Are Set against the ways of God, shall be furnished with matter enough to bring them into further dislike.
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2045
If you be willing to be offended, you shal have offences enough to your further blinding and hardning:
If you be willing to be offended, you shall have offences enough to your further blinding and hardening:
cs pn22 vbb j pc-acp vbi vvn, pn22 vmb vhi n2 av-d p-acp po22 jc j-vvg cc n-vvg:
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773
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2046
if the Word do not teach you, works shall blind you, if the word doe not soften you, works will harden you:
if the Word do not teach you, works shall blind you, if the word do not soften you, works will harden you:
cs dt n1 vdb xx vvi pn22, n2 vmb vvi pn22, cs dt n1 vdb xx vvi pn22, n2 vmb vvi pn22:
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2047
if you stumble at the Word, and at profession, you are sure to fall at workes.
if you Stumble At the Word, and At profession, you Are sure to fallen At works.
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773
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2048
Men first take offence at the duties the Word commands, and then they strengthen that offence by the failings of those who walke in those wayes:
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:
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774
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2049
This the Apostle shewes in the 1 Pet. 2.8. Christ was a stone of stumbling; but you see to whom, even to those who stumbled at the Word first;
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;
d dt n1 vvz p-acp dt crd np1 crd. np1 vbds dt n1 pp-f vvg; cc-acp pn22 vvb p-acp ro-crq, av p-acp d r-crq vvd p-acp dt n1 ord;
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first the stumble at the word, then at Christ. Beware lest this be your condition, if it be;
First the Stumble At the word, then At christ. Beware lest this be your condition, if it be;
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all the faylings of Professors shall serve for no other end to you, then for your further hardning,
all the failings of Professors shall serve for no other end to you, then for your further hardening,
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and strengthenning your dislike against Profession it self, to your utter undoing. — But we shall shut up this.
and strengthenning your dislike against Profession it self, to your utter undoing. — But we shall shut up this.
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— And will now come to the next Verse. The end of the fifth Sermon.
— And will now come to the next Verse. The end of the fifth Sermon.
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Matth. 14.27. But straightway Jesus spake unto them, saying: be of good cheere, It is I, be not afraid. Matthew 14.27. But straightway jesus spoke unto them, saying: be of good cheer, It is I, be not afraid.
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HItherto, you have had a black, a stormy and tempestuous night; and now the morning begins to appeare.
HItherto, you have had a black, a stormy and tempestuous night; and now the morning begins to appear.
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Hitherto you have had nothing but troubles, fears, outcries; but now comfort begins to dawne.
Hitherto you have had nothing but Troubles, fears, Outcries; but now Comfort begins to dawn.
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The beginnings of Gods people may be very sad and troublesome, but the end is ever comfortable and joyfull.
The beginnings of God's people may be very sad and troublesome, but the end is ever comfortable and joyful.
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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.
Hence David, Mark the upright man, observe the just, for the end of that man is peace, Psalm 37. The end, he Says, not the beginnings. The beginnings may be stormy: but the end is calmy.
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Noahs Ark was a long time tossed with waves; but at last it came to Mount Ararat, a place of rest.Noahs Ark was a long time tossed with waves; but At last it Come to Mount Ararat, a place of rest.
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So the Church of God may be Tost upon the stormy sea of this world for a time:
So the Church of God may be tossed upon the stormy sea of this world for a time:
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but at last God wil allay all stormes, quiet all troubles, and bring his poore tossed ship of the Church unto safe harbour.
but At last God will allay all storms, quiet all Troubles, and bring his poor tossed ship of the Church unto safe harbour.
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— There is a rest for the people of God, Heb. 4.9, 2 Thess. 1.7. You have an Embleme of all this in this story of the ship on the sea;
— There is a rest for the people of God, Hebrew 4.9, 2 Thess 1.7. You have an Emblem of all this in this story of the ship on the sea;
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which Augustine makes to resemble the state of the Church from Christs Ascension, till his comming againe.
which Augustine makes to resemble the state of the Church from Christ Ascension, till his coming again.
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As I have shewed you before. You have seen their Commission and setting forth to sea:
As I have showed you before. You have seen their Commission and setting forth to sea:
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you have seene their danger, and the feares they were in. You have heard of Christs addresses to relieve them:
you have seen their danger, and the fears they were in. You have herd of Christ Addresses to relieve them:
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and (upon a mistake) the increase of their feares, though not of danger. And thus farre hath Christ exercised their graces, discovered their corruptions:
and (upon a mistake) the increase of their fears, though not of danger. And thus Far hath christ exercised their graces, discovered their corruptions:
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now begins the rise of their comfort and deliverance. Christ can neither deferre their deliverance, nor conceale himselfe any longer.
now begins the rise of their Comfort and deliverance. christ can neither defer their deliverance, nor conceal himself any longer.
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And therefore it followes, [ But straitway Jesus spake unto them, saying; Be of good comfort, it is I, be not afraid. ]
And Therefore it follows, [ But straightway jesus spoke unto them, saying; Be of good Comfort, it is I, be not afraid. ]
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As the mother sometimes speakes to her childe in the darke of the night, when it is afraid; As the mother sometime speaks to her child in the dark of the night, when it is afraid;
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Peace child, do not cry, 〈 ◊ 〉 it is I, thy mother. be not afraid.
Peace child, do not cry, 〈 ◊ 〉 it is I, thy mother. be not afraid.
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So doth Christ here speak to his Disciples, when they were in their childish feare of a ghost;
So does christ Here speak to his Disciples, when they were in their childish Fear of a ghost;
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Peace, be of good comfort, It is I, your Saviour; be not afraid. They deserved reproofe, but he pitties their weaknesse. Peace, be of good Comfort, It is I, your Saviour; be not afraid. They deserved reproof, but he pities their weakness.
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In this Text, Christ doth apply himselfe to the cure of three severall distempers, under which they laboured.
In this Text, christ does apply himself to the cure of three several distempers, under which they laboured.
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1 They were in feare of a Ghost. 2 They were in feare of their danger;
1 They were in Fear of a Ghost. 2 They were in Fear of their danger;
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of being swallowed up of the waves. 3 They were even out of hopes of preservation and deliverance.
of being swallowed up of the waves. 3 They were even out of hope's of preservation and deliverance.
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See here how Christ doth apply himself to the cure of these three distempers.
See Here how christ does apply himself to the cure of these three distempers.
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1 To settle them aright in their misapprehension, that he was a ghost, he tels them, — It is I.
1 To settle them aright in their misapprehension, that he was a ghost, he tells them, — It is I.
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2 To quiet their hearts in the feare of the danger of the waves: He saith, It is I, be not afraid.
2 To quiet their hearts in the Fear of the danger of the waves: He Says, It is I, be not afraid.
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3 To comfort and strengthen their hearts, in assurance of deliverance;
3 To Comfort and strengthen their hearts, in assurance of deliverance;
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he saith, — Be of good cheere, or beleeve, be of good confidence, It is I.
he Says, — Be of good cheer, or believe, be of good confidence, It is I.
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This in a more generall way is observable in the Text. In particular; cast your eye upon these foure things.
This in a more general Way is observable in the Text. In particular; cast your eye upon these foure things.
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1 Look upon the way, which Christ takes to settle, comfort, & incourage his Disciples, in their fears, dangers, & misapprehensions. [ He spake unto them. ]
1 Look upon the Way, which christ Takes to settle, Comfort, & encourage his Disciples, in their fears, dangers, & misapprehensions. [ He spoke unto them. ]
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2 Looke upon the incouragement it selfe, which is double. 1 Be of good cheere. 2 Be not afraid.
2 Look upon the encouragement it self, which is double. 1 Be of good cheer. 2 Be not afraid.
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3 Looke upon the ground of this incouragement, [ It is I: ] Be of good comfort, It is I, be not afraid. 4 Observe the time when:
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:
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and that is in the first words: straightway. — But straightway Jesus spake unto them, &c. We will begin with the first:
and that is in the First words: straightway. — But straightway jesus spoke unto them, etc. We will begin with the First:
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The way Christ takes to settle, comfort, and incourages them. [ Iesus spake to them. ]
The Way christ Takes to settle, Comfort, and encourages them. [ Iesus spoke to them. ]
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But to what Them? doth he meane 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.
But to what Them? does 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.
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Well might they thinke as Ahab sometimes said to Eliah, — Hast thou found me, oh my enemy.
Well might they think as Ahab sometime said to Elijah, — Hast thou found me, o my enemy.
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1 It was spoken to the hearing of all. 2 But to the comfort chiefly of his owne.
1 It was spoken to the hearing of all. 2 But to the Comfort chiefly of his own.
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Doct. The same word of God may be spoken to the hearing of all; but to the comfort of a few.Doct. The same word of God may be spoken to the hearing of all; but to the Comfort of a few.
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Christ spake to the hearing of all in the ship, but yet to the comfort of his Disciples.
christ spoke to the hearing of all in the ship, but yet to the Comfort of his Disciples.
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And yet we cannot but think, the rest of the Passengers and Mariners might receive some comfort by it:
And yet we cannot but think, the rest of the Passengers and Mariners might receive Some Comfort by it:
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so far as they understood who it was that spake. The newes of a Saviour to a man in misery is some comfort;
so Far as they understood who it was that spoke. The news of a Saviour to a man in misery is Some Comfort;
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though as yet the man is not able to cleere his interest in him.
though as yet the man is not able to clear his Interest in him.
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And it might be the more to them now, because they were in the same ship with the Disciples,
And it might be the more to them now, Because they were in the same ship with the Disciples,
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and therefore like to be shaters with them in their deliverance.
and Therefore like to be shaters with them in their deliverance.
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Doct. It is good to be in the ship with the people of God, though it be on a stormy and troublesome sea.Doct. It is good to be in the ship with the people of God, though it be on a stormy and troublesome sea.
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The Mariners found this to be true. They were in the ship with them, and therefore did partake of the common salvation.
The Mariners found this to be true. They were in the ship with them, and Therefore did partake of the Common salvation.
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It is good to be in good company in a good cause, though you meet with many difficulties in it.
It is good to be in good company in a good cause, though you meet with many difficulties in it.
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If any salvation come, you shall be sure to heare of it there.
If any salvation come, you shall be sure to hear of it there.
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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;
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;
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They had not only their bodies, but their soules saved too, as you may conjecture charitably by the sequell of the story, Verse 33.
They had not only their bodies, but their Souls saved too, as you may conjecture charitably by the sequel of the story, Verse 33.
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Againe, in that the whole ship was saved for a few Disciples in it, we learne,
Again, in that the Whole ship was saved for a few Disciples in it, we Learn,
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Doct. That God may have mercy upon many for the sake of a few. God would have spared Sodome for ten righteous persons; Ierusalem for one, Ier. 5.1. — Beleeve me, (saith Augustine ) holy men are the pillars of a Common wealth, which being taken away, we can look for nothing but ruine. Doct. That God may have mercy upon many for the sake of a few. God would have spared Sodom for ten righteous Persons; Ierusalem for one, Jeremiah 5.1. — Believe me, (Says Augustine) holy men Are the pillars of a Common wealth, which being taken away, we can look for nothing but ruin.
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Eliah was called The Chariots of Israel, and the horsemen thereof. Elijah was called The Chariots of Israel, and the horsemen thereof.
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Luther is said to be the pillar of Germany, who by his prayers did keepe back and helpe off many miseries upon them. It is said, Numb. 14.9. Feare not the people of the land, for they are bread for you: Luther is said to be the pillar of Germany, who by his Prayers did keep back and help off many misery's upon them. It is said, Numb. 14.9. fear not the people of the land, for they Are bred for you:
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their defence is departed from them. The Lord is with us; feare them not;their defence is departed from them. The Lord is with us; Fear them not;
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[ 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:[ their defence is departed from them ] It is in the Margin, [ Their Shadow. ] The Rabbis say, That this was Job; and as long as he lived, he was a shadow and defence to Canaan, that they could not enter:
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but now being dead, they might goe in, and enter, they were all bread for them,
but now being dead, they might go in, and enter, they were all bred for them,
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for their defence is departed from them.
for their defence is departed from them.
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Wicked men look upon Gods People as the Troublers of a Kingdome, of a City, of a Parish:
Wicked men look upon God's People as the Troublers of a Kingdom, of a city, of a Parish:
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when yet God saith, they are the Defence the Shelter of them. The whole Ship was saved for a few Disciples in it;
when yet God Says, they Are the Defence the Shelter of them. The Whole Ship was saved for a few Disciples in it;
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nay, a whole Ship for one Paul. Acts 27. God hath oftentimes Mercy upon many, for the sake of a few, But wee proceed.
nay, a Whole Ship for one Paul. Acts 27. God hath oftentimes Mercy upon many, for the sake of a few, But we proceed.
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[ JESUS spake unto them. ]
[ JESUS spoke unto them. ]
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This is the way that Christ took here, to incourage and comfort the hearts of his people. [ He spake unto them.
This is the Way that christ took Here, to encourage and Comfort the hearts of his people. [ He spoke unto them.
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] They were in a sad condition, before Christ spake: but now their souls revive.] They were in a sad condition, before christ spoke: but now their Souls revive.
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Doct. A word from Christ is able to raise up and encourage the drooping spirits of Gods people in trouble.Doct. A word from christ is able to raise up and encourage the drooping spirits of God's people in trouble.
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I say, Though the hearts of Gods People lie low in trouble and sorrow: yet one word of Christ is able to raise them, and revive them.
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.
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You see here, The Disciples were in a sad condition before; even at their wits end, for feare, but one VVord from Christ settles, them.
You see Here, The Disciples were in a sad condition before; even At their wits end, for Fear, but one Word from christ settles, them.
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Are we in troubles of Conscience; labouring under the apprehensions of Gods wrath for sin! It's but One Word speaking, and thy soul shall be comforted.
are we in Troubles of Conscience; labouring under the apprehensions of God's wrath for since! It's but One Word speaking, and thy soul shall be comforted.
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It's but one word from Christ, — Thy sins be forgiven thee. ] And Conscience is at peace: all troubles are gone.
It's but one word from christ, — Thy Sins be forgiven thee. ] And Conscience is At peace: all Troubles Are gone.
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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 revived.
are we in Desertions? Does christ withdraw himself from us? It is but one word from christ, — It is I, and the soul is again revived.
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As it was with Mary in the losse of his Bodily presence, She wept, and would not be comforted:
As it was with Marry in the loss of his Bodily presence, She wept, and would not be comforted:
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Nay, though Angels did labour to comfort her, yet they could not.
Nay, though Angels did labour to Comfort her, yet they could not.
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It is not all the Angels of heaven, that are able to confort a drooping soul, Christ but speakes a word to her, — Mary. And her heart leaps. — Rabboni. My Lord:
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:
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So is it with a soul that hath lost the spirituall presence of Christ.
So is it with a soul that hath lost the spiritual presence of christ.
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It is not all the comforts in heaven and earth, can comfort the soul in the absence of Christ;
It is not all the comforts in heaven and earth, can Comfort the soul in the absence of christ;
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what is Gold in the absence of God! What is the creature in the absence of the Creator!
what is Gold in the absence of God! What is the creature in the absence of the Creator!
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All the world is but like a Feast without an Appetite, a Paradice without a Tree of Life.
All the world is but like a Feast without an Appetite, a Paradise without a Tree of Life.
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Nothing can fill up Christs room in the soul; The Presence of no comfort can make up the absence of Christ;
Nothing can fill up Christ room in the soul; The Presence of no Comfort can make up the absence of christ;
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yet one word from Christ, one smile from heaven, And the soul is revived.
yet one word from christ, one smile from heaven, And the soul is revived.
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Speak but the word, and thy servant shall be whole, saith the man in the Gospel:Speak but the word, and thy servant shall be Whole, Says the man in the Gospel:
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So, Speak but the word, and this dead heart shall be raised:
So, Speak but the word, and this dead heart shall be raised:
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this dejected heart shall be comforted, this broken heart shall be bound up, this sad heart shall be cheered, &c. Are we in outward troubles and Calamities? why, it is the Word of Christ, that doth stay us, that doth cheare 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.
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 does stay us, that does cheer us, that does support us, that does Comfort us. Psalm 94.19. In the multitude of my perplexed thoughts within me, Thy comforts delight my soul.
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Certainly the comforts from his Word. Yea saith he: — I had perished in mine affliction, but that thy Word did support mee. Psal. 119.50.92. The Word is full of Counsell, full of Comfort, full of Support, full of Help to a soul, in all his Troubles.
Certainly the comforts from his Word. Yea Says he: — I had perished in mine affliction, but that thy Word did support me. Psalm 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.
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Therefore hath God left us a Word, that, it might be as a School to instruct us;
Therefore hath God left us a Word, that, it might be as a School to instruct us;
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a Star, or Sun, to guide us; a Rock to support us; a Cordiall to comfort us; a Tower to secure us;
a Star, or Sun, to guide us; a Rock to support us; a Cordial to Comfort us; a Tower to secure us;
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and Armory to defend us in the evill day.
and Armoury to defend us in the evil day.
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The Word is as full of comfort, as the times are full of terror; the dayes are full of trouble: but the Promise is full of comfort. And it never speakes more comfort to the Saints,
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,
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then when the times speak most trouble.
then when the times speak most trouble.
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Vse. Let this then direct us, whither to flie for comfort now, in these times of Trouble:Use. Let this then Direct us, whither to fly for Comfort now, in these times of Trouble:
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Even to the Word of Christ.
Even to the Word of christ.
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Enquire what VVord of comfort, Christ speaks now to his Church, in this day of Trouble;
Inquire what Word of Comfort, christ speaks now to his Church, in this day of Trouble;
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and listen to it, live upon it.
and listen to it, live upon it.
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It is our fault, that the Noyse of our Troubles and feares doe hinder us from hearing what Christ saith in his VVord to comfort us.
It is our fault, that the Noise of our Troubles and fears do hinder us from hearing what christ Says in his Word to Comfort us.
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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:
It is said of the children of Israel, Exod 6.9. that when Moses Come to speak Deliverance and Comfort to them, and told them, that God sent him to that purpose, to deliver them:
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yet saith the Text, The children of Israel hearkened not to Moses for Anguish of Spirit, and for cruell Bondage:
yet Says the Text, The children of Israel harkened not to Moses for Anguish of Spirit, and for cruel Bondage:
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So it is with us, Our Feares, and our Troubles, and Vnbeleevings, carnall reasonings cry so loud in our eares, that wee cannot hear the Comfort that God doth now speak to us, out of his Word.
So it is with us, Our Fears, and our Troubles, and Vnbeleevings, carnal reasonings cry so loud in our ears, that we cannot hear the Comfort that God does now speak to us, out of his Word.
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Object. But you will say, Did Christ speak to us, as hee did to his Disciples heere,Object. But you will say, Did christ speak to us, as he did to his Disciples Here,
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then we might be comforted in our troubles. Ans. Christ doth speak to us, as he did to them:
then we might be comforted in our Troubles. Ans. christ does speak to us, as he did to them:
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VVhat did he say to them, but he saith to us also now, All we read was but this, — Be of good cheere; It is I? Be not afraid.
What did he say to them, but he Says to us also now, All we read was but this, — Be of good cheer; It is I? Be not afraid.
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He did not say, He would save them, Hee would helpe them, nor that hee would preserve their ship, cease the storme, deliver them out of Trouble and Danger;
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;
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onely hee saith, Bee of good cheere (It is I) I, that am your Saviour, your Lord, your Master. I, that sent you out.
only he Says, be of good cheer (It is I) I, that am your Saviour, your Lord, your Master. I, that sent you out.
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All the rest was the work of their Faith. Their Faith made out the rest: even their Confidence in him. Now I say.All the rest was the work of their Faith. Their Faith made out the rest: even their Confidence in him. Now I say.
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This, and more then this doth Christ say to us now in our Trouble.
This, and more then this does christ say to us now in our Trouble.
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How many words of Christ have wee, for this [ Bee of good cheer? Let not your hearts be troubled. ] Fear not little flock.
How many words of christ have we, for this [ be of good cheer? Let not your hearts be troubled. ] fear not little flock.
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[ Fear not thou worme Jacob, ] I. I, that am your God, your Saviour, your Deliverer, in times of Trouble; your Rock, Refuge, Shield. [ fear not thou worm Jacob, ] I. I, that am your God, your Saviour, your Deliverer, in times of Trouble; your Rock, Refuge, Shield.
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It is I, whose cause you undertake; whose glory is concern'd. And therefore we may reason out the rest, as well as they:
It is I, whose cause you undertake; whose glory is concerned. And Therefore we may reason out the rest, as well as they:
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and where is now our Faith! That man is deafe, that heares not Christ say thus much now.
and where is now our Faith! That man is deaf, that hears not christ say thus much now.
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And doth Christ say this? where then is our Faith, to rest upon him, oh that this word might beget faith,
And does christ say this? where then is our Faith, to rest upon him, o that this word might beget faith,
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and this Faith might again strengthen it self in this Word!
and this Faith might again strengthen it self in this Word!
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Object. But you will say, Had wee a perticular Word of Christ, that God would now deliver England:Object. But you will say, Had we a particular Word of christ, that God would now deliver England:
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wee could then finde a Bottom of Comfort, though our conditions lay farre lower then they are. But wee want that.
we could then find a Bottom of Comfort, though our conditions lay Far lower then they Are. But we want that.
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Therefore are we oppressed with feares.
Therefore Are we oppressed with fears.
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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 beleeved the one, resting only upon the Nature of a Saviour, without a word: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:
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and why should we doubt of the other, though we had no word.
and why should we doubt of the other, though we had no word.
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There may be a Resting upon Gods Name for a mercy, Though you have never a Promise for it. Isa. 50.10. Hee that walketh in darknesse, and sees no light:
There may be a Resting upon God's Name for a mercy, Though you have never a Promise for it. Isaiah 50.10. He that walks in darkness, and sees no Light:
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no light of any Promise, to tell him how things shall be:
no Light of any Promise, to tell him how things shall be:
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Yet let him trust upon the Name of the LORD, and stay himself upon his GOD.Yet let him trust upon the Name of the LORD, and stay himself upon his GOD.
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There is Trust without Promise. He that Rests upon the Name of the Lord; that is, his Mercy, Goodnesse, Truth, Love, Rests upon that which is the spring of all the Promises:
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:
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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.the ground, and Foundation, whereon the Promise Stands, and that into which all the Promises Are resolved, viz. The Name of God. Psalm 62.8. The Prophet exhorts to trust in God.
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And upon what Ground? He alleageth no Particular Promise;
And upon what Ground? He allegeth no Particular Promise;
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but tells you of Gods Generall Nature, Ver. 11. God hath spoken, that Power belongs unto God.
but tells you of God's General Nature, Ver. 11. God hath spoken, that Power belongs unto God.
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And Ver. 12. — And unto thee belongeth Mercy. And thereupon hee trusteth. God was Powerfull, and able to Deliver.
And Ver. 12. — And unto thee belongeth Mercy. And thereupon he Trusteth. God was Powerful, and able to Deliver.
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And God was Mercifull, and ready to help, and thereupon he trusted.
And God was Merciful, and ready to help, and thereupon he trusted.
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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 feare him.
And have not we as much for a Ground of our Faith, as This? You read, Psalm 33.18.19. — The Eye of the Lord is on them that Fear him.
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and upon them that Hope in his Mercy: to Deliver their soul from death. and upon them that Hope in his Mercy: to Deliver their soul from death.
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Here is Hope; and that not exercised upon any Promise in Particular, but upon Gods Nature in the Generall.
Here is Hope; and that not exercised upon any Promise in Particular, but upon God's Nature in the General.
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(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 feare him; (Hope in his Mercy.) And yet Says the Psalmist, The eye of the Lord is upon such; to Deliver them from death. Psalm 147.11. — The Lord delights in them, that Fear him;
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in them that Hope in his Mercy. Mark you: There is the same again, though a Promise be wanting;in them that Hope in his Mercy. Mark you: There is the same again, though a Promise be wanting;
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yet God delights in those, that hope in his Mercy, in the Generall. So;
yet God delights in those, that hope in his Mercy, in the General. So;
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Though we had not a Promise, yet we have a Word to discover God to us:
Though we had not a Promise, yet we have a Word to discover God to us:
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we have the Name of God; his Nature; his Properties, to rest upon for Deliverance.
we have the Name of God; his Nature; his Properties, to rest upon for Deliverance.
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And this is as good a Foundation, as the Disciples had now for their Faith upon the Sea.
And this is as good a Foundation, as the Disciples had now for their Faith upon the Sea.
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What Promises had the woman of Canaan? What particular Word had she for her? Indeed she seemed to have one against her;
What Promises had the woman of Canaan? What particular Word had she for her? Indeed she seemed to have one against her;
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I am not sent, but unto the lost sheep of the House of Israel, Verrse 26. Nay, It is not meet to take the childrens bread, and cast it unto doggs. I am not sent, but unto the lost sheep of the House of Israel, Verrse 26. Nay, It is not meet to take the Children's bred, and cast it unto Dogs.
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Verse 26. here was a great tryall, here was not onely silence, Verse 2.3.
Verse 26. Here was a great trial, Here was not only silence, Verse 2.3.
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no word, but here was a word against her, yet her faith rested upon his Nature, he had Power,
no word, but Here was a word against her, yet her faith rested upon his Nature, he had Power,
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and he had mercy, & therfore she rested on him. 2. But wee have yet more incouragement.
and he had mercy, & Therefore she rested on him. 2. But we have yet more encouragement.
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Indeed, if wee had nothing but Gods nature, his Goodnesse, Mercy, compassion to his people, to draw out our faith and Dependance upon him now,
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,
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yet this would goe far with us.
yet this would go Far with us.
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God is mercifull and gracious, wee are his people, First, we are his by choice, he hath chosen us out of the world,
God is merciful and gracious, we Are his people, First, we Are his by choice, he hath chosen us out of the world,
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nay we are his, 2. By purchase, he hath bought us. So Gal. 4.5. Nay, wee are his, 3. By donation.
nay we Are his, 2. By purchase, he hath bought us. So Gal. 4.5. Nay, we Are his, 3. By donation.
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God the Father hath bestowed us on Christ, he hath given us to him. Joh. 17.6.7.
God the Father hath bestowed us on christ, he hath given us to him. John 17.6.7.
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And wee are his 4. by Covenant, we have given our selves to him.
And we Are his 4. by Covenant, we have given our selves to him.
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And being his in bonds, nay his in such neere bonds, choice relations, As wee have incouragement to depend upon him;
And being his in bonds, nay his in such near bonds, choice relations, As we have encouragement to depend upon him;
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So also in our dependance, to expect deliverance and Mercy from him. — So also in our dependence, to expect deliverance and Mercy from him. —
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1. Besides all this, we have a Book of Promises, wherein in the Generall, God hath made many gracious ingagements to us.
1. Beside all this, we have a Book of Promises, wherein in the General, God hath made many gracious engagements to us.
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2. Nay, and we have a book of experiences that may be annexed to the Book of Promises, both of Gods dealings: 1. To other of his people.
2. Nay, and we have a book of experiences that may be annexed to the Book of Promises, both of God's dealings: 1. To other of his people.
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2. To our selves. which might Speak some incouragement, and afford some bottome for faith to rest upon.
2. To our selves. which might Speak Some encouragement, and afford Some bottom for faith to rest upon.
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3. And we have incouragement from the Cause which is undertaken, which as it speakes incouragement to us to undertake it;
3. And we have encouragement from the Cause which is undertaken, which as it speaks encouragement to us to undertake it;
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So it doth no lesse to us in our undertaking of it. 4. Yea, and wee have incouragement from the Consideration of our enemies.
So it does no less to us in our undertaking of it. 4. Yea, and we have encouragement from the Consideration of our enemies.
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I say no more, but that it will be an unparralell'd case, an untracted piece of Providence,
I say no more, but that it will be an unparralelled case, an untracted piece of Providence,
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if God doe not deliver us. Object. But you will say all these may seem but to afford us probable conjectures:
if God do not deliver us. Object. But you will say all these may seem but to afford us probable Conjectures:
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They may be, and may not be.
They may be, and may not be.
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How shall we know whether God will doe to us, as to others? succour his owne Cause,
How shall we know whither God will do to us, as to Others? succour his own Cause,
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and not give us up to our enemies? except we had a particular word for it.
and not give us up to our enemies? except we had a particular word for it.
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Ans. For the answer of this, therefore let us look, and we shall see that we have something that comes neer to a particulat word, that God will deliver us.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.
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Let our Enemies but shew as much for their confidence, as we may doe for ours;
Let our Enemies but show as much for their confidence, as we may do for ours;
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and wee will give up the Bucklers.
and we will give up the Bucklers.
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Wee will first lay downe two grand Rules, which Divines lay down, in the interpretation of Scripture.
we will First lay down two grand Rules, which Divines lay down, in the Interpretation of Scripture.
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1. Rule. What God hath done to others of his people in distresse, is equivalent to a Promise to us, in the same condition.
1. Rule. What God hath done to Others of his people in distress, is equivalent to a Promise to us, in the same condition.
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Now God hath supported, Delivered others of his people in former times.
Now God hath supported, Delivered Others of his people in former times.
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And this is Equivalent to a Promise to us, that God will support and deliver us.
And this is Equivalent to a Promise to us, that God will support and deliver us.
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Hee hath helped his Church in their straits, in Egypt, in Babylon, in Esthers time.
He hath helped his Church in their straits, in Egypt, in Babylon, in Esthers time.
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And that, which God did to others of his People in distresse, is equivalent to a Promise to us;
And that, which God did to Others of his People in distress, is equivalent to a Promise to us;
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as our Divines say in their interpretation of Scriptures. And this seems to have a foundation in Scripture too.
as our Divines say in their Interpretation of Scriptures. And this seems to have a Foundation in Scripture too.
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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.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.
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to 11. In the seventh Verse, the Apostle exhorts them unto patience, under all their afflictions,
to 11. In the seventh Verse, the Apostle exhorts them unto patience, under all their afflictions,
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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:
and Crosses, upon this Ground, Because God will deliver them, if they wait on him. Why, But how shall we know that? Why Says the Apostle:
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He hath delivered others of his people, in the same Cases: And so will he you.
He hath Delivered Others of his people, in the same Cases: And so will he you.
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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:You have herd (Says he) of the patience of Job, and what end God made with him. (i. e.) How God Delivered him out Trouble:
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And therefore be you patient, and wait for the same Deliverance. And hereupon the Psalmist reasons.And Therefore be you patient, and wait for the same Deliverance. And hereupon the Psalmist Reasons.
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Psal. 22.4, 5. Our Father j trusted in thee, and thou deliveredst them: they cryed unto thee, and were not confounded. Psalm 22.4, 5. Our Father j trusted in thee, and thou deliveredst them: they cried unto thee, and were not confounded.
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And what is the meaning of that;
And what is the meaning of that;
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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;
but that the Church does take up an Argument from God's 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, (Says the Apostle) they Are written for our learning;
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that wee, through Patience, and comfort in the Scripture, might have hope. that we, through Patience, and Comfort in the Scripture, might have hope.
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Marke there (what things are written) not only Promises, but Histories of Gods dealings to his Church, were therefore written, that we might have hope.
Mark there (what things Are written) not only Promises, but Histories of God's dealings to his Church, were Therefore written, that we might have hope.
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(i. e.) That we might depend on God, in the like condition.(i. e.) That we might depend on God, in the like condition.
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He relieved Iacob, David, Iehoshaphat, Iob, the Churches of God, &c. That all these might be in stead of promises to us, to inable us to depend on God, in the like distresses. So Psal. 9.10. — They that know thy name will trust in thee.
He relieved Iacob, David, Jehoshaphat, Job, the Churches of God, etc. That all these might be in stead of promises to us, to inable us to depend on God, in the like Distresses. So Psalm 9.10. — They that know thy name will trust in thee.
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And why? He doth not say, because thou hast made them ptomises; though this be true.
And why? He does not say, Because thou hast made them ptomises; though this be true.
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But he saith, Because thou Lord hast not forsaken them that seek thee.
But he Says, Because thou Lord hast not forsaken them that seek thee.
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Where he urgeth the experience of Gods dealings with others, to be in stead of a promise to them, to trust in God.
Where he urges the experience of God's dealings with Others, to be in stead of a promise to them, to trust in God.
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Otherwise the argument were not of force. He never yet forsooke any that sought him: (m) And therefore we may trust in him, he will not forsake us.
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.
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And this is the first rule:
And this is the First Rule:
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what ever God hath done to others of his people in distresse, is equivalent to a promise to us, in the same condition.
what ever God hath done to Others of his people in distress, is equivalent to a promise to us, in the same condition.
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2. Rule. What God promiseth to any of his people, he promiseth to all his people in an equall estate.
2. Rule. What God promises to any of his people, he promises to all his people in an equal estate.
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What God promiseth to his Church in other ages, he promiseth to his Church in all ages, in equall estate.
What God promises to his Church in other ages, he promises to his Church in all ages, in equal estate.
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This is another rule that Divines lay downe. And this seemes to have a foundation in the word of God also.
This is Another Rule that Divines lay down. And this seems to have a Foundation in the word of God also.
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I will give you two places. God, you know, had made a promise to Solomon at the building of the Temple;
I will give you two places. God, you know, had made a promise to Solomon At the building of the Temple;
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that if the enemy besieged their Cities, if he brought a famine, pestilence, or sword upon the land:
that if the enemy besieged their Cities, if he brought a famine, pestilence, or sword upon the land:
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if his people did humble themselves, and pray, and seeke his face, he would heare from heaven and forgive their sinnes, and heale their 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.
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As you see at large, 2 Chron. 7.14. 1 Kings 8.37. to 40.
As you see At large, 2 Chronicles 7.14. 1 Kings 8.37. to 40.
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Here was a promise made to Solomon. Now if you look into 2 Chron. 20.8, 10. You shall see how Iehosaphat makes use of this promise, and sues it out. —
Here was a promise made to Solomon. Now if you look into 2 Chronicles 20.8, 10. You shall see how Jehoshaphat makes use of this promise, and sues it out. —
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Art not thou our God, who hast said:
Art not thou our God, who hast said:
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If the sword, judgement, or pestilence come upon thy people, and thy people cry unto thee in their affliction, If the sword, judgement, or pestilence come upon thy people, and thy people cry unto thee in their affliction,
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then thou wilt heare from heaven, and helpe, and deliver them. then thou wilt hear from heaven, and help, and deliver them.
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Why saith he, Behold now the enemies which are come against us, & judge them, Lord our God:
Why Says he, Behold now the enemies which Are come against us, & judge them, Lord our God:
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for we have no might against this great company; neither know we what to do: but our eyes are up to thee.
for we have no might against this great company; neither know we what to do: but our eyes Are up to thee.
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Where you see the rule confirmed;
Where you see the Rule confirmed;
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that what ever God promiseth to any of his people in any age of the world;
that what ever God promises to any of his people in any age of the world;
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he promiseth to all his people in all ages in an equall state, i. e. in the like condition.
he promises to all his people in all ages in an equal state, i. e. in the like condition.
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Vpon this ground Iehoshaphat made use of this promise which was made to Solomon; being in the like distresse he goes to sue out the promise,
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,
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and lookes for the performance of it. I will give you another place, Ioshua 5.6. I will be with thee, I will not faile thee nor forsake thee.
and looks for the performance of it. I will give you Another place, Ioshua 5.6. I will be with thee, I will not fail thee nor forsake thee.
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This you know was a particular promise made to Ioshua. Yet the Apostle, (who best knew the minde of the giver,) he brings this promise into the common stock, that seemed to be impropriated;
This you know was a particular promise made to Ioshua. Yet the Apostle, (who best knew the mind of the giver,) he brings this promise into the Common stock, that seemed to be impropriated;
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and shewes that this is part of the Saints riches, Hebr. 13.5. Let your conversation be without covetousnesse, for he hath said, He will never leave thee nor forsake thee. Yea, you may say:
and shows that this is part of the Saints riches, Hebrew 13.5. Let your Conversation be without covetousness, for he hath said, He will never leave thee nor forsake thee. Yea, you may say:
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he hath said so to Ioshuah: but where to me? And indeed this could not be answered,
he hath said so to Joshua: but where to me? And indeed this could not be answered,
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unlesse you grant this rule to be true;
unless you grant this Rule to be true;
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that whatever God hath promised to his Church, or any of his people, in other ages of the world;
that whatever God hath promised to his Church, or any of his people, in other ages of the world;
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he hath promised to his Church, and all his people to the end of the world, provided they be in like state, in equall condition, whence we say, That generall promises may bee particularly applyed: and particular, generally.
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.
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That is, what ever promise you find to one godly man, as godly: or to his Church, as to his Church. It is applyable to all.
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.
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God carrying himselfe to all alike, all of you being under the same covenant, and to deale with the same God, who is impartiall in the dispensations of his love and mercy.
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.
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And now then bring downe this Rule, and see if it be not something to us.
And now then bring down this Rule, and see if it be not something to us.
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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 hath promised to save the oppressed people, Psalm 12.5. He hath promised to deliver his people out of trouble. The Scripture is full.
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He promised, that no Weapon formed against the Church should prosper: a promise to the Church of the Gentiles:
He promised, that no Weapon formed against the Church should prosper: a promise to the Church of the Gentiles:
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He said, He would make Ierusalem a burthensome stone, that who ever lifteth at it shall be crushed to pieces,
He said, He would make Ierusalem a burdensome stone, that who ever lifts At it shall be crushed to Pieces,
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though all the Nations of the earth should be gathered together against it, Zach. 12.3. Reade Isay 43. v. 3, 4. I will give men for thee. though all the nations of the earth should be gathered together against it, Zach 12.3. Reade Saiah 43. v. 3, 4. I will give men for thee.
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— And Micah 4.11, 12. —
— And micah 4.11, 12. —
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What shall we say of these places? are they usefull to us? Or of no use.
What shall we say of these places? Are they useful to us? Or of no use.
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Of no use we cannot say, for the Apostle tels us, that All Scripture is written for our instruction;
Of no use we cannot say, for the Apostle tells us, that All Scripture is written for our instruction;
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that we through patience and consolation thereof might have hope. that we through patience and consolation thereof might have hope.
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And if usefull, then they are to incourage us, to trust upon the same God, that God will be the same to us, that he hath beene 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 Wildernesse;
And if useful, then 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. Psalm 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;
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to their children, and they to their children, &c. And for what reason? — That they might set their hope in God, V. 7. Why what is that to them? Why, they were to learne to trust in God and hope in God for the like,
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,
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if they were brought to the same straights.
if they were brought to the same straights.
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And certainly God would not have us hope, if he had not a purpose to do the like.
And Certainly God would not have us hope, if he had not a purpose to do the like.
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Two things there be that God will never disappoint. 1 Prayer. 2 Faith. First Prayer.
Two things there be that God will never disappoint. 1 Prayer. 2 Faith. First Prayer.
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For so he saith, — When said I to the seed of Jacob at any time:
For so he Says, — When said I to the seed of Jacob At any time:
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seek my face in vaine? Isay 45.19.seek my face in vain? Saiah 45.19.
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And therefore, when he hath no purpose to give, he will not have his people to beg.
And Therefore, when he hath no purpose to give, he will not have his people to beg.
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You see he gives Jeremy a discharge, Pray not thou for this people, neither lift cry or prayer for them,
You see he gives Jeremiah a discharge, Pray not thou for this people, neither lift cry or prayer for them,
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for I will not heare thee., Jer. 7.16.for I will not hear thee., Jer. 7.16.
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And Samuel for Saul, Pray no more, mourne no more for Saul. Psal. 66. ult. Blessed be God, that hath not turned away my prayer, nor his mercy from m.
And Samuel for Saul, Pray no more, mourn no more for Saul. Psalm 66. ult. Blessed be God, that hath not turned away my prayer, nor his mercy from m.
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If God turne 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:
If God turn not away prayer, he will never turn away his mercy from us. Secondly, Faith or Hope, Psalm 69.6. They shall not be ashamed that hope in thee:
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which they must if they faile of the thing hoped for, Prov. 10.28. The hope of the righteous shall be gladnesse. So the Apostle, Rom. 5.5. Hope maketh not ashamed.
which they must if they fail of the thing hoped for, Curae 10.28. The hope of the righteous shall be gladness. So the Apostle, Rom. 5.5. Hope makes not ashamed.
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So much for the second Rule. So that you see we have something comes neere a particular word for our deliverance.
So much for the second Rule. So that you see we have something comes near a particular word for our deliverance.
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Give me leave to adde two more instances to these Rules. 3 Incouragement. We have a particular word for the destruction of Antichrist:
Give me leave to add two more instances to these Rules. 3 Encouragement. We have a particular word for the destruction of Antichrist:
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and I am sure that speakes no terror to us now. This doth no way weaken our faith for Englands deliverance at this time.
and I am sure that speaks no terror to us now. This does not Way weaken our faith for Englands deliverance At this time.
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He who believes and prayes for the destruction of Antichrist, shall not any way hurt or hinder Englands deliverance now.
He who believes and prays for the destruction of Antichrist, shall not any Way hurt or hinder Englands deliverance now.
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Well, we have a particular word that Antichrist shall downe, 2 Thess. 2.8. Rev. 18.2. Babylon the great, is fallen, is fallen.
Well, we have a particular word that Antichrist shall down, 2 Thess 2.8. Rev. 18.2. Babylon the great, is fallen, is fallen.
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Indeed he is not yet down, but he is deadstrook in the threatning, and he hath begun to fall:
Indeed he is not yet down, but he is deadstrook in the threatening, and he hath begun to fallen:
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he is weakned in the pillars whereupon he stood, Germany, Spaine, which is a great earnest to us, his end is comming.
he is weakened in the pillars whereupon he stood, Germany, Spain, which is a great earnest to us, his end is coming.
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And now, he that rests upon a word for the destruction of Antichrist, shall not finde it any hinderance to his faith, in the believing the deliverance of England. — 4 Incouragement.
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.
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We have a particular word, that God will, before the end of all things make his Churches glorious, Isay 5.4. throughout:
We have a particular word, that God will, before the end of all things make his Churches glorious, Saiah 5.4. throughout:
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read 11, 12, 13, 14. Oh thou afflicted and tossed with tempests, and not comforted! I will lay thy stones with faire colours, and thy foundations of Saphir.
read 11, 12, 13, 14. O thou afflicted and tossed with tempests, and not comforted! I will lay thy stones with fair colours, and thy foundations of Saphir.
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— And all thy children shall be taught of the Lord, and great shall be the peace of thy children.
— And all thy children shall be taught of the Lord, and great shall be the peace of thy children.
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Isay 62.1, 2. &c. For Sions sake I will not hold my peace, and for Jerusalems sake I will not rest, untill the righteousnesse thereof goe forth as brightnesse,
Saiah 62.1, 2. etc. For Zions sake I will not hold my peace, and for Jerusalems sake I will not rest, until the righteousness thereof go forth as brightness,
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and the salvation thereof as a Lampe that burneth; and the Gentiles shall see thy righteousnesse, and all Kings thy glory.
and the salvation thereof as a Lamp that burns; and the Gentiles shall see thy righteousness, and all Kings thy glory.
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And thou shalt be called by a new name, — Thou shalt also be a crowne of glory in the hand of the Lord — Of which places I may say as the Eunuch to Philip, — Speaketh the Prophet this of himselfe,
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, — Speaks the Prophet this of himself,
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or of some other? So speaketh the Prophet, these glorious things of the Church past, or the Church to come.or of Some other? So speaks the Prophet, these glorious things of the Church past, or the Church to come.
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Of the Church past it cannot be;
Of the Church passed it cannot be;
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for hitherto it hath been (like Noahs Ark on the waters, like the ship on a stormy sea) conflicting with insupportable troubles and difficulties.
for hitherto it hath been (like Noahs Ark on the waters, like the ship on a stormy sea) conflicting with insupportable Troubles and difficulties.
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Though she hath had her respites and breathings, yet she hath still beene held down and humbled, tossed,
Though she hath had her respites and breathings, yet she hath still been held down and humbled, tossed,
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and afflicted, under bondage and persecution.
and afflicted, under bondage and persecution.
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And therefore it cannot bee meant of the Church past, and if not must be meant of the Church to come.
And Therefore it cannot be meant of the Church past, and if not must be meant of the Church to come.
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And is it to come, that God will make his Church thus glorious, That her enemies shall fall before her.
And is it to come, that God will make his Church thus glorious, That her enemies shall fallen before her.
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— Will God do this yet before the end. —
— Will God do this yet before the end. —
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And is the end of all things at hand? Are we now fallen into the last sands? why this is something to speak incouragement to us.
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.
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And this is from a word.
And this is from a word.
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And thus you see, Christ speaks incouragement to us, as well as he did to his Disciples here.
And thus you see, christ speaks encouragement to us, as well as he did to his Disciples Here.
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He speakes incouragement by his word, by his workes, by his promises, his proceedings: Every way he speaks incouragement:
He speaks encouragement by his word, by his works, by his promises, his proceedings: Every Way he speaks encouragement:
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and if you die, die with this confidence;
and if you die, die with this confidence;
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That God hath laid the foundation of the Churches deliverance, though the oppositions swell never so high.
That God hath laid the Foundation of the Churches deliverance, though the oppositions swell never so high.
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God takes it well at our hands, when we do entertaine and maintaine good thoughts of him towards his people.
God Takes it well At our hands, when we do entertain and maintain good thoughts of him towards his people.
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— He delights in them, that hope in his mercy.
— He delights in them, that hope in his mercy.
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— Though you have never a promise, yet to hope upon Gods nature, his love to his Church.
— Though you have never a promise, yet to hope upon God's nature, his love to his Church.
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And there is ground enough of hope from that, even his love to his Church.
And there is ground enough of hope from that, even his love to his Church.
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If you looke but upon what hee hath done to compasse a Church, nay, what hath suffered,
If you look but upon what he hath done to compass a Church, nay, what hath suffered,
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how he hath shed his blood for her; All this would afford us something for our hope.
how he hath shed his blood for her; All this would afford us something for our hope.
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Will he do so much to purchase her, and will he now lose her. It is most sutable to the Gospell, and most sutable to our relations to God, yea, and expectations from God;
Will he do so much to purchase her, and will he now loose her. It is most suitable to the Gospel, and most suitable to our relations to God, yea, and Expectations from God;
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nay, and most sutable to a Christian spirit, rather to dye over-hoping then over-fearing. We can never over-hope Gods thoughts of love and mercy to his Church & people,
nay, and most suitable to a Christian Spirit, rather to die over-hoping then over-fearing. We can never over-hope God's thoughts of love and mercy to his Church & people,
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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:
nor his Purposes and promises to them. And Therefore let it be said of us, as it of them, Hebrew 11.13. — All these died in faith, not having received the promises:
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but having seen them afarre off, were perswaded of them, and imbraced them. but having seen them afar off, were persuaded of them, and embraced them.
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Let us doe our worke in our generation, and leave our hopes, and the remainder of the work (if any remaine) them that follow.
Let us do our work in our generation, and leave our hope's, and the remainder of the work (if any remain) them that follow.
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And thus much for the first thing.
And thus much for the First thing.
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viz. The way that Christ took to comfort and Incourage his Disciples, against fears and dangers.viz. The Way that christ took to Comfort and Encourage his Disciples, against fears and dangers.
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— [ He spake to them.
— [ He spoke to them.
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] A word from Christ is able to raise up up the drooping spirits of his people in trouble.] A word from christ is able to raise up up the drooping spirits of his people in trouble.
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The end of the sixth Sermon.
The end of the sixth Sermon.
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WEE now come to the Second. Scil. The incouragement it it self; which is double. 1. Be of good cheere. 2. Be not afraid.
we now come to the Second. Scil. The encouragement it it self; which is double. 1. Be of good cheer. 2. Be not afraid.
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The Incouragement you see is doubled, because their feares were doubled. 1. They were in danger of drowning.
The Encouragement you see is doubled, Because their fears were doubled. 1. They were in danger of drowning.
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2. They were in feare of a ghost. Against this double Fear Christ gives a double incouragement. Against the first:
2. They were in Fear of a ghost. Against this double fear christ gives a double encouragement. Against the First:
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Their danger in respect of the Tempest, he bids them, Bee of good cheare, be of good courage; believe.
Their danger in respect of the Tempest, he bids them, be of good cheer, be of good courage; believe.
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Against the second, their feare of the Ghost, he bids them — Be not afraid, it is I:
Against the second, their Fear of the Ghost, he bids them — Be not afraid, it is I:
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one that comes not to destroy you, but to save you; It is I, be not afraid. In the generall: from the double Incouragement observe: That
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
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D. Christs help, and reliefs are not onely sutable, but they are proportionable to the necessities of his people.D. Christ help, and reliefs Are not only suitable, but they Are proportionable to the necessities of his people.
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Their feares and troubles were doubled, and so were his incouragements also: Single incouragement is too little for double feare:
Their fears and Troubles were doubled, and so were his encouragements also: Single encouragement is too little for double Fear:
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as the one is doubled, so is the other.
as the one is doubled, so is the other.
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In the 68. Psalme verse 20. he is said to be The God of salvations; many troubles; and many salvations:
In the 68. Psalm verse 20. he is said to be The God of salvations; many Troubles; and many salvations:
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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 our Troubles cannot overswell his power, & be too great for him to help: neither can they be too many in number for him to help.
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As the evills of his people are many, so the Salvations of his people are many.
As the evils of his people Are many, so the Salvations of his people Are many.
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if wee have a thousand troubles, hee hath a thousand salvations. As hee hath more blessings than one, so hath he more salvations than one.
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.
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He saves our soules from sinne; and there is mercy more than enough for the greatest of sinnes, and sinners.
He saves our Souls from sin; and there is mercy more than enough for the greatest of Sins, and Sinners.
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Hee saves our bodies from Troubles; and there can bee no Troubles above the safeties of God.
He saves our bodies from Troubles; and there can be no Troubles above the Safeties of God.
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He is not a Saviour onely, but an All-sufficient, an Almighty Saviour. Not onely a Redeemer, but a perfect Redeemer; yea a plenteous Redeemer.
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.
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— With him is plenteous Redemption, Psalm. 130.7. Full troubles, full redemption; Overflowing evills, over flowing redemption.
— With him is plenteous Redemption, Psalm. 130.7. Full Troubles, full redemption; Overflowing evils, over flowing redemption.
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The necessities of the Creatures can never be above the salvations of God. Nor men, nor devills can make us more miserable, than God is mercifull:
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:
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nor lay us so low, but everlasting armes can raise us up. Are men full of malice? God is fuller of mercy.
nor lay us so low, but everlasting arms can raise us up. are men full of malice? God is fuller of mercy.
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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.
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.
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You can never bee in such a distresse; but God is able to proportion your deliverance to your distresse.
You can never be in such a distress; but God is able to proportion your deliverance to your distress.
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With him is power, Psal. 62. Gods reliefes are not onely sutable, but they are proportionable to the necessities of his people. And the grounds hereof are.
With him is power, Psalm 62. God's reliefs Are not only suitable, but they Are proportionable to the necessities of his people. And the grounds hereof Are.
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R. 1. First, Because they are the Reliefes of God, the Helps of God: That which God doth he doth throughly, hee doth to purpose.R. 1. First, Because they Are the Reliefs of God, the Helps of God: That which God does he does thoroughly, he does to purpose.
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Men may doe things overtly, slightly, but so doth not God: what he doth, he doth throughly. Gods Helps are through-helps, full-helps.
Men may do things overtly, slightly, but so does not God: what he does, he does thoroughly. God's Helps Are through-helps, full-helps.
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Men may be too weak to relieve us; their helps may be too short: But so are not the helps of God.
Men may be too weak to relieve us; their helps may be too short: But so Are not the helps of God.
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2. The helps of Gods people doe arise from Gods Mercy; Bowells of Mercy.
2. The helps of God's people do arise from God's Mercy; Bowels of Mercy.
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Now you know, what a man doth out of Love, he doth Throughly, he doth Fully.
Now you know, what a man does out of Love, he does Thoroughly, he does fully.
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All that God doth to his people, is out of Love. Power and Love can doe all.
All that God does to his people, is out of Love. Power and Love can do all.
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Those two Attributes, which God doth chiefly exercise in the relieving of his people, doe speak the Reliefs of God Proportionable to their Necessities.
Those two Attributes, which God does chiefly exercise in the relieving of his people, do speak the Reliefs of God Proportionable to their Necessities.
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What cannot Infinite Power, and Infinite love doe? Mercy alone would afford sutable helpe: But it must be Power with Mercy, that must afford Proportionable help.
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.
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Gods Mercy suits helpe to our Necessities; and his Power proportions it. His Mercy is an Almighty-Mercy.
God's Mercy suits help to our Necessities; and his Power proportions it. His Mercy is an Almighty-Mercy.
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Wee cannot separate them in God, though they are separated in Men.
we cannot separate them in God, though they Are separated in Men.
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Therefore all his helps are proportionable, because they come from infinite Power, and are the Issues of Infinite Love.
Therefore all his helps Are proportionable, Because they come from infinite Power, and Are the Issues of Infinite Love.
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Vse. Then, when ever you are in trouble, look towards God alone for helpe in your distresses, lift up your eyes to the hills. Use. Then, when ever you Are in trouble, look towards God alone for help in your Distresses, lift up your eyes to the hills.
vvb. av, c-crq av pn22 vbr p-acp n1, vvb p-acp np1 av-j p-acp n1 p-acp po22 n2, vvb a-acp po22 n2 p-acp dt n2.
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It's our sin, and our folly too, to forsake the Fountain, and run to the stream:
It's our since, and our folly too, to forsake the Fountain, and run to the stream:
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to forsake God, and goe to the creature. A sinne which God never fail'd to punish:
to forsake God, and go to the creature. A sin which God never failed to Punish:
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And the punishment hath been sutable to the sin. In stead of succour, they have gotten shame;
And the punishment hath been suitable to the since. In stead of succour, they have got shame;
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in stead of comfort, nothing but confusion. You may read it.
in stead of Comfort, nothing but confusion. You may read it.
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Ier. 2. ult. Why gaddest thou about so much to change thy way, thou shalt be ashamed of Egypt, Jeremiah 2. ult. Why gaddest thou about so much to change thy Way, thou shalt be ashamed of Egypt,
np1 crd n1. q-crq vv2 pns21 p-acp av av-d pc-acp vvi po21 n1, pns21 vm2 vbi j pp-f np1,
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as thou wast ashamed of Assyria, yea thou shalt goe forth from him, with thine hands upon thy head,
as thou wast ashamed of Assyria, yea thou shalt go forth from him, with thine hands upon thy head,
c-acp pns21 vbd2s j pp-f np1, uh pns21 vm2 vvi av p-acp pno31, p-acp po21 n2 p-acp po21 n1,
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for the Lord hath rejected thy confidences, and thou shalt not prosper in them. for the Lord hath rejected thy confidences, and thou shalt not prosper in them.
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God loves to Blast men, in their Carnall Confidences, we have had the sad experience of it.
God loves to Blast men, in their Carnal Confidences, we have had the sad experience of it.
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Disappointment and shame, are the Deserved ends of creaturetrusts:
Disappointment and shame, Are the Deserved ends of creaturetrusts:
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It should now be our wisedome (out of conviction of the emptinesse of all Creature-Reliefs,
It should now be our Wisdom (out of conviction of the emptiness of all Creature-Reliefs,
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and experience of the vanity of them) to goe alone to him, who can alone relieve us:
and experience of the vanity of them) to go alone to him, who can alone relieve us:
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And to say with them, Hos. 14.3. who never found succour till then — Ashur shall not save us:
And to say with them, Hos. 14.3. who never found succour till then — Ashur shall not save us:
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wee will not ride upon horses: neither will we say any more to the work of our hands:we will not ride upon Horses: neither will we say any more to the work of our hands:
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Yee are our gods: for in thee the fatherlesse sindeth mercy. Or with the Psalmist, Psal. 108.12. — Give us help from trouble, for vaine is the helpe of man. Ye Are our God's: for in thee the fatherless sindeth mercy. Or with the Psalmist, Psalm 108.12. — Give us help from trouble, for vain is the help of man.
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Men may undertake to helpe us: But they, 1. Either want wisedome to contrive and bring about what they purpose, what you desire.
Men may undertake to help us: But they, 1. Either want Wisdom to contrive and bring about what they purpose, what you desire.
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2. Or they want faithfulnesse to perform what they undertake. Men are deceitfull. 3. Or they want Power, and so are not able to accomplish what they desired, or you expected.
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.
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But now, if God undertake to helpe, he will goe through with it. Hee wants no Wisedome: hee's the Alwise God. Nor doth he want Faithfulnesse:
But now, if God undertake to help, he will go through with it. He Wants no Wisdom: he's the Alwise God. Nor does he want Faithfulness:
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he is true of his Promise. Nor wants hee Power, to make good what he purposes to his people.
he is true of his Promise. Nor Wants he Power, to make good what he Purposes to his people.
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If our reliefs did lie in man, many things might come, to intercept and hinder, what you expected, and they desired.
If our reliefs did lie in man, many things might come, to intercept and hinder, what you expected, and they desired.
cs po12 n2 vdd vvi p-acp n1, d n2 vmd vvi, pc-acp vvi cc vvi, r-crq pn22 vvd, cc pns32 vvd.
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Help cannot come so soon as wee expected. Or there may be mountains of difficulties, that lie between us and them.
Help cannot come so soon as we expected. Or there may be Mountains of difficulties, that lie between us and them.
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Or their trouble may be too bigge for us to help. But it is not so with God. No distance of place;
Or their trouble may be too big for us to help. But it is not so with God. No distance of place;
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for he is in all places. Hence the Psalmist saith, — Thou art a present helpe in trouble; because he is ever present. No Iordan can hinder him.
for he is in all places. Hence the Psalmist Says, — Thou art a present help in trouble; Because he is ever present. No Iordan can hinder him.
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There was a Sea betwixt Christ and his Disciples here; yet this could not hinder, or keep him from saving them.
There was a Sea betwixt christ and his Disciples Here; yet this could not hinder, or keep him from Saving them.
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It must have hindred the reliefs of men:
It must have hindered the reliefs of men:
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They could but have stood upon the shore, and wept over them, pittied them, pray'd for them:
They could but have stood upon the shore, and wept over them, pitied them, prayed for them:
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but it could not hinder Christ.
but it could not hinder christ.
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Though there be a Sea betwixt Christ & his people, yet he can either dry up, or divide the Sea;
Though there be a Sea betwixt christ & his people, yet he can either dry up, or divide the Sea;
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as he did the Red-sea and Iordan: Or he can walk upon the Sea: a Sea cannot hinder him; as I have shewed. Nor can Mountains neither:
as he did the Red sea and Iordan: Or he can walk upon the Sea: a Sea cannot hinder him; as I have showed. Nor can Mountains neither:
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for hee can (though there be Mountains of Oppositions) mighty Mountains, lay them into plains. Zach. 4.7.
for he can (though there be Mountains of Oppositions) mighty Mountains, lay them into plains. Zach 4.7.
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Though you be begirt and surrounded with enemies, yet can God give you succours over the heads of your enemies.
Though you be begirt and surrounded with enemies, yet can God give you succours over the Heads of your enemies.
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It was the blasphemous speech of Martiques, a governour in France, (something of the spirit of our Cavaliers) when he had strongly besieged a Protestant Town in France, 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,
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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 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.
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And so God did, saith the Story.
And so God did, Says the Story.
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Though they were shut up from the reliefs of men, yet God sent succours from above:
Though they were shut up from the reliefs of men, yet God sent succours from above:
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he helped them, and at the same time ruined them.
he helped them, and At the same time ruined them.
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Well then, let it be our wisedome, in all our straits and necessities. 1. To turn our selves alone to God for help. 2. To Rest in Gods help alone.
Well then, let it be our Wisdom, in all our straits and necessities. 1. To turn our selves alone to God for help. 2. To Rest in God's help alone.
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Vse the helps of creatures, but rest in the helps of God. So did David. Psal. 108.12. Hee had provided help, as if there had not been a God in heaven:
Use the helps of creatures, but rest in the helps of God. So did David. Psalm 108.12. He had provided help, as if there had not been a God in heaven:
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and yet so rested on God, as though he had not a man in the field.
and yet so rested on God, as though he had not a man in the field.
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Vaine are Powers, preparations of Armies.
Vain Are Powers, preparations of Armies.
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— Vain is the help of man, (saith hee) Through God shall wee doe valiantly:
— Vain is the help of man, (Says he) Through God shall we do valiantly:
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for he shall tread downe our enemies for us. Vers. 13. — The like you read of Jehoshaphat, though his army was big enough,for he shall tread down our enemies for us. Vers. 13. — The like you read of Jehoshaphat, though his army was big enough,
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(17) sermon (DIV1)
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yet saith he, Wee knew not what to doe, but our eyes are upon thee. 2 Chron. 20.12. Christians!
yet Says he, we knew not what to do, but our eyes Are upon thee. 2 Chronicles 20.12. Christians!
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let us learn the same lesson, God hath weakned our arme of flesh, that wee might strengthen the arme of faith.
let us Learn the same Lesson, God hath weakened our arm of Flesh, that we might strengthen the arm of faith.
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He hath blasted us in our expectations from men, that our eyes and hopes might be altogether fastned on himself.
He hath blasted us in our Expectations from men, that our eyes and hope's might be altogether fastened on himself.
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And I hope, this hath been the fruit of it, in Gods people.
And I hope, this hath been the fruit of it, in God's people.
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The more we have been we akned in creatures, the more wee have strengthened our selves in God.
The more we have been we akned in creatures, the more we have strengthened our selves in God.
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I am sure, we have seen more of God in our weaknesse, then ever we did in our strength.
I am sure, we have seen more of God in our weakness, then ever we did in our strength.
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What a wonder was it, that when our Armies were lost; Bristoll taken; none in the field to oppose them;
What a wonder was it, that when our Armies were lost; Bristol taken; none in the field to oppose them;
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they were in the top of their strength; and might in all probability, have come even to the Gates of this City.
they were in the top of their strength; and might in all probability, have come even to the Gates of this city.
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That then God should find them work in another place, and make that place (weak enough in it self, That then God should find them work in Another place, and make that place (weak enough in it self,
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and farre from relief) as a Rock, against which they should spend and split themselves,
and Far from relief) as a Rock, against which they should spend and split themselves,
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(17) sermon (DIV1)
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2414
and bring down their pride, and their glory? This was Gods doing, and it was wonderfull in our eyes. Psal. 118. 1 Sam. 23.14.
and bring down their pride, and their glory? This was God's doing, and it was wonderful in our eyes. Psalm 118. 1 Sam. 23.14.
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Oh! how should these things incourage us, to Rest more fully, more steadily, more solely on the helps,
Oh! how should these things encourage us, to Rest more Fully, more steadily, more solely on the helps,
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(17) sermon (DIV1)
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and reliefs of our good God! who hath remembred us in our low estates;
and reliefs of our good God! who hath remembered us in our low estates;
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and will at last proportion all our helpes to our desires, to our expectations, to our Straits.
and will At last proportion all our helps to our Desires, to our Expectations, to our Straits.
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And this you shall be able to doe, If you will learne to know God more:
And this you shall be able to do, If you will Learn to know God more:
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If you will acquaint your selves with his wisedome, power, mercy faithfulnesse, truth.
If you will acquaint your selves with his Wisdom, power, mercy faithfulness, truth.
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Ignorance of the power of God, of the mercy & truth of God, is the ground of all our unsteadinesse in depending on him, Psalme 9.10.
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.
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They that know thy Name, will trust in thee — If you will eye God more, men lesse, converse more with Heaven, lesse with earth.They that know thy Name, will trust in thee — If you will eye God more, men less, converse more with Heaven, less with earth.
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If you will have to do more with his word, lesse with workes;
If you will have to do more with his word, less with works;
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if you will shut the eye of sense, and open the eye of faith? You shall be more able to depend on him.
if you will shut the eye of sense, and open the eye of faith? You shall be more able to depend on him.
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Thus we come from the generall view to the incouragement it selfe in particular, which you see is doubled. [ Be of good cheere; be not afraid. ]
Thus we come from the general view to the encouragement it self in particular, which you see is doubled. [ Be of good cheer; be not afraid. ]
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Be of good cheere, ] Thats the first. It seemes their spirits were much sunk, their hearts cast downe.
Be of good cheer, ] Thats the First. It seems their spirits were much sunk, their hearts cast down.
vbb pp-f j n1, ] d|vbz dt ord. pn31 vvz po32 n2 vbdr av-d vvn, po32 n2 vvn a-acp.
(17) sermon (DIV1)
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And there was great ground, if any thing below might be a ground to cast downe mens spirits.
And there was great ground, if any thing below might be a ground to cast down men's spirits.
cc a-acp vbds j n1, cs d n1 a-acp vmd vbi dt n1 pc-acp vvi p-acp ng2 n2.
(17) sermon (DIV1)
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They were first in the midst of the sea. 2 Tossed with waves. 3 The winds contrary. 4 In the darke of the night, and 5 Christ was absent.
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.
pns32 vbdr ord p-acp dt n1 pp-f dt n1. crd vvn p-acp n2. crd dt n2 j-jn. crd p-acp dt j pp-f dt n1, cc crd np1 vbds j.
(17) sermon (DIV1)
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God may exercise his people with such oppressing difficulties, that their spirits may faile, and their hearts may even be ready to sink under them.
God may exercise his people with such oppressing difficulties, that their spirits may fail, and their hearts may even be ready to sink under them.
np1 vmb vvi po31 n1 p-acp d j-vvg n2, cst po32 n2 vmb vvi, cc po32 n2 vmb av vbi j pc-acp vvi p-acp pno32.
(17) sermon (DIV1)
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It was so here with the Disciples.
It was so Here with the Disciples.
pn31 vbds av av p-acp dt n2.
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It was so with David. — I shall one day perish by the hand of Saul. —
It was so with David. — I shall one day perish by the hand of Saul. —
pn31 vbds av p-acp np1. — pns11 vmb crd n1 vvi p-acp dt n1 pp-f np1. —
(17) sermon (DIV1)
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And this ariseth, not so much from the greatnesse of our straits, as from the lownesse of our spirits under them.
And this arises, not so much from the greatness of our straits, as from the lowness of our spirits under them.
cc d vvz, xx av av-d p-acp dt n1 pp-f po12 n2, c-acp p-acp dt n1 pp-f po12 n2 p-acp pno32.
(17) sermon (DIV1)
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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.
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.
pns12 vbr av j p-acp po12 n2, cc av j p-acp po12 n2: pns12 vbr av j c-crq n2 vvb av, cc av j c-crq n2 vvb av-jn.
(17) sermon (DIV1)
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Men that are proud in successes, are sure to be as base in losses. We are apt to extreames.
Men that Are proud in Successes, Are sure to be as base in losses. We Are apt to extremes.
np1 cst vbr j p-acp n2, vbr j pc-acp vbi a-acp j p-acp n2. pns12 vbr j p-acp n2-jn.
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Hard it is to be nothing in our selves when things goe well; and all in God, when things go ill:
Hard it is to be nothing in our selves when things go well; and all in God, when things go ill:
j pn31 vbz pc-acp vbi pix p-acp po12 n2 c-crq n2 vvb av; cc d p-acp np1, c-crq n2 vvb j-jn:
(17) sermon (DIV1)
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but this lessen we must learne; otherwise we shall be as unstable as the times themselves;
but this lessen we must Learn; otherwise we shall be as unstable as the times themselves;
cc-acp d vvi pns12 vmb vvi; av pns12 vmb vbi a-acp j c-acp dt n2 px32;
(17) sermon (DIV1)
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& live and dye according to successes of things. Labour for steadinesse of spirit, get to be setled in unsetled times;
& live and die according to Successes of things. Labour for steadiness of Spirit, get to be settled in unsettled times;
cc vvb cc vvb vvg p-acp n2 pp-f n2. n1 p-acp n1 pp-f n1, vvb pc-acp vbi vvn p-acp j-vvn n2;
(17) sermon (DIV1)
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get to be fixed on God, be as a Rock in the Sea;
get to be fixed on God, be as a Rock in the Sea;
vvb pc-acp vbi vvn p-acp np1, vbb p-acp dt n1 p-acp dt n1;
(17) sermon (DIV1)
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Though the waves move, the sea rises and fals, yet the rock abides, that stands firme where it was. So let us —
Though the waves move, the sea rises and falls, yet the rock abides, that Stands firm where it was. So let us —
cs dt n2 vvb, dt n1 vvz cc vvz, av dt n1 vvz, cst vvz j c-crq pn31 vbds. av vvb pno12 —
(17) sermon (DIV1)
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It is said of a beleeving man:
It is said of a believing man:
pn31 vbz vvn pp-f dt j-vvg n1:
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He shall not be afraid of evill tydings, his heart is fixed trusting in the Lord, Psal. 112.7. But we shail passe this.
He shall not be afraid of evil tidings, his heart is fixed trusting in the Lord, Psalm 112.7. But we shail pass this.
pns31 vmb xx vbi j pp-f j-jn n2, po31 n1 vbz vvn vvg p-acp dt n1, np1 crd. cc-acp pns12 vmb vvi d.
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There is something more offers it self from the words. Be of good cheere. ] The word is NONLATINALPHABET which signifies three things.
There is something more offers it self from the words. Be of good cheer. ] The word is which signifies three things.
pc-acp vbz pi dc vvz pn31 n1 p-acp dt n2. vbb pp-f j n1. ] dt n1 vbz r-crq vvz crd n2.
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1 Courage. Be of good courage. 2 Comfort, Be of good comfort. 3 Confidence, Be of good confidence, Beleeve. Have faith in God.
1 Courage. Be of good courage. 2 Comfort, Be of good Comfort. 3 Confidence, Be of good confidence, Believe. Have faith in God.
crd n1. vbb pp-f j n1. crd n1, vbb pp-f j n1. crd n1, vbb pp-f j n1, vvb. vhb n1 p-acp np1.
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The same word, that signifies comfort, signifies confidence.
The same word, that signifies Comfort, signifies confidence.
dt d n1, cst vvz n1, vvz n1.
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To shew us, that all comfort in God in times of trouble, doth arise from confidence in God in the time of trouble.
To show us, that all Comfort in God in times of trouble, does arise from confidence in God in the time of trouble.
p-acp vvi pno12, cst d n1 p-acp np1 p-acp n2 pp-f n1, vdz vvi p-acp n1 p-acp np1 p-acp dt n1 pp-f n1.
(17) sermon (DIV1)
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No more confidence then you have, no more comfort you have. We have so little comfort in our trouble, because we have so little confidence.
No more confidence then you have, no more Comfort you have. We have so little Comfort in our trouble, Because we have so little confidence.
av-dx dc n1 cs pn22 vhb, av-dx av-dc vvi pn22 vhb. pns12 vhb av j n1 p-acp po12 n1, c-acp pns12 vhb av j n1.
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We want comfort, the reason is, because we have misplaced our confidence.
We want Comfort, the reason is, Because we have misplaced our confidence.
pns12 vvb n1, dt n1 vbz, c-acp pns12 vhb vvn po12 n1.
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God hath blasted our carnall confidences, that he might be our only stay now in times of trouble.
God hath blasted our carnal confidences, that he might be our only stay now in times of trouble.
np1 vhz vvn po12 j n2, cst pns31 vmd vbi po12 j n1 av p-acp n2 pp-f n1.
(17) sermon (DIV1)
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While we have others to go to, we will not go to God: whiles we have Bulwarkes of our owne, we will not take Towre in God:
While we have Others to go to, we will not go to God: while we have Bulwarks of our own, we will not take Tower in God:
cs pns12 vhb n2-jn pc-acp vvi p-acp, pns12 vmb xx vvi p-acp np1: cs pns12 vhb n2 pp-f po12 d, pns12 vmb xx vvi n1 p-acp np1:
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Whiles we have any thing else to rest on, wee will never anchor on the Rock.
While we have any thing Else to rest on, we will never anchor on the Rock.
cs pns12 vhb d n1 av pc-acp vvi a-acp, pns12 vmb av-x vvi p-acp dt n1.
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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,
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,
vmd pn22 vhi n1 p-acp dt n1, p-acp dt n2 pp-f np1? vmd pn22 vhi n1 p-acp dt vvz, p-acp dt n1 pp-f np1? vvb np1 vhb n1 p-acp pn22,
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and you shall have comfort from him.
and you shall have Comfort from him.
cc pn22 vmb vhi n1 p-acp pno31.
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Assure your selves, so much confidence as you lay upon God, so much comfort you shall have from God.
Assure your selves, so much confidence as you lay upon God, so much Comfort you shall have from God.
vvb po22 n2, av d n1 c-acp pn22 vvb p-acp np1, av av-d vvi pn22 vmb vhi p-acp np1.
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But yet there is something more observable from the word. [ Be of good cheere, be of good courage, be of good confidence.
But yet there is something more observable from the word. [ Be of good cheer, be of good courage, be of good confidence.
p-acp av pc-acp vbz pi av-dc j p-acp dt n1. [ vbb pp-f j n1, vbb pp-f j n1, vbb pp-f j n1.
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] You see before Christ wold allay the tempest without, he applies himself first to quiet the tempest within.] You see before christ would allay the tempest without, he Applies himself First to quiet the tempest within.
] pn22 vvb p-acp np1 vmd vvi dt n1 p-acp, pns31 vvz px31 ord p-acp j-jn dt n1 a-acp.
(17) sermon (DIV1)
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There was as great a tempest in the ship, in the hearts of the Disciples, as there was in the sea, Isay 57.20. Their hearts were like the sea, casting up nothing but mire and dirt; doubtings, feares, and unbeliefe. Here was the greatest tempest.
There was as great a tempest in the ship, in the hearts of the Disciples, as there was in the sea, Saiah 57.20. Their hearts were like the sea, casting up nothing but mire and dirt; doubtings, fears, and unbelief. Here was the greatest tempest.
pc-acp vbds p-acp j dt n1 p-acp dt n1, p-acp dt n2 pp-f dt n2, c-acp pc-acp vbds p-acp dt n1, np1 crd. po32 n2 vbdr av-j dt n1, vvg p-acp pix cc-acp n1 cc n1; n2, n2, cc n1. av vbds dt js n1.
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Christ applies himselfe to lay this; to quiet their spirits before he did quiet the sea. And this for three reasons. christ Applies himself to lay this; to quiet their spirits before he did quiet the sea. And this for three Reasons.
np1 vvz px31 pc-acp vvi d; pc-acp vvi po32 n2 c-acp pns31 vdd vvi dt n1. cc d p-acp crd n2.
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1 Because that this was the root of their troubles, even their lownesse of spirit; their diffidence and distrust in God.
1 Because that this was the root of their Troubles, even their lowness of Spirit; their diffidence and distrust in God.
vvn p-acp d d vbds dt n1 pp-f po32 n2, av po32 n1 pp-f n1; po32 n1 cc n1 p-acp np1.
(17) sermon (DIV1)
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All the troubles without had not troubled them, if they had not had an unbelieving, distrusting heart within. Hence Musculus upon this place.
All the Troubles without had not troubled them, if they had not had an unbelieving, distrusting heart within. Hence Musculus upon this place.
av-d dt n2 a-acp vhd xx vvn pno32, cs pns32 vhd xx vhn dt vvg, vvg n1 a-acp. av np1 p-acp d n1.
(17) sermon (DIV1)
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Feare doth not arise so much from troubles without, as distrusts and weaknesse within. 2 Because the greatest trouble was that within. fear does not arise so much from Troubles without, as distrusts and weakness within. 2 Because the greatest trouble was that within.
n1 vdz xx vvi av av-d p-acp n2 p-acp, c-acp vvz cc n1 a-acp. crd c-acp dt js n1 vbds d p-acp.
(17) sermon (DIV1)
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The other did but in danger the body, this the soule. The minde was most oppressed:
The other did but in danger the body, this the soul. The mind was most oppressed:
dt n-jn vdd p-acp p-acp n1 dt n1, d dt n1. dt n1 vbds av-ds vvn:
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and therefore Christ applyes himselfe, that the minde might be first relieved. Bono animo estote, Be of good comfort. and Therefore christ Applies himself, that the mind might be First relieved. Bono animo estote, Be of good Comfort.
cc av np1 vvz px31, cst dt n1 vmd vbi ord vvn. np1 fw-la fw-la, vbb pp-f j n1.
(17) sermon (DIV1)
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Christ applyes himselfe first to succour that part, that doth chiefly labour under any trouble: and that is the minde.
christ Applies himself First to succour that part, that does chiefly labour under any trouble: and that is the mind.
np1 vvz px31 ord p-acp n1 cst n1, cst vdz av-jn vvi p-acp d n1: cc cst vbz dt n1.
(17) sermon (DIV1)
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If once the minde be set right, the heart cheered, & strengthned: troubles will easily be borne.
If once the mind be Set right, the heart cheered, & strengthened: Troubles will Easily be born.
cs a-acp dt n1 vbb vvn av-jn, dt n1 vvd, cc vvn: n2 vmb av-j vbi vvn.
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3 Because, till their hearts were raised up to believe they were not fitted to receive mercy.
3 Because, till their hearts were raised up to believe they were not fitted to receive mercy.
crd c-acp, c-acp po32 n2 vbdr vvn a-acp pc-acp vvi pns32 vbdr xx vvn pc-acp vvi n1.
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God loves to put his people into a posture for mercy, before he bestow mercy on them.
God loves to put his people into a posture for mercy, before he bestow mercy on them.
np1 vvz pc-acp vvi po31 n1 p-acp dt n1 p-acp n1, c-acp pns31 vvb n1 p-acp pno32.
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They were not in fit posture for God to work, till he had raised up their hearts to beleeve and expect.
They were not in fit posture for God to work, till he had raised up their hearts to believe and expect.
pns32 vbdr xx p-acp j n1 p-acp np1 pc-acp vvi, c-acp pns31 vhd vvn a-acp po32 n2 pc-acp vvi cc vvi.
(17) sermon (DIV1)
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Its an observation, that Calvin hath upon this Verse. — Although it was now a fit time for Christ to helpe:
Its an observation, that calvin hath upon this Verse. — Although it was now a fit time for christ to help:
pn31|vbz dt n1, cst np1 vhz p-acp d n1. — cs pn31 vbds av dt j n1 p-acp np1 pc-acp vvi:
(17) sermon (DIV1)
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yet the tempest is not laid, because his Disciples were not yet awaken'd to pray and beleeve in his mercy.
yet the tempest is not laid, Because his Disciples were not yet awakened to pray and believe in his mercy.
av dt n1 vbz xx vvn, c-acp po31 n2 vbdr xx av vvn pc-acp vvi cc vvi p-acp po31 n1.
(17) sermon (DIV1)
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Therfore (faith hee) wee must know, it is not without cause, that God doth often times deferre that helpe which he is ready to bestow.
Therefore (faith he) we must know, it is not without cause, that God does often times defer that help which he is ready to bestow.
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God loves to have his people in a posture of mercy, before he doe bestow it.
God loves to have his people in a posture of mercy, before he do bestow it.
np1 vvz pc-acp vhi po31 n1 p-acp dt n1 pp-f n1, c-acp pns31 vdb vvi pn31.
(17) sermon (DIV1)
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Hee would lay the tempest within, the storme in their soules:
He would lay the tempest within, the storm in their Souls:
pns31 vmd vvi dt n1 a-acp, dt n1 p-acp po32 n2:
(17) sermon (DIV1)
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he would lay their fearfull unbelieving thoughts, and put them on, to believe, to hope, to expect, to pray for mercy, before they had it.
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.
pns31 vmd vvi po32 j vvg n2, cc vvd pno32 a-acp, pc-acp vvi, pc-acp vvi, pc-acp vvi, pc-acp vvi p-acp n1, c-acp pns32 vhd pn31.
(17) sermon (DIV1)
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The mercies God bestowes upon his people, he is willing should come, in a believing, praying way:
The Mercies God bestows upon his people, he is willing should come, in a believing, praying Way:
dt n2 np1 vvz p-acp po31 n1, pns31 vbz j vmd vvi, p-acp dt vvg, vvg n1:
(17) sermon (DIV1)
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therefore doth God shut his hand sometimes, and with-hold his help, that we might believe: And here is work for faith.
Therefore does God shut his hand sometime, and withhold his help, that we might believe: And Here is work for faith.
av vdz np1 vvi po31 n1 av, cc vvi po31 n1, cst pns12 vmd vvi: cc av vbz n1 p-acp n1.
(17) sermon (DIV1)
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And therefore doth hee make obstructions in the breast of the promise, that we should suck, that we should pray.
And Therefore does he make obstructions in the breast of the promise, that we should suck, that we should pray.
cc av vdz pns31 vvi n2 p-acp dt n1 pp-f dt n1, cst pns12 vmd vvi, cst pns12 vmd vvi.
(17) sermon (DIV1)
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Hee bestowes mercy on wicked men without asking, hee feedes and cloathes them; causeth the Sunne to shine on the bad as well as good;
He bestows mercy on wicked men without asking, he feeds and clothes them; Causes the Sun to shine on the bad as well as good;
pns31 vvz n1 p-acp j n2 p-acp vvg, pns31 vvz cc n2 pno32; vvz dt n1 pc-acp vvi p-acp dt j c-acp av c-acp j;
(17) sermon (DIV1)
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but these are the mercies of a generall providence: not distinguishing mercies: of generall bounty, not of speciall love.
but these Are the Mercies of a general providence: not distinguishing Mercies: of general bounty, not of special love.
cc-acp d vbr dt n2 pp-f dt j n1: xx vvg n2: pp-f j n1, xx pp-f j n1.
(17) sermon (DIV1)
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But the mercies he bestowes on his owne, God is willing they should come in as fruits of prayer, and as performance of promises:
But the Mercies he bestows on his own, God is willing they should come in as fruits of prayer, and as performance of promises:
p-acp dt n2 pns31 vvz p-acp po31 d, np1 vbz j pns32 vmd vvi p-acp p-acp n2 pp-f n1, cc p-acp n1 pp-f n2:
(17) sermon (DIV1)
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And then are they mercies indeed. The way of comming in is a greater mercy then the mercy it selfe.
And then Are they Mercies indeed. The Way of coming in is a greater mercy then the mercy it self.
cc av vbr pns32 n2 av. dt n1 pp-f vvg a-acp vbz dt jc n1 cs dt n1 pn31 n1.
(17) sermon (DIV1)
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My brethren, we are in a sad condition: We expect mercy, we looke for deliverance. But doe you pray? Doe you beleeve? Doe you wait? Remember this.
My brothers, 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.
po11 n2, pns12 vbr p-acp dt j n1: pns12 vvb n1, pns12 vvb p-acp n1. cc-acp vdb pn22 vvi? vdb pn22 vvi? vdb pn22 vvi? np1 d.
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God will put his people in a posture fit to receive, before he will bestow mercy:
God will put his people in a posture fit to receive, before he will bestow mercy:
np1 vmb vvi po31 n1 p-acp dt n1 j pc-acp vvi, c-acp pns31 vmb vvi n1:
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in a frame fit for deliverance, before he will deliver them. Mercy is never fit for you, till you be fit for mercy.
in a frame fit for deliverance, before he will deliver them. Mercy is never fit for you, till you be fit for mercy.
p-acp dt n1 j p-acp n1, c-acp pns31 vmb vvi pno32. n1 vbz av-x j c-acp pn22, c-acp pn22 vbb j p-acp n1.
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Let the work of God goe better on within, in your spirits, & Gods work will go better on without, abroad in the land.
Let the work of God go better on within, in your spirits, & God's work will go better on without, abroad in the land.
vvb dt n1 pp-f np1 vvi jc p-acp a-acp, p-acp po22 n2, cc ng1 n1 vmb vvi av-jc a-acp p-acp, av p-acp dt n1.
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Interruptions, obstructions, delayes abroad, are from hence, because that there are all these within. Let us not only expect, but prepare, 2 Pet. 3.12. — Looking for, and hastning the comming of the day of the Lord.
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.
n2, n2, n2 av, vbr p-acp av, c-acp cst a-acp vbr d d a-acp. vvb pno12 xx j vvb, cc-acp vvb, crd np1 crd. — vvg p-acp, cc vvg dt n-vvg pp-f dt n1 pp-f dt n1.
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Many will look for a thing which they will not hasten. Why, what is hastning? The day is determined;
Many will look for a thing which they will not hasten. Why, what is hastening? The day is determined;
d vmb vvi p-acp dt n1 r-crq pns32 vmb xx vvi. uh-crq, q-crq vbz vvg? dt n1 vbz vvn;
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How can we hasten it? The meaning is not, That we should hasten the day,
How can we hasten it? The meaning is not, That we should hasten the day,
q-crq vmb pns12 vvi pn31? dt n1 vbz xx, cst pns12 vmd vvi dt n1,
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but that we should hasten or prepare our selves for the day. Therefore let us not only wait for mercy, but hasten to it, prepare for it.
but that we should hasten or prepare our selves for the day. Therefore let us not only wait for mercy, but hasten to it, prepare for it.
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Now that we may thus hasten the day, foure things are requisite. 1. That we humble. 2. That we beleeve. 3. That we be mighty in prayer. 4. That we be sincere in our reformings.
Now that we may thus hasten the day, foure 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.
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And so much for the first part of the incouragement: we now come to the second. [ Be not afraid. ]
And so much for the First part of the encouragement: we now come to the second. [ Be not afraid. ]
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Doct. God would not have the hearts of his people sink under any affliction or trouble.Doct. God would not have the hearts of his people sink under any affliction or trouble.
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They were in a great trouble: yet he incourages them; Be not afraid. Hence wee heare it ordinarily, Feare not thou worme Jacob, Isay 41.14. Feare none of those things which thou shalt suffer, Rev. 2.10. Feare not little flock, Luke 12.32.
They were in a great trouble: yet he encourages them; Be not afraid. Hence we hear it ordinarily, fear not thou worm Jacob, Saiah 41.14. fear none of those things which thou shalt suffer, Rev. 2.10. fear not little flock, Lycia 12.32.
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Thus GOD would steele the hearts of his people against base feares, though their troubles be great,
Thus GOD would steel the hearts of his people against base fears, though their Troubles be great,
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yet he would not have their hearts to sink under them. And that first, Because this is offensive to God.
yet he would not have their hearts to sink under them. And that First, Because this is offensive to God.
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It's a great wrong we doe to God, to suffer our hearts to be cast downe in times of trouble.
It's a great wrong we do to God, to suffer our hearts to be cast down in times of trouble.
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You have a God who is able to relieve you, be you never so low; Nay, a God that is willing to helpe you:
You have a God who is able to relieve you, be you never so low; Nay, a God that is willing to help you:
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for he is a God of mercy; and all this mercy is for you; all this power is for you;
for he is a God of mercy; and all this mercy is for you; all this power is for you;
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you have a God who hath purposed to helpe you, he had purposes of good from all eternity to you.
you have a God who hath purposed to help you, he had Purposes of good from all eternity to you.
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You have a God who hath promised to helpe you: how many promises hath God made to you. — Nay;
You have a God who hath promised to help you: how many promises hath God made to you. — Nay;
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And you have had Experience of his Goodnesse, both towards others, and towards your selves; It hath been a Tryed Goodnesse, an Experienced goodnesse.
And you have had Experience of his goodness, both towards Others, and towards your selves; It hath been a Tried goodness, an Experienced Goodness.
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And therefore how doe wee wrong God, when we suffer our hearts to sinke, in the dayes of Evill? Christians should be tender of Gods glory:
And Therefore how do we wrong God, when we suffer our hearts to sink, in the days of Evil? Christians should be tender of God's glory:
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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.
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.
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This gives occasion of hard thoughts to the men of the World. You have a tender expression in Ezra. 8.22. — I was ashamed to require of the King a band of Souldiers and horsemen to helpe me against the enmy;
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;
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Because wee had spoken to the King, saying, The hand of our God is upon all them for good, that seek him:
Because we had spoken to the King, saying, The hand of our God is upon all them for good, that seek him:
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But his power and his wrath is against all them that forsake him. Mark you here.But his power and his wrath is against all them that forsake him. Mark you Here.
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Hee was in a Great strait; There was great danger; He feared the enemy, yet he was asham'd to ask any helpe:
He was in a Great strait; There was great danger; He feared the enemy, yet he was ashamed to ask any help:
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Why? Because hee had said to the King, — Certainly God will preserve his owne. And the King thought so.
Why? Because he had said to the King, — Certainly God will preserve his own. And the King Thought so.
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And therefore, lest hee should any way Dishonour God, and give the King occasion to suspect that God would not Preserve them:
And Therefore, lest he should any Way Dishonour God, and give the King occasion to suspect that God would not Preserve them:
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he would rather venture all upon God in danger, then give the King such occasion of suspition.
he would rather venture all upon God in danger, then give the King such occasion of suspicion.
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Christians should bee tender of Gods honour, — 2. It's unsutable to Christians. Christians should be couragious.
Christians should be tender of God's honour, — 2. It's unsuitable to Christians. Christians should be courageous.
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1. It is unsutable to your calling, you are Christians;
1. It is unsuitable to your calling, you Are Christians;
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who should be more valiant then they that are most holy, The righteous should be as bold as a Lyon;
who should be more valiant then they that Are most holy, The righteous should be as bold as a lion;
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greatnesse of Spirit, befits those who are Christians:
greatness of Spirit, befits those who Are Christians:
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your Cause is good, your incouragements good, your succours good, your comforts good, your rewards are good;
your Cause is good, your encouragements good, your succours good, your comforts good, your rewards Are good;
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and why should not your courage, your hearts come up to all these.
and why should not your courage, your hearts come up to all these.
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You read in the 51 Isay. 12, 13. God said to his people, Who art thou, that thou shouldest be afraid of man? — fear not Worme Iacob.
You read in the 51 Saiah 12, 13. God said to his people, Who art thou, that thou Shouldst be afraid of man? — Fear not Worm Iacob.
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Indeed one would think he should have said, who art thou, that thou shouldest not be afraid of a man? what is a worme under mens feet? thou art but a worme,
Indeed one would think he should have said, who art thou, that thou Shouldst not be afraid of a man? what is a worm under men's feet? thou art but a worm,
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Yet God saith, Who art thou? — as if he had said, Consider but thy self,
Yet God Says, Who art thou? — as if he had said, Consider but thy self,
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and what relations thou stands in to the great God, under what mighty protections thou art, under what Promises, — And thou wilt think it a thing very unworthy, very unbeseeming thy self to feare.
and what relations thou Stands in to the great God, under what mighty protections thou art, under what Promises, — And thou wilt think it a thing very unworthy, very unbeseeming thy self to Fear.
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Wherefore should I fear (saith David) in the dayes of evill? Wherefore should I? I that stand in such relations, I that have such dependances, such encouragements, such succours, such promises, such expectations,Wherefore should I Fear (Says 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,
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wherefore should I feare? this were unworthy me.
Wherefore should I Fear? this were unworthy me.
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As Themistocles said to a Souldier, when he passed by the spoile of his enemies, Thou mayst gather up the spoyle,
As Themistocles said to a Soldier, when he passed by the spoil of his enemies, Thou Mayest gather up the spoil,
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for thou art not Themistocles. Esteeming it unworthy for him to doe those things which others did. Christians!
for thou art not Themistocles. Esteeming it unworthy for him to do those things which Others did. Christians!
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God hath stamped a great deal of honour upon you in making you Christians, the Souldiers of Christ,
God hath stamped a great deal of honour upon you in making you Christians, the Soldiers of christ,
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and you are to be as farre above others of the world in courage, as they are below you in condition.
and you Are to be as Far above Others of the world in courage, as they Are below you in condition.
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See David. Psal. 27.1, 2, 3. Feares are their portion, not yours. Isay. 8.12. Fear not their fears. —
See David. Psalm 27.1, 2, 3. Fears Are their portion, not yours. Saiah 8.12. fear not their fears. —
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2. They are unsutable to your Cause;
2. They Are unsuitable to your Cause;
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They are unsutable to a Christian, who is the Souldier of Christ, and to Religion, which is the Cause of Christ.
They Are unsuitable to a Christian, who is the Soldier of christ, and to Religion, which is the Cause of christ.
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Pitty a good Cause should have low spirits, the Cause is sufficient bottome to beare up the Spirit,
Pity a good Cause should have low spirits, the Cause is sufficient bottom to bear up the Spirit,
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and put courage into the heart of a coward;
and put courage into the heart of a coward;
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None can defend it, but it will defend them, As your danger lies in deserting of it,
None can defend it, but it will defend them, As your danger lies in deserting of it,
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so your security lies in defending of it.
so your security lies in defending of it.
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The Grecian women commanded their sons, Either to bring back their Shields, or dye upon them.
The Grecian women commanded their Sons, Either to bring back their Shields, or die upon them.
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Epaminondas was so devoted to his Buckler, that he took up a resolution, either to defend it, or to dye for it;Epaminondas was so devoted to his Buckler, that he took up a resolution, either to defend it, or to die for it;
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and being wounded to death, hee cryes out, Is my Buckler safe? esteeming all well, if that were safe.
and being wounded to death, he cries out, Is my Buckler safe? esteeming all well, if that were safe.
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It was their honor and safety too, to defend that which should defend them. Religion is our great defence, it makes the great God the defence of any people, as you see, Deut. 33.29. Happy art thou O Israel, who is like unto thee, O people! saved by the Lord.
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, Deuteronomy 33.29. Happy art thou Oh Israel, who is like unto thee, Oh people! saved by the Lord.
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the Shield of thy help, and who is the sword of thy Excellency, — That man runs into the greatest hazzard, that for any hazzard, shall desert the Cause of God;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;
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It is a fearfull thing to procure God a just enemy, by making man an unjust friend, He that maintains the best Cause, shall bee maintained by best 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,
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Though thou suffer with it, yet thou conquerest by it, Christ conquered, when he seemed to be overcome; so a Christian.
Though thou suffer with it, yet thou conquerest by it, christ conquered, when he seemed to be overcome; so a Christian.
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It was that which Cyprian said unto Cornelius, thou may die, but thou shalt never be overcome, 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. —
It was that which Cyprian said unto Cornelius, thou may die, but thou shalt never be overcome, It is the same christ Says to his Disciples. Luk. 21.18. Though they kill you; you see, Vers. 16. yet a hair of your head shall not perish. —
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Are wicked men couragious, or rather desperate in a bad Cause? what a shame then is it, that wee should be fearfull in a good? VVhat have they to hold up their hearts,
are wicked men courageous, or rather desperate in a bad Cause? what a shame then is it, that we should be fearful in a good? What have they to hold up their hearts,
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and what have we not to hold up ours? ah! what a sin, to have a low Spirit, under mighty incouragements?
and what have we not to hold up ours? ah! what a since, to have a low Spirit, under mighty encouragements?
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Luther, when he saw Melanchtons Spirits to sinke under the sad aspects of the Church of God in his dayes, he fals to down right chiding of him; 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;
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I vehemently hate, saith hee, those miserable cares wherewith thou writest thou art spent, It is not from the greatnesse of the danger,
I vehemently hate, Says he, those miserable Cares wherewith thou Writer thou art spent, It is not from the greatness of the danger,
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but the greatnesse of our feares and distrust, if our Cause be false, let us revoke it,
but the greatness of our fears and distrust, if our Cause be false, let us revoke it,
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if true, why doe wee make God in his rich Promises a Lyar;
if true, why do we make God in his rich Promises a Liar;
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Strive against thy self, the greatest enemy, why should wee fear the conquered VVorld, that have the Conquerour on our side:
Strive against thy self, the greatest enemy, why should we Fear the conquered World, that have the Conqueror on our side:
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Fearfulnesse is unbefitting a Christian, who is the Souldier of Christ, and Religion, which is the cause of Christ.
Fearfulness is unbefitting a Christian, who is the Soldier of christ, and Religion, which is the cause of christ.
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3. It is unsutable to our relations; we stand related to the great God of heaven and earth;
3. It is unsuitable to our relations; we stand related to the great God of heaven and earth;
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and a shame it is that such should feare:
and a shame it is that such should Fear:
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he is our God, our Father, our Shepheard, our Husband, our Head, wee his People, his Children, his Sheep, his Spouse, his members, — Every one of these speak incouragement to our fearful and unbeleeving hearts;
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;
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what may not the Childe expect from his Father, the Spouse from her Husband, &c. 4. Nay, It is unsutable to our expectations from God, and to Gods ingagements to us;
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;
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God hath passed over himself to us in many precious and gracious Promises, as I have shewed,
God hath passed over himself to us in many precious and gracious Promises, as I have showed,
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and wee doe justly expect God to be that to us that he hath Promised,
and we do justly expect God to be that to us that he hath Promised,
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and what a sin and shame that we should so far betray all these succours, which God hath tendred, make void all these Promises he hath made, by giving way to distrustfull fears. To summe up all: Christians!
and what a since 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!
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you have incouragements enough (if your hearts be not fallen below.
you have encouragements enough (if your hearts be not fallen below.
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Men to fortifie your Spirits against any evill, and to bear up your spirits under the sence and burthen of any.
Men to fortify your Spirits against any evil, and to bear up your spirits under the sense and burden of any.
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1. Every name of God. 2. Every Attribute of God. 3. Every relation of God. 4. Every Word of God. 5. Every dealing of God with his Church and People, Speaks abundance of incouragement to You, against these sinfull sinking Feares;
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;
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And so much for the Second; these Fears are unsutable. 3. It discovers Weaknesse and Lownesse of Spirit. Prov. 24.10. — If thou faint in the day of adversity, thy strength is small.
And so much for the Second; these Fears Are unsuitable. 3. It discovers Weakness and Lowness of Spirit. Curae 24.10. — If thou faint in the day of adversity, thy strength is small.
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It argues weaknesse of grace, weaknesse of faith, of hope, of patience; and declares much unbelief.
It argues weakness of grace, weakness of faith, of hope, of patience; and declares much unbelief.
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4. It discourageth and disheartneth those that are weak, — Shall such a Man as I flie!
4. It Discourageth and disheartneth those that Are weak, — Shall such a Man as I fly!
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Nehemiah was One stood for Many; Hee knew his Actions either of fear, or courage would have an Influence upon Many:Nehemiah was One stood for Many; He knew his Actions either of Fear, or courage would have an Influence upon Many:
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And therefore would rather dy, then fly:
And Therefore would rather die, then fly:
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such a one, if he fear, is like the dead Body of Amasa, that makes all stand still. — 2 Sam. 20.12. It came to passe, that as they came to the dead body, they stood still:
such a one, if he Fear, is like the dead Body of Amasa, that makes all stand still. — 2 Sam. 20.12. It Come to pass, that as they Come to the dead body, they stood still:
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and left off to pursue their enemies. You know what a sinne it is, to discourage the hearts of your brethren:
and left off to pursue their enemies. You know what a sin it is, to discourage the hearts of your brothers:
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you may see it by the punishment of the bad Spies. — 5 Feare it betrayes the succours which God offers;
you may see it by the punishment of the bad Spies. — 5 fear it betrays the succours which God offers;
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it is a soule-infeebling-sin, a heart-disabling-sin: as it is said of naturall feares, Feare betrayeth the succours which reason 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;
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so I may say of spirituall feares, they betray the succours which God, which the promise offers.
so I may say of spiritual fears, they betray the succours which God, which the promise offers.
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God, and all God, are too little to secure a fearfull unbelieving man.
God, and all God, Are too little to secure a fearful unbelieving man.
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I will but give you two eminent places for it, which I had thought to have passed over, Isay 30.15.
I will but give you two eminent places for it, which I had Thought to have passed over, Saiah 30.15.
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You shall see there the people were in some danger, and they let feare worke, when indeed faith, should have worked.
You shall see there the people were in Some danger, and they let Fear work, when indeed faith, should have worked.
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And as it is the nature of feare, it turnes a man from God, and from the promise,
And as it is the nature of Fear, it turns a man from God, and from the promise,
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so it did them, and they betook themselves to their owne forecasts and provisions:
so it did them, and they betook themselves to their own forecasts and provisions:
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they would go downe to Egypt for help, as you see in the first Ver. They trusted in the shadow of Egypt, Egypt was a well spread tree, the boughs were great and large,
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,
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and they promised to themselves much security under the shadow of her boughes, they thought it would have kept out the storme.
and they promised to themselves much security under the shadow of her boughs, they Thought it would have kept out the storm.
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And though God now told them, that in quietnesse, and confidence, should be their strength, and that in returning and rest they should be saved:
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:
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though God ingaged himselfe to be their security, and set the security in himselfe, against all they feared, yet notwithstanding;
though God engaged himself to be their security, and Set the security in himself, against all they feared, yet notwithstanding;
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all this was no security for them, their fears still worked above their faith, and all that God said,
all this was no security for them, their fears still worked above their faith, and all that God said,
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or was, was too little to be their security. Nay, though he tels them in the seventh Verse, your strength is to sit still,
or was, was too little to be their security. Nay, though he tells them in the seventh Verse, your strength is to fit still,
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and it is worthy taking notice of; the word which God useth there for strength, is used in Scripture to signifie Egypt;
and it is worthy taking notice of; the word which God uses there for strength, is used in Scripture to signify Egypt;
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Your Egypt shall be to sit still:
Your Egypt shall be to fit still:
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As if God had said, What ever you expect in Egypt you shall finde in me:
As if God had said, What ever you expect in Egypt you shall find in me:
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if you will quietly rest your spirits on me, what ever you looked for there, you shall finde me to be unto you.
if you will quietly rest your spirits on me, what ever you looked for there, you shall find me to be unto you.
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— But yet all this was too little to answer their feares, to satisfie their unbelieving hearts, their feares were above all the security God tendred,
— 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,
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as you see in the sixteenth verse; and you see how God meets with them. —
as you see in the sixteenth verse; and you see how God meets with them. —
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Take another place in Isay 7. You may reade, of a confederacy between the King of Assyria and the King of Israel, to come up against Iudah and Ierusalem. And in the second Verse you read,
Take Another place in Saiah 7. You may read, of a confederacy between the King of Assyria and the King of Israel, to come up against Iudah and Ierusalem. And in the second Verse you read,
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how the hearts of the men of Judah were moved, even as the trees of the wood are moved with the winde.
how the hearts of the men of Judah were moved, even as the trees of the wood Are moved with the wind.
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Now in this their feare and danger God sends a Prophet to them, to tell them he would bee their security if they would trust on him, the third and fourth Verses, Be quiet, fear not,
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,
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neither be fainthearted, — I will helpe you, — Verse 7. But notwithstanding all this, their feare prevailed against their faith, whereupon God sends the Prophet againe in the tenth Verse,neither be fainthearted, — 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,
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and bids the King Ask a signe, either in the depths below, or height above, — That is,
and bids the King Ask a Signen, either in the depths below, or height above, — That is,
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if he desired to have his faith confirmed by any visible signe, either in Heaven or Earth, God would condescend so farre to the weaknesse of his faith to afford it to him;
if he desired to have his faith confirmed by any visible Signen, either in Heaven or Earth, God would condescend so Far to the weakness of his faith to afford it to him;
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but yet his feares prevailed against his faith, and against all the security God offered,
but yet his fears prevailed against his faith, and against all the security God offered,
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and he puts all this off very cunningly, Verse 12. I will not ask a signe, neither will I tempt God.
and he puts all this off very cunningly, Verse 12. I will not ask a Signen, neither will I tempt God.
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One would thinke he spake well, he would not tempt God in asking a signe, he would beleeve on his bare word:
One would think he spoke well, he would not tempt God in asking a Signen, he would believe on his bore word:
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doth not Christ blame the Scribes and Pharisees for asking a signe? but it is one thing to aske a signe when God doth not offer it,
does not christ blame the Scribes and Pharisees for asking a Signen? but it is one thing to ask a Signen when God does not offer it,
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and meerly out of temptation too; as the Scribes & Pharises did:
and merely out of temptation too; as the Scribes & Pharisees did:
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another thing, to refuse a signe when God tenders it, and that for the confirming of their faith. That hee spake wickedly:
Another thing, to refuse a Signen when God tenders it, and that for the confirming of their faith. That he spoke wickedly:
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The 13. verse tels you, Is it a small thing to weary men, but yor will weary God also;
The 13. verse tells you, Is it a small thing to weary men, but Your will weary God also;
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Indeed the meaning is, he will not tempt God;
Indeed the meaning is, he will not tempt God;
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That is, he will not trust God, hee would not trust on Gods promise, Gods security;
That is, he will not trust God, he would not trust on God's promise, God's security;
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he would run to the arm of flesh, provide the best means for his own safety;
he would run to the arm of Flesh, provide the best means for his own safety;
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for he would not trust on Gods security, hee would rather trust to the provision feare could make,
for he would not trust on God's security, he would rather trust to the provision Fear could make,
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then to the provisions faith could finde in God.
then to the provisions faith could find in God.
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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. Sometime we tempt God in trusting upon God in the neglect of means, and sometime 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.
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And so you see feare is a heart infeebling sin, it betrayes the succours which God tenders;
And so you see Fear is a heart enfeebling since, it betrays the succours which God tenders;
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God, and all God is too little to secure an unbelieving man.
God, and all God is too little to secure an unbelieving man.
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6. It doth gratifie the enemy, our feares are our weaknings, the enemies strengthnings, 1. Our weaknings I say, feare is an army in battalia against it selfe;
6. It does gratify the enemy, our fears Are our weakenings, the enemies Strengthenings, 1. Our weakenings I say, Fear is an army in battalions against it self;
crd pn31 vdz vvi dt n1, po12 n2 vbr po12 n2-vvg, dt n2 n2-vvg, crd po12 n2-vvg pns11 vvb, n1 vbz dt n1 p-acp n2 p-acp pn31 n1;
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the heart doth arme the head, and the head useth all its enginery to batter the heart, the heart makes use of the head to heighten a danger,
the heart does arm the head, and the head uses all its enginery to batter the heart, the heart makes use of the head to heighten a danger,
dt n1 vdz vvi dt n1, cc dt n1 vvz d po31 n1 pc-acp vvi dt n1, dt n1 vvz n1 pp-f dt n1 pc-acp vvi dt n1,
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and that againe layes battery against the heart to lessen that. Hee needs no enemies without, who hath a fearefull heart within;
and that again lays battery against the heart to lessen that. He needs no enemies without, who hath a fearful heart within;
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how can he stand out against enemies from without, that is not able to stand against it selfe.
how can he stand out against enemies from without, that is not able to stand against it self.
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This is the nature of fear, (where courage lessens difficulties, and makes great things conquerable;
This is the nature of Fear, (where courage lessens difficulties, and makes great things conquerable;
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such a spirit looks through a lessening glass, and sees great dangers to be small;
such a Spirit looks through a lessening glass, and sees great dangers to be small;
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the heart still riseth above the difficulty.) This is the nature of feare it looks through a multiplying glasse,
the heart still Riseth above the difficulty.) This is the nature of Fear it looks through a multiplying glass,
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and makes small dangers great, and unresistable.
and makes small dangers great, and unresistable.
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Assure your selves, feare will make a man weake amidst all the provisions of strength, your forts are nothing,
Assure your selves, Fear will make a man weak amid all the provisions of strength, your forts Are nothing,
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if you retaine your feares, you will be naked in the midst of armes, weak in the midst of strength;
if you retain your fears, you will be naked in the midst of arms, weak in the midst of strength;
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fear is an armory of weapons against it selfe. It is our weaknings: 2. And it is the enemies strengthening;
Fear is an armoury of weapons against it self. It is our weakenings: 2. And it is the enemies strengthening;
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your feares are their courage, and your courage their feares: It is said in Iudges 2. That Israels sin was Eglons strength:
your fears Are their courage, and your courage their fears: It is said in Judges 2. That Israel's since was Eglons strength:
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so our sin of feare, is the courage and strength of our adversaries;
so our since of Fear, is the courage and strength of our Adversaries;
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you weaken your selves and strengthen them, you disarme your selves, and arme them, you unweapon your selves,
you weaken your selves and strengthen them, you disarm your selves, and arm them, you unweapon your selves,
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and put weapons into their hands to destroy you:
and put weapons into their hands to destroy you:
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It is a dangerous sin, and therefore God would not suffer such to goe to war, they were unfit for wars;
It is a dangerous since, and Therefore God would not suffer such to go to war, they were unfit for wars;
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there were two qualities that were to be casheered, malitia, molities, wickednesse of life, and fearfulnesse of heart, the one makes our enemies weapons successefull, there were two qualities that were to be Cashiered, Malitiam, molities, wickedness of life, and fearfulness of heart, the one makes our enemies weapons successful,
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and the other makes our owne uselesse. — 7. It is a sin that indangers our forsaking of the Cause of God.
and the other makes our own useless. — 7. It is a since that endangers our forsaking of the Cause of God.
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Solomon saith, 29 Prov. 25. The fear of man worketh a snare; Solomon Says, 29 Curae 25. The Fear of man works a snare;
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if once base feare get the possession of the heart, what snares wil they not expose a man unto, I will name some to you:
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:
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1. They will make a man shie to acknowledge the Cause of God; You see Nicodemus, and many of the Iewes, of whom it is said, They believed,
1. They will make a man shy to acknowledge the Cause of God; You see Nicodemus, and many of the Iewes, of whom it is said, They believed,
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but durst not confesse him, for feare of the Scribes and Pharisees. 2. Fear will make a man-decline and bawk the Cause of God;
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;
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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.
the Rulers were afaid to acknowledge christ, Because of the Roman, if they had done so, the Romans would have come and taken away their place and Nation.
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3. Fear will blind the understaning, & hinder us from decerning good from evil, and evil from good:
3. fear will blind the understanding, & hinder us from decerning good from evil, and evil from good:
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It is a Maxime, Sin in the affection will breed Error in the understanding, a corrupt heart will cause a corrupt head;
It is a Maxim, since in the affection will breed Error in the understanding, a corrupt heart will cause a corrupt head;
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feare in the heart will cause darknesse in the minde;
Fear in the heart will cause darkness in the mind;
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It is a hard thing for a man under the power of any sinfull passion, either by-assed with corrupt affections,
It is a hard thing for a man under the power of any sinful passion, either biased with corrupt affections,
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or blinded with corrupt passions, to judge of the truth and justnesse of any cause, though it be never so evident;
or blinded with corrupt passion, to judge of the truth and justness of any cause, though it be never so evident;
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Men in feare are apt to judge those things good, which yet are evil, and they themselves would so acknowledge,
Men in Fear Are apt to judge those things good, which yet Are evil, and they themselves would so acknowledge,
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if they stood upon even ground, if the feares and dangers had not got the hill of them. —
if they stood upon even ground, if the fears and dangers had not god the hill of them. —
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And I believe this is a great ground of mens judgings in these times;
And I believe this is a great ground of men's judgings in these times;
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They think, if they should acknowledge things as they are, they should be at great costs for the present,
They think, if they should acknowledge things as they Are, they should be At great costs for the present,
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and run great hazards for future, and therefore they will rather smother the Light and Evidences they have,
and run great hazards for future, and Therefore they will rather smother the Light and Evidences they have,
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then let in more, to their danger and cost.
then let in more, to their danger and cost.
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Thus our enemies make us drive their mills with our owne breath, and doe their worke with our own hands — a fair policie — Pyrrhus used to say of Cyneas, That he had gained more Cities with his eloquence,
Thus our enemies make us drive their mills with our own breath, and do their work with our own hands — a fair policy — Phyrrhus used to say of Cynias, That he had gained more Cities with his eloquence,
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then he himself had done with his sword: It is wisdom to expect most venom where there is most Art;
then he himself had done with his sword: It is Wisdom to expect most venom where there is most Art;
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the Spider hath much Art — but — yet a great deale of poyson.
the Spider hath much Art — but — yet a great deal of poison.
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4. The fourth snare that this feare brings on us, it doth not only blind our eyes, that we cannot see the Cause of God,
4. The fourth snare that this Fear brings on us, it does not only blind our eyes, that we cannot see the Cause of God,
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and when we see it make us shie to acknowledge it, nay, prevail with a man to bawk and decline it.
and when we see it make us shy to acknowledge it, nay, prevail with a man to bawk and decline it.
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But it will make us deny and forsake the cause of God too; and here might be examples enough:
But it will make us deny and forsake the cause of God too; and Here might be Examples enough:
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many there are, who have forsaken Christ, denyed his truth, truth professed, truth preached, truth in some measure contended for,
many there Are, who have forsaken christ, denied his truth, truth professed, truth preached, truth in Some measure contended for,
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and all for feare of men.
and all for Fear of men.
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You know the sad stories of Peter, Spira, of Cranmer — It is an easie matter to make him who is under the power of sinfull feares, any thing to preserve himselfe from danger,
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,
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and any thing to recover himselfe out. — There are foure sorts of men, who will never hold to any cause.
and any thing to recover himself out. — There Are foure sorts of men, who will never hold to any cause.
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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. 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;
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That which was never proved is easily deserted. — 2. Unsound hearted persons; It is an easie matter to make him any thing, who inded is nothing: 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:
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men that are carried in away onely by a byasse, and not by a principle, it is an easie matter if you either unbyass,
men that Are carried in away only by a bias, and not by a principle, it is an easy matter if you either unbyass,
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or counter-byass them, to make them move as fast the other way, we say Symbolicall Elements do quickly slide one into another;
or counter-byass them, to make them move as fast the other Way, we say Symbolical Elements do quickly slide one into Another;
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A Hypocrite and an Apostate are so neer, that it's easie to make him an Apostate who was before an Hypocrite;
A Hypocrite and an Apostate Are so near, that it's easy to make him an Apostate who was before an Hypocrite;
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hypocrisie is that vertually, which Apostacy is actually, there is Apostacy in causis in hypocrisie,
hypocrisy is that virtually, which Apostasy is actually, there is Apostasy in Causis in hypocrisy,
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and there is hypocrisie in effectis in Apostasie, and as times vary, looke for more discoveries. — 3. Wordly minded men:
and there is hypocrisy in effectis in Apostasy, and as times vary, look for more discoveries. — 3. Wordly minded men:
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The love of Money will cause men to erre from the Faith; as the Apostle saith, When men are lovers of themselves more then lovers of God,The love of Money will cause men to err from the Faith; as the Apostle Says, When men Are lovers of themselves more then lovers of God,
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when they are lovers of honour more then lovers of God, lovers of pleasure, of profit, more then lovers of God, there need no great baits, it will be a matter of no great difficulty to draw them from God.
when they Are lovers of honour more then lovers of God, lovers of pleasure, of profit, more then lovers of God, there need no great baits, it will be a matter of no great difficulty to draw them from God.
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Such men will, if occasion serve, raise themselves upon the ruines of others, make themselves great, by making others little;
Such men will, if occasion serve, raise themselves upon the ruins of Others, make themselves great, by making Others little;
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such men, they are for any service that may advance their corrupt desires. It is said of Demas, that he forsook Christ, and imbraced this present world;
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;
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he forsook the faith of Christ, and for gaine he became an Idoll Priest, at Thessalonica, as Dorotheus reports of him:
he forsook the faith of christ, and for gain he became an Idol Priest, At Thessalonica, as Dorotheus reports of him:
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So easie it is to take them from God, whose hearts are once taken with the world.
So easy it is to take them from God, whose hearts Are once taken with the world.
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There is no cause can be sure of those, whom honour or money can buy out.
There is no cause can be sure of those, whom honour or money can buy out.
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Such men are onely this way till they can mend their wages, and then they are gone, it's easie to intice him, who is led away by his own lusts. — 4. Fearfull hearted persons:
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 Lustiest. — 4. Fearful hearted Persons:
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Fearfull men will be unfaithfull men; It's all one to trust a coward, and a traytor;
Fearful men will be unfaithful men; It's all one to trust a coward, and a traitor;
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he that is one, will quickly be made the other;
he that is one, will quickly be made the other;
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where there is ground to suspect any mans feare, there is no ground to trust his faith, his feare will make him unfaithfull, and infeeble the hearts of them who follow him:
where there is ground to suspect any men Fear, there is no ground to trust his faith, his Fear will make him unfaithful, and enfeeble the hearts of them who follow him:
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such dangerous snares, then you see, will base feares bring upon men, and therefore far unworthy those who are Christians.
such dangerous snares, then you see, will base fears bring upon men, and Therefore Far unworthy those who Are Christians.
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Use. Oh, let us learne to banish these sinfull sinking feares, as unworthy men, much more unworthy Christians:Use. O, let us Learn to banish these sinful sinking fears, as unworthy men, much more unworthy Christians:
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It is a wonder to read and peruse that daring courage, that the very Heathens have had.
It is a wonder to read and peruse that daring courage, that the very heathens have had.
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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,
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 overswell, either his power,
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or his love, there is nothing can be too big for God;
or his love, there is nothing can be too big for God;
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and why should any thing be too big for faith, upon whom it depends? for shame, let faith work more,
and why should any thing be too big for faith, upon whom it depends? for shame, let faith work more,
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and sense lesse, heare the reasonings of faith as well as the reasonings of sense;
and sense less, hear the reasonings of faith as well as the reasonings of sense;
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when you see no help below, cast your eyes upwards as Iehosaphat did, 2 Cor. 20.12.
when you see no help below, cast your eyes upward as Jehoshaphat did, 2 Cor. 20.12.
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We know not what to doe, 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;
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;
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what though there be weaknesse below, there is strength above, — Well then, shut your eyes to things below,
what though there be weakness below, there is strength above, — Well then, shut your eyes to things below,
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and open your eyes to God above, Converse lesse with Sence and Reason, and converse with faith and the promise.
and open your eyes to God above, Converse less with Sense and Reason, and converse with faith and the promise.
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Look upward more, when a man hath been looking downward from the top of some high place, his eyes grow dim; the head growes weak.
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.
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But when he lookes upward he recovers himself again.
But when he looks upward he recovers himself again.
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So it is with us, while we look onely downward our spirits fail, we are at the end of our faith and hope,
So it is with us, while we look only downward our spirits fail, we Are At the end of our faith and hope,
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but lift your eyes upward, look upon God and the promise and your spirits shall be incouraged.
but lift your eyes upward, look upon God and the promise and your spirits shall be encouraged.
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What though the waves rise? The storm be great? Yet you have a Skilfull Pilot, a safe Bottome, a strong God, who is able to allay all storms, to hush all windes;
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;
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or to make all commotions serve to bring you to Harbour, which is gods usuall way — Gods delights <2^PAGES^MISSING> CHRIST:
or to make all commotions serve to bring you to Harbour, which is God's usual Way — God's delights <2^PAGES^MISSING> CHRIST:
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I am JESUS, whom thou persecutest. The same words were spoken to the Iews, and they Fell down backward, as if they had been strucken with a Thunderbolt, Iohn 18.5. The same words are spoken to the Goats, Matth. 25.44.
I am JESUS, whom thou Persecutest. The same words were spoken to the Iews, 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, Matthew 25.44.
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But though these words be Full of Terrour to the wicked and unbeleevers: yet are they full of Comfort to Gods people.
But though these words be Full of Terror to the wicked and unbelievers: yet Are they full of Comfort to God's people.
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The same words were spoken to Moses, when he went to deliver Israel out of Egypt.
The same words were spoken to Moses, when he went to deliver Israel out of Egypt.
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ehjeh hath sent me to you, I Am hath sent me, — Exod. 3.14. 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. Jehovah hath sent me to you, I Am hath sent me, — Exod 3.14. 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.
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It is a word CHRIST frequently used. — I am the bread of lise, Iohn 6.35.
It is a word CHRIST frequently used. — I am the bred of lise, John 6.35.
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And it could not choose but be a great deal of Comfort to them. It is I. I, that Divided the Red Sea: I that made the World: I, that took your nature:
And it could not choose but be a great deal of Comfort to them. It is I. I, that Divided the Read Sea: I that made the World: I, that took your nature:
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(17) sermon (DIV1)
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I, that came down from heaven for you: I, that am your Saviour. It is the Voice one, who is 1. Your Saviour;I, that Come down from heaven for you: I, that am your Saviour. It is the Voice one, who is 1. Your Saviour;
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Able to save in the greatest troubles and pressures, no trouble can be above my power or my skill. 2. Who not onely can:
Able to save in the greatest Troubles and pressures, no trouble can be above my power or my skill. 2. Who not only can:
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But Rejoyceth to bring Salvation to his people; It is my proper work, and my heart is in it; nay,
But Rejoiceth to bring Salvation to his people; It is my proper work, and my heart is in it; nay,
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3. Who came on purpose, to save and deliver you. And therefore this must needs be Incouragemet to them. They knew his Power;
3. Who Come on purpose, to save and deliver you. And Therefore this must needs be Encouragement to them. They knew his Power;
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they knew his Love, they knew his Nature:
they knew his Love, they knew his Nature:
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they knew him to be their Saviour, and that was Comfort, And that they went out upon his errand, by his Commission:
they knew him to be their Saviour, and that was Comfort, And that they went out upon his errand, by his Commission:
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and therefore there was comfort enough, Though he said no more, It is I,
and Therefore there was Comfort enough, Though he said no more, It is I,
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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;
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;
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i. e. One, who comes to destroy you: But, It is I, That is enough to settle you.i. e. One, who comes to destroy you: But, It is I, That is enough to settle you.
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There are Three Doctrines, this holds out to us.
There Are Three Doctrines, this holds out to us.
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Doct. 1. The same word of God may be a Terror to some, and a Comfort to Others, A Saviour of Life to some, Doct. 1. The same word of God may be a Terror to Some, and a Comfort to Others, A Saviour of Life to Some,
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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.
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.
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Doct. 2. The appearance of Christ to the Soul, in any sad Condition is a Resurrection from the dead.Doct. 2. The appearance of christ to the Soul, in any sad Condition is a Resurrection from the dead.
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Doct. 3. The presence of CHRIST in any trouble, calamity, or distresse, is Comfort and incouragement to the Soul. We cannot insist upon all these which we have named, we will therfore contract our selves,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 nam, we will Therefore contract our selves,
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and give you these two in one.
and give you these two in one.
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Doct. The presence and appearance of CHRIST to the Soul, in any sad condition, is to the Soul as a Resurrection from the dead.Doct. The presence and appearance of CHRIST to the Soul, in any sad condition, is to the Soul as a Resurrection from the dead.
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We will shew the truth of this in four sad conditions, the Saints are exercised with.
We will show the truth of this in four sad conditions, the Saints Are exercised with.
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And then give you some short application. 1. In times of Humiliation for sin:
And then give you Some short application. 1. In times of Humiliation for since:
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When the Soul hath lien Bedrid in sorrow, been overwhelmed in the depths of Humilation for sin,
When the Soul hath lain Bedrid in sorrow, been overwhelmed in the depths of Humiliation for since,
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and hath been even broken and shattered in peeces with fear and consternation of Spirit for sin:
and hath been even broken and shattered in Pieces with Fear and consternation of Spirit for since:
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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:
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:
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When he shall come, displaying all his Glory; the Riches of his Grace; And shall say to the Soul;
When he shall come, displaying all his Glory; the Riches of his Grace; And shall say to the Soul;
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as he did to Moses, — The LORD, The LORD GOD Mercifull, and Gracious, pardoning iniquity, transgessions and sins, &c. Exod. 34.6. Oh! It is beyond my power to expresse, or of us All to conceive, How much the Soul is now Enamored on him:
as he did to Moses, — 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 Enamored on him:
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How much the Soul is now Revived. As before in this condition he appeared as a Ghost to terrifie:
How much the Soul is now Revived. As before in this condition he appeared as a Ghost to terrify:
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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.
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.
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The truth of this that I have said, you may read in Job 33.10. To the 27. ver.
The truth of this that I have said, you may read in Job 33.10. To the 27. ver.
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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.
Where the Soul is in a sad condition for since, in the 19.20.21.22. And upon the discovery of christ, how is the Soul raised? 24.25. — 2. In Times of Temptation.
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When a poor soul hath been long buffetted with Satan, and Held down with his bloody Carnall reasonings.
When a poor soul hath been long buffeted with Satan, and Held down with his bloody Carnal reasonings.
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When the Soul hath been long on the stormy troublesome sea of temptations: And CHRIST shall at last apear Conquering the strong-man, Rebuking the storme, overcoming Satan:
When the Soul hath been long on the stormy troublesome sea of temptations: And CHRIST shall At last appear Conquering the strong-man, Rebuking the storm, overcoming Satan:
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Oh! who can expresse how welcome such a sight of CHRIST: Such an Appearance of CHRIST is to the Soul!
Oh! who can express how welcome such a sighed of CHRIST: Such an Appearance of CHRIST is to the Soul!
uh q-crq vmb vvi c-crq j-jn d dt n1 pp-f np1: d dt n1 pp-f np1 vbz p-acp dt n1!
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This is a Resurrection from the dead, you have it typyfied in Abraham who after the battell with the four Kings, Melchizedeck comes to meet him with Bread and wine, strength and comfort, which shewes us, that our Melchizedeck after all our spirituall battels are over will meet us with the choycest of his comforts.
This is 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 Bred 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.
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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.
This is that he promises, 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.
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As after Christs temptations were over, the Angels came to minister to him, so will Christ after all our conflicts, meet us with refreshments,
As After Christ temptations were over, the Angels Come to minister to him, so will christ After all our conflicts, meet us with refreshments,
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and proportion our Comforts to our Conflicts. In times of desertion:
and proportion our Comforts to our Conflicts. In times of desertion:
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when a man hath been upon the black seas of desertion, and hath long laboured under the sad sense of Gods withdrawments:
when a man hath been upon the black Seas of desertion, and hath long laboured under the sad sense of God's withdrawments:
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and at last Christ comes in, walking upon the sea, breaking the dark and thick cloud, and shining into the soule:
and At last christ comes in, walking upon the sea, breaking the dark and thick cloud, and shining into the soul:
cc p-acp ord np1 vvz p-acp, vvg p-acp dt n1, vvg dt j cc j n1, cc vvg p-acp dt n1:
(17) sermon (DIV1)
985
Page 287
2727
who can now expresse the heats, warmths, revivings, that this appearance yeilds to the soule! Oh, the claspings! the imbracings! the loves!
who can now express the heats, warmths, revivings, that this appearance yields to the soul! O, the claspings! the embracings! the loves!
r-crq vmb av vvi dt n2, n2, n2-vvg, cst d n1 vvz p-acp dt n1! uh, dt n2-vvg! dt n2! dt n2!
(17) sermon (DIV1)
985
Page 287
2728
that passe betwixt the soule and Christ. Will you see this set downe, Cant. 3.4. Christ had withdrawne himselfe for a season. And ah! then what sadnesse!
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!
cst vvb p-acp dt n1 cc np1. n1 pn22 vvi d vvn a-acp, np1 crd. np1 vhd vvn px31 p-acp dt n1. cc uh! av q-crq n1!
(17) sermon (DIV1)
985
Page 287
2729
All the world was like a feast without an appetite: a Paradise without a Tree of Life. She makes inquisition; Heares not of him;
All the world was like a feast without an appetite: a Paradise without a Tree of Life. She makes inquisition; Hears not of him;
av-d dt n1 vbds av-j dt n1 p-acp dt n1: dt n1 p-acp dt n1 pp-f n1. pns31 vvz n1; av|vbz xx pp-f pno31;
(17) sermon (DIV1)
985
Page 287
2730
Runs to Ordinances, and would be glad to have the least starre of direction to carry her to him, in this sad condition while she is in the pursuit of Christ.
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.
vvz p-acp n2, cc vmd vbi j pc-acp vhi dt ds n1 pp-f n1 pc-acp vvi pno31 p-acp pno31, p-acp d j n1 cs pns31 vbz p-acp dt n1 pp-f np1.
(17) sermon (DIV1)
985
Page 287
2731
At last Christ appeares to her soule.
At last christ appears to her soul.
p-acp ord np1 vvz p-acp po31 n1.
(17) sermon (DIV1)
986
Page 287
2732
And read there, how her heart was revived, — I have found him whom my soule loveth;
And read there, how her heart was revived, — I have found him whom my soul loves;
cc vvb a-acp, c-crq po31 n1 vbds vvn, — pns11 vhb vvn pno31 r-crq po11 n1 vvz;
(17) sermon (DIV1)
986
Page 287
2733
I held him, and would not let him go, untill I had brought him into my mothers house. I held him, and would not let him go, until I had brought him into my mother's house.
pns11 vvd pno31, cc vmd xx vvi pno31 vvi, c-acp pns11 vhd vvn pno31 p-acp po11 ng1 n1.
(17) sermon (DIV1)
986
Page 287
2734
— The like you have of Iob, he had been a long time in a dark and deserted condition, you may read his complaints:
— The like you have of Job, he had been a long time in a dark and deserted condition, you may read his complaints:
— dt av-j pn22 vhb pp-f np1, pns31 vhd vbn dt j n1 p-acp dt j cc vvn n1, pn22 vmb vvi po31 n2:
(17) sermon (DIV1)
986
Page 287
2735
every Chapter, Verse, &c. is but the sad pauses and pathyes, the afflicted breathings of his soule.
every Chapter, Verse, etc. is but the sad pauses and pathyes, the afflicted breathings of his soul.
d n1, n1, av vbz p-acp dt j n2 cc n2-j, dt j-vvn n2-vvg pp-f po31 n1.
(17) sermon (DIV1)
986
Page 288
2736
At last God appeares, and who can tell his joy? who is able to expresse the ravishments of his heart? I have heard of thee by the hearing of the eare,
At last God appears, and who can tell his joy? who is able to express the ravishments of his heart? I have herd of thee by the hearing of the ear,
p-acp ord np1 vvz, cc r-crq vmb vvi po31 n1? q-crq vbz j pc-acp vvi dt n2 pp-f po31 n1? pns11 vhb vvn pp-f pno21 p-acp dt n-vvg pp-f dt n1,
(17) sermon (DIV1)
986
Page 288
2737
but now mine eyes see thee. — And certainely his heart was filled with as much soule-advancements as self-abhorrence, Iob 45.5. 4. In the time of outward trouble:
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:
cc-acp av po11 n2 vvb pno21. — cc av-j po31 n1 vbds vvn p-acp p-acp d n2 c-acp j, np1 crd. crd p-acp dt n1 pp-f j n1:
(17) sermon (DIV1)
986
Page 288
2738
when we are in some sad, heavie, & close affliction, when we are upon beds of sicknesse,
when we Are in Some sad, heavy, & close affliction, when we Are upon Beds of sickness,
c-crq pns12 vbr p-acp d j, j, cc j n1, c-crq pns12 vbr p-acp n2 pp-f n1,
(17) sermon (DIV1)
987
Page 288
2739
when in prison, when in dangers:
when in prison, when in dangers:
c-crq p-acp n1, c-crq p-acp n2:
(17) sermon (DIV1)
987
Page 288
2740
Oh! then a visit of Christ in prison, a discovery of Christ in danger, a manifestation of Christ upon the bed of sicknesse;
Oh! then a visit of christ in prison, a discovery of christ in danger, a manifestation of christ upon the Bed of sickness;
uh av dt n1 pp-f np1 p-acp n1, dt n1 pp-f np1 p-acp n1, dt n1 pp-f np1 p-acp dt n1 pp-f n1;
(17) sermon (DIV1)
987
Page 288
2741
it is worth a world to the soule.
it is worth a world to the soul.
pn31 vbz j dt n1 p-acp dt n1.
(17) sermon (DIV1)
987
Page 288
2742
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 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.
av pn31 vbds p-acp dt crd n2 p-acp dt j n1, np1 crd, crd c-crq dt ord vvd, dt n1 pp-f r-crq vbds av-j dt n1 pp-f np1.
(17) sermon (DIV1)
988
Page 288
2743
So it was here to the Disciples, when they were in this danger on the sea, and Christ appeared to them:
So it was Here to the Disciples, when they were in this danger on the sea, and christ appeared to them:
av pn31 vbds av p-acp dt n2, c-crq pns32 vbdr p-acp d n1 p-acp dt n1, cc np1 vvd p-acp pno32:
(17) sermon (DIV1)
988
Page 288
2744
none can expresse how their hearts leaped for joy; what heights of rejoycings after those depths of trouble.
none can express how their hearts leapt for joy; what heights of rejoicings After those depths of trouble.
pi vmb vvi c-crq po32 n2 vvd p-acp n1; r-crq n2 pp-f n2 p-acp d n2 pp-f n1.
(17) sermon (DIV1)
988
Page 288
2745
Thus you see the appearance of Christ in any sad condition is such a comfort to the soule.
Thus you see the appearance of christ in any sad condition is such a Comfort to the soul.
av pn22 vvb dt n1 pp-f np1 p-acp d j n1 vbz d dt n1 p-acp dt n1.
(17) sermon (DIV1)
989
Page 288
2746
It is true also of the presence of Christ, though there be not the appearance of Christ.
It is true also of the presence of christ, though there be not the appearance of christ.
pn31 vbz j av pp-f dt n1 pp-f np1, cs pc-acp vbb xx dt n1 pp-f np1.
(17) sermon (DIV1)
990
Page 289
2747
The presence of Christ in grace, though not in comfort.
The presence of christ in grace, though not in Comfort.
dt n1 pp-f np1 p-acp n1, cs xx p-acp n1.
(17) sermon (DIV1)
990
Page 289
2748
His presence doth support, strengthen, quicken, incourage. 1. Because he is a Saviour. 2. A powerfull Saviour. 3. A mercifull and loving Saviour.
His presence does support, strengthen, quicken, encourage. 1. Because he is a Saviour. 2. A powerful Saviour. 3. A merciful and loving Saviour.
po31 n1 vdz vvi, vvb, vvb, vvi. crd p-acp pns31 vbz dt n1. crd dt j n1. crd dt j cc j-vvg n1.
(17) sermon (DIV1)
990
Page 289
2749
Vse. What incouragement should this be to Gods people? in the middest of the saddest calamities Christ is present with you, Isay 41.10.Use. What encouragement should this be to God's people? in the midst of the Saddest calamities christ is present with you, Saiah 41.10.
vvb. q-crq n1 vmd d vbi p-acp ng1 n1? p-acp dt n1 pp-f dt js n2 np1 vbz j p-acp pn22, np1 crd.
(17) sermon (DIV1)
991
Page 289
2750
— Feare not, I am with thee, be not dismaied, for I am thy God, I will strengthen thee, yea, I will helpe thee;
— fear not, I am with thee, be not dismayed, for I am thy God, I will strengthen thee, yea, I will help thee;
— vvb xx, pns11 vbm p-acp pno21, vbb xx vvn, c-acp pns11 vbm po21 np1, pns11 vmb vvi pno21, uh, pns11 vmb vvi pno21;
(17) sermon (DIV1)
991
Page 289
2751
yea, I will uphold thee with the righthand of my righteousnesse. yea, I will uphold thee with the Right hand of my righteousness.
uh, pns11 vmb vvi pno21 p-acp dt j pp-f po11 n1.
(17) sermon (DIV1)
991
Page 289
2752
So againe, Isay 43.2, 3, 4. when thou pssest through the fire, I will be with thee that the fire shall not devoure thee;
So again, Saiah 43.2, 3, 4. when thou pssest through the fire, I will be with thee that the fire shall not devour thee;
av av, np1 crd, crd, crd c-crq pns21 vv2 p-acp dt n1, pns11 vmb vbi p-acp pno21 d dt n1 vmb xx vvi pno21;
(17) sermon (DIV1)
991
Page 289
2753
and when thou passest through the water, I will be with thee, that the water shall not drowne thee. and when thou passest through the water, I will be with thee, that the water shall not drown thee.
cc c-crq pns21 vv2 p-acp dt n1, pns11 vmb vbi p-acp pno21, cst dt n1 vmb xx vvi pno21.
(17) sermon (DIV1)
991
Page 289
2754
— This was Moses incouragement, Jeremiahs, Josephs; of whō it is said, Joseph was cast into prison,
— This was Moses encouragement, Jeremiah's, Josephs; of whom it is said, Joseph was cast into prison,
— d vbds np1 n1, njp2, np1; pp-f ro-crq pn31 vbz vvn, np1 vbds vvn p-acp n1,
(17) sermon (DIV1)
991
Page 289
2755
but God was with him, Genesis 39.21. Who would not be in Josephs prison for Josephs companion?
but God was with him, Genesis 39.21. Who would not be in Josephs prison for Josephs Companion?
cc-acp np1 vbds p-acp pno31, n1 crd. q-crq vmd xx vbi p-acp np1 n1 p-acp np1 n1?
(17) sermon (DIV1)
991
Page 289
2756
He that was with Joseph in prison, with David in the wildernesse, with Paul and Silas in the stockes, with Daniel in the den, with the Three Children in the fire, Ionah in the sea;
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;
pns31 cst vbds p-acp np1 p-acp n1, p-acp np1 p-acp dt n1, p-acp np1 cc np1 p-acp dt n2, p-acp np1 p-acp dt n1, p-acp dt crd n2 p-acp dt n1, np1 p-acp dt n1;
(17) sermon (DIV1)
992
Page 290
2757
he will be with us, by his grace, by his comforts, by his supports, by his Spirit;
he will be with us, by his grace, by his comforts, by his supports, by his Spirit;
pns31 vmb vbi p-acp pno12, p-acp po31 n1, p-acp po31 n2, p-acp po31 n2, p-acp po31 n1;
(17) sermon (DIV1)
992
Page 290
2758
Hee will be with thee to beare thee up, and deliver thee out of thy saddest conditions.
He will be with thee to bear thee up, and deliver thee out of thy Saddest conditions.
pns31 vmb vbi p-acp pno21 pc-acp vvi pno21 a-acp, cc vvb pno21 av pp-f po21 js n2.
(17) sermon (DIV1)
992
Page 290
2759
Oh! Let us then beg the presence of God. Oh beg! Never more cause to beg.
Oh! Let us then beg the presence of God. O beg! Never more cause to beg.
uh vvb pno12 av vvi dt n1 pp-f np1. uh vvb! av-x dc n1 pc-acp vvi.
(17) sermon (DIV1)
992
Page 290
2760
Say with Ieremy, — Why art thou like to a way fairing man that turnes aside to tarry for a night.
Say with Ieremy, — Why art thou like to a Way faring man that turns aside to tarry for a night.
np1 p-acp np1, — q-crq vb2r pns21 j p-acp dt n1 vvg n1 cst vvz av pc-acp vvi p-acp dt n1.
(17) sermon (DIV1)
992
Page 290
2761
Say with the two Disciples going to Emmaus, Abide with us, abide with us, the day is gone,
Say with the two Disciples going to Emmaus, Abide with us, abide with us, the day is gone,
np1 p-acp dt crd n2 vvg p-acp np1, vvb p-acp pno12, vvb p-acp pno12, dt n1 vbz vvn,
(17) sermon (DIV1)
992
Page 290
2762
and the night is approaching, the night of trouble, the night of afflictions. Our conditions are very sad.
and the night is approaching, the night of trouble, the night of afflictions. Our conditions Are very sad.
cc dt n1 vbz vvg, dt n1 pp-f n1, dt n1 pp-f n2. po12 n2 vbr av j.
(17) sermon (DIV1)
992
Page 290
2763
We may cry with the Psalmist, Psal. 79. Oh God, the heathen are come into thine inheritance, thy holy Temple have they desiled, they have laid Ierusalem on heaps. And Psal. 74.9. Which speaks our times to the full.
We may cry with the Psalmist, Psalm 79. O God, the heathen Are come into thine inheritance, thy holy Temple have they defiled, they have laid Ierusalem on heaps. And Psalm 74.9. Which speaks our times to the full.
pns12 vmb vvi p-acp dt n1, np1 crd uh np1, dt j-jn vbr vvn p-acp po21 n1, po21 j n1 vhb pns32 vvn, pns32 vhb vvn np1 p-acp n2. cc np1 crd. r-crq vvz po12 n2 p-acp dt j.
(17) sermon (DIV1)
993
Page 290
2764
And therefore now beg the presence of Christ in our Councels, in our Armies, in our Preparations, in our goings out.
And Therefore now beg the presence of christ in our Counsels, in our Armies, in our Preparations, in our goings out.
cc av av vvi dt n1 pp-f np1 p-acp po12 n2, p-acp po12 n2, p-acp po12 n2, p-acp po12 n2-vvg av.
(17) sermon (DIV1)
993
Page 290
2765
We have a promise Matth. 28. That Christ will be with us alway to the worlds end.
We have a promise Matthew 28. That christ will be with us always to the world's end.
pns12 vhb dt n1 np1 crd cst np1 vmb vbi p-acp pno12 av p-acp dt ng1 n1.
(17) sermon (DIV1)
993
Page 290
2766
Turne this promise into a prayer. And as you desire Christ to Present himself to you:
Turn this promise into a prayer. And as you desire christ to Present himself to you:
vvb d n1 p-acp dt n1. cc c-acp pn22 vvb np1 pc-acp vvi px31 p-acp pn22:
(17) sermon (DIV1)
993
Page 290
2767
so doe you present your selves for Christ, as you desire he should appear for you;
so do you present your selves for christ, as you desire he should appear for you;
av vdb pn22 vvi po22 n2 p-acp np1, c-acp pn22 vvb pns31 vmd vvi p-acp pn22;
(17) sermon (DIV1)
994
Page 291
2768
so doe you appeare for him. Thus wee have briefly passed over three things. 1. The way Christ takes to incourage them. 2. The incouragement it self. 3. The ground of it.
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 it self. 3. The ground of it.
av vdb pn22 vvi p-acp pno31. av pns12 vhb av-j vvn p-acp crd n2. crd dt n1 np1 vvz pc-acp vvi pno32. crd dt n1 pn31 n1. crd dt n1 pp-f pn31.
(17) sermon (DIV1)
994
Page 291
2769
We come to the fourth and last thing. 4. The Time, and that's exprest in the first word, [ Straitway. ] [ But Straitway. ]
We come to the fourth and last thing. 4. The Time, and that's expressed in the First word, [ Straightway. ] [ But Straightway. ]
pns12 vvb p-acp dt ord cc ord n1. crd dt n1, cc d|vbz vvn p-acp dt ord n1, [ av-an. ] [ cc-acp av-an. ]
(17) sermon (DIV1)
999
Page 291
2770
Doct. So full of Bowells is Christ to his Church, that he cannot long brook his people in trouble, when they cry. Doct. So full of Bowels is christ to his Church, that he cannot long brook his people in trouble, when they cry.
np1 av j pp-f n2 vbz np1 p-acp po31 n1, cst pns31 vmbx av-j vvi po31 n1 p-acp n1, c-crq pns32 vvb.
(17) sermon (DIV1)
1002
Page 291
2771
Joseph exercised his Brethren for a time: but he could not hold out long. His Bowells yearned.Joseph exercised his Brothers for a time: but he could not hold out long. His Bowels yearned.
np1 vvn po31 n2 p-acp dt n1: cc-acp pns31 vmd xx vvi av av-j. po31 n2 vvn.
(17) sermon (DIV1)
1003
Page 291
2772
I am Ioseph. So heere Christ, — Though he had exercised, them yet now he can hold no longer, It is I. I that am your Saviour. I am Ioseph. So Here christ, — Though he had exercised, them yet now he can hold no longer, It is I. I that am your Saviour.
pns11 vbm np1. av av np1, — cs pns31 vhd vvn, pno32 av av pns31 vmb vvi av-dx av-jc, pn31 vbz pns11. pns11 cst vbm po22 n1.
(17) sermon (DIV1)
1003
Page 291
2773
The Mother may hide her self for a time from the child: But when the child cries, she can stay no longer.
The Mother may hide her self for a time from the child: But when the child cries, she can stay no longer.
dt n1 vmb vvi po31 n1 p-acp dt n1 p-acp dt n1: cc-acp c-crq dt n1 vvz, pns31 vmb vvi av-dx av-jc.
(17) sermon (DIV1)
1004
Page 291
2774
God hath more Bowells to his People, then a Mother to the Childe.
God hath more Bowels to his People, then a Mother to the Child.
np1 vhz dc n2 p-acp po31 n1, cs dt n1 p-acp dt n1.
(17) sermon (DIV1)
1004
Page 291
2775
Can a Mother forget her child, — Though shee should, yet I will not forget thee. Can a Mother forget her child, — Though she should, yet I will not forget thee.
vmb dt n1 vvi po31 n1, — cs pns31 vmd, av pns11 vmb xx vvi pno21.
(17) sermon (DIV1)
1004
Page 291
2776
Indeed he sometimes appears long to them in trouble. — How long wilt thou forget me, O Lord? for ever!
Indeed he sometime appears long to them in trouble. — How long wilt thou forget me, Oh Lord? for ever!
av pns31 av vvz av-j p-acp pno32 p-acp n1. — c-crq vvb vm2 pns21 vvi pno11, uh n1? p-acp av!
(17) sermon (DIV1)
1004
Page 291
2777
How long wilt thou hide thy face from mee! How long wilt thou hide thy face from me!
c-crq av-j vm2 pns21 vvi po21 n1 p-acp pno11!
(17) sermon (DIV1)
1004
Page 292
2778
saith David, so the souls under the Altar, How long Lord, holy, and true? But yet though it seeme long to us, it is not long.
Says 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.
vvz np1, av dt n2 p-acp dt n1, c-crq j n1, j, cc j? p-acp av cs pn31 vvb av-j p-acp pno12, pn31 vbz xx j.
(17) sermon (DIV1)
1004
Page 292
2779
It is called but a day of trouble, an hour of Temptation, nay a moment, yea and a small moment, For a small moment have I forfaken thee.
It is called but a day of trouble, an hour of Temptation, nay a moment, yea and a small moment, For a small moment have I forfaken thee.
pn31 vbz vvn p-acp dt n1 pp-f n1, dt n1 pp-f n1, uh-x dt n1, uh cc dt j n1, p-acp dt j n1 vhb pns11 vvn pno21.
(17) sermon (DIV1)
1004
Page 292
2780
It seems long, because we are in trouble;
It seems long, Because we Are in trouble;
pn31 vvz av-j, c-acp pns12 vbr p-acp n1;
(17) sermon (DIV1)
1004
Page 292
2781
Sad houres are long houres, or it seems long to us, because we mistake the day, God hath promised,
Sad hours Are long hours, or it seems long to us, Because we mistake the day, God hath promised,
j n2 vbr j n2, cc pn31 vvz av-j p-acp pno12, c-acp pns12 vvb dt n1, np1 vhz vvn,
(17) sermon (DIV1)
1004
Page 292
2782
but we Antedate the Promises, as we post-date duties.
but we Antedate the Promises, as we postdate duties.
cc-acp pns12 vvi dt vvz, c-acp pns12 n1 n2.
(17) sermon (DIV1)
1004
Page 292
2783
We do as the man in the Gospel, whē the promise is to be performed a 100 daies hence, we take our pen & write downe fifty, this Spirit it seems Israel had, they thought God deferred, when he did not deferr;
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;
pns12 vdb p-acp dt n1 p-acp dt n1, c-crq dt n1 vbz pc-acp vbi vvn dt crd n2 av, pns12 vvb po12 n1 cc vvi a-acp crd, d n1 pn31 vvz np1 vhd, pns32 vvd np1 vvd, c-crq pns31 vdd xx vvi;
(17) sermon (DIV1)
1004
Page 292
2784
it was they which did hasten. And therefore saith Habakuck, Though it tarry, wait for it;
it was they which did hasten. And Therefore Says Habakkuk, Though it tarry, wait for it;
pn31 vbds pns32 r-crq vdd vvi. cc av vvz vvi, cs pn31 vvb, vvb p-acp pn31;
(17) sermon (DIV1)
1004
Page 292
2785
that is, though it tarry to us;
that is, though it tarry to us;
cst vbz, cs pn31 vvb p-acp pno12;
(17) sermon (DIV1)
1004
Page 292
2786
for it followes, in respect of the certainty of Gods decree, it shall come, and not tarry. Hab. 2.3.
for it follows, in respect of the certainty of God's Decree, it shall come, and not tarry. Hab. 2.3.
c-acp pn31 vvz, p-acp n1 pp-f dt n1 pp-f npg1 n1, pn31 vmb vvi, cc xx vvi. np1 crd.
(17) sermon (DIV1)
1004
Page 292
2787
Thus you see, though God exercises us, yet full of Bowells hee is, that hee will not stay long. And this 1. Because he loves us.
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.
av pn22 vvb, cs np1 n2 pno12, av j pp-f n2 pns31 vbz, cst pns31 vmb xx vvi av-j. cc d crd p-acp pns31 vvz pno12.
(17) sermon (DIV1)
1005
Page 292
2788
2. He intends to Exercise, not to destroy us. 3. He intends our Praises. Gods end is deliverance in all.
2. He intends to Exercise, not to destroy us. 3. He intends our Praises. God's end is deliverance in all.
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Indeed he may seem to stay, for many Reasons. 1. To exercise our Graces.
Indeed he may seem to stay, for many Reasons. 1. To exercise our Graces.
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First, Our Faith, in depending, beleeving. 2. Our Hope, in expectation of him. 3. Our Patience, in waiting on him. 4. The Grace of Prayer. 2. To discover Corruption:
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:
ord, po12 n1, p-acp vvg, j-vvg. crd po12 n1, p-acp n1 pp-f pno31. crd po12 n1, p-acp vvg p-acp pno31. crd dt n1 pp-f n1. crd p-acp vvi n1:
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To discover what is in our hearts. 3. To fit us for Mercy. 4. To ripen the Enemies fo• destruction.
To discover what is in our hearts. 3. To fit us for Mercy. 4. To ripen the Enemies fo• destruction.
pc-acp vvi r-crq vbz p-acp po12 n2. crd p-acp j pno12 p-acp n1. crd p-acp vvi dt ng1 n1 n1.
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The Rod of the wicked shall not alway lie on the back of the Righteous.
The Rod of the wicked shall not always lie on the back of the Righteous.
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It is as well Gods desire to come in with Mercy, as yours to expect it. Isa. 30.18.
It is as well God's desire to come in with Mercy, as yours to expect it. Isaiah 30.18.
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The Lord waits, that he may be gracious to you, — You wait when God will,The Lord waits, that he may be gracious to you, — You wait when God will,
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and God waites when he may; when Mercy may be most welcome, and deliverance most glorious.
and God waits when he may; when Mercy may be most welcome, and deliverance most glorious.
cc np1 vvz c-crq pns31 vmb; c-crq n1 vmb vbi av-ds j-jn, cc n1 av-ds j.
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Vse. 1. This may rejoyce the Church in her saddest condition; When we are in Trouble, and the Enemies vaunt themselves, say with the Church.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.
vvb. crd d vmb vvi dt n1 p-acp po31 js n1; c-crq pns12 vbr p-acp n1, cc dt n2 vvb px32, vvb p-acp dt n1.
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Micah. 7.7, 8, 9. Rejoyc not over me, o my enemy, when I fall, I shall arise; when I sit in darknesse, the Lord shall be a Light unto me: micah. 7.7, 8, 9. Rejoyc not over me, oh my enemy, when I fallen, I shall arise; when I fit in darkness, the Lord shall be a Light unto me:
np1. crd, crd, crd fw-mi xx p-acp pno11, uh po11 n1, c-crq pns11 vvi, pns11 vmb vvi; c-crq pns11 vvb p-acp n1, dt n1 vmb vbi dt n1 p-acp pno11:
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he will bring me forth to the light, and I shall behold his Righteousnesse. 2. Let this incourage us to wait on God: wait in Defers; wait in Delays; wait in want of Meanes; weaknesse of meanes; opposition of meanes. Lam. 3.26. — It is good that a man should both hope and quietly wait for the Salvation of the Lord. 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.
pns31 vmb vvi pno11 av p-acp dt n1, cc pns11 vmb vvi po31 n1. crd vvb d vvi pno12 pc-acp vvi p-acp np1: vvb p-acp vvz; vvb p-acp n2; vvb p-acp n1 pp-f n2; n1 pp-f n2; n1 pp-f n2. np1 crd. — pn31 vbz j cst dt n1 vmd d n1 cc av-jn vvi p-acp dt n1 pp-f dt n1.
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— Promis••m Pacem tua nunc Ecclesia Christe, Insano mundi turbine pressa petit. Evigila tandem, fluctus compesce furentes, Fac tibi non pereant, quos pater ipse dedit. FINIS.
— 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.
— fw-la fw-la fw-la fw-la np1 np1, np1 fw-la fw-la n1 fw-fr. np1 fw-la, fw-la vvi n2, fw-la fw-la fw-la fw-la, fw-la fw-la fw-la fw-la. fw-la.
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