mention of waters so rivers of waters noting the variety and perpetuity of the Churches troubles Multitudes of drops concur to make up a River and yet not one but many Rivers must be passed through standing pools are soon dry but Rivers run continually Sorrows seldome come alone it was Jobs complaint that God brake in upon him with breach upon breach and David that one deep called upon another at the noise of the water-spouts and Paul that he was in perils often by Sea by Land in City in Countrey that complaint of Megara in the Tragoedian justly befits the Church Nulla lux unquam mihi secura fuit finis alterius mali gradus est futuri wicked mens malice is boundlesse no wonder Sions troubles are lasting and the end of one misery proves the fore-runner of another so true is that of the Apostle through many tribulations we must enter into Gods Kingdome But whence may some say are these waters and rivers I answer Partly from the bottles of Heaven above which being opened pour out waters upon the earth affliction comes not out of the dust nor befals us by chance but by divine providence those cruelties to which the Saints are exposed by whomsoever acted are by God disposed both the abundance and continuance of those waters are at his appointment true it is the waters that fall from the clouds above are bred of the vapours that ascend from the earth below and it is our sins that are the cause of all troubles which are sent by God upon us we deserve he inflicts we provoke he chastiseth our iniquities are the meritorious his equity the efficient cause of all calamity Partly as many Rivers are fed by Springs out of the bowels of the earth so these waters arise out of the depths of hell it is Satan that opens the fountain of malice in wicked mens hearts whence the streams of oppressions flows upon good men heads it is the winde of diabolicall instigation which raiseth the waves encreaseth the water augments the rage of Zions adversaries thus both heaven and hell concurre to the sending forth of these waters but on a different ground and to a different end God justly Satan unjustly God for our sins the devil for our righteousnesse Finally Gods end is to cleanse our filth and wash away our pollutions the devils to overwhelm our persons and sink us into the depth of misery To apply this Oh let us be wise to look for and provide against these slabby steps in our Christian race he that goes to Sea must resolve before-hand to meet with many a cold blast dashing wave rolling tempest ere he come to his harbour let all who engage for heaven do the like sit down and consider what pains and sufferings it must cost them ere they come thither by this means we shall the lesse fear and the better bear troubles when they come praemeditati mali mollis ictus that evil which is fore-thought of by us will prove the more easie to us They say of the Basilisk that if it first see a man it kils him but if the man first see it he is safe let it be our prudence to foresee evils ere they come that we may the better undergo them when they come and surely if we consider things aright we have no reason to be discouraged at these waters for 1. It is an Argument we are in the direct way to our Countrey the path to hell is miry through corruptions to Heaven watery through afflictions Saint Pauls assertion is universall All that will live godly in Christ Jesus shall suffer persecution 2 Tim. 3.12 Christianus non est qui non crucianus Christianity entitles her professors to the crosse the way to blisse is not strewed with Roses but hedged with thorns he that lives in pleasure and enjoys the worlds favour may well suspect himself as a wanderer in the broad way but he that findes hatred and persecution from ungodly Samaritanes may at least probably conclude himself in favour with God and a Traveller in the way to Jerusalem 2. It is but a passing through not a dwelling in the waters Afflictions may be violent they shall not be permanent Athanasius said of the persecution in his time it was Nubecula citò transitura a cloud that should soon vanish a showr that would quickly cease The wicked are said to dwell with devouring fire the faithfull only passe through the Scriptures usuall Metaphor resembles Saints to strangers and pilgrims who only passe through or sojourn for a time but make no long stay why should they wonder at or be troubled with that ill usage they finde in their passage The world is fitly compared to a Sea and the Sea is no place to continue in dangers we must expect to meet with so long as we are sailing but that sailing will not be long And 3. Consider not so much through what as whither thou passest look beyond the waters to the shore the passage is calamitous the Countrey where thou art going glorious it is to possesse thy inheritance and receive thy crown O let the sweetnesse of the end mitigate the badnesse of the way and the pleasantnesse of the Countrey make amends for the tediousnesse of the journey Finally know to thy comfort thou shalt passe through these waters no remora shall withhold nor contrary windes impede thee though thou maist be molested yet not overflown by those waters which leads to the second Generall The Churches preservation in her afflicted condition they shall not overflow thee habet unumquodque periculum unde timeatur every thing threatens its peculiar danger which makes us fear the fire burning the water drowning but quod aliis exitio ipsis innoxium that which is destructive to others shall not be hurtfull to the Church let persecutions be as fire yet the Church is like Moses Bush which was burnt but not consumed let them be like waters the Church shall be as Noahs Ark which still arose higher as the waters encreased these waters may arise from the ankles to the knees from the knees to the breast from the breast to the chin but they shall never overflow the head collo licet tenus mergaris non patior te omnino demergi premendus es non perimendus we must be washt we must not sink crusht we may be killed we shall not be The boul or bladder may be dipt cannot be drowned the house that is built upon the rock may be shaken but cannot be overthrown and they that trust in the Lord saith the Psalmist shall be as mount Zion that cannot be moved Excellent to this purpose is that of S. Paul we are troubled on every side yet not distressed perplext but not in despair perscuted but not forsaken cast down but not destroyed 2 Cor. 4.8 9. And again in the Chap. 6.9 10. As dying and yet behold we live as chastened and not killed as sorrowfull yet
alwaies rejoycing Thus have the Saints found life in death comfort in sorrow safety in danger and though the waters have been about them yet they could not come over them true it is we finde the Prophet complaining that the waves and billows were gone over him Psal. 42.7 And the Church useth the like expression where she saith the waters flowed over my head Lam. 3.54 So may you have sometimes seen the surly waves over-topping the ship and yet at last the ship arising above the waves or a skilfull swimmer diving into the River but coming forth again and thus the Church though she be not only wet in the shallow but cast into the deep bound in the prison but thrown into the dungeon yet all this is only for a time and after all she shall come forth gloriously indeed like the palm tree the more she is opprest the more she spreads like the Camomil the more she is trod upon she groweth the faster and her greatest sufferings prove not exitiall but medicinal Nor is this lesse true of every Saint in particular then of the Church in generall In the flouds of many waters they shall not come nigh him saith David of a godly man Psa. 52.7 And surely if they shall not come nigh him much lesse shall they overflow him they may come nigh his but not him these waters may sink his state his goods his comforts nay his life but not his soul which is himself Anaxarcus told the Tytant when he beat him in a mortar it was only the casket he could not touch the pearl such is all the power that wicked persecutors have over ours not us the body not the soul they are but flesh and can do nothing but to the flesh our better part remains secure so that though they may sometime foyl yet they shall never wholly overthrow the Saints To apply this Hence then all carnall fears distracting thoughts and despairing terrors afflictions may rise high but we shall still rise above them nay let us know to our comfort that when the night is darkest the day-break is nearest and when the waters flow the highest they will beginne to ebbe What need the Mariner fear the greatest storm when he knows it shall not split his Shippe Why should the Souldier be dismayed at the sharpest combate when he is sure to win the field Why should any the greatest dangers distract the Saint when he hath a promise they shall not overtop him True it is the rod of the wicked may be painfull to the righteous but it shall not rest upon him Exercemur sed eripimur impetimur non obruimur God may suffer tribulations to exercise our graces he will not suffer them to overwhelm our persons To end this O see the happy condition of the godly Wicked men are drowned in sweet honey while the righteous escape through the bitter waters the prosperity of the fool slaies him the adversity of the wise betters him good things prove offensive to the bad the worst things shall not be destructive to the good Well might Saint Paul say in the name of himself and the rest of the Saints Nay in all these things we are more then conquerours Rom. 8.37 and if we will know the reason of all this he addeth in that verse through him that loveth us and the Text speaketh not much unlike God is with us which leades to the Third and main part of the Text Gods gracious presence the effectuall cause of the Churches preservation I will be with thee There is a double presence of God the one generall the other speciall the one with the world the other with his Church the one quatenus immensus by the immensity of his Essence the other quatenus benevolus through the benevolence of his love the one is a Monitor to duty the other a cordiall against misery In the former sense God is not only with the good but the bad yea all his creatures According to the latter he is only with his Church to her its only promised and on her it 's only conferred it is the name which the Prophet giveth the holy City 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the LORD is there and JOHN saw Christ in a Vision walking in the midst of the seven Candlesticks the Church being alwaies the place of Gods peculiar residence and according to the double consideration of the Church God vouchsafeth a double presence she is either triumphant or militant reigning or warring and God accordingly is present by glory and grace majesty and mercy that he manifesteth to her in heaven this on earth that in the caelestiall Countrey this while she is sayling on the tempestuous Sea When thou passest through the waters I will be with thee The end of Gods merciful presence with his people is not to be as a bare Speactator but as an active worker and he so looks on as that he acts for his peoples good when they are under evils Adest omnibus suis ex aequo verum operationes praesentiae diversimodè se habent The operations of this presence are various and excellent according to the determination of his wisedom for his own glory and our good the severall acts which by being present with he exercises towards us may be justly and are fully enumerated in these five particulars He is with us in these waters cohibendo conservando consolando dirigendo eripiendo What the banks are to the Sea that his presence is to these waters in bounding them what the plank is to the shipwrackt Marriner that is Gods presence to the Saint carrying him safe to shore Finally what a Convoy is for the guarding a Pilote for the guiding or the Shippe and a faithfull friend to comfort in a storm all this is Gods presence to the Church in her afflictions 1. God is with us in the waters cohibendo to bridle the rake of these waves and bound the fury of these waters he that sets bounds to the sea saying Hitherto it shall passe and no further restrains the power quiets the rage of wicked men and saith Thus much they shall do and no more These waters ebbe and flow at Gods pleasure he keeps the Sluce to let them in and out as he will So true is that of the Psalmist Surely the wrath of man shall praise thee and the remainder of wrath shalt thou restrain Psal. 76.10 Persecutors are a rod but in Gods hand they are Lions and Wolves but chained by his Providence swelling waters but bounded by his commandment The accomplishment of this as an effect of Gods presence is plainly intimated by the Psalmist Psal. 46.9 11. In the 9. verse he assures the ceasing of warres the breaking of the bowes the burning of the Chariot that is to weaken the strength and bridle the malice of Zions enemies and if we would know how this should be effected the answer is given at the 11. verse The Lord of Hosts
Every dart you throw against this wall will retort upon your selves and the fire will flash in your own faces tremble then oh tremble to think that those whom you are against God is with The waters saw thee G God the waters saw thee they were afraid Oh that you would take notice of Gods powerfull presence and abate your swelling waves but alas what do I spend my breath upon these waters which is likely to prove but as a contraty winde and make them rage the more I leave them therefore and betake my self in a word of comfort and counsell to the passengers through these waters And 1. See hence what a faithfull God ye have to stand by you one that will not fail in greatest need no such triall of a friend as in the time of trouble it is the too usual course of the world to deal with their friends as men do with Sun-Dials only look upon them while the Sunne of prosperity shines or as women do with flowers while they are flourishing they put them in their bosomes but when once withered cast them to the dunghill but the Almighty deals not so with his friends yea when our danger is greatest his help is nearest oft times the case is so desperate that friends society can only afford pity not succour they may look on they cannot take off but the presence of God is ever active and powerfull and whereas toe most faithfull friends part at death this friend will not then leave us David knew he would be with him in the shadew of death and Saint Paul assureth us neither death nor life shall separate his love not onely when we walk through the pleasant meadow of prosperity but when we go through the salt waters of affliction nay when we passe through mare mortuum the Sea of death he will be with us it is the deriding question which the Saints enemies put to them in affliction Vbi Deus where is now their God but they may return a confident answer hic Deus our God is here nigh to us round about us in the midst of us It was his promise to Joshua and is repeated by Saint Paul as belonging to all the faithfull I will never leave thee nor forsake thee a double negation among the Greeks denies more vehemently much more a five-fold negative and yet so emphatically doth the Originall expresse it to assure us that there is no time nor place nor want nor streight nor affliction wherein God will leave or forsake his people 2. Learn hence the blissefull state of a Saint who hath Gods presence ever with him nothing makes affliction truly uncomfortable but the want of Gods face indeed the most prosperous estate without God is a curse and the greatest affliction with God is a blessing the Saint when he wants most he wants nothing because he hath him that hath all things not the brightest star can make it day when the Sunne is set not the thickest clouds can make it night while the Sun shines Oh Divine presence thou turnest night into day stones into bread and drosse into gold thou makest the Wildernesse a Paradise the Cottage a Palace and the Prison a Mansion thou art riches in poverty wealth in want a cordiall in sicknesse an antidote against poyson light in darknesse and life in death Shew us the Father saith Philip and it sufficeth give us thy self Lord and it is enough hell would not be hell if God were there much lesse can these waters make the Saint miserable while God is with him 3. Say to thy self with David Oh thou distressed Saint Why art thou cast down O my Soul why art thou disquieted within me hope thou in God and that not only when the waters are low but when they rise to the height Thy way O God is in the Sea saith the Psalmist not onely in the shallow River but in the deep Sea not only in the lesser troubles but in the greatest exigences Saeviat mare conturbentur montes Deus in Ecclesia non dimovebitur if you please the Psalmist will English it Though the waters roar though the mountains shake God is in the midst of her she shall not be moved If God be with us all in God is for us favour â—ffecting power effecting wisedom directing providence protecting and faithfulnesse perfecting deliverance for us If God be with us all the creatures are for us what Jehoshaphat said to Ahab that God saith unto his Church I am as thou art my people as my people and my horses as thy horses 2 King 3.7 It was the comfort Saint Paul gave the Corinthians and in them all beleevers Whether Paul or Apollo or Cephas or the world or life or death or things present or things to come all are yours and ye are Christs and Christ is Gods 1 Cor. 3.22 23. The Angels are ours to guard us the Ministers to comfort us all creatures to serve us and surely he need not fear the waters that hath the winde and tide on his side what trouble should dismay a Christian that hath heaven and earth to support him no wonder then that we finde the Scripture so often disswading from carnall fear upon this ground of Gods spiritual presence Not to multiply instances view Isa. 10.15 14. where no lesse then four times God cals upon his Church not to fear upon this argument because he was with her and would help her Chear up then thou disconsolate soul doubt not of the Churches safety in generall The Lord in the middest of her is mighty he will save he will rejoyce over her with ioy Zeph. 3.17 Despair not of thine own preservation in particular Maior est Dominus ad protegendum quà m diabolus ad impugnandum God is more powerfull to protect then Satan and his instruments can be malicious to destroy So true is that of the Psalmist The Lord on high is mightier then the noise of many waters yea then the mighty waves of the Sea Psal. 93.4 In persecutionibus nemo cogitet quod periculum Diabolus importet sed consideret quod auxilium Deus praestat nec mentem labefactet humana infestatio sed corrohoret fidem divina protectio Consider not so much thy distresse as thy deliverer and when mens malicious combination may affright thee let divine association support thee the danger may exceed thy resistance but not Gods assistance the enemies power may surpasse thy strength their subtlety out-wit thy prudence but neither can excell the wisedom and might of God that is with thee Oh learn therefore to try God in his strength to trust him in difficulties and when the mercilesse waves are ready to swallow thee commit thy self to his custody Mos est naucleri coelum aspicere The Mariner in straights looks up to heaven do thou so and remember that when the waters are about thee the Sunne shines upon thee But now me thinks the despairing soul replies
to the mercy of windes and waves he spake in that like an Heathen Christians know better who recommend themselves into the hands of God that rules both but however Sea-voyages are doubtlesse attended with many dangers it was a true saying of the same Philosopher to which the Apostle alludeth who being told the distance of the Ships deck from the water was four fingers answered Tantillum absunt a morte qui navigant there is but so much space between death and Sea-men indeed Souldiers in the Wars and Passengers in the Sea alwaies carry their lives in their hand but yet this is not all as your passage is dubious so the place where you are to go probably dangerous likely it is you may meet with difficulties at your ingresse and being to live amongst and converse with a barbarous people troubles will renew themselves during your abode so that having past through the waters in a literall sense and come to land you must still expect to pass through worse waters I mean the furious rage of unreasonable men But let this golden word Emmanuel be your support let that precious sentence If God be for us who can be against us be your continuall meditation a Scripture with which Maximilian the Emperor was so much in love that he caused it to be wrought in Checquer-work upon his Table let it rather be imprinted in your Honours breast to your solace and comfort Your calling is just and full having the stamp of Royal Majesty upon it the consent of the honourable Senate to it and the election of that worshipfull Society whose affairs you are to manage concurring with it The Service you undertake is not only Lawful but Noble to be an Embassadour from Englands Monarch for his Subjects Trade and Commerce with the Turkish Empire and surely going about so needfull a work with so good a warrant you need not doubt of the Almighties assistance to make the successe happy If then the parting with your Native soyl neer allies and familiar friends trouble you remember when these are farre off God is at hand Is was the Psalmist comfort When my father and mother forsake me then the Lord will take me up Psal. 27.10 give me leave with a little alteration and inversion to apply it for your encouragement when you must leave mother kindred and acquaintance God will take you up and stand by you If the peril of the Seas or storms affright you ingage by faith and praier divine power to and for you It was the proud speech of Caesar to his Mariner who was afraid in a desperate storm Quid times Caesarem vehis fortunas ejus Why dost thou fear thou carriest Caesar and his fortunes with thee with better confidence may your Honour say in the midst of a violent storm Why should I despair who have God and his strength with me it is observable of the Heathen whithersoever they went they would still carry their gods with them so Aeneas advised his father Tu genitor cape sacra manu patriosque penates A practice well befitting Christians to make choice of the true God for their convoy through the troublous Seas They that go down into the deep saith the Psalmist see the wonders of the Lord indeed as he is mercifully present in all places so he shews himself wonderfully present in the waters there it is he ofttimes works potenter patenter with power and glory so that the finger of a Deity evidently appears of him it is that may be most truly affirmed which the Poets feign of Vlisses that he carried the windes in his hand and could command them at his pleasure he can rebuke the stormy windes still the raging of the waves having in his hands as well the deprhs of the Sea the windes of the air as the corners of the earth Lastly when the long inquity of the place inhumanity of the people whither and among whom you are going may perplex you think God saith to you as in another case he did to Jacob Fear not I will go down with thee into Egypt his power prudence and providence shall stand by you to remove all difficulties and prevent all designs he will command his Angels to pitch their tents about you and keep you in all his waies I end my consolation from God to you with an invocation on God for you that your egresse may be cheerful your progresse successeful your regresse joyful When you put forth to Sea may the Almighty be with you and shut you into the ship as he did Noah with his family into the Ark to save you from the raging waters When you shall arrive safe at your desired haven May the Omnipotent be with you as he was with Joseph shew you mercy and give you favour in the sight of all with whom you shall have to do And when the appointed time of your return shall come may the same powerful presence still accompany you as it did Jacob in his return from Padan Aram that you may come again with your dearest Consort and children to your fathers house in peace and there build an Altar to the God of your mercies FINIS Lap. Calv. Scult The 1. Gen. Exo. 15.23 Numb 10.13 Psa. 126.5 Isa. 30.20 Aâ—â—ar in text Scult Prov. 16.10 Job 16.14 Psal. 42.7 2 Cor. 11.25 26. Sen. Trag. Act. 14 2â— Job 5.6 Vse Isa. 33.14 1 Pet. 2.11 The 2. Gen. Musc. in loc Psa. 125.1 Tunde tunde Anaxarcum non tundis Vse Calv. The 3. Gen. Mendoz. Ezek. 48.35 Rev. 1.13 Musc. Job 38.11 Cajâ—t in loc Rom. 8.31 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Verbum trâ—â—statum ab arâ—bus pullitiâ—◠〈…〉 Jun. in 〈◊〉 Par. ibiâ— Psa. 23.4 2 Chro. 20.11 2 Kin. 2.6.17 Chrysost. Adest amica majestas ut innocentia liberetur Gen. 7.1.19 20. 1 Kin. 18.4 Exod. 2.7 Act. 21.44 Jonah 2.17 Evo 14.11 Jud. 2.22 Gen. 33.4 Gen. 39.22 Prov. 21.1 Psa. 80.1 â— Pet. 4.17 Psa. 91.14 15. Vse August Psa. 14.5 Psa. 91.1 Isa. 8.9 10. Non saxcus non aheâ—eus sed igneus qui comminus arceat eminus terreat Theod. Psal. 77.16 Psal. 79.10 Josh. 1.5 Heb. 13.5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cum Dei sint omnia habcutâ— Deum nihil dâ—erit si Deo ipsâ— non desit Cyp. Joh. 24.8 Psa. 42.11 Psa. 77.19 Psa. 46.5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Isid. Pel. Cyprian Isa. 54.2 2 Chro. 2.15 Hos. 5.15 Confisus ligno digiti à morte remotis quatuor aut septem Juven Virgil. Ps. 107.23 24 Gen. 46.4 Gen. 7.16 17. Gen. 39.24 Gen. 28.20.33.20