Now from hence we may observe, that as the best of men, when in the disorder of a surprise, or under the force of some violent passion, may go too far in what they desire of God, and presume beyond what the usual methods of his providence will allow of, and thereby run themselves into needless hazards and difficulties, which without God's great goodness would be of very fatal consequence; so, when God permits them so to do, it is that their ill success may make them the more sensible of their own weakness and infirmity, and his power and mercy; and give a check to that overforwardness and heat, which is so apt to carry them to what is very unwarrantable and full of danger, and teach them for the future to be zealous with sobriety and prudence. Of this nature was that extravagant desire of martyrdom in many of the primitive church, when even novices in Christianity, and those of the weaker sex, must needs be thrusting themselves into the hands of the persecutors, when they might easily, and without sin, have escaped them; and thereby exposed themselves to such cruel torments as they were not able to endure; and then did very ill things to be free from them again, to the great dishonour of their holy religion, the deep wounding of their consciences, and their lasting shame and reproach, which they could not wipe off but by a long and very severe repentance. Upon which account it was at length thought necessary to frame a canon, by which it was ordered, that those who should for the future run themselves into such dangers, when they might lawfully avoid them, should not, if they perished in them, be numbered amongst the martyrs of the church 9. And, indeed, it is no better than knight-errantry in religion thus to seek out hazardous adventures, and lead ourselves into temptation, and then expect that God should support us, and bring us safely off. It is not faith, but presumption, that engages men so far; for though nothing is more undaunted than true faith, yet it is not so fool-hardy as to rush headlong into dangers without any occasion or reason. And those that are guilty of this imprudent zeal, however good their intention may be, (for the sake of which Jesus may hear their cry, when they are sinking in their rash attempts, and stretch forth his hand to hold them up,) do yet justly deserve a reproof for their presumption, and that very reprimand too which St. Peter had, O ye of little faith! For this sort of tempting God, as our Saviour calls it, is always observed to be attended with great weakness of faith. And where there is more of eagerness and sudden heat of temper than of prudent consideration and well-grounded resolution, how can it be otherwise? But what need is there of any thing of this nature, and what inclination should any of us have to it, had we but faith enough to trust our affairs in the hands of God, and to wait his leisure? But the truth is, we are apt to be dissatisfied with his tedious methods, (as we think them,) and slow way of proceeding, and are afraid one thing or other will fall out cross, and disappoint our hopes of this or that which we have mightily set our hearts upon, and conclude that now is the time or never; and therefore push on amain, and r Matt. iv. 7. q 60 Can. Concil. Elibert. BRAGGE, VOL. I. as it were quicken up Providence by some extraordinary ways of our own inventing; and are very restless and importunate with heaven to comply with our desires, and think ourselves undone if denied. All which, as it is manifest presumption in us, so it as plainly argues great weakness in our faith too, distrust and diffidence in a high degree, as is always too evident in the conclusion. Let us have a care therefore of the intemperate heats of ungoverned zeal, and never force any thing beyond the settled rules of the gospel, and the usual course of Providence; nor press on to what is out of our way, and above our strength; nor precipitate any thing by an over-hasty eagerness: but when Providence hath brought us into a state of trial, having humbly made our difficulties and necessities known unto God by prayer, and formed holy resolutions, agreeable to our present circumstances, and the directions we meet with in scripture, and begged our Lord to strengthen and confirm them, it will then be our wisdom calmly and sedately to wait till he shall please to be gracious to us, and turn our heaviness into joy. And then we shall find that our dangers will be less, and our comforts greater and more solid and undisturbed; our innocence untouched, and our happiness upon all accounts best secured, by the good old way of faith and patience, and a persevering duty; till at last all our present storms shall end in a glorious and everlasting calm. Had St. Peter here patiently expected Christ's coming into the ship, as the rest of the disciples did, the joy he felt at his Master's presence would have been uneclipsed as theirs was; but because he could not stay till then, but must needs presumptuously desire to walk upon the troubled waters to him, he plunged himself into greater dangers than ever, betrayed the weakness of his faith, and received a rebuke for it; and had not Jesus been ready to help him in the very instant, must have perished: and, after all, was glad to return again to his companions in the vessel, where he could not be easy before, till he had tried this new experiment. And still, those that quietly remain in the ship (that is, can be content to confine themselves within the compass that Providence allots them) will be in a condition of much greater comfort and safety, than those that will be making unwarrantable excursions, and walking in untrodden paths, which have no stability, no solid bottom, and in which it is a mercy if they are not undone. We shall find trials enough of our courage and constancy and trust in God in our voyage through this tempestuous sea of human life, without courting unnecessary dangers, such as Providence never designed for us, and which are often of very fatal consequence; whereas those troubles that we cannot avoid, and are of God's disposal, if we do our part, he will support us under them, and bring them to a happy end at last, as Jesus did this storm. For no sooner had he brought his over-daring and yet fainthearted disciple safe on board the ship again, and was himself entered into it, to the great joy of all, but the wind ceased, and on the sudden all things were calm and quiet, as when he once before rebuked the winds and waters, and they presently were still; and immediately the ship was at the land whither they wents; that is, without any toil and labour, and with incredible swiftness, they arrived at the port to which they intended to sail; and that which so lately they almost despaired of, or at least thought they could not attain without the greatest difficulty, when Christ was pleased to favour them with his presence, and interest himself in their safety and success, unaccountably came to pass, even beyond what they could wish. The storm (as that in the other miracle too) did not cease by degrees, according to the usual course of nature, but vanished in a moment, all at once, when the great Lord of nature was pleased to have it so; nor did the shattered, and it may be leaky vessel, lag slowly forward, and with much ado, as one would think it should, after such stress of weather, and in so great a calm, when her sails, if she had any left, were useless, and her men faint with the night's fatigue, and not in a condition to ply their oars with any vigour; but quick almost as thought she flew to shore. All this was justly thought so very strange, that the seamen and passengers were sore amazed in themselves beyond measure, and wondered; and came and worshipped Jesus, saying, Of a truth thou art the Son of God. And well they might; for who but he that by his almighty word first gathered the waters of the deep into one placet; and set them their bounds which they should not pass, neither turn again to cover the earth"; and said, Hitherto shalt thou come, but no further; and here shall thy proud waves be stayed; who but that all-powerful s John vi. 21. t Gen. i. 9. u Psalm civ. 9. |