Deus nobiscum a sermon preached upon a great deliverance at sea : with the narrative of the dangers and deliverances : with the name of the master and those that suffered : together with the name of the ship and owners / by William Johnson, Dr. of Divinity.

A SERMON Preached Upon a great Deliverance at SEA.

Psal. 91.15.

Yea I am with him in trouble, I will deliver him and bring him to Honour. Or,

I will be with him in trouble, I will deliver him and honour him.

THis Psalm is a Psalm of Consolation, of heaven∣ly Consolation, which is above the joys and felicities of this world. For Spiritual joy,

like a precious Jewel set in the midst, out-shines all temporal comforts and worldly blessings. In the whole sphere of David's Psalmes there shines not a brighter Star of Consolation. One calls it a Psalm of assurance to those that trust in God: nei∣ther can there be a greater Cordial in grace then the assur∣ance of Gods love. It is like the blessing of a good Conscience, a perpetual Feast, an abiding Comfort, a dwelling Consolati∣on. Beza confesseth, that when he had left his own Countrey, and all that he had, one and thirty years, that he might more freely serve Jesus Christ; it came to pass the first time he entred into the publick assembly, that the company did sing this Psalm: by the singing whereof, as though he had heard God calling him in particular, he felt himself so

comforted, that he kept it ever after engraven in his heart. The Soul of man, if it be well sancti∣fied, might take as much plea∣sure in reading this Psalm, as A∣dam did in walking in Paradise, even in the state of his Innocen∣cy, when the garden was in her prime and perfection, in all her greens and sweetness. For the beds of new-blown Roses, and banks of morning Violets, hills of Frankincense, and mountains of Camphire, cannot be sweeter to our sense, then this Psalm is to the Soul of an afflicted child of God. I do confess, I do love to read it, as an hungry man loves to eat his meat; for beside the nourishment and food I re∣ceive from it, my Soul is satisfi∣ed and ravished with divine pleasure. For as it is a great Cordial, so it is given us in a cup of Gold, and this blessed foun∣tain

of Consolation runs to us in Silver streams of divine Elo∣quence. Mollerus calls it Pul∣cherrimum exemplar Eloquentiae, a beautiful picture and pattern of divine Eloquence. Look over the whole Psalm, and you shall find it every where enrich'd with sweet Allegories, and adorned with delicious Metaphors, which the holy Spirit useth, to present the dearness and love of God to his afflicted Children, that they might be not only comforted, but delighted with his sweetness, and enamour'd with his good∣ness. How most elegantly is Gods care of the safety of his children presented to us in di∣vine Rhetorick, verse 4. He shall cover thee with his feathers, and under his wings thou shalt trust? The very same Allegory doth our Blessed Saviour sanctifie with his own lips, when he bewails the

present sin, and the approaching ruine of Jerusalem: O Jerusalem, Jerusalem, thou that killest the Prophets, and stonest them that are sent unto thee, how often would I have gathered thy children toge∣ther, even as an hen gathereth her chickens under her wings, but ye would not? The greatest Em∣blem of love and safety in all Na∣ture. And as if this had not been kindness enough, God fur∣ther promiseth, vers. 11. that he will send his own royal guard, the Militia of Heaven, his holy and glorious Angels, to be our Guardians, He shall give his An∣gels charge over thee to keep thee in all thy waies; they shall bear thee up in their hands, lest thou dash thy foot against a stone. Even as a tender Mother hath a care of her Sucking child, or as a Nurse cherisheth her Children. And as if that had been too little, he

himself will be with them not in their high estate only, but in their meanest condition. I will be with him in trouble, I will de∣liver him and honour him.

My Text consists of two parts:

• 1. The Estate and Condition of Gods Children on Earth, which is a troubled and afflicted Condition; they are in troubles.
• 2. God's care and love to his Children in that condition, ex∣pressed by a threefold promise.

First, there is Promissum prae∣sentiae, a promise of his presence, I will be with him, and according to the old Translation set down in the present tense, yea I am with him in trouble; as God's pro∣mises are often in the Scripture, to shew both the speed and cer∣tainty of the things promised.

Secondly, Promissum liberati∣onis, a promise of deliverance; I will deliver him.

Thirdly, Promissum recompen∣sationis, a promise of reward and recompence; I will honour him. And what can an afflicted soul desire more in his troubles then the Presence of God to comfort him, the Power of God to deli∣ver him, and the Goodness of God to recompense him? Who would not be miserable on such conditions, and afflicted on such promises?

First, of the State and Con∣dition of Gods Children here up∣on earth, which is a troubled state, an afflicted condition. Few and evil have the days of my life been, saith good old Jacob, and yet he was the chosen and belo∣ved child of God. Jacob have I loved, saith God, but Esau have I hated; and yet this chosen one, and precious vessel of Election, was filled up to the brim with the very gall and bitterness of af∣fliction.

He was sequestred from all the comforts of this life, ba∣nish'd from his own house and home, forc'd to flee from the knees of his aged and dying Fa∣ther, and likewise from the bo∣some of his beloved Mother, ha∣ted of his Brother Esau, going on Pilgrimage with his Staff and Scrip only; sometimes the cold Earth was his bed, a Stone his pillow; and after all this (which was before it in bitterness) he was forced, for a meer livelihood, and sustenance, to serve an Ido∣later in a strange land many years. Nothing sure can be more grievous to a true Child of God.

And as we have seen this in Ja∣cob, in his person, so we may be∣hold it in his Posterity; for even the Sons of Jacob possess'd their Father's sorrow as well as his substance, and were Inheritors

of both. But to tell you of all their troubles and afflictions, were to lead you in a wilderness. And yet these people were God's own people, his portion and the lot of his inheritance, his anoint∣ed and chief treasure, and as the Prophet Zechary calls them, the friends of God. There were no people dwelt so near, and in the very bosome of God, as these people; and yet no people felt so much the hand of God, not in embraces, but chastisements.

But you will say, this was in the time of the Law, in the time of the Gospel we shall see better days: when the day doth spring from on high and visit us, then sure we shall all be clothed with the beams of that Sun of righteous∣ness, and shall shine in the bright garments of joy and gladness. No, in respect of temporal bles∣sings it will be far worse with

God's children then in the time of the Law. Then they shall meet with days black and dark as death it self: for, as one says ingeniously, Prosperity is the bles∣sing of the Old Testament, Adversity the blessing of the New. In the time of the Law the rewards of faith and obedience were wealth and worldly prosperity; then God said to Moses, I will make of thee a great Nation. But in the Gospel our Saviour says, My flock it is a little one. Again, in the time of the Law God blessed faithful Abraham with a promise of plenty and abundance, All the land thou seest to thee will I give it, and to thy seed for ever, But now the blessings of the Go∣spel are quite of another com∣plexion, Blessed are you when you shall be persecuted for righteousness sake: And again, at the 11. verse, Blessed are you when men shall re∣vile

you, and persecute you, and shall say all manner of evil of you for my names sake. These are the blessings of the Gospel: Per∣secution is the Ensign of Christi∣anity: The Cross in a Field of Bloud are the Arms of Christ, and Afflictions are the Sables that belong to his Coat.

When our Saviour Christ went out of the World he left his Disciples this Legacy in his last Will and Testament, In the world ye shall have Tribulation. This was all the Legacy our Sa∣viour left his Disciples, he had nothing else to leave them: for Joseph of Arimathea had begged his Body, his Spirit he had com∣mended into the hands of God his Father, and the Souldiers cast lots for his Garments; and what then could our Saviour leave them? Yet, he left them a Roy∣al Legacy, for he left them a

Crown,—but it was of Thorns; he left them a Scepter,—but it was of Reed; he left them a pur∣ple Robe,—but it was of Deri∣sion; he left them likewise the rich embroydery of his scourged Flesh, the marks and wounds of his crucified Body. This was our Saviour's Legacy, this was his Livery; and S. Paul seems to wear it daily; I bear in my body the marks of the Lord Jesus. This was the state of the Church in the time of the Gospel; for the Spouse of Christ is black, though comely. God will have it so for these reasons.

1. To withdraw his Children from the love of the World. It is in our very nature to love the World: Adam is more seen in our Covetousness then in our Concupiscence. There is a kind of Magick in the things of this life, that doth so enchant the

hearts of God's dearest Chil∣dren, that they cannot draw their affections from them. Lot was a righteous Person, and yet he had no mind to part from his wealth, and beloved Sodom: and his Wife, though she went out with him, yet she left her self behind; she went with her feet only, not with her affections, and therefore she could not (for her life) but she must look back upon Sodom, though in flames, and she look'd back till she could look no more. The World is our Dinah, to which our soul so cleaveth, that we are content to part with our Rights and Privi∣ledges, with our Religion, and would be circumcised, if we might but enjoy this our Dinah, our new-got wealth and honour in peace. But God will not have his Children live in peace in this World, that they may long

for a better; a better World, and a better Peace. Should we always swim in worldly plea∣sures, and meet with no storms and tempests in this our vast O∣cean of Prosperity, we should say with S. Peter, It is good for us to be here, let us build us Taberna∣cles, and so think to live here for ever. But God will have it o∣therwise; and therefore he keeps his Children in this World in a vale of tears, and often leads them through Aceldama, a field of bloud and persecution, that, with Jacob, they may long for their Father's house, and say with S. Paul, I desire to depart and to be with Christ.

2. God will have his Children in a troubled condition, not on∣ly to make them long for the Kingdom of Glory, but to keep them in the Kingdom of Grace. The Valleys are more fruitful

then the Hills; and the lowest estate of a Child of God doth more abound with grace and goodness then the highest Moun∣tain of their Prosperity. The Prophet David sayes of God's own People, Cum occideret eos, When he slew them, then they sought him early. Strange! that they must be slain before they seek. God is a gracious God, and would lead us unto himself by the hand, but we will not go without a Rod. A strange dul∣ness, or rather perverseness in our nature, that we must be whipt into our own happiness, and beaten into heaven. I find it likewise thus with Christ's own Disciples in the Gospel: the first time they call'd upon him was in a storm at Sea (that School of prayer) when the Ship was co∣ver'd with waves, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, hid∣den in the Sea. Then they were

as loud as the Wind, and as high as the Tempest in their devoti∣on, Master, save us, we perish. And I observe in the Gospel, af∣ter our Saviour began to shew himself unto the World in the Office of his Ministery, the first that came to him were the Blind, the Lame, and the Diseased. Is it not strange, that the Blind should find the way to Christ? and that the Lame should first come to him? and that the Sick should crawl out of their Beds to him? nay more, bring their Beds with them? Which made our Saviour say sometimes to the sick, Take up thy Bed and walk, It was the affliction of the Body that brought them first to Christ, who, when they came, cured both Body and Soul. For he ne∣ver cured any that came to him of the Diseases of their Bodies, but he forgave them their Sins,

and so heal'd their Souls. Thy sins are forgiven thee, was the ve∣ry Physick that cur'd the man sick of the Palsey. It is a Salve that cures all Diseases. Lord, forgive me my sins, and then I am sure I shall be whole. So then, if by the infirmities of their Bo∣dies these men gain'd the salvati∣on of their Souls, was it not hap∣py for that man that he was born blind? good for that man that he was lame? and health for that man that he was sick? Beloved, we do not know when we are well; we are most happy when we think our selves miserable, rich when we are poor, like the Church of Smyrna, and blessed when we mourn, If nothing but poverty will bring us unto Christ, who would not willingly be as poor as Job? If nothing but the pains of the body would bring us unto our Saviour, who

would not be content to be rack'd with the Gout, and grownd in pieces with the Stone? If sickness alone would save my Soul, let me be sick, as Hezekiah was, even unto death, so I may gain eternal life. Who would not go to heaven, though in a fiery chariot of a burning Fe∣ver?

Vse 1. Seeing then afflictions are such powerful means to draw us unto Christ, whatsoever God shall lay upon us of this sad Na∣ture, let us bear it aequo animo, with a quiet and even mind. But that is not enough; we must un∣dergo it laeto animo, with a joy∣ful Spirit; such a spirit as S. Paul had, who rejoyc'd in his bonds, and sang in prison, and which is above the common Passions of men, being inflam'd with an ho∣ly and divine Ambition, 2 Cor. 11. we shall find him triumph∣ing

in his sufferings, glorying in his infirmities, and exalting him∣self in his abasement. Even as Hezekiah in the pride of his heart shewed to the Babylonish Am∣bassadours the house of his preci∣ous things, his gold and his preci∣ous ointments, and the house of his treasure: in the same manner, but more holy, with the same passion of mind, but better san∣ctifi'd, doth S. Paul, in the same Chapter, shew unto the world the rich treasure of his suffer∣ings, his frequent perils, his hun∣ger, his cold, his bonds, his im∣prisonments, his whips, his scourges, his shipwracks, his nak∣edness. These were Saint Paul's riches, these were his precious things: His bonds were dearer to him then the golden chains of Hezekiah, his prison of higher price in his esteem then the house of his treasure, and his naked∣ness

of more value with the A∣postle then all the wardrobe of the King of Judah. For ye may perceive, in this Chapter, he counts up his sufferings, as a rich man counts up his Estate and Substance. So much, saith the Merchant, I have at Sea, so much in the City, so much in City, so much in the Country. So doth the Apostle reckon up his suffer∣ings; In perils at Sea, in perils in the City, in perils in the wilder∣ness. This was Saint Paul's stock, this was his wealth and trea∣sure. So that this Chapter seems to me to be the rich In∣ventory and Sum of S. Paul's suf∣ferings. Thus I have shewn you with what chearfulness the Apo∣stle did embrace the afflictions of this life. But we must go a step higher; not only to welcome these good Angels, (for so I think I may call our afflictions, for they

are sent to us for our good) but we must entertain them grato a∣nimo, not only with a joyful, but a thankful Spirit. For seeing they are such happy opportuni∣ties of grace, let us give God thanks that he hath afflicted us, and praise his name that he hath made us miserable, and let us magnifie his goodness, that in these days he hath slain us, and shed our blood. Thus we find holy Job praising God upon a dunghill, where he was left as naked as he came out of his Mo∣thers womb; The Lord gave, and the Lord hath taken away, blessed be the name of the Lord. This was Job's grace, and thanks for his afflictions: And I think I may call it grace after meat, for all was taken away. Every one can say grace before meat; whilst we behold God's blessings with our eyes, our tongue cannot

chuse but praise his name. Job's Wife could say the former part of the grace, The Lord giveth, blessed be the name of the Lord; but when all was taken away, it was, Curse God, and die. But a true child of God gives God thanks for afflictions as well as for blessings, and praiseth his name for both.

And so I have done with the first part of my Text, the state of Gods children here upon Earth. I come now unto the second, Gods care of his children in that condi∣tion, exprest by a threefold pro∣mise: and first, Promissum praesen∣tiae, a promise of his presence, I will be, or, I am with him in trouble.

But is not the Lord every where? Whither shall I go from thy Spirit, saith David, or whi∣ther shall I flee from thy presence? God indeed is every where, not

only ubique, but primò ubique, as the School calls it, chiefly and most properly, not in part and in parcels, as accidents dwell in their subjects, but wholly and according to himself, who is in∣divisible and infinite in his own nature and essence: and this Di∣vines call praesentia secundùm es∣sentiam, the essential presence of God, by which he is in all things that were created by him, even the meanest and most vile of his creatures; and yet no way con∣taminated or defiled by their vileness or uncleanness: for he is in them, not as any part of their essence, sed ut causa essendi, as the very cause and principle of their being and essence, giving subsi∣stence unto them, without which they could be nothing. But this is the general presence of God: But there is a more special pre∣sence of God. There is—

First, praesentia gloriae, the glo∣rious presence of God, and that's in heaven, where God sits upon his throne, enamell'd with the Souls of the blessed, and wall'd about with glorious Angels. Not that God is more in Heaven then upon Earth according to his di∣vine Essence, but by fuller mani∣festation of his power, and by greater dispensations of glory.

Secondly, there is praesentia gratiae, the gracious presence of God, and so he is upon Earth with the Sons of men. And that, two ways.

First, By his internal affecti∣on, and that was eternal; and so he was with us before we were, and was present when we were not; before we had any Being he loved us. For he had chosen us in him, that is, in Jesus Christ, before the foundation of the world; now there is nothing

ties us so close together as love. It is said of Jonathan and David, that their hearts were knit toge∣ther, because they did burn in mutual flames of love and af∣fection, so that they seemed to have but one heart and one soul, and they both one man: and this is praesentia amoris, the presence of his eternal Love.

But, secondly, he is with us by a temporal manifestation of that Love, and that three ways:

• 1. By a real assumption of our nature unto himself, in the my∣stery of his Incarnation, he is so with us as he is become one with us, bone of our bone, and flesh of our flesh. Joh. 1.14. The word was made flesh, and dwelt among us. Even as a Bride and Bride∣groom are one, man and wife; so Christ and his Saints are one: for our nature in this union was married unto Christ, who is

• both God and man: even as be∣fore by the creation, Heaven and earth were married in man, and therefore by Lactantius called Societas coeli & terrae, the Society and fellowship of heaven and earth; so by a neerer tye in our redemption, Heaven and Earth, Divinity and Humanity, God and Man, are joyned together: so he may well be named, as the Prophet Isaiah foretels, EMANV∣EL, God with us.
• Secondly, he is with us by a spiritual union of himself to us. And this was visible when the holy Ghost descended on his Disciples in cloven tongues, like as of fire, and sate upon them on the day of Pentecost. Christ took upon him our Nature, to make himself one with us, and then he gave us his Spirit, which is his Nature to make us one with him. In respect of this spiritual

• union, Christ compares himself to a Vine, and we are his bran∣ches; to the Church, whereof he is the head, and we are his members: so that he is one with us, and we are one with him.
• And lastly, He is with us in our troubles by a more particu∣lar indulgence of his special fa∣vour, he is so with us as to suffer with us; a fellow-sufferer in our afflictions, and makes himself a party in our troubles, and puts his shoulder unto the sad burden of our sorrows. And this is the common interpretation of the words. But we must not under∣stand it by any actual suffering; for that is beyond the capacity of the Divine nature. The God∣head cannot suffer. But he is a fellow-sufferer with us in our troubles.

1. Either by his Pity which he hath of us, which is an ex∣cellent

vertue, but carries this unhappiness along with it, that it makes other men's miseries our own; therefore it is commonly called Compassion, and they are usually joyn'd together, Pity and Compassion.

2. Or, else, God may be said to be a fellow-sufferer with us, by a kind and loving imputation of the afflictions of his children un∣to himself. For he is so sensible of any evil or misery done unto his Saints, that he accounts them done unto himself: He that toucheth you toucheth the apple of his eye; so tender is God of his own children. But this is more plainly set down in the 9. Chap. of the Acts of the Apostles, verses 4, and 5. Saul, Saul, why perse∣cutest thou me? And he said, Who art thou, Lord? And the Lord said, I am Jesus whom thou per∣secutest. Why, Saul did not per∣secute

Christ, our Saviour; no, but he persecuted the Saints, and that was all one as to persecute Christ. Saul did not pierce our Saviour's side with a spear, so that from thence issued out wa∣ter and blood; no, but he shed the blood of God's dearest chil∣dren, and that was to pierce our Saviours side, and to fetch water from his eyes, and blood from his heart. Saul did not spit in the face of our Saviour; no, but he breathed out threatnings and slaughters against the Disciples of the Lord, and that was to spit in the face of Christ. Saul did not rob our Saviour of his robes, nor was he one of those that cast lots for his garments, neither was he consenting unto his death; no, but when the blood of his Martyr S. Stephen was shed, as himself confesseth, he also was standing by and consenting unto his death,

and he kept the raiment of them that slew him; and that was as grievous unto Christ, as if he had taken his own garments from him, and had been con∣senting unto his death. For what is done unto his servants, he ac∣counts done unto himself. What∣soever ye do unto the least of these, ye do it unto me, saith our Savi∣our. He feels the blows that are struck at our heads, and he is sensible of the smart of our courges; our wounds make him to bleed, our restraint is his im∣prisonment, and our chains are his bonds. Thus God is become our fellow-sufferer. O how hap∣py are we, even in our misery, to have God to bear a part with us, and to be as sensible of our sor∣rows as if they were his own? They say there is some comfort—Socios habuisse doloris, to have some companions in sor∣row;

but that is but a natural Comfort, heathenish and pagan consolation, and can no ways re∣joyce the spirit of a Christian, who would have no body to suffer with him or for him. A good Christian would be unhap∣py by himself, and miserable a∣lone. But yet to have God our fellow-sufferer with us is com∣fortable Divinity, Solidum gau∣dium, as the Poet speaks, and comfort in which there is some bulk and substance.—For if God be with us, who dare be against us? if the Creator be on our side, sure the Creatures cannot hurt us. The Devils tremble at his presence, and every crea∣ture loseth its enmity, sting, and power of hurting us. Thus the fire, that insatiable and devour∣ing Element, lost its nature when Shadrach, Meshach, and Abednego were cast into the fiery fornace.

The fire which slew their ene∣mies that cast them in, hurt not them, but like wanton flames courted them with amorous em∣braces, as if they had been flames of love. Not so much as an hair of their head was singed, neither were their coats changed, nor the smell of fire passed on them; And the reason was, God was with them. I see four men loose walk∣ing in the midst of the fire, and have no harm, and the form of the fourth is like the Son of God, ver. 29. Again, water is Barbarum Elementum, as Cato calls it; yet it could do nothing against the Disciples of Christ whilst he was with them. The winds began to blow, and the waves arose, even so much that they covered the Ship; But when they saw Christ was there, and heard his voyce, for he rebuked them, the winds be∣came dumb, and the obedient

waves bowed themselves in a calm.

Let this serve for an Vse of con∣solation to God's Children, that he is present with them in their troubles, nothing can hurt them. The very Heathens thought themselves safe if they carried their Gods along with them in their journeys: Therefore Aene∣as said to his Father,

Tu, Genitor, cape sacra manu, patriósque Penates.

And Rachel, when she went a∣way from Padan-Aram, stole a∣long with her her Father's gods. Shall these gather such comfort to themselves from the supposed presence of their gods, gods which indeed are no gods, wood∣en gods (I may say) and timber Deities; and shall not we rejoyce and be glad, even in our Sorrows, when we remember that the God of Heaven and Earth is

with us? I am with him in trou∣ble. If God be with us, what need we fear what man can do unto us? Nemo te laedat nisi qui Deum vincat, saith holy Anselm, None can hurt us unless they can first conquer God, overcome Om∣nipotency, and slay Immortality, lead the Almighty Captive, and confound all the Host of Heaven, a thousand, yea thousands of Angels. For if our eyes were opened in our troubles, as God opened the eyes of Elisha's ser∣vant, we should see horses and chariots of fire, even more with us then those against us; for God is with us.

I am with him in trouble.

2. And so I pass from the first part of the Promise to the se∣cond, which is Promissum libera∣tionis, a promise of deliverance; I will deliver him.

God's presence is a great bles∣sing,

but can we not enjoy him but in a troubled condition? Can we not taste of the happi∣ness of his presence without the sowre sauce of affliction? The sweetest things lose their plea∣santness whilst they are mixed with bitterness. God fed the People of Israel with Manna, which was pleasant food; but it was in the Wilderness, and that was the leaven which sowred it. God to be with us, is an happi∣ness beyond our merit; but to enjoy him only in troubles, ren∣ders even the gracious presence of God less acceptable to our sense and natural affections. God therefore, who knows we are but flesh and bloud, strengthens our weakness with a second pro∣mise of deliverance; I am with him in trouble, and I will deliver him.

This deliverance is the effect

of his presence, and the very work of his pity and compassi∣on. For when I told you but now, that God had such pity and compassion upon his afflicted Children, as to be, and suffer, with them, we must not under∣stand this secundùm affectum pas∣sionis, according to any affection or passion, which cannot be in the Divine Nature, but secundùm effectum, according to its effect and operation, which is deliver∣ance. As a man that doth truly pity his afflicted brother, doth not only grieve and suffer with him in his affections, but doth ease and deliver him. And this is the fruit and excellency of pi∣ty, and this only is in God; I will deliver him.

God will not leave his Chil∣dren in endless miseries; they may wander many years in the Wildernesse, but at length he

will bring them to the Land that floweth with Milk and Honey. He will not have his Children always dwell in the Vale of Tears, but he will bring them to the Mountains of Joy and Glad∣ness. He gives them beauty for ashes, the oyl of joy for mourning, and the garment of gladness for the spirit of heaviness; Thus he delivered Joseph from the stocks, Jeremy from the prison, the com∣mon place of his despised Pro∣phets; he will bring Jacob, ba∣nish'd Jacob, home again to his Father's house, and he shall both enjoy his Father's blessing and inheritance. Neither did he re∣turn empty, but brought his Sheaves with him, Wives and Children, Men-servants and Maid-servants, Sheep and Oxen, and in that abundance, that he begins to wonder at himself, be∣ing amazed at his own happiness,

and astonished at the goodness of God to him, as we may guess by that expression, For with my staff have I passed over this Jordan, and now I am become two Bands: But above all is that great exam∣ple of Jonah, who was cast into the Sea, and swallowed up by a Whale. We are wont to say at Sea, when a man is drowned, he is not only dead but buried: and besides that, he was entombed in a new Sepulchre, where I be∣lieve never man lay so long be∣fore; and yet behold, after three days the Resurrection of Jonah. Who would have thought to have seen Jonah again a Preacher of repentance in Nineveh? Well, cast me into the Sea, yea let the Mountains fall upon me, put me in any condition, I will never despair when I remember Jonah.

And now this being the first Lord's day after my Anniversary

Observation of my great deli∣verances at Sea, give me leave, as David says, to give thanks un∣to God in the great Congregation, and I shall praise him before much People.

I have, for the testimony of a good Conscience, and to preach the Gospel beyond the Seas, suf∣fered many adverse things. I can say with S. Paul, but I speak in all humility of soul, only to the glory of God, and out of thankfulness to his name for my great and many deliverances, I have been in perils of Waters, in perils of Robbers, in perils by my own Countreymen, in perils by Strangers, in perils in the City, in perils in the Sea, in perils amongst false Brethren; In weariness and painfulness, in watchings often, in hunger and thirst, in cold, and al∣most nakedness; In prison after a strict and close manner, in deaths

often: twice have I suffered ship∣wrack; two nights and two days have I lain upon a Rock in the deep, several times all hope of life being taken away. Yet, blessed be God, he hath made me a Preacher of his great mercy and deliverance this day. If the Lord himself had not been on our side, we may well say, If the Lord himself had not been on our side when the waves rose up against us, they had swallowed us up quick, yea, the waters had drowned us, and the stream had gone over our head. But, blessed be his name, he hath brought us out of an horrible pit, out of the miry clay, and establish∣ed our going.

So that I may truly say, in the words of my text, He was with me in my troubles, he hath deli∣vered me; and I'le add the other clause, he hath honour'd me, in making me, the meanest of his

Servants, a Preacher of his Word, and a Preacher unto you this day.

Vse. Seeing then we have this assured promise, let us wait with patience God's own time for our deliverance; as it is said of the Prophet's vision, Though it tarry, wait for it, because it will surely come, it will not tarry: Yet there is a kinde of peevishness in our nature, even in the best of us: if God doth not presently ease us of our pain, deliver us from those that oppress us, and give us all our hearts desire, we are wea∣ry of our selves, and of our lives, and will needs dye, like that good Prophet Elijah, the only relique of piety in his days, It is enough now, Lord, take away my life: Thus Rachel could not en∣dure any longer the disgrace of her Barneness, Give me Children, or else I die. And thus Jonah,

though he lately drank so deep a draught out of the Sea of God's goodness, and had seen so many Miracles of God's mercy unto him, yet could not with patience endure the affliction of a little Sun-shine, but cried out, It is bet∣ter for me to die then to live. And thus it is with us in the extremi∣ty of any pain or affliction; we call for Death, and we had ra∣ther dye then live: but if Death should come for us, we should be loth to take him by the cold hand, and go with him. Like that old man in the Fable, who coming from the Wood with a bundle of sticks at his back, the Sun beating hot upon him, he began to be weary, and flung down his burthen, and call'd for Death to take him away: but when Death appeared to him, and asked wherefore he call'd him, To help me me on, saith

he, with my burden. The old man was then loth to dye. It is thus with us in our extream and a verse things; we call for Death, and had rather dye then live: but if God should send Death for us, we should say to him as the old man, Help us on with our burthen; whether it be pain, sicknesse, poverty, nakednesse, bonds, imprisonment, the tor∣tures of the Gout, or grindings of the Stone; any burthen ra∣ther then Death.

Do not therefore provoke the Lord with intemperate exclama∣tions, hopeless language of de∣spair, and foolish speeches of bit∣ter passion, but possess your souls with patience, and wait God's leisure; he can and will deliver thee: I will be with him in trou∣ble, and I will deliver.

3. And so I come now to the third thing propounded, Promis∣sum

recompensationis, a promise of reward and recompence; I will honour him.

What could flesh and bloud expect more from Heaven in their troubled condition, then the presence of God to assist them, and the power of God to deliver them? Yet all this had not been enough, nor a full satis∣faction to our desires, had we not had the other part of the pro∣mise, promissum recompensationis, a promise of reward and recom∣pence. We think it much to serve God for nought, and to suf∣fer for Christ, and to have no reward but a bare deliverance. The very Apostles of Christ had such affections in them; even Pe∣ter, the great Professor of them, said unto our Saviour, Behold we have forsaken all and followed thee, what shall we have therefore? Even the best of us serve God

for a reward, and he is willing to give it us; I will honour thee.

God honours his People three ways.

1. By giving them titles of ho∣nour, and terms of dignity and renown. Thus God says to Ja∣cob his chosen, Since thou wast precious in my sight, thou hast been honourable.

And again, he calls his Church a Noble Vine; And the Saints are called the Excellent; To the Saints that are in the Earth, and to the Excellent; And those of the Church of Sardis are said to be worthy; and S. Peter writing to the Jewish Christians that were scattered abroad in Pontus, Ga∣latia and Cappadocia, he calls them, A Chosen Generation, a Royal Priesthood. Thus the Spi∣rit of God ascribes to the Saints Nobility, Excellency, Royalty,

which are all ensigns of greatest honour.

2. God honours his Children by advancing them to places of honour and renown. For, He raiseth the poor (that are his) out of the dust, and lifteth the needy out of the dunghill, that he may set them with Princes, even the Princes of the People: Thus God raised Joseph out of the Dungeon, and made him Ruler over Egypt: And now was his Dream fulfil∣led; that the Sun and the Moon and the eleven Stars made obei∣sance unto him. And thus God advanced Daniel from a misera∣ble Captive to be Ruler over the Province of Babylon, And he sate in the Gate of the King: Thus you see Grace and Honour may meet together, and one may be both a Saint and a King, a King and a Martyr, which is the highest of Saints. We read

of a Noble Army of Martyrs in S. Ambrose his Creed, which we commonly call Te Deum. Thus you see Nobility and Sanctity, Greatness and Goodness, King∣ship and Martyrdom, may meet together in one and the same person; I will honour him.

Lastly, God doth not always honour his Children in this World; some he suffers to dye in Prison, others upon a Scaffold, and the Bodies of his dear Chil∣dren are oftentimes sown into their Graves in dishonour: but they shall rise in honour, yea in the perfection of honour, for they shall be glorified; and so it is in the Latine translation, Glo∣rificabo eum, I will deliver him, and I will glorifie him: and the more they suffer here, the great∣er shall be their glory hereafter. Though all shall receive glory, yet there shall be degrees of that

glory, as we read, 1 Cor. 15.41. There is one glory of the Sun, ano∣ther glory of the Moon, and ano∣ther glory of the Stars, and one Star differeth from another in glory, yet all these Stars do shine in glory: so it shall be in Heaven,

—Omnibus una salus, sed gloria dispar.

Though all shall be glorified, yet there shall be degrees and differ∣ences of that glory. There is one glory of the Sun, I mean that glorious Sun of Righteous∣ness, Christ Jesus, that sitteth at the right hand of God; ano∣ther glory of the Apostles: there is one glory of his Confessors, another of his Martyrs, and one Saint differeth from another in glory. They shall be, saith Christ, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as the Angels of God

in Heaven: not in respect of pu∣rity only and singleness of life, which was the occasion of this speech of our Saviour; but in respect of the spirituality of our Bodies with which we shall rise, and the glory we shall receive in Heaven. Now we all acknow∣ledge an Hierarchy, and several degrees of Blessednesse among those Divine Spirits; some are Angels, some Archangels, others Powers, Principalities, and Do∣minions: which doth plainly te∣stifie a diversity and several de∣grees of Blessedness in the Saints, if so be that their Blessednesse shall be equal with and confor∣mable to the Beatitudes of the Holy Angels. It's true, one and the same essential happiness shall be to all in respect of the Object; for they all shall see God: one and the same likewise in respect of the Subject; for all the pow∣ers

of the Soul, and members of the Body, shall be adorn'd and beautified with Glory. Again, one and the same in respect of duration and continuance of time; for all and every one shall be blessed for ever, and their happiness eternal. And lastly, one and the same in respect of sa∣tiety; for all shall be full; one Vessel may be bigger then ano∣ther, but all shall be full. But yet there shall be diversities, as of Grace here, so of Glory here∣after; and as in some there are greater gifts of Grace, so shall there be higher degrees of Glo∣ry. But whether this increase and intension of Blessedness a∣riseth from a more pure and clear Vision of God, or from a more perfect disposition of our Understanding, or from great∣er flames of Love and Joy in the fruition of God, or whether

by the addition of some accîden∣tal happiness, accessory Praemi∣ums, or Indulgences, I cannot say: but most certain it is, that the Saints in Heaven shall, ac∣cording to their several capaci∣ties, receive the measure of their Blessedness; for God will deal with every man according to his service here, and sufferings for the name of Jesus. They that turn many to righteousness shall shine as the Stars for ever and ever: But those that shall lose their lives for righteousnesse sake shall shine forth as the Sun in the Kingdom of their Father.

S. John was the beloved Dis∣ciple upon Earth; but surely S. Peter, that was crucified with his heels upward, is the Beloved in Heaven. S. John was wont to lay his head in the bosome of Christ: but sure now St. Paul must lye there, that lost his head

for Christ; S. John dyed in his Bed. God will reward every man according to his sufferings in this life for his Names sake: the more they suffer here, the more they shall be blessed here∣after; the greater their Disho∣nour upon Earth, the greater shall be their Honour in Heaven. Every one that wears a Crown of Thorns here for Christ's sake shall wear a Crown of Glory; the more Thorns, the more Glo∣ry. Which God grant to all those that suffer for the name of Jesus. Amen.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

Notes

• Luk. 13.34.
• Gen. 47.
• Rom. 9.15.
• Gen. 28.12.
• Z••ch. 1•• c.
• Gen. 13.15.
• Mat. 5.10.
• Joh. 16.33.
• Gal. 6.17.
• Mat. 17.4.
• Phil 1.13.
• Psal. 78.34.
• Mat. 8.25.
• Mar. 2.9.
• Mat. 5.
• Job 1.21.
• Ephes. 1.4.
• Zach. 2.8.
• Mat. 25.
• Dan. 3.27.
• Mat. 8.25.
• Isa. 61.3.
• Gen. 32.10.
• Psal. 22.2
• 2 Cor. 11.
• Psa. 124.3.
• Habac. 2.3.
• 1 King. 19.
• Mat. 19.27.
• Isa. 43.2.
• Jer. 2.21.
• Psa. 16.
• Revel. 2.
• Psal. 113.
• Dan. 2.49.
• Dan. 12.3.
• Mat. 13.43.