The raging tempest stilled The historie of Christ his passage, with his disciples, over the Sea of Galilee, and the memorable and miraculous occurrents therein. Opened and explaned in weekly lectures (and the doctrines and vses fitly applied to these times, for the direction and comfort of all such as feare Gods iudgements) in the cathedrall and metropoliticall Church of Christ, Canterb.

THE RAGING TEMPEST STILLED.

MATTH. 8. 23, 24, 25, 26, 27.

And when he was entred into a ship, his disciples followed him. &c.

Comment.

• ...lit.

  THey that goe downe to the Sea in ships, and occupie their businesse in great wa∣ters; these see the works of the Lord, and his wonders in the deepe: for he com∣mandeth & raiseth the stormie winde, which lifteth vp the waues thereof: they mount vpto the heauen, they goe downe againe to the depths, their soule is melted because of trou∣ble. They reele to and fro, and stagger like a drunken man, and are at their wits end: then they cry to the Lord, in their trouble, and he bringeth them out of their distresses; he ma¦keth the storme a calme, so that the waues thereof are still. Then are they glad, because they be quiet: so he bringeth them to their desired hauen. Psal. 107. 23 - 31.

• ...mystic.

  Navicula, Ecclesia est; quae mari. i. seculo; fluctibus, i. persequutionibus inquietatur; Domino, per patientiam, veluti dormi∣ente; d••nec orationibus Sanctorum susci∣tatus compescat seculū, & tranquillitatem suis red dat. T••rt. l. de Baptismo cap. 12.

LORD IESV CHRIST, who art a∣scended* 1.1 on high, leadest captivitie captive, and giuest gifts unto men; captivate, and bring into subjection, mine understanding, will, affections; furnish me with gifts, and guide mine heart, tongue, and pen, that I may thinke, write, and speake, such things as may be for thy glory, the edification of thy Church, and the peace, and comfort of mine owne soule. Amen.

And when he was entred into a ship] Amongst* 1.2 other cōforts & refreshings, which trauellers have in their journeyes, & voyages in this world, this is none of the least, that being wearied with tedious land-trauell, they may more easily passe by water; one maine end, of the sea, & of great riuers, where∣with it hath pleased God, to interlace the habitable world, as the naturall bodie with veines of bloud. We have travelled a long and wearisome journey by land, and fetched home the prodigall from a far countrey: now if it please God, and you, we will refresh our selues by water; we have beene in tra∣vell, with the Wise-men, who came from the East; we have beene in the High Priests house, where Peter denied his Master; we have beene in the Pha∣risies house, where the penitent woman washed Christs feet with teares; we have been in the Tem∣ple, where Iudas cast downe his silver; we have beene in the field, both in seed time, in the parable of the sower; and in harvest, in the parable of wheat and tares; we have beene in the garden, in the pa∣rable

of the sowing, and growing of mustard-seed; we have beene upon Mount Tabor, in the storie of Christ his transfiguration; and on Mount Calvarie, where, one of the theeves penitently confessed: we have beene in the wildernesse, in the parable of the shepherd seeking his lost sheepe; we have beene in the Indies, in the parable of seeking for hidden trea∣sure; yea we have, in our meditations, beene in the joyes of Heauen, and torments of Hell, in the pa∣rab••e of Dives, and Lazarus; we have beene al∣most every where: but, upon the sea, in all our tra∣vels, we have not taken ship till now; but now by Gods grace, we will make a sea-voyage. But, as wise mariners, though wind and weather be never so faire and calme, provide for a storme; so I wish you provide your tacklings; for I assure you, we shall have a great storme: but feare neither wind nor sea, rock nor sand; for Christ is our pilot; and every passenger, though much weather-beaten, yet shall in the end arrive safely at the wished haven: only, as Paul before he tooke ship, kneeled downe and* 1.3 praied; be not wanting in your private praiers, that God would send us a prosperous journey.

If it please you, I will first parallel this storie with some other both positive & exemplary Scriptures: the former is in the Psalmes, where the Psalmist saith, They that go downe to the sea in ships, & occupie their businesse in great waters, these see the works of the Lord, and his wonders in the deepe; for he com∣mandeth and raiseth the stormie wind, which lifteth up the waves thereof; they mount up to the heaven, and goe downe againe to the depths; their soule melteth,

because of the trouble; they reele to and fro, and stag∣ger like a drunken man, and are at their wits end; then they cry unto the Lord in their trouble, and he bringeth them out of their distresses; he maketh the storme a calme, so that the waves thereof are still; then are they glad because they be quiet, so he bringeth them to their desired haven: Oh that men would therefore praise the Lord for his goodnesse, and declare his won∣derfull works to the children of men a 1.4. Oh what an excellent Comment is that, on this storie! Other such examples the Scriptures afford; as a like storie we have in Ionah, when he flying to Tharsis from the presence of the Lord, the Lord raised a won∣derfull storme and tempest, the sea wrought and was troublous, the ship like to be broken, so as the mariners were afraid, and cried to their gods, and cast forth their wares into the sea; but the sea would not be calme, till Ionah was cast into it b 1.5. A like we have, in the New Testament, in Pauls dangerous voyage towards Rome, there rising so great a tem∣pest, that all hope to be saved was taken away, and though they cast out the very tacklings and all, yet upon boards, & broken peeces of the ship, all came safe to land c 1.6. The letters of which storie afford many excellent and usefull instructions, and spe∣cially to sea-men; yea and to be laid up for future use of us all; for howsoeuer we have beene borne, and lived long upon the land, yet it may be, we have beene, or we know not how we may be en∣dangered, and tossed upon sea, before we die. But specially the mysterie doth greatly concerne us all: for preparation whereunto, be pleased to note, that

there are many histories in the word, which either are Allegoricall in signification, or may be Alle∣gorically compared and resembled; we haue good warrant from the Scriptures for it. It is a plaine storie, that Abraham had two sons, the one by a free∣woman, Sarai; the other by a bond-maid, Hagar d 1.7: yet the Apostle saith, these things are an Allegorie, and signifie the two Testaments e 1.8; or Covenants of Works and Grace. Noahs Arke, wherein eight per∣sons were saved, a true storie f 1.9; yet S. Peter ma∣keth it a figure of Baptisme, wherby we are saved g 1.10. The children of Israels passing thorow the red sea, a true storie h 1.11; yet the Apostle maketh that also a figure of Baptisme i 1.12. The children of Israel did drinke of the water out of a rocke, a true storie k 1.13; yet the Apostle saith, that rocke was Christ l 1.14. God fed them with Manna from heaven, a true sto∣rie m 1.15; yet Christ saith, I am that bread of life, which came downe from heaven n 1.16. Solomons mariage with Pharaohs daughter, a true storie o 1.17; yet representeth vnto vs, Christ his espousing of the Churches of the Gentiles p 1.18. Many such there might be pro∣duced, of which nature this present storie is, (as all that I have seene commenting on the same, doe unanimously affirme) And therefore reserving the* 1.19 truth of the storie * 1.20; by sea here, we may under∣stand this world; so it is compared by S. Iohn; Be∣fore the throne there was a sea of glasse like Crystall q 1.21: like a sea; for as it is sometimes calme, so doth it many times rage, & is in wonderfull motion & agi∣tation, & full of rocks, syrtes, & sands; by allusion whereunto, the Apostle speaketh of some tossed to

and fro, & carried about with winds of doctrine r 1.22; yea and speaketh of some, that haue made shipwracke s 1.23: but a sea of glasse; for no glasse so brittle, & subiect to cracks, as this world; but a sea of Crystall too: Sathan is the prince of darknesse t 1.24, and his children are children of darknesse u 1.25; and their works are works of darknesse * 1.26; such subtill and politick plots and projects against the Church, as no eye can see or discerne them: but as a mans eye will easily discerne the least spot, yea or mote in Crystall; so, and a thousand times more clearely, doth God see and discerne, euen the secretest thoughts of mens hearts, all things being naked, and open before his eies, with whom we haue to doe x 1.27; and the eyes of Christ being like a flame of fire y 1.28, carrying light which way soeuer it pleaseth him to look. And as the Arke of Noah, so this ship, into which Christ and dis disci∣ples* 1.29 entred, may represent vnto vs the Church mi∣litant, wherein Christ and all the faithfull do passe towards the haven of happinesse; and in most re∣semblances is wonderfull fit; as hereafter more fully.

Thirdly, this great tempest upon the sea, en∣dangering* 1.30 the ship, doth liuely represent the great troubles and persecutions, which the Deuill and bloudie Tyrants raise in the world, against the true Church of Christ; threatning, in mans iudgement, the utter ruine & destruction thereof; whereof Da∣vid thus speaketh, in one metaphor, The sorrowes of death compassed me, the flouds of ungodly men make me afraid z 1.31: and againe, If the Lord had not been on our side, when men rose up against us, the waters had

overwhelmed us, the streame had gone over our soule: Then the proud waters had gone over our soule a 1.32. And the Lord thus threatneth, I will bring upon them the waters of the river, even the King of Assy∣ria b 1.33. And David thus prayed, Save me O God, for the waters are come into my soule, I am come into deepe waters, where the flouds over-flow me c 1.34.

Fourthly, Christ his being on sleepe, in this* 1.35 storme, when the ship was in such danger, doth re∣present Christ his seeming to neglect his Church, in her persecutions, and to leave his people in their enemies hands; about which they thus expostu∣late, Why doest thou absent thy selfe, in this needfull time of trouble d 1.36? we crie, and thou hearest not e 1.37: O God, how long shall the Adversarie doe this dishonour, how long shall the enemie blaspheme thy name, for euer: why withdrawest thou thine hand, eve thy right hand? plucke it out of thy bosome: arise O God, plead thine own cause f 1.38. Arise, O Lord to save me, g 1.39 &c. And a∣gaine, more plainly in the metaphor of my text: Arise O God in thine anger, lift up thy selfe, because of the rage of mine enemies, and awake for me, to the iudgement that thou hast cōmanded, h 1.40 &c. And again, Awake, why sleepest thou? O God, arise, cast us not off for ever, wherefore hidest thou thy face, and forgettest our affliction and oppression i 1.41? The like in other pla∣ces, whereof more hereafter.

The Disciples comming unto Christ, and as it* 1.42 were with out-cries awakening him, doth shadow out the prayers of the faithfull, who in the distres∣ses of the Church, doe day and night call and crie to him to awake, arise, and defend his Church,

whereof I have even now alledged some examples out of the Psalmes.

Christ his arising, and rebuking winds and seas,* 1.43 and causing a great calme, doth represent Gods entring into judgement with the enemies of his Church, apparently rebuking them, with sudden death, or some great and visible judgement, where∣upon great peace commeth to Gods Church and people. So that I know no Story, which may be al∣legorized, by greater authority frō the Scriptures, than this. And as by authoritie of the Scriptures, so of the learned Fathers; witnesse that short meta∣phrase of Tertullian, lib. de Baptismo, cap. 12. a very learned, and one of the ancientest Fathers, for there were but Iustin Martyr and Irenaeus before him; Clemens Alexandrinus was his synchronos, or coeta∣neus, viz. within two hundred yeares after Christ; so rarely qualified, humanis & divinis discipli∣nis, that both Ierom and Lactantius commend him: and Cyprian usually called for his works, thus, Da magistrum. Sixtus Senens. Navicula, Ecclesia est, quae mari, .i. seculo, fluctibus. i. persequutionibus inquie∣tatur, Domino per patientiam velut dormiente, donec orationibus sanctorum suscitatus, compescat seculum, & tranquillitatem suis reddat. I need not translate it, it is but the summe of that you have heard before. And so I hope that handling it according to letter and mysterie, as if it were a reall parable, it wil prove profitable unto us. For our more orderly proceeding wherein, we will first observe the Con∣text, and then the parts of the Text.

For the Context. In the former part of the Chap∣ter,* 1.44

the Euangelist shewes that Christ had wrought divers miracles: he had cleansed a Leper, restored a Centurions servant, cured Peters wives mother of a fever, cast out devils out of the possessed, healed many that were sicke, and instructed by word of mouth some that would have beene his disciples; but all this was done upon the land. * 1.45 Now he will to sea, and there worke miracles, and really instruct his Apostles, that he may declare himselfe to be Lord both of sea and land.

In Christ his transfretation over the sea of Ga∣lilee* 1.46 with his Disciples, two things are principally to be noted, viz. first, their shipping, in this 23 vers. and secondly, their sailing in all the rest. In their shipping, two things, viz. the persons, and the means; who, and wherein: the persons are knowne by their number, (He, and his Disciples) and their order; Hee went before, and (the Disciples fol∣lowed him:) the meanes, or vessell wherein they passed, (a ship.) In their sailing or passage, three things are to be noted, viz. 1. their danger: 2. their deliverance: 3. the effect. In declaration of their danger, wee are to note the cause, and greatnesse of it: the ordinary cause of their danger was (a tem∣pest) which is described, first, by the qualitie (it a∣rose suddenly) and secondly, by the quantitie, it was (great.) Secondly, the greatnesse of their dan∣ger is declared by two circumstances, viz. (the ship was even covered with waves) and secondly, (Christ was on sleepe.) As concerning their deli∣verance out of this danger, two things are to bee noted, viz. first, the procuring; and secondly,

the performing thereof. In the procurement of deliverance, three things are to be noted, viz. first, to whom in this distresse they seek for deliverance, (his Disciples came to Him:) secondly, what they doe being come to him, (they awaken him:) thirdly, what they say unto him; wherin observe, 1. a great Suit (Lord save us.) 2. A weightie Reason (wee pe∣rish.) In the performance of deliverance thus pro∣cured, note a double Reprehension: 1. Of his dis∣ciples: and he reproveth them for two things, viz. first, excesse of feare, (why are yee fearefull?) 2. De∣fect of faith (O yee of little faith.) In the second, we are to note two things, viz. Preparation, (he a∣rose) 2. Reprehension, (he rebuked the winds and seas.) The effect of this deliverance is two-fold, first in winds and seas, (there was agreat calme:) secondly, in disciples and beholders; & that is two∣fold, viz. first admiration, (the men marvelled) and secondly, proclamation (who is this, that even the winds and seas doe obey him?) Thus I have made readie the ground, laid the foundation, proposed a modell, laid in a readinesse the materials; the halfe of my work is now over, but the whole profit therof to you remains. Of these parts therfore now orderly for our further instruction and edification. And first of their shipping; and therein, first of the Passengers: and of them the first and chiefest com∣meth orderly in the first place to be considered,* 1.47 (He.) Who is that? mentioned in the verse imme∣diatly before my Text, whereunto this is a rela∣tion, (Iesus.)

And when Iesus was entred.] Our Saviour went

divers times, and on severall occasions, into ships: sometimes, for more conveniencie in his preaching* 1.48 and ministery of the Word: So when there were great multitudes gathered together to him, he went in∣to a ship, and sate, and the whole multitude stood on the shore: And he spake many things to them in parables k 1.49: And at another time; the people pressing upon him to heare the word of God, as he stood by the lake of Gen∣nezareth, he seeing two ships, entred into one of them and sate downe, and taught the people out of the ship l 1.50: That, as out of the ship they used to cast their nets, and catch fishes, he might by his example teach the Apostles how to cast the net of the Gospell, and catch men; as he said unto them, Follow mee, and I will make you fishers of men m 1.51: Sometimes also being weary with trauel, and with preaching of the * 1.52 Gospell, for the refreshing of himselfe and his Dis∣ciples: As they withdrew themselves frō the mul∣titude, he saying unto them, Come apart into a desert place, and rest a while, for there were so many com∣ming and going, they had no leasure so much as to eat; so they departed into a desert place by ship privately n 1.53. So good and gracious Christ was, knowing the bo∣dies of his Disciples, not to be iron nor brasse, but flesh and bloud, subiect to faintnesse and weari∣somenesse, to allow them refreshings and recreati∣ons; though, alas, it was but a poore refreshing, and for a little while: For the people saw their depar∣ture, and ranne on foot thither out of all Cities, and he had compassion on them, and began to teach them, and healed all their sicke o 1.54. Thus could hee scarce ever take rest. If he sit downe wearie on Iacobs Well to

rest him, by and by comme•••• a woman to ••raw water, and giveth him occasion of a large discourse. Though wearied with the labour of the day, yet even on the night time, Nicodemus commeth to him to be instructed p 1.55. If he goe into the desert, the people are there as soone as he, and he must teach, and heale, and feed them. If he enter into a ship, no sooner on sleepe, but his Disciples awaken him, because of a storme; that as he had not where∣on, so he could no where rest his head q 1.56.

Even such are the occasiōs of doing good, which* 1.57 God offreth to his servants, who are his Stewards, Husbandmen, and labourers, that their work goeth round with the yeare, they must follow it, in season and out of season r 1.58: labour to wearisomenesse, and yet never be wearie of labour; but as the proverb is, lay weary to weary, and comfort themselves with that of Saint Iohn, Blessed are the dead that die in the Lord, for so saith the Spirit, they rest from their labours, and their workes follow them s 1.59.

But it may seeme, there were other two more special causes of his entring into ship, & going to sea with his Disciples at this time; viz. First, that he* 1.60 might proceed frō doctrine to miracles, which may be observed still to be his manner; As having prea∣ched upon the mountaine, he was no sooner come downe, but he cleansed a Leper, healed the Centu∣rions servant, cured Peters wives mother, and ma∣ny that were diseased; for his miracles were as the seale of his doctrine, as himselfe hath said, The workes that I doe, beare witnesse of me, that the Father hath sent me t 1.61. And againe, If I doe not the workes

of my Father, beleeve me not; but if I doe, though •••••• beleeve not mee, beleeve the workes u 1.62. Now if wee compare this with the other Euangelists, it will ap∣peare, that Christ had taught the people many things in parables * 1.63, and therefore went purposely to the sea, that he might by miracle there (as it were) seale the truth of that doctrine which he had taught, and delivered; for as our Saviour asked Philip, Whence shall we buy bread, that these may eat? did it onely to prove him, for he himselfe knew what he would doe x 1.64: So our Saviour knew what he would doe on the sea, and for what worke he purposely went thither at this time.

The fourth and last, was the triall of their faith,* 1.65 who having been now some good time with him, he would make triall of their proficiencie, as God tried Abraham y 1.66: not that God was ignorant what was in Abraham, or Christ ignorant, what was in his Apostles; but they were ignorant what was in themselves, and presumed they had more faith, than they had: wherefore it pleased our Saviour Christ, by bringing them into this danger on the sea, to let them see the weaknesse of their faith, and by doing such a miracle strengthen it, and make them in all future dangers, to rest more stedfastly on his Almightie power, and not feare any evill, by water or land.

In whom we may behold, and learne for our in∣struction,* 1.67 what is the Lords usuall manner of dea∣ling with his Disciples. No Schoole-master doth* 1.68 make that triall of his scholars, of their proficien∣cie, that God maketh of his, concerning their pro∣fiting,

and growth in Knowledge, Faith, Repen∣tance,* 1.69 Patience, Zeale; none shall be long in his Schoole, but he will trie them, either by sicknesse of bodie, discomfort of soule, losses, crosses, dan∣gers; by water or land, false doctrine, evill exam∣ple; one way, or other; All that live godly shall be sure of their trials z 1.70. The Apostle saith, That is no strange thing a 1.71; yea, as the Apostle Paul saith, They that are without correction, are Bastards, and not sonnes b 1.72: So they that are without trials, are Ba∣stards, and not sonnes; all Gods children are par∣takers thereof: you cannot be ignorant of the great trials of Abraham, Isaack, Iacob, Ioseph, Moses, Da∣vid, Iob, the Children of Israel in the wildernesse: it is our common condition, and therefore good counsell that Syracides giveth, My son, if thou come to serue the Lord, prepare thy soule for temptation c 1.73.

Thou canst not be long with Christ on the land,* 1.74 but hee will have thee into the ship, thou must to the storme; and yet all for the best: in regard where∣of, Saint Iames hath pronounced, Blessed is the man that endureth temptation, for when he is tried, he shall receive the crowne of life, which the Lord hath promi∣sed to them that love him d 1.75. And Saint Peter saith, Our faith being tried, and found more precious than gold that perisheth, shall be found unto praise, and ho∣nour, and glory, at the appearing of Iesus Christ e 1.76.

Oh, if the graces of God, as Knowledge, Faith,* 1.77 Patience, Humilitie, Zeale, doe appeare in excel∣lent measure, as they did in Abraham, Iob, David, and others, specially the holy Martyrs; how great∣ly is it for Gods honour, and their true comfort

and happinesse? but if these be very weake and feeble in us, and humane frailtie exceedingly ap∣peare; yet how profitable is it, to know our wants? as for those Apostles, to know how weake their faith was, that so they might walke in greater hu∣militie, and pray the more earnestly, Lord increase our faith f 1.78.

Wherefore be not afraid of the storme, (if thou* 1.79 beest sound at the heart) it shall be for thy good: which made David so pray, Examine me, ô Lord, and prove me, try my reines and my heart g 1.80: And againe, Search me, ô God, and know mine heart, try me, and know my thoughts, marke well if there be any way of wickednesse in me h 1.81. For howsoever David knew his integritie, yet the heart of man is deceit∣full above all things, who can finde it i 1.82? and he desi∣red to know, if his faith were weake, or any wic∣kednes lay lurking in any secret angle and corner of his heart; as holy Iob suspected himselfe, Though I were perfect, yet will I not know, that is, justifie mine owne soule k 1.83: and S. Paul in jealous humi∣litie confesseth, I know nothing by my selfe, yet am I not hereby iustified: he that iudgeth me is the Lord l 1.84. Thus in an holy & humble jealousie, we should be glad to know if there be any weaknesse or wicked∣nesse in us. The manifestation whereof in his Apo∣stles, was a principall motive to leade them to the sea and into this storme.

For a conclusion of this first point, let it be ob∣served,* 1.85 & for ever remembred that my Text saith, Christ is the first that entred into the ship. He sen∣deth not his disciples to sea, and himselfe standeth

fast on shore; but He first entred into the ship. The greatest comfort to the Church of God in gene∣rall, and every Christian in particular, is, that Christ is present with them in all their troubles and dan∣gers. God spake to Moses out of the burning bush. And this is it which he hath so often & graciously promised; As to Moses, when he sent him to speake to Pharaoh, and deliver his people, Certainly I will be with thee m 1.86: and the like to Ioshua, As I was with Moses, I will be with thee, all the daies of thy life, I will not faile thee, nor forsake thee n 1.87: and unto Ieremie, Speake all that I have commanded thee, and feare not their faces, for behold, I am with thee, to deliuer thee o 1.88: yea the promise is made to all Gods people, When thou passest thorow the waters, I will be with thee, and thorow the riuers, they shall not ouerflow thee; when thou walkest thorow the fire, thou shalt not be burnt, neither shall the flame kindle upon thee p 1.89. And againe, Because he hath set his love upon me, I will be with him in trouble; I will deliuer him and bring him to honor, Ps. 91. penult. And Christ his pro∣mise to all his disciples is, Loe, I am with you alwaies, even unto the end of the world q 1.90: and, for confirma∣tion thereof, appeared to IOHN, walking in the midst of the seven golden Candlesticks r 1.91; whose corporall presence gave Peter such boldnesse and comfort, that he presumed to walke upon the waters towards him s 1.92: yea the assurance of his spirituall presence gave David such courage, that hee said, I will not feare to goe thorow the valley of the shadow of death, for thou art with me, thy rod and thy staffe comfort me t 1.93.

But on the other side, Gods absence and depar∣ture* 1.94 is most grievous and fearefull (specially in times of danger and distresse) as when God was angred by the golden Calfe, hee told Moses, hee would not goe any longer before them as he had done; whereupon Moses grew very importunate with him, that he would never carry them thence, if his presence went not with them; and never left him till he prevailed that he would goe with them, as he was wont u 1.95. It was an heavie sight, and the fore∣runner of great destruction, that the Prophet in Vision saw the glory of the God of Israel, gone up from the Cherub, whereupon it was, to the very thre∣shold of the house, as ready to depart * 1.96. Christ telling his disciples that he must goe away, their hearts were full of sorrow x 1.97; yea, and though Christ la∣boured to giue them comfort, that they might take his departure well, as that it was expedient for them y 1.98; and that he went to send the Comforter z 1.99; yea that he went to prepare a place for them a 1.100; and that he would come againe, and take them to himselfe, and they should be with him for ever b 1.101; yet all would not serve, it was an heavy sight, to see their Master taken out of their sight c 1.102; and Christ (after his re∣surrection) tooke notice how the two disciples that travelled towards Emmaus, were sad d 1.103. If the dis∣ciples were thus distracted with feare, notwithstan∣ding Christ went into the ship before them, and was there in the storme, though on sleepe; how would they have beene affected, if hee had not beene there, but left them alone?

Wherefore it behoveth all Gods people, in times* 1.104

of dangers, to make very speciall search, and inqui∣rie, whether Christ be present or no?

And here me thinketh, I heare that of Gedeon* 1.105 commonly objected, who being saluted by the Angell, The Lord is with thee, thou valiant man, answered, Oh my Lord, if the Lord be with us, why then is all this befallen us? where be all the miracles which our fathers told us of c 1.106? If the Lord be with us, why is all this befallen us? our houses are burnt, our goods and labours spoiled; yea Gods temples demolished, his servants slaine; sword, fire, and fa∣mine prevaile.

I answer, God testifieth his presence two waies,* 1.107 viz. sometimes outwardly, in the miraculous deli∣verance of his servants out of evils: thus was God present with Daniel in the Lions den, stopping their mouthes, that they could not hurt him f 1.108; and with the three children in the fierie furnace, not suffering an haire of their heads to be sindged g 1.109: Thus was God with his people in Egypt, red sea, wildernesse, and Canaan; a thing exceedingly to be wondred at, that thrice a yeere, viz. at their solemne feasts, all the males going from all parts of the Land up to Ieru∣salem to worship, and none left at home to keepe their frontiers from invasion, Cities and houses from burning, and goods from spoiling, but only weake women and children; yet so long as they continued in Gods feare and obedience, he prote∣cted their lands, houses, and goods, that no enemie invaded, or offred the least violence: for so God had promised, at those times, No man shall so much as desire thy land, when thou shalt goe up to appeare

before the Lord thy God h 1.110. Oh how marvellous was God in the famous victories which hee gave his people over their enemies in the daies of Moses, Io∣shuah, Iudges, David, Iehoshaphat, Ezekiah, breaking the bow and arrowes, knapping their speares, and burning their chariots in the fire i 1.111; shewing his puissance and power, making bare his right hand, in the sight of the Heathen, restraining the rage of enemies, turning it to his praise, and making him∣selfe terrible to the Kings of the earth k 1.112. But yet, sometimes it pleaseth him, when his ship is in a dangerous storme, to sleep, and only to testifie his presence another way, suffering their enemies to prevaile, to kill, murther, and spoile, and only* 1.113 furnish his people, with faith, repentance, pati∣ence, humilitie, zeale, contentation, comfort, ioy, and inward peace, with other such like inestimable graces of his Spirit, whereby his servants are ina∣bled, by suffering, to prevaile, and get most glori∣ous victories; howsoever flesh and bloud would perswade, God hath forsaken that people, in whose defense and preservation he doth not appeare; yet the holy word of God teacheth us, that it is an in∣fallible Argument of Gods powerfull presence, that his servants are able to suffer, with patience and ioy, whatsoever it shall please God, to suffer their enemies to lay upon them. The Apostle spea∣king of tribulation, distresse, persecution, famine, nakednesse, perill, sword; yea that for Gods sake, they are killed all the day long, and counted as sheepe for the slaughter, yet saith he, In all these things we are more than conquerours through him that loved us l 1.114.

Was not Christ with the Apostles, when being scourged, they went out of the Councel reioycing m 1.115? Was he not with Paul and Silas, singing Psalmes of praise at midnight in the dungeon n 1.116? Was hee not with the Hebrewes, suffering with ioy the spoile of their goods o 1.117? Was he not with those Saints, of whom the world was unworthy, though being desti∣tute, afflicted, tormented, wandring up and downe in wildernesses, mountaines, dens, & caves of the earth p 1.118? Was he not with Ignatius, who being condemned to the beasts, and hearing the Lions roare, he cheer∣fully said, he was Gods corne, to be ground with teeth of wilde beasts, that he might become pure manchet for God? Was he not with those Martyrs in the Primitive Church, who esteemed Tyrants as gnats, and their torments but as flea-bitings * 1.119? Was he not with them, who (as Tertullian said) to be accu∣sed, wished, and to be punished for Christ, they accounted felicitie q 1.120? A certaine woman running in all haste with a childe in her armes, towards the place of execution, and being asked the cause of her haste, O (saith she) I heare a great sort of Chri∣stians are to be martyred, and I am afraid that I and my little one shall come too late. How did many holy Martyrs in this land, in the daies of Queene Marie, most willingly forsake offices, houses, goods, parents, wives, children, libertie; most cheerefully receiue sentence of death; most gladly goe to place of execution, and most comfortably kisse the stake, embrace the faggots, and clap hands in flaming fire? And whence was all this? Was it not from Christ, who in that great tempest was in

the ship with them? Let the blessed Martyr Gl••ver witnesse; who having received sentence of death, though the remembrance of the fire was so terri∣ble, that he was exceedingly perplexed, & made his dulnesse and heavinesse knowne, which continued all that night, and the morning, till he came within the sight of the stake, but then was suddenly filled with boldnesse and joy, which made him call to his friend, He is come, he is come. Oh this is a glo∣rious victory indeed, as one saith of the martyr∣dome of Saint Laurence: God did more gloriously triumph in his patience and constancie, when hee was broyled on the gridiron, than if he had saved his body from burning by a miracle “ 1.121. Thus Christ hath shipped himselfe first, and thereby assured vs that hee is with his Church and people in all their dangers and distresses, and will witnesse that his presence, either by miraculous deliverance, or most mercifull supportance, as he seeth it to be most for his glory, and their true good.

The second sort of persons, that were shipped,* 1.122 are called his [Disciples.] Disciple, is properly a Latine word, and doth signifie in English, a Scho∣lar, or learner; from the verbe Disco: the Greeke also is of the same signification * 1.123, and is often so translated; as where our Saviour saith, Learne of mee q 1.124: And every one that hath heard and lear∣ned of the Father, commeth unto me r 1.125. Let the wo∣man learne in silence, with all subiection s 1.126. In which, and many other places which might be alledged (but that these are sufficent for instance) you have the word of the Text translated, Learne, as it pro∣perly

signifieth. So that every scholar, or learner, is called a disciple; and of whom hee is taught, or learneth, he is called his disciple: So we reade of Iohns disciples t 1.127; and of Moses disciples u 1.128; and so all Haeresiarches or Schismatickes, that are fa∣ctious and Schismaticall, seeking to draw men to learne of them, and embrace their opinions, are said to draw disciples after them * 1.129. And thus all that professed Aristotle for their Master, and were scholars in the schoole of the Peripatetickes. Pla∣to, Pythagoras, Zeno, and others, are said to have disciples, that is, scholars, learners, and professors of their doctrine and maximes “ 1.130. The Hebrew al∣so in Munsters Copie, agreeth with both these § 1.131. And as from the Greeke word, some speciall Sci∣ences † 1.132, are, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, called the Mathematickes, because of their deepnesse of learning, and sharp∣nesse of wit, and capacitie required in all the lear∣ners thereof: so from the Hebrew word commeth the Iewes Thalmud, that is, Doctrinall, a Systhema, or composition of their doctrine. The ancientest was composed about 230. yeares after Christ, and was full of Iewish fables, and Rabinicall Traditi∣ons, but was afterwards refined and purged of ma∣ny idle fables, traditions, and disputes, by Moses the sonne of Maimon, which is in great request a∣mongst the Iewes unto this day, and much alled∣ged out of it, by our best Writers * 1.133. You see then what the word Disciple signifieth, according to the proprietie of holy languages.

Christ had two sorts of Disciples: First, in the largest sense, all that professed the doctrine, or Gos∣pell

of Christ, were called his Disciples, whether that profession was in sinceritie, or but in hypocri∣sie; so the Disciples were first called Christians in An∣tiochia x 1.134: And many of his Disciples went from him, and walked no more with him y 1.135.

Secondly, and more strictly they were called his* 1.136 Disciples, that not only learned and professed the Gospell, but were also called and appointed of him to preach the Gospell to others. And they were of two sorts: first, and of a lower order, the seventie,* 1.137 sent forth two and two, before his face, into every citie and place, whither he himselfe would come, to preach the Gospell, and worke miracles z 1.138. And these both in Scriptures, and Ecclesiasticall stories, are known by the name of The seventy disciples. Who these were, though Eusebius, Epiphanius, and others, tell us; yet in the Gospell their names are concealed, and Christ bade them reioyce, that their names were writ∣ten in heaven a 1.139. The other, and higher order, were the twelve Apostles, many times called his Disci∣ples,* 1.140 and made knowne by their names b 1.141. The learned Divines say; herein the truth answered an∣cient types, both of the twelve Patriarches, and seuentie Elders, called their Sanedrim; as some, the seventie soules that came with Iacob into Aegypt: Others, the twelve fountaines of water, and seven∣tie Palme-trees in Elim c 1.142. Who those Disciples were that entred with Christ into the ship, is a question, because the Text doth not cleare it: it is most pro∣bable, that all the Apostles were there, for confir∣mation of whose faith, this miracle was wrought: likewise, that there were others, as Mariners, and, it

may be professours too, for it is said, the men mar∣velled; but not the seventie: I will not say, none of those out of whom the seventie were chosen, for that might be; but not the seventie being cho∣sen: for by chronotaxie, and harmonie of the Euan∣gelists, it appeareth, that this miracle was wrought in the latter end of the first yeare of Christs Mini∣stery; the choosing and sending of the seventy, was not till the third and last yeare of his preaching * 1.143. And this is all the light I have received from the Scriptures and Fathers, concerning those Disci∣ples, that entred with Christ into the ship.

Now observe, I pray you, the passengers;* 1.144 and observe it well, that Iudas is gone aboord a∣mongst the disciples; a wicked man ever, though as yet hee had not committed that transcendent wickednesse of betraying his Master. What more observed by friends that stay behind? Yea ob∣serve, Christ hath a ship wherein Iudas was not; but all passengers in it shall be saved; beleeving one God, one Faith, one Baptisme, one Church, which is Holy, Catholike, and Apostolike, out of which there is no salvation “ 1.145. Therefore, as the Lord ad∣ded daily to the Church, such as should be saved c 1.146: so every one that hath a care and desire of salvati∣on, must be sure that he be a member of that holy Church, which is invisible; an article of our Faith:* 1.147 not but that wee see the bodies and professions of such; but saving grace is not seene, nor their electi∣on known, but in iudgement of charity, being that cōpany of the elect & faithfull only, gathered out of mankind, by the Word and Spirit, consenting

in true faith; here living, and warring against the Devill, world and flesh: and this is called in Latine Ecclesia, which yet is properly a Greeke word, and commeth from such a theme as doth signifie to cal forth * 1.148. It was an ancient custome in Athens, that a company of Citizens were called sorth by the voice of a Crier from the rest of the multitude, to such an assembly, wherein some publike speech was made, or to heare relation, of some sentence, or iudgement of the Senate; from whence it see∣meth the Apostles translated the name Ecclesia, to signifie such a congregation as commeth not toge∣ther by chance, but are called from the prophane multitude by the Crier of the Word and Spirit, to professe God and true godlinesse. I say againe, that it is absolutely requisite to salvation, that a man be a member of this Church, & called Com∣pany: he that is not in this world a member of the Church Militant, shall never in the world to come be a member of the Church Triumphant. And therefore Saint Peter chargeth men to giue all dili∣gence, to make their calling and election sure d 1.149.

Observe secondly, that all the Disciples went* 1.150 into the ship where Christ was, even Iudas amongst them, for whose sake, as some of the Fathers con∣ceive, this storme did arise. Then is this societie a shadow or figure of the visible Church. By visible* 1.151 and invisible, I do not mean two distinct Churches (as our Adversaries falsly charge us) as if a mem∣ber of the visible, were not also a member of the invisible: but I distinguish the divers considerati∣ons of the same Church * 1.152; which is visible in re∣spect

of profession, and use of the Word and Sa∣craments; but invisible, in respect of saving grace, wherein only elect doe communicate, and whose bodies & profession is visible; but saving grace, in∣visible, & unknown of us, (saving in the judgement of charity) As all men might know Nathaniel to be an Israelite, but to be a true Israelite, in whom was no guile, that Christ only knew; so that many of the in∣visible lie hid in the visible, as * 1.153 a part in the whole; which visible Church may be thus described: viz.* 1.154 It is a mixed company, that professe that doctrine which is according to godlines, having the word of God (for matters fundamentall) purely preached, & Sacraments (for substance) sincerely administred. And I say, this is a mixed company: For in such* 1.155 a company, may be ludas, and many unregenerate, and hypocrites, in the visible, which are not of the invisible Church. This Church was shadowed out by Noahs Arke, wherein were both cleane and un∣cleane beastsf 1.156; by a floare, having a heape of corne and chaffe mingled together g 1.157; a field, wherein wheat and tares grow together h 1.158; a draw-net, ga∣thering all sorts of fishes, good and bad i 1.159; a wed∣ding, wherein are guests that have the wedding garment, and that want it k 1.160; by a company, where∣in are both wise and foolish virgins, the one having lampes and oyle, the others lampes onely l 1.161; a flocke of sheepe and goats, Matth. 25. 32. a great house, wherein there are vessels of gold and siluer, so also of wood and earth, some to honour, and some to dishonour m 1.162. And this visible Church is two-fold, Vniversall and Particular: the Vniversall* 1.163

visible Church, is the company of all such as pro∣fesse the doctrine of godlinesse, and enioy the mi∣nisterie of the Word and Sacraments, wheresoever in the world they be. A Particular visible Church, is a company, professing as before, but receiving denomination from the Countrie, Kingdome, or Citie; as the Church of England, Scotland, Bohemia; Corinth, Galatia, Ephesus, Philippi: which is the rea∣son, why particular visible Churches are so affe∣cted with ioy or griefe, at one anothers prosperitie or adversitie, because (in effect) they are even the same, and as members of the same bodie, parts of the whole. Thus we have shipped the passengers. Now, as friends at parting have commonly some loving Charge or other; suffer me, before they launch forth, to give to them, and in them, to you and us all, a double warning; viz. Beware of de∣parture from, and of division among; I say, be∣ware of departure, and division; goe not out, fall not out.

For the first, howsoever Iudas the covetous* 1.164 wretch, and who afterwards was Traitor, be in the company, yet let none depart from the ship, and forsake the fellowship of Christ, and the rest of the disciples, for his sake; it had been no lesse dāgerous to the bodie of any of them, to have gone out of the ship into the sea, than it is to the soule of any, to depart from a true visible Church, where Christ and his Disciples are. I doe not deny, but for ma∣ny respects it may be warrantable for a man to de∣part from one visible Church, to become a member of another; yea, for a time to dwel where no visible

Church is; but to depart, because of some corrup∣tions, specially in discipline, or manners, is the dangerous departure, condemned by the Scrip∣tures, and the ancient Fathers, in Donatists, Nova∣tians, Catharists, and such like Separatists; of all whom S. Iohn hath pronounced, They went out from us, but they were not of us, for if they had beene of us, they would, no doubt, haue continued with us n 1.165; neither shall such departers, ever satisfie their blind and preposterous zeale. There never was, nor will be a visible Church in this world without great blemishes, faults, and corruptions. Looke upon the state of the Church from the beginning of the world, and you will finde it so; yet in all the Scrip∣tures there is no precept (rightly understood) commanding to depart, nor warrantable example of any, that have so departed. A thing also, which the Fathers in their times, haue exceedingly decla∣med against. Not that we should sit downe care∣lesse, and not take to heart the corruptions of Church or Common-wealth; or as if Magistrates and Ministers, by word and sword, should not en∣deuour* 1.166 reformation. Indeed the Master said to his servants, Let both grow together till the harvest o 1.167; which place the Anabaptists abuse amongst others, to proue a toleration; and S. Augustines opinion was so at the first (as himselfe confesseth “ 1.168) and gave his Reason, lest professed Heretikes should become dissembling Hypocrites: but Luther hath both shortly and soundly expounded the place, saying, It is not a sentence of approbation, but of consolation * 1.169; that we should not endevour re∣formation,

but a comfort, when we cannot so re∣forme, but still there will be corruptions; yet for them not to forsake the fellowship, as the manner of some is p 1.170. But these things I have more largely handled, and pressed in this place hereto fore from some other Scriptures † 1.171; and because such depar∣ture is not now so hot, and common as it hath beene, I passe it over with this touch and caution in few words given.

The second charge I give, is the same that Ioseph* 1.172 gave to his brethren, Beware of division, and falling out. All division is dangerous, be it of Kings, Cities, or Families, as our Saviour saith, Every kingdome divided against it selfe, shall be brought to desolation; and every citie or house, divided against it selfe, shall not stand q 1.173; but no division so dange∣rous as that in a ship, and specially in a storme; what doth that threaten but ship wrack and destruc∣ction to them all? Wherefore there is nothing that Sathan more laboureth, and wherein he doth more hurt, than by causing of divisions; and nothing more commanded, than peace, amitie, and unitie; Have salt in your selves, and have peace one with another r 1.174. The Angels at Christ his comming into the world, proclaimed peace s 1.175; and Christ at his going out of the world, bequeathed peace, My peace I leave with you, my peace I give unto you t 1.176. The Apostles still wished Grace and Peace to those Churches to which they wrote; and inioyned the Saints, If it be possible, and as much as lieth in them, to liue peaceably with all men * 1.177; yea, to follow peace with all men * 1.178; and to striue to keepe the unitie of

the Spirit, in the bond of peace x 1.179. And here I cannot sufficiently wonder at the Romanists, that conside∣ring our unite, and the great and grievous divisi∣ons in the Synagogue of Rome; yet the Romanists are not ashamed to make Unitie one of the markes (or their seventh note) of the true Church, and as∣sume that to themselves, and impute Division to us “ 1.180. First, for their Divisions, it is strange (but that men of that side will say and write any thing) that Bellarmine should say, they all joyne in obedience to their Head, and that their Councels, Popes, De∣crees, and Writers doe wonderfully agree, though writing in divers tongues, places, occasions; where∣as the world hath taken notice, yea all must needs know, that know any thing, how Rome it selfe, by her owne children, hath beene sacked, siedge laid to the Castle of Saint Angel, and the Pope taken prisoner * 1.181. Is this their Canonicall obedience? How divers Popes have challenged the Popedom, and three stood at once. Many battels have beene fought, and thousands slaine. Who was the head of their Vnity then; and when a woman was Pope? How Popes have cut off Cardinals heads: one Pope abrogate and condemne the Decrees of o∣thers “ 1.182; yea in extreme hatred, digged up their bo∣dies, and cutting off two of the fingers, to burie it againe; and sometimes cut off head, and cast the bodie into Tibur; one Councell condemning what another had decreed. What Writers euer more eagerly opposite, than Dominicans and Franciscans, Priests and Iesuits, yea Schoole-men themselves, about the bookes of Canonicall Scripture them∣selves?

the Virgins being without sinne, Transub∣stantiation, Purgatorie; yea Iustification, merit of workes, worshipping of Images? yea what point of difference is there betwixt them and us, wherein some of their own side, doe not side with us against them † 1.183? yea, as the Church of Rome is wholly de∣parted from that ancient faith it professed in the daies of the Apostles; so the moderne Church is exceedingly declined from that faith it formerly professed, even since it came to be the seat of An∣tichrist; which being so abundantly cleared by di∣vers of our learned Divines, in their polemicall Tracts and Discourses * 1.184, and hoping that either you know, or doe not doubt of the truth hereof; I will not insist upon probation of particulars, which were infinite “ 1.185: and therefore if Unitie be a note of the true Church, Rome cannot be it; so divided, as it must needs one day come to ruine and destru∣ction.

For our owne divisions, (which we doe not de∣nie, have beene some, and too many, yet)* 1.186 such as disprove not the true Unitie of the Church, but are justified, not only by the divisions of the Romish Church, which are moe and greater, (and (it is like) will never be composed) but the divisions, (which by Satans malice, and subtill abusing of the weaknesse of some,) have ever infested the true Church of God, even in Rome, in her best estate, Saint Paul saith, There were therein that caused di∣visions and offenses, contrary to the doctrine y 1.187; And telleth the Corinthians there were among them, en∣vying, strife, and contention, some holding of Paul,

some of Apollo, some of Cephas z 1.188: Paul and Barnabas were at variance a 1.189: Paul & Peter had iarres b 1.190: great strife betwixt East and West Churches, about the keeping of Easter, so as they excōmunicated each other: no lesse broils in the Churches about Rebap∣tization: What Tragicall troubles did Theophilus Patriarch of Alexandria raise against Chrysostome, Bishop of Constantinople? a chiefe adversarie to whom was Epiphanius Bishop of Cyprus. The event was, Chrysostome lost both Bishoprick, and life in banishment; many were flame in taking parts, the Cathedrall Church, and Senate-house in Constanti∣nople burnt downe to the ground, in pursuit of re∣uenge * 1.191. How did the Orthodox Bishops in the Councell of Nice fall at variance, and complaine of one another to the Emperour, so as Constantine had much adoe to compose the difference. In the second Councell of Ephesus, such eager conten∣tion, that Flavianus, the Bishop of Constantinople was not only deposed, but also pitifully murthe∣red † 1.192. Too too many such grievous contentions, Ecclesiasticall stories witnesse to happen in the Churches of God, in Councels, and amongst the learned Fathers, and Bishops, so lamented by Cy∣prian, and Basil, as the cause of persecution, and the turning away of many from embracing of the Christian religion, and a great advantage to Arrius, and such like Haeretikes, to spread the poyson of their haeresies, farre and neere. Thus you see, there have beene, yea, and as long as Sathan hath leave to compasse the earth to and fro, and that Gods Saints be imperfect in knowledge, and weake in

affections, there will be divisions, they have beene and are greater than amongst our selves, yet not disproving a true Church.

Secondly, our divisions are not of the Church,* 1.193 but of some in the Church: our Church doth wonderfully accord, in the unitie of faith, and uni∣formitie of government, and therefore are falsly imputed to the Church.

Thirdly, not in matters of faith, wherein as our* 1.194 Church doth accord with other Reformed Chur∣ches abroad, in all fundamentall verities, there be∣ing no fundamentall dissention, betwixt any the Reformed Churches * 1.195; (as the Harmonie of Con∣fessions beareth witnesse) so, neither is the diffe∣rence, or dissention, amongst such in our Church, (except Popishly affected) about matters of sub∣stance, but of circumstance; not about the boords or bodie of the ship, anchor, cable, card, or who shall be Pilot; but about the saile, and ceremonies, of blacke or white.

Fourthly, though these differences have beene* 1.196 too hotly and eagerly followed of some; yet, God be thanked, not pursued by fire or death, nor to the pronouncing of each other, Heretikes; as both anciently, (as partly you have heard, and might heare much more, if I delighted in this Argument, and would for this purpose search the Authentike histories of the Church) and lately also in the Ro∣mish Church, betwixt the Popes themselves, and the Franciscans, with all cruell extremitie, persecuting the poore Dominicans.

Lastly, blessed be God, even in this happy calme,* 1.197

our divisions and contentions are well slaked and composed, notwithstanding they were kindled and nourished especially, by the cunning of subtle, and secret Papists lurking amongst us, as the rem∣nant of the Canaanites, to be as pricks in our eies, and thornes in our sides; but a little storme would make us perfect friends, as some of our lear∣ned forefathers, who in time of prosperitie, were much divided, and abounded in their severall sen∣ses, and opinions, concerning such matters, yet in the daies of Queene Marie, went ioyfully to the stake, and died together, for that truth which they ioyntly beleeved: it being most true of an ancient Father, The communion of good things oftentimes breedeth envie and hatred, but communion in miserie, breedeth love and compassion.

Thus I have shipped the passengers: I have given* 1.198 them their charge. Looking upon the sea, I see ma∣ny ships, when I come to handle the vessel wherein they passe. It is a needfull question for these daies, which is that ship wherein Christ and his disciples passe, and how may it be infallibly knowne from all other? When I come to that, I hope to make it cleare to all (whose eies the god of this world hath not blinded) that all the pinnaces of Heretikes and Schismatikes, and specially that great Romish ship, though painted and gilded faire, and hath large sailes, with top and top gallant, tacklings and cor∣dage, is indeed no better than an hot man of war, a ship of Pyrates. It hath leaked long; and though Bellarmine hath put to all his strength in pumping, and the Iesuits, like cunning Divers, have used, and

doe use all their skill to stop this leake; yet shall they not be able: it shall one day sinke, and make shipwrack. In the meane time, know, that the Church of England is a glorious visible Church, a faire ship, wherein Christ and his disciples are, and therefore (for this time) I discharge you, with renewing of the former charge; Take heed you depart not from her; take heed you cause not division in her; but every man seeke her welfare, follow faith to the conservation of the soule, and keepe the unitie of the spirit in the bond of peace: beware of Heresie, beware of Schisme: God, for his Christ sake, helpe us to keepe faith and a good con∣science, to the end, and in the end. Amen.

Followed him] * 1.199 We have heard the number of* 1.200 passengers, Christ and his disciples; the Euangelist also noteth the manner or order of their shipping, viz that Christ went before, and his disciples fol∣lowed him. Christ ordinarily called the Disciples and Apostles, in this forme and phrase of speech, as to Simon and Andrew being fishing, Follow me, and I will make you fishers of men c 1.201; and in the verse before my text, Follow me, and let the dead burie their dead d 1.202; and to Matthew, sitting at the receit of custome, Follow me e 1.203; and to the young man, If thou wilt be perfect, goe and sell that thou hast, and give to the poore, and thou shalt have treasure in hea∣ven, and come and follow me f 1.204. The reason why Christ would specially have the Apostles conver∣sant with him, during the time of his Ministerie here, was, that hearing his doctrine, seeing his mi∣racles, and observing his manner of life, after his

departure, they might be witnesses to the world, of that which they had heard and seene g 1.205: and for this cause, after the death of Iudas, there was care had, that such an one might be chosen in∣to his roome, as had accompanied with them, all the time, that the Lord Iesus went in and out before them h 1.206. Therfore the Apostles commonly follow∣ed him from place to place, in City and Countrey, field and house, by water and land: though some∣times for some speciall causes, he admitted not all, but some few of them: as Peter, Iames, & Iohn, were only admitted to see the miracle of raising the Ru∣lers daughter i 1.207; and his transfiguration on the Mount k 1.208; and his agonie in the Garden l 1.209. The words are sufficiently cleared for their literall sense.

The letter teacheth us to give due honour and* 1.210 respect to one another. The impression of superio∣ritie and subjection, command and obedience, do∣mination and service, is not only stamped on* 1.211 man, a sociable creature, a little map or modell (as it were) of the great world, though never so barbarous; subjects following Kings, souldiers their Captaines, servants their Masters, chil∣dren their Parents, and wives their Husbands; whereby that Eutaxie and decorum, which is esta∣blished by nature, and fortified by Morall Law, Honour thy Father and Mother, is preserved; and ataxie and confusion prevented: but God hath also stamped in man, the members subject to the* 1.212 head, the bodie to the soule, and appetite to rea∣son: yea this impression is stamped upon the

whole face of nature; in the heavens, God hath* 1.213 placed a greater light to rule the day, and a lesser to rule the night m 1.214: yea if we ascend higher, amongst the Angels, there are Principalities, Thrones, Powers, and Dominions n 1.215; and Michael an Archangell o 1.216. If we come to the earth, the very birds by instinct of nature, are subject to the Eagle, the beasts to the Lion, and very Bees have a master, whom they (in their kinde) doe reverence and follow, else their Common-wealth could not subsist: yea, if we descend lower, the very Devils of Hell have Beel∣zebub for their Prince p 1.217; if that kingdome were divided in it selfe, it could not endure q 1.218; there must be precedencie, and subsequencie, a going before, and following after, in all creatures; spe∣cially amongst men and women, who as they are many wayes to testifie inferioritie, and respect to Gods ordinance, so this way specially. Christ was their Lord and Master r 1.219; they his servants, and scholars: it was therefore comely, that so often we heare in the Gospell, and, even in shipping, that Christ entred first, and his Disciples followed him. And it is a perpetuall rule of Civilitie, which the Apostle hath prescribed, that in giving honour, we should prefer, or (as some Translations have it) goe one before another s 1.220. As men and women should not be proud and ambitious; (a thing re∣proved by Christ in the Pharisies, for loving the chiefe places at meetings t 1.221;) shuffling and thrusting, being dry drunken in the opinion of their owne worth; (as if none knew them but themselves) whereby (in Gods iustice) they make themselves

vile, and hated; whereas the way to honour, is to be bid sit up higher: so neither should any, but most willingly, in gesture, word and deed, acknowledge the worth and dignitie of others; and specially Christians, should in all places carrie themselves modestly and humbly, that amongst them, all things may be done decently and in order “ 1.222. This is the fosterer of love * 1.223, and the spur of vertue, and nourisher of Arts † 1.224; for what doth more prick for∣ward, and enflame men to great and noble enter∣prises, especially of learning, and chivalrie, than re∣spect, honour, and glory § 1.225? All men naturally de∣sire esteeme, and regard, and to seeke it by vertue and goodnesse, is very lawfull. It was no ambition or vain-glory in David, to aske, What shall be done to the man that killeth this Philistim u 1.226? If there be any praise, thinke on those things * 1.227. For Christ to goe be∣fore, and disciples to follow him, is a comely sight. But I leave the letter.

In the mystery, this doth concerne us all, and in* 1.228 what the Disciples did bodily, wee may see, what we ought to doe spiritually: viz. If we be Christ his disciples, or Christians, wee must follow him. [To follow] is properly an Hebraisme, and signifi∣eth to serve, and obey, and imitate in such things as concerne us; as it is said, The men of Israel went from after David, and followed Shebah the Sonne of Bichri x 1.229: and God reproving his people for Ido∣latrie, asketh, How canst thou say, I have not followed Baalim y 1.230? And the Pharisies say one to another, concerning Christ, Behold, the world is gone after him z 1.231; that is, acknowledge him for the Messiah,

and submit themselves to receive his doctrine, and obey his precepts, and imitate his example, as their onely teacher and patterne. And, lest any should thinke it concerned only the Apostles and Disci∣ples, in the daies of Christ, Christ generally, in the spirituall and mysticall sense, enjoyneth it unto all; Whosoever doth not beare his crosse, and come after me, cannot be my disciple a 1.232. Yea, lest any should yet thinke, that this was only enioyned to all the faith∣full in those daies; the Apostle, after Christ his Ascension, biddeth the Ephesians, and in them all Christians to the end of the world, Be yee followers of God, as deare children b 1.233. If any shall yet aske me wherein can we follow Christ? Not in bodily man∣ner,* 1.234 as the Apostles, and Disciples now did; that is unpossible; he is gone, ascended above these visible* 1.235 heavens; Henceforth the world shall thus know Christ no more c 1.236.

As it is to us impossible, so was it to some un∣profitable; it shall doe Iudas and many no good,* 1.237 that they followed him from place to place for si∣nister respects, as to see his miracles, heare novell doctrine, as himselfe said, Verily yee seeke me, because yee did eat of the loaves, and were filled d 1.238. Some shall plead this at the last day, saying, We have eaten and drunken in thy presence, and thou hast taught in our streets e 1.239: but marke what answer shall be given them, I know you not whence you are, depart from me, yee workers of iniquitie. All cannot follow him in the Ministery and preaching of the Gospell, none, but such as are thereunto called: How can any preach, except he be sent f 1.240? Few or none can now follow

him in working miracles; as giving sight to the blinde, speech to the dumbe, hearing to the deafe, cleansing lepers, curing diseases, and raising the dead; for these were miraculous, and tended to the confirmation of his doctrine: with which power, though some in the Primitive Church were en∣dowed for a while, that as they preached new do∣ctrine, they might doe new workes; yet now that the doctrine of the Gospell hath taken root, it nee∣deth no such watering; this gift is ceased. Bellar∣mine may well challenge it, for it is a marke of the Antichristian Synagogue. The Apostle saith, Anti∣christ his comming shall be with all deceiveable signes and wonders g 1.241. But now the true Ministers of Christ are knowne, not because they do, but because they doe not miracles “ 1.242. And saith S. Augustine, Miracles now adaies, are either the prodigious workes of lying spirits, or fables and lyes of deceitfull men * 1.243. But let us goe to the cited text, and see what following of Christ the Apostle now requireth. What the word is, which the Euangelist here useth, you have heard, and the signification of it; viz. requiring a bodily motion and action “ 1.244; and very rarely used in any figurative, or metaphoricall sense: but the Apostle useth another word * 1.245, which is properly referred to imitation of vertues, as Saint Iohn biddeth us, fol∣low that which is good h 1.246: And the Apostle Paul biddeth us follow faith i 1.247: The signification of which word, the Apostle expresseth in the next verse, adding 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Walke in love, as Christ hath loved us. For the full clearing of this point, know, that man hath two feet, whereby hee com∣meth

to Christ, and followeth after him; the first is of faith, whereby hee beleeveth his doctrine, whereof Christ hath said, He that commeth to me, shall not hunger, and he that beleeveth in me shall not thirst k 1.248: Where he sheweth, to come, is to beleeve. And as we come, so we follow, which is by faith. Secondly, the practise of Christ his morall vertues; he being therein the perfect copie and Exemplar. To which purpose the Fathers have excellent say∣ings:* 1.249 He saith not vnto thee, Thou shalt not be my disciple, except thou walke upon the sea, or raise the dead, But, Learne of me, because I am humble and meeke * 1.250. And againe, the same Father expounding those words, observeth, That Christ doth not say, Learne of me to make a world, and create visible and invisible things; But, Learne of me, I am meeke and humble “ 1.251. And another, Wee cannot follow Christ in power, magnificence, and the like; but we may follow him, in humilitie, meeknesse, charity † 1.252. And another saith, No man is worthily called a Christian, who so farre as he can, doth not imitate Christ in his manners § 1.253. In this it is, Christ biddeth vs learne of him; and the Apostle biddeth vs be fol∣lowers of him: and another Apostle saith, Christ hath suffered for us, leaving us an example, that we should follow his steps l 1.254: and a third Apostle saith, He that abideth in Christ, ought to walke, as Christ hath wal∣ked m 1.255. Then looke unto your copie, if you would be truly accounted Christians, looke unto Christ the* 1.256 Author and finisher of your faith n 1.257. If you be true members of the Church, vow and performe as shee did, Draw me, and I will runne after thee o 1.258.

Behold his povertie, who being rich, for our sakes became so exceeding poore p 1.259, that he had not wher∣on to rest his head q 1.260: and if it be required of thee for his sake and the Gospels, sticke not to forsake all, and follow him in this; behold his meeknesse, who being reviled, reviled not againe r 1.261, broke not the bruised reed, nor quenched the smoaking flaxe, whose voice was not heard in the street. Behold his patience, taking a reed in his hand, wearing a crowne of thornes, mocked, buffetted, spit on, and saith not a word t 1.262. Behold his charitie, praying for his cruell enemies, Father, forgive them, they know not what they doe u 1.263. Behold his contentation, than∣king God for barley bread * 1.264. Behold his diligence, preaching & working miracles, til he was weary x 1.265; yea, and on the night time, when hee should have slept y 1.266. Behold his devotions, spending whole nights in prayer z 1.267. Behold his zeale, purging the Temple, scourging out buyers and sellers, and o∣verthrowing the tables of money-changers a 1.268. Be∣hold his humilitie, choosing poore fisher-men and tole-gatherers for Apostles b 1.269: Wearing a poore seamelesse coat c 1.270: Fleeing when they sought to make him King, Ioh. 6. and riding on an Asse into Ierusalem d 1.271. Behold his constancie, who never gave over till the worke was finished e 1.272. Oh that wee could doe thus, when Satan tempteth vs to pride, revenge, idlenesse, discontent; how would it dash temptations to say, Avoid Satan, I must follow Christ, and he did not so. Oh that wee could doe this, when, like men, we have failed in our duties, and sinned; how would it breake the heart with

godly sorrow, and make us smite on brest and thigh, and say, Oh wretched man that I am, Christ did not so, and I should have followed him; oh follow, follow.

And here give me leave to encounter our Ad∣versaries,* 1.273 who falsly and full spightfully, cal us Cal∣vinists, and Lutherans, and Zuinglians, as if wee taught you to follow Calvin and Luther, to beleeve every point of doctrine, & to conforme your selves in all poins of discipline and government, as they have prescribed. No, no, we leave that to the Pa∣pists, whose faith & manners are tied to the Popes sleeve, and they depend on his mouth what to be∣leeve, and doe, and receive his decrees with grea∣ter reverence, pietie, and devotion, than that of Christ himselfe: it being most true in them, that Christ imputed to the Pharisies, they made the Commandement of God of none effect, through their traditions, yea, teach for doctrine the commandements of men f 1.274; and do glory to be called Papists, acknow∣ledging the Pope to be their Nauclerus or Pilot “ 1.275: we leave that to the Franciscans, Dominicans, Bene∣dictines, Iesuits, and many other sorts; which some of the best writers of our Adversaries well know, as Orladius, Salmeron, D. Carr. pag. 158 Iansenius, that have verbatim transcribed whole leaves; and Pighius reading Calvin upon Iustification by Faith, with a purpose to confute him, was converted by him, as Tapperus in his 2. Tom. 8. Artic. confesseth, who sometimes was his fellow-pupill under Adri∣an the sixt. What need I tell you what wonderfull testimonie Thuanus, D. Stapleton, and Panygirolla,

have given him, though Doctor Carrier a seduced malecontent, doe spight him, a man not worthy to light his candle when he went to his studie: More precisely observing the rules of their order, and following the prescripts of their Founders, than they doe of Christ. As for Master Calvin and Lu∣ther, whom they doe so extremely hate, (for that they have given an incurable wound to Popery) we know they were learned men, and singular in∣struments of Gods glory, such as lived and died godly, (notwithstanding that lying Cochlaeus and Bolsecus, most wickedly slandered them; and Bel∣larmine in his Oration prefixed to his 4. Tome, would make the world beleeve, hee and his fol∣lowers are the wickedest men in the world) but we neither follow them, no nor Saint Paul himselfe, further than they followed Christ: and so farre we have good warrant, for Saint Paul biddeth, Be fol∣lowers of me, and looke on them which walke so, as you have us for an example g 1.276. And againe, Be yee fol∣lowers of me, even as I am of Christ h 1.277. He, nor they never required more to him, nor them; we never yeelded more; we doe not make Master Calvin our Nauclerus. Let men be never so learned and holy, yet in this life wee know but in part, are sanctified but in part; never any so deare to God, but have had their errors and blemishes; none ever wrote so faire, but blurred his copie; only Christ is the per∣fect copie, for doctrine and conversation “ 1.278: and him only wee teach and perswade you to follow. Oh, follow, follow him.

And thus that I have directed you in what socie∣tie* 1.279

to ship your selves, and shewed you what men are: Now be pleased that I encourage al such as are godly minded, to this following of Christ, where∣unto I exhort them. Which I shal the better doe, if I remove such lets and hinderances, which the De∣vill, the world, and their owne corrupt reason, doe cast in their way to hinder them.

First, me thinketh I heare some complaine, Alas,* 1.280 Christ is so perfect and absolute an example, I can∣not come neere him; so faire a copie, I am cleane out of heart to write, or once to take pen in hand.

I answer, that in following, Christ requireth qua∣litie,* 1.281 but not equalitie “ 1.282; a similitude, but not pro∣portion; a perfection indeed (as Christ saith, You shall be perfect, as your heavenly Father is perfect i 1.283,) but a perfection of parts, not of degrees: what we doe, let vs doe it in truth, and sinceritie; be loving, humble, diligent, zealous, without hypocrisie; and the Lord will accept according to that which wee have k 1.284; so there be an holy and honest endevour, with godly sorrow, that wee come so farre short, and, with Peter, that we follow so farre off l 1.285: and heartie and continuall prayer with the Church, Draw Lord, and wee will runne after thee m 1.286: Hee knoweth what pase wee are able to make, better than ourselves, he will beare with our limping and halting, and accept of the will for the deed. Where∣fore (so there be truth and sinceritie in the inner parts n 1.287) let vs not be out of heart with our weak∣nesse, but follow after, though we creepe with the Snaile * 1.288. What dulnesse did David finde in him∣selfe, when he said, My soule cleaveth to the dust, oh

quicken me o 1.289: And I shall runne the waies of thy Com∣mandements, when thou hast enlarged mine heart p 1.290. How did our holy Mother Church finde her soule and affections fettered and shackled with worldly cares, carnall pleasures, vaine delights, when shee prayed Christ to draw herq 1.291; with his Word, Spi∣rit, Mercies, Corrections. Therefore streng then the weake hands, and comfort the ••eeblekneesr 1.292. Whosoever followeth with an holy endevour, shall be sure to obtaine. A good Scribe will beare with his scholar, if against his will and purpose, he make a blot, or deformed letter; and if he eye his copie, and have a care and desire to imitate, he will guide his hand: but no man on earth hath that lo∣ving regard to his scholar, that Christ hath to the weaknesse of all such as follow him.

Oh, but hereby I shall expose my selfe to many* 1.293 euils, checkes, mockes, taunts, disgraces; it may be persecution, to the losse of goods, libertie, life.

Indeed it is true, it many times fareth better* 1.294 here, with those that follow the Devill, world, flesh, that protesse any doctrine, follow the Pope and Mahomet, and live never so prophanely; than it doth with the holy servants of Christ, professing the Gospell in sinceritie, and striving to live accor∣dingly: wherein Christ and his Apostles have dealt faithfully, deceiving none with vain hopes; he said, his Kingdome is not of this worlds 1.295; and telling him (that with an earthly mind offered his service, Ma∣ster, I will follow thee whithersoever thou goest) The Foxes have holes, and birds of the aire have nests, but the Sonne of Man hath not whereon to rest his headt 1.296:

And called Zebedees sonnes from the crowne to the crosse, Are yee able to drinke of the cup, and be baptised with the Baptisme, I must be baptised withu 1.297? Whosoever will be my disciple, must take vp his crosse daily, and follow me* 1.298; Yea, He that doth not forsake father and mother, wife, children, house and lands for my sake, and the Gospels, cannot be my disciplex 1.299: And therefore would have all men to sit down, and cast their account, what it will cost themy 1.300: because to set hand to Gods plough, and looke backe, maketh a man utterly vnfit for Gods Kingdomez 1.301: And it were bet∣ter never to have knowne the waies of godlinesse, than afterwards to depart from the holy Commandements given unto thema 1.302. Oh no marvell that so many are so loth to goe from home, and so hard a taske to get them aboord. But see, oh see, the happie reward* 1.303 of all followers in the end; Behold (saith Peter, in the name of all the Apostles, yea of all disciples, whē ever living, that for action or affection can tru∣ly say with him) we have forsaken all, and followed thee, what shal we have therfore? Verily, I say unto you, ye that have followed me in the regeneration, when the Son of Man shal sit in the throne of his glory, ye also shal sit upon twelve thrones, and iudge the twelve Tribes of Israel: andevery one that hath forsaken houses, bre∣thren, sisters, father, mother, wife, children, or lands, for my names sake, shall receive an hundred fold, and shall inherit everlasting lifeb 1.304. And againe, Yee are they that have continued with mee in my temptation: And I appoint to you a kingdome, as my Father hath ap∣pointed to me: That yee may eat and drinke at my table in my Kingdome, and sit on thrones, iudging the twelve

Tribes of Israelc 1.305. According to which promises, the Apostle saith, If wee suffer with him, wee shall reigne with himd 1.306. It is a most true saying of the Apostle, If in this life only we have hope in Christ, we are of all men most miserablee 1.307. But in regard of the* 1.308 reward to come, such as follow Christ to the end, are of all men most happie. Moses had respect to this recompence of reward, and it made him leave following of Pharaoh and his Court, and chuse to suffer afflictions with the people of God, rather than to enioy the pleasures of sinne for a seasonf 1.309. This made the Apostles, being scourged, to depart out of the Councell rejoycing, that they were counted worthie to suffer for the name of Christ. This hath encouraged thousands and millions of holy Mar∣tyrs, to suffer with patience and joy, all the tortures and torments, that the Devill and Tyrants could devise, and by no meanes be pulled from follow∣ing of Christ.

Oh then, on, on, follow, follow him; let* 1.310 us all be Acolytes; (I neither meane it, according to Philosophie, the Stoicks being so called, because they alwaies followed their opinions, and did with obstinate pertinacie, adhere to their doctrine, and counted it a shame to forsake the same; neither doe I meane it, according to ridiculous Popery, wherin Acolytes are one of their Ecclesiasticall Orders“ 1.311, whose office is to light tapers and candles; for there must be candles light whensoever the Masse is ce∣lebrated, though at noone-day, and Sunne shine never so bright* 1.312; and no marvell, for it is a worke of darknesse: but) by Acolytes, I meane according

to the word in my Text, let us follow Christ his do∣ctrine, and morall conversation, and let our light so shine before men, that they may see our good workes, and glorifie our Father which is in heaveng 1.313.

* 1.314 Oh follow him in troubles and temptations, and you shall follow him in glory, for so is the pro∣mise, They shall follow the Lambe whither soever hee goethh 1.315. Follow him on earth, and you shall follow him in heaven: follow him in momentanie misery, and you shall follow him in endlesse felicitie: fol∣low him in temporarie death, and you shall follow him in everlasting life: then suffer with him, and you shall reigne with him. Now follow him that rideth upon the white horse, and is gone forth to wari 1.316, and you shall follow him in triumph, with Palmes in your handsk 1.317, and crownes on your heads, when the Devill and all enemies, shall be troden under footl 1.318.

But now give mee leave, before I conclude this* 1.319 point, to lament the paucitie, the small number of those that follow Christ. The time was, whē it was said, The whole world followed himm 1.320: but now may we complaine, that all follow the world; as the Apostle long since did, All seek their own, & not those things which are Iesus Christsn 1.321. Good Lord, how greedily, and unweariedly, doe men and wo∣men follow, and even runne, some after their plea∣sures, of Hawkes, Hounds, Cards, Dice; some their profit and gaine; some their honour and pre∣ferment; some one sinne, some another: and in that pursuit, will endure any hardnesse, any discou∣ragements! but how few follow Christ in the way

of obedience to the Gospell! Which S. Bernard in his time lamented, and discovered the folly of, in a wittie descanting upon a Latine word * 1.322. The world saith, I will deceive thee; the flesh saith, I will infect thee; the Devill saith, I will destroy thee: but Christ saith, I will refresh thee. Yet how many follow the other, and how few Christ. They would come to Christ in heaven, and are ready to say with Stephen at their departure, Lord Iesu receive my spi∣rit o 1.323; but will not follow Christ on earth † 1.324: they would, with Balaam, die the deaths of the righteous p 1.325; but cannot abide their lives: they wish the end, but not beginning “ 1.326; or if they wil follow Christ on the shore, they will not to sea with him; can endure in times of libertie, peace, plentie, and prosperitie, to professe the Gospell, but not in trouble and perse∣cution; they will bring him to the water-side, and if he will preach out of the ship, they will stand on shore and heare him q 1.327; but if it be rough, they will not to sea with him.

But know you, that the marke of a true disciple is to follow Christ in temptations, tribulations, pe∣rils, and persecutions; yea it is adversitie trieth and declareth a true disciple; not like the Israelites, to reioyce & sing, when they passed safely thorow the red sea, but murmure when they wanted bread or water: wherefore follow him in sicknesse, pover∣tie, disgrace, imprisonment, death; follow him to the sea, let winds and waves rage never so horribly; yea follow him into the sea, if he call thee thereun∣to: what hurt had the children of Israel by follow∣ing the Cloud and Arke into the midst of the red

sea? The Lord is with his in all their temptations and tribulations, hee will deliver them, and bring them to honour r 1.328. Thus the passengers are all shipped, we have observed both their number and their or∣der; Christ went in before, and his Disciples fol∣lowed him. It now followeth to speake of the Ves∣sell wherein they passed; but for this time I con∣clude with that Prayer our holy mother Church* 1.329 hath taught vs in the Collect for this day.

Almightie God, which by thy Sonne Iesus Christ,* 1.330 didst give such grace to thy holy Apostle Saint Peter, and commandedst him earnestly to feed thy flock; make we beseech thee, all Biships and Pastors diligently to preach thy holy word, and the people obediently to follow the same, that they may receive the crowne of everla∣sting glorie, through Iesus Christ our Lord. Amen.

Into a ship.] We have observed the Passengers, for their number and order of shipping. Now let us consider the Vessell wherein they passe, which is here said to be a [Ship “ 1.331.] The Romish Peterlings say this was Peters ship: and in that they have a great mysterie * 1.332; that Christ and his Disciples are in their Church. Indeed that Christ once was in Peters ship, & taught out of it, and drew a great draught of fishes, the Text is cleare s 1.333: That also Christ and his Disciples were in the Church of Rome, is as cleare, when Saint Paul saith, Their faith was famous throughout the world t 1.334, and affoorded so many Martyrs: and let it be granted, that this was Simon Peters ship, which hee had left when Christ called him u 1.335, but not aliened the propertie, but afterward used it for fishing * 1.336. Yet then let the

Papists be pleased to note, that if it were Peters, it was but a fisher boat, a 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a navicula, rather a cock-boat, or small Barke: Ascendente in navicu∣lam. Vulg. Mald. Band, & omnes Pontificij: no man of war, with flags, & streamers, and abundance of cast peeces, as theirs is, a Beare with 3. ribs in his mouth. Alas, the Church of God is poore, simple, and ab∣iect, in comparison of other societies. Witnes God himselfe, who hath described it thus, saying, Oh thou afflicted, tossed with tempest, and not comforted x 1.337; far unlike the Romish Church, which challengeth Vnitie, Visibilitie, Antiquitie, Vniversalitie, Mira∣cles, and whatsoever may make her glorious in the world. I beseech you, let us not contend with them in this, for the judgement of God is so upon them, that nothing doth more disprove them from being the true Church of God, than what they doe most challenge for themselves.

But why would Christ enter into a ship, seeing* 1.338 he could walke upon the sea? was it not he that led the people of Israel thorow the red sea, himselfe walked on the sea, and made Peter to doe so too? If then he would not enable his Disciples to doe so, yet why did he not compell the Disciples to enter into a ship, but himselfe to walke after them upon the sea, as at another time he did y 1.339?

I Answer, though he that made the sea, could* 1.340 have walked on it; yet for three causes specially, he would now go in the ship. First, to declare the truth of his Humanitie, which hee well fore-saw would be denied by Manechies, Marcionites, and other He∣retiques; and therefore as at other times; so speci∣ally

when he wrought any glorious miracle, for de∣claration of his Deitie, he also gave some testimo∣nie of true Humanitie. As man, he did spit upon the ground; as God, with clay he cured him that was borne blinde z 1.341; as man, hee wept for Lazarus his death; as God, he raised him that had been foure daies dead a 1.342; as man, he entred into a ship and slept; as God, he stilled the raging of the winds and seas. If the Dis∣ciples seeing him but once to walke upon the sea, were troubled, saying, It is a spirit, and they cried out for feare b 1.343: What would they have thought, if he had used it ordinarily? And if they were so terri∣fied and affrighted, supposing they had seene a spi∣rit, because the doores being shut, hee stood in the midst of them c 1.344: What would they have thought, if he had alwaies, so supernaturally, and miracu∣lously, so behaved himselfe? Wherefore to declare the truth of his Humanitie, hee would now enter into a ship with his Disciples.

Secondly, for the confirmation of their faith,* 1.345 and enabling them to greater trials; first, he would now be with them, and but on sleepe; but the next time he will be absent, & see how they profited by this. Thus doth God proceed from lesser to grea∣ter, seeing what use wee make of former provi∣dence, helpe, grace, and goodnesse.

Thirdly, that by his Example, hee might teach* 1.346 us to use lawfull meanes in our callings, and as wee trauell by water or land, and not tempt God, by rashnesse and presumption, casting our selues into needlesse perils and dangers: the Devill placed Christ on a pinacle of the Temple, and bade him

cast himselfe downe, which hee could have done without hurt; yet to teach us how to carrie our selves in the like case, he answered, It is written, Thou shalt not tempt the Lord thy God d 1.347. So if men have occasion to passe over rivers, or seas: we must not with Peter, strive to walke upon the sea, lest we linke and be drowned, (as he might have beene, if his Master had not saved him) but by bridges, ships, and such ordinary waies and meanes, as God, by mans art hath appointed. So much for the sense.

The letter teacheth vs, that it is a thing lawfull,* 1.348 and warrantable for Christ his Disciples, as occasi∣ons serve, to travell in boats and ships from place to place; yea and if there arise a storme, and they* 1.349 come into danger of life, yet not to be out of heart, as if they were not in their waies, and therefore not to hope for protection, yea though they might with more toile, have gone to the same place on foot, and by land; for Christ and his Disciples might have gone from Bethsaida to Gaderen by land, this sea being but a lake, so as if they would have compassed the lake, they had met with no wa∣ter, saving Iordan, over which, there were doubtles bridges, and safe passages; but Christ and his Dis∣ciples, to avoid that toile, and being wearie, take ship, and goe by sea, warranting the like; yea if any shall take ship, but for pleasure and recreation, it is lawfull, as for pleasure, to ride on horse, or in coach; Christ hath sanctified these things to his chil∣dren.

I am not ignorant that this doctrine is gain-said,* 1.350

and that wise men (specially amongst the Hea∣then) have disliked Navigation, and declaimed against it, and the invention thereof; as one saith, Goe and commit thy life to the winds, tru∣sting in wood, not foure inches from death e 1.351: Ho∣race admireth the boldnesse of him that first went in ship “ 1.352: It was one of the three things that Cato repented, Travell by sea, when by land hee might haue gone: And Antigonus gaue his sonnes charge, that they never hazard themselues on such adven∣tures: and the Greeke Comicke saith, It is better to be poore by land, than rich by sea * 1.353. But these were Heathen men, and though some fearefull Christi∣ans be little wiser, thinking it ever safest to see ra∣ging waters from the shore † 1.354: yet wee are better taught in Gods Schoole, viz. That as all other Arts are primarily and originally from God, that first and most perfect intelligible § 1.355: so specially this of Navigation, for God himselfe gave expresse directi∣on to Noah, how to build the Arke for the saving of the creatures in the Deluge, which was the first ves∣sell (for any thing we know) that ever floated on the sea, and which resting upon the Mountaines of Armenia, was the modell or Idaea for the building of ships; the Phenicians, and after the Aegyptians being the first that practised this Art “ 1.356; which is growne to a wonderfull perfection; specially, since the invention of the Load-stone: and it is pri∣marily from God, which by experience is growne to such perfection, so exceeding vsefull and profi∣table for Man; for this is first a singular meanes of* 1.357 provision, for how doth the sea contend with the

earth, for plenty, variety and delicacie? how many sundry sorts of most wholesome & delicate fishes for food, and most usefull for their bones and oile, doth the sea yeeld? which we could never enioy, to Gods praise and our comfort, but by the benefit of ships. Againe, God having enriched severall* 1.358 Countries, with severall commodities, and scarce any one that affordeth all things, even for the be∣ing, much lesse the well being of man; but as some have great store of Corne; others abound with Wine; others have plentie of Fruits; others stored with mines of Gold, Silver, Copper, Tinne, Lead, or Iron; others are for breed of Cattell “ 1.359: that as in the bodie of the little world, the head cannot say to the foot, I haue no need of thee; so in the body of the great world, one Country cannot say to ano∣ther, I have no need of thee: and though never so farre distant; yet by benefit of Navigation, the Commodities of severall Nations are exchanged; merchandize with wonderfull encrease of wealth, is maintained; yea the knowledge of God propaga∣ted; farre remote countries, by this meanes, being made as neare neighbours, and daily passage from one to another, as over a woodden bridge. Lastly,* 1.360 it is a wonderfull ease in journey, shipping maketh great burthens light, and long waies short; con∣veying both persons and commodities, from place to place, both with more ease, in shorter time, and with farre lesser charge: so beneficiall is the Art of Navigation.

Now to make Application. Iacob blessing his* 1.361 Sonnes before his death, and in spirit foreseeing

their placing in Canaan, as if with Iosuah, he had seene the Lots cast and falne, gave this blessing to his Sonne Zebulun: Zebulun shall dwell at the Hauen of the Sea, and he shall be for an Hauen of Ships f 1.362. In this Tribe was this Sea, & Corazin, Bethsaida, Caper∣naum, which was so commodious & gainful a dwel∣ling, that Moses before his death blessing the Tribes, ••••ddeth Reioyce Zebulun in thy goings out g 1.363; First, in thy prosperous voiages; whereby they did suck of the abundance of the Seas, and of treasures hid in the Sands h 1.364. The people were so rich in Solomons daies, that in Ierusalem, Silver was as plentifull as stones i 1.365: but by his Ships he fetched it from Ophir k 1.366. Eng∣land is a fruitfull Countrey, and as compleat in it selfe, as any I reade of, a verie Canaan flowing with Milke and Honie, specially abounding with such things as are for food and apparell, which giue the Law to all other Merchandize. Yet we want (I say not Tabacco) I would we wanted that Indian Gold, and Silver, and Wine, and Weed and all, ra∣ther than it should be so abused through wanton∣nesse and riot. But we want Spices, and thousands of comfortable blessings. Our Merchants fetch them from farre in their Ships, wherein they excell all Nations “ 1.367. Lastly, whereas Inhabitants in the maine Continents are subiect to sudden and vio∣lent incursions of enemies, so as many times when no danger is suspected, Cities, and Castles are sur∣prized, and Princes led into captivitie by their ene∣mies: how doth Nature and Art secure us Islan∣ders; Nature having digged so great and unpassa∣ble a Ditch (without great and long preparation)

and Art builded such strong, though woodden, Wals, Castles, and Bulwarkes? Wherefore that we may be happie still, as well in Earthly, as Hea∣venly things; let vs pray God to maintaine Mer∣chandize, the sinew of our wealth, peace, and wel∣fare; that they may cheerefully goe out and in, and with Zebulun reioyce in their trading; export such things as we can spare, and import such blessings as we want: And specially, for his Maiesties Roiall Navie, that, that may be as a ready-well-furnished Wall and Castle of defense, for the propulsation of everie invading Foe. And so much be said of the Letter.

It is generally agreed, by the ancient Fathers,* 1.368 and later Divines, both orthodoxall and heretical, that the Ship is a most excellent Embleme and Hieroglyphick, wherein is most lively (almost in all things, as may be gathered from the Scriptures, and writings of learned Divines) represented, the state and condition of a true visible Church in this world; The Ship (I say) resembleth the Church; the Sea, the world; the storme, persecutions; Christ his sleepe, his patience; the Haven, is Heaven; the Pilot is Christ; the Mariners, Prophets, Apo∣stles, Ministers; the Passengers, Christians; divers roomes, divers orders and offices; the maine Mast, Christs Crosse; the Sailes, profession of godlinesse; the wind, the Spirit of God; the contrarie winds, the counterblasts of Satan, by false Doctrine; the Card and Compasse whereby they saile, Gods Word; the pixis nautica, which only eieth the fix∣ed North Pole, Faith; the Cable and cordage,

Love; the Anchor, hope; praiers, and teares, their Ordnance; Word and Sacraments, their food; Gods good pleasure, the Rudder; and prosperitie, the Remora, which maketh the Ship stand still, or saile verie slowly. If I should now insist vpon these things, and shew you both by what authoritie, from Scriptures, or Fathers, or both, I frame this Allegorie; and how fit this resemblance is, in all the passages thereof, in many a Lecture, I could not dispatch it. I hasten to things more profitable, and doe only in generall propose it, and referre the particulars, to your owne further meditation; and now come to resolue the waightiest question which troubleth so many in these daies, viz. Which is* 1.369 that Ship wherein Christ and his Disciples are, see∣ing everie Ship saith he is there; which is that true visible Church in these daies, wherein to live, and whereof to be a member, is most happy? To search* 1.370 all the Ships, Pinnesses, and Cock-boats, which are or have beene upon the Sea, were an endlesse labour, (there are or have beene so many Iewes, Turks, Arrians, Anabaptists, Familists,) yea and fruitlesse; for many of them which formerly have failed faire, and troubled the eies of beholders, have suffered Ship-wrack, and are long since sunck: only some few peeces of their broken Ships, doe float here and there; and others have received great leakes, and will sinke of themselues; which shew, that Christ is not in them. I will only search two, viz. the Romish Ship, (which they say is the only Ship of Christ and Peter;) and the Ship of the Reformed Church (which they say, is but an haere∣ticall

Cock-boat.) Have but patience, and by Gods grace, I shall resolve the question, in whether of these doe Christ and his Disciples passe, that so we may ship our selves with them. For the Church of Rome, there is nothing better pleaseth them than this Allegorie; they say theirs is Peters Ship, and therefore expresse it upon the Wals, and in Table∣tures, in portraiture of a beautifull, and goodly Ship, vnder sailes “ 1.371; the Pope at the Sterne; Cardi∣nals, and Bishops, and Shavelings, the Mariners, and plying their tacklings; and the poore Prote∣stants, as Hereticks, cast over board, and swimming a while for life; but in the end drowned. And therefore they send out their Emissaries, Iesuits, Priests, to draw all Disciples to board there. But let me tell you, I have searched that Ship, and finde it a faire one to looke on, and furnished with Masts, Yards, Cables, Cordage, large Sailes, and mightie Ordnance, a number of cast Pieces: but Christ is not there, nor his Disciples: if Inquisition can finde them out, they must over board. They will suffer Iewes, Atheists, and all sort of wicked livers, but not Christs disciples. This shall suffer wracke. And therefore we call to all Passengers therein, Come out from amongst them* 1.372.

And for this purpose I alledge the Testimonie of one of their owne, (whom I doe not name for honour, being such a wretched, and faithlesse Hy∣pocrite and Renegade; but because such as are Po∣pishly affected, it may be, will regard his saying,) thus therfore hath he painted in paper the Romish Church: * 1.373 It is a good Vessell, well built, not

rotten, nor fallen in peeces; but indeed, the Pilot, who sitteth at the sterne, hath throwne aside the or∣dinarie Compasse, and left the vse of the approved Sea Map, and out of his owne capricious conceit, devised a new Card, and contrived a new found Compasse of his owne, whose Needle hath no aspect towards the Pole, or touch at all of the Load-stone, sutable hereunto; he hath, out of his owne head, framed certaine Cardinal winds, which serve only for his Card, and propounding only one Port, his owne greatnesse, and temporall pompe, hath in his devised Compasse, quartered out his owne counterfet winds, which must blow for that haven; but he ring-leads them all to wracke. And will you heare what testimonie he hath given of the Reformed Churches ship, in the same Sermon: The Reformed Churches (saith he) have cast out that strange intruding Pilot, and yeelded up their ship to be governed by their owne true Steeres∣man, such as God himselfe hath ordained, and so using the infallible Card of the holy Scriptures, and the true Compasse, quartered out into the foure ancient Cardinall winds, of the foure first Generall Councels, and seconded with the under winds of the Holy Fathers, they make an happy Voyage, and without wandring arrive at the appointed Ha∣ven of Salvation * 1.374. If he had beleeved this with his heart, which in the name of God, he preached with his mouth, he had beene an happy man; but dealing falsly with God, God hath justly discove∣red him. Let them take him, we renounce him as an hypocrite, and nullifidian, and regard not what

he hath said or written. I will only produce the Te∣stimonie of a Pope, viz. Pius the fifth, who offred to Q. Elizabeth, to approve as good the whole pub∣like service and forme of Religion in our Church, with Sacraments and Bible, and that hee would change nothing, so her Majestie would receive it from him, as Pope and Vicar of Christ; which be∣cause shee refused to doe, he presently excommu∣nicated her. Let Popishly affected, note that, how well pleased the Pope would be with all, so hee might have the government. For this are we such* 1.375 Heretikes. I will ioyne issue with a man of greater worth, dignitie, and esteeme amongst them, than Spalato was, or now will be, viz. Bellarmine him∣selfe, who taketh upon him by certaine infallible notes, (to the number of foure) to declare which is the true ship or Church, wherein Christ & his disci∣ples are. It would aske a great time to examine them all, it hath been worthily done by famous & lear∣ned men already * 1.376. I will only select one or twaine: and first be it knowne vnto you, that whereas there are only two infallible marks & notes, of a true vi∣sible church, viz. the sincere preaching of the word; and the administration of the Sacraments: these are none of Bellarmines notes, he doth with all his learning oppose them as no true notes: I must therefore ioyne in some others of his owne coy∣ning, granting such to be, as indeed are not, that yet it may appeare, even those doe more concerne our Church, than theirs: which though it might be made good, in examination of them all, yet I will only chuse two, because I will not confound the

memories of the weake; and such two, as are most visible, that so the common people may see which is the true Church indeed.

The former of these (but the eighth in Bellarmines number) is holines of doctrine * 1.377; & he addeth, there is no sect of Pagans, Philosophers, Iewes, Turks, or Heretikes but teach errors; but the Church of Rome teacheth no errour, no turpitude, nothing contrary to reason; and therefore that is the only true Church. I would to God Bellarmine meant as he saith, that by this note of holy doctrine, it might be, without partialitie, tryed which is the true Church: for the Scriptures containing the most holy doctrine, it would follow, that what Church doth preach and professe that doctrine purely, by this note must needs be the true Church of God. But I doe wonder, that Bellarmine should dare to offer such a note; whereas they teach for doctrine their owne Traditions & Ceremonies, give autho∣ritie to the Pope to dispense with the Law of God; yea robbe Christ of all his offices, (as might be shewed by induction of particulars) give men li∣berty to finne, by their Auricular Confession, In∣dulgences, and Pardons, and easie deliverance out of Purgatory. Is that an holy doctrine, which tea∣cheth, that the mariage of Ministers, is the worst sort of Fornication? That it is better to maintaine a Concubine, than a Wife? That alloweth swea∣ring and blaspheming; so as Saupanlinus but for reproving a man for swearing, was suspected to be a Lutheran, and thereupon examined, condemned, and burned “ 1.378? Is that an holy doctrine, which

〈1 page duplicate〉〈1 page duplicate〉

〈1 page duplicate〉〈1 page duplicate〉

teacheth no more than a very Reprobate may be∣leeve and practise * 1.379? Is that an holy doctrine, which teacheth killing, and poysoning of Kings and Princes? Is that an holy Religion, which doth canonize for Saints, Thomas Becket, Garnet, and such like notorious Rebels? That teacheth lying, equi∣vocation, mentall reservation, breaking of oathes? Is that an holy doctrine, which teacheth the breach of all the morall Commandements? In a word, the Romish doctrine, is a most prophane, carnall, and obscene doctrine, and most pleasing to carnall, wicked, and unregenerate men, a maine cause why it hath so many professors; all the holinesse of it, is but in Apish and mimicall gestures, bowing of knee, lifting vp of eyes, and hands, abstaining from some meats, weeping, knocking, crossing, whipping, which are prescribed? So that as a worthy Diuine amongst us hath truly said, a great part of Popery is very Magicke † 1.380, and nothing else but a politike Atheisme; being Divines without Scripture; Re∣ligious, but without Faith “ 1.381; in the name of the Lord, putting to death, such as die, for the name of the Lord. To conclude, seeing the doctrine of Po∣pery, is a renuing and reviving of all ancient Here∣sies; a doctrine of liberty, and all licentious living; teaching and allowing most filthy positions, and practises; the Romish Church, is not the true Church of God, or ship, wherein Christ and his disciples passe; because they have not holy doctrine. The second (but tenth note in Bellarmines account* 1.382 and number) is, Sanctitie and bolinesse of life * 1.383; the very naming of which note, would make any man

of grace and modestie, blush, that Bellarmine so well knowing, what are the lives and conversati∣ons of men and women in that Church, should not be ashamed of this, and is sufficiently confuted by their owne iest, of the Duke of Vrbins Painter, who being hired by a Cardinall to picture the Images of Peter and Paul, the Cardinall told him, he had pain∣ted them too high-coloured in the face; the Painter replied, that when they were alive, they looked pale, with preaching and fasting; but now they were so red, with blushing at the wickednesse of their successors. I will not deny but Rome was an holy Church, when S. Paul did write his Epistle to it, and during the continuance of 63 Bishops, till Boniface the first, Pope, set up by Phocas, who had killed the Emperour Mauritius, and his wife, and children. Many of which said Bishops, were Mar∣tyrs for Christ and his Gospell, which they now persecute; and sanctitas vitae is gone. “ 1.384 I need not reprove the Lay-mens lives, wherein some live ci∣villy and morally, yea in superstition and blinde devotion, severe, and not sparing the body. But if they would have the world beleeve Romanists are so holy, they must not wipe & expunge, but burne Bernards Sermons, Platina, Baronius Annals, Ianse∣nius, &c. who have made it known to all the world, that Popes themselves have beene convicted of A∣theisme, Sorcerie, Heresie, Blasphemie, Sodomie, Incest, Whoredome, Adultery, Simonie: as for* 1.385 Covetousnesse, Pride, Drunkennesse, ordinarie faults ``. Only let us marke, that as they deceive the simple, with glorious titles, of Catholike, and

holy mother Church, and honour the Pope, with the like, of Christ his Vicar, and Peters Successour; so doe they strangely gull the world, in changing the Popes names. The first was Sergius, who, be∣cause his owne name Bocca di Porco, or Swines∣mouth, was not consonant to his dignitie, hee was called Sergius; and so ever since, if any be an abso∣lute Atheist, he is called Pius; if a bloudie Tyrant, Clemens; if a Coward, Leo; if a Rusticke, Vrba∣nus; if an harmefull man, Innocens; if a drowsie sluggard, Gregorie; if an earthly minded man, Coe∣lestinus; if cursed of God, and man, Benedict. Thus they take great paines to gild and decke their Pi∣lot, who sitteth at the sterne: by which meanes they draw not a few passengers into their vessell, and ha∣ving put a faire Coape upon the Pope, and made him, in his name, an holy, blessed, and good man; then they stand for sanctitas vitae, to be a note of the Church; and might have done so with fairer pretence, if they had also changed Pope Ioan the harlots name, and have called her Casta, or Matrona. &c. Was not Pope Ioan a fit Head for such an holy Church, which having plaid the whore, fell in tra∣vell, in the midst of procession? Was not the Car∣dinall of Crema, a fit Legat from such an holy Church, who in a Councell at London, inveighing against the marriage of Priests, and with these words, It was a shamefull thing, to rise from the sides of an whore, to make Christs bodie; was the same night following taken in bed, with a notable whore? Yea they must be sure also to burne all the Rolles and Records in England, the suppression of

their Abbeyes and Nunries here, bringing to light such abominations, as are not onely a shame to speake, but rehearsall whereof, would infect the aire: yea they must be sure to burne the booke of Revelation too, for that telleth us, and wee finde true by experience, that Rome is an habitation of Devils, and a cage of all uncleane birds m 1.386, a sinke of sin and confluent of all uncleannesse and iniqui∣tie. I will conclude with the testimonies of two men; the first, one of their owne, a famous Predi∣cant in Turin in Savoy, who comming to speake of Sancta Ecclesia, he was so far from making it a note of the Church with Bellarmine, that fearing hee should rather prove the Calvinists to be the true Church by that, he thought good rather against all points of schollership, and specially in the tongues, to derive sanctam from sancio, sancivi. Sic Pa∣negirolla, ut in Car. Lett. pag. 118. The other a wor∣thie Doctor of our Church, having spent many yeeres amongst the throng of Papists in Lancashire, professeth, that fowlest disorders were ever in those parts where the people were most Pope-ho∣ly, being generally buried in sinne, swearing, vn∣cleannesse, drunkennesse, most dissolute, fierce and inhumane behaviour, ring-leaders in riotous com∣panies, drunken meetings, seditious assemblies, in profaning the Sabbath, quarrels, braules, and all Heathenish customes * 1.387. But I purposely forbeare to rake, in this filthie puddle, which I would have passed by, if they had not beene so shamelesse to make holinesse of life, a note of the Church. Let vs* 1.388 blesse God, that in our Church and other Refor∣med

Churches, we have for a Pilot and Master, one of the Trinitie House; we have the holy Scriptures and Sacraments, purely and sincerely preached, and administred. According to the foure first generall Councels, and whatsoever the Fathers, living with∣in the first five hundred yeeres after Christ, unani∣mously taught as needfull to salvation, we beleeve and professe * 1.389. And though we have too many sins amongst us, yet by the Word and Sword of Civill and Ecclesiasticall Magistrates, they are so rebuked and reformed, that if we stood to the triall of these two notes, it would be found that our Church is the holy Church of God, the true ship wherein Christ and his Disciples are, and the Church of Rome an Antichristian, Hereticall, Apostaticall and prophane Synagogue “ 1.390, a man of warre, and ship of Pirats: and therefore all men must take heed of passing in her.

VERSE. 24.

And behold, there arose a great tempest in the Sea, in so much that the ship was covered with the waves: but he was on sleepe.

THe passengers being all shipped, now we pro∣ceed* 1.391 to the hoyssing of the sailes, and laun∣ching forth into the deepe, and the whole storie of their voyage; wherein three things are to be con∣sidered, viz. First, the great perill & jeopardie they

were in. Secondly, their deliverance out of it. Thirdly, The effects thereof. Their perill and dan∣ger is reported in this 24. verse, where we have, First a note of attention, [Behold] Secondly, the Narration therof it selfe, which hath two parts, viz.

First, a Declaration of the cause of their danger,* 1.392 and secondly an aggravation of the danger it selfe. In the Declaration, the cause of danger is first in one word expressed, [a Tempest] secondly, descri∣bed by two things, viz. First, the qualitie, it was sudden; [it arose] secondly, the quantitie, [it was great.] The danger is aggravated by two circum∣stances; the first concerneth the cause of their dan∣ger, the tempest was so great, [that even the ship was covered with waves;] the second, concerned the meanes of their safetie and securitie [Christ was on sleepe] which in their conceit, did not a little aggra∣vate their perill. Of these in order.

And first, for the first part, viz. The note of re∣gard * 1.393. Such is the goodnes of God in the desire of our good, by causing attētion to his word cōtaining all our good, that there is scarcely any memorable and transcendently excellent saying, or worke, but by some helps of attention & regard, or other, we are provoked well to consider it. These helpes, that I may range them in order, and yet but touch them, are of two sorts, viz. either from such as did speak, or from such as did write the word. The Prophets, Christ & his Apostles, in preaching to the people, how have they called on men to heare, harken, and consider what they said unto them! Helpes from writing (and specially some of these, to such as are

able to reade the originall copies, wherein some of them only continue) are of two sorts, viz. in words, or in forme: words are principally two, the one initiall, or in the beginning, which is the word in my Text, [Behold;] or finall, and at the end, which is the word [Selah] at the end of many sentences, in the Psalmes and Habakkuk onely, and retained in translations. About which word, learned men have much disputed, and laid downe severall opinions, with rehearsall whereof, I will not now trouble you. I take it to be derived from such a word as signifieth to lift up “ 1.394; and the Septuagint, Symma∣chus, and Theodotion, interpret it, Diapsalma, the change of the tune or song; for by changing the tune, & extraordinarily lifting up the voice, in sing∣ing such a streine, they did signifie such were most remarkable sentences. I told you, that also there are helpes of attention, from the forme of writing, I meane in the Hebrew copies, (for Interpreters take no notice hereof) but are most observable of all such as are learned, and they are three-fold, viz. in regard of letters, prickes, or blankes. Letters are of two sorts, viz. either in regard of location, or of proportion. In regard of location; a very strange & remarkable (if not mysticall) thing it is, that mem clausum, which is ever finall, should onely in one word in all the Bible be found so written, in the midst † 1.395. Secondly, for proportion; whereas the Hebrewes were most curious in their Orthogra∣phie; yet in some places, some letters are of extra∣ordinary size, and hold no proportion with the rest of the word or sentence. As where Iacob repro∣ved

his sonnes, Simeon and Levi, for their cruell murthering of the Sichemites; they answered him with bigge words, Should he deale with our sister, as with an Harlot m 1.396? And in the word Zonah, the first letter is of an extraordinary proportion: and where it is said, That Abraham mourned for Sarah his wife n 1.397. Caph in [Bachah] is of a very little size: and as in letters, so also in prickes, (whereof I lately gave some instance in this place) some words ha∣ving such prickes as are neither▪ Grammatical, Rhe∣toricall, nor Musicall; and sometimes in blanckes, breaking off, and making a pawse in the midst of a sentence, and a great space left emptie, and onely an o in it, as where it is said, Cain talked with his brother o 1.398; and these things are preserved in all their copies, and therefore could be no error in the Printer. But the most common word of attention and regard, thorowout the whole Scriptures, of old and new Testament, is this initiall word, or Ad∣verbe of demonstration, [Behold] which is special∣ly used in three cases. First, when some strange thing* 1.399 is presented to the eye; as when Iesus came forth wearing a crowne of thornes, and a purple roabe, Pilat said to the people, Behold the man p 1.400: the strangest thing that ever was presented to the eye of man, never the like before nor since, the Sonne of God, who weareth the crowne of eternall glory, crow∣ned with thornes.

Secondly, it is used, when both some thing is to* 1.401 be seene with the bodily eye, and the minde is to contemplate, and consider something represented, by that visible spectacle, as when Christ rode into

the Citie of Ierusalem, the Prophet calleth, Behold thy King commeth mecke, and sitting on an Asse q 1.402. Oh see him ride with thine eyes, oh consider his meek∣nesse with thy minde!

Thirdly, when men are bid (Behold) when yet* 1.403 nothing can be seene with bodily eye, and then it signifieth, regard and consider. So the Prophet saith, Behold a Virgin shall conceive, and beare a sonne r 1.404, that was many yeeres after fulfilled according to the letter, therfore the people in those dayes could but consider it. So here, we are bid, Behold, there arose a tempest, that tempest is many hundred yeers agoe calmed, we cannot see it with our bodily eyes, but wheresoever this storie is preached, the people shall be called upon to muse, and meditate, hear∣ken, and consider the same.

The Vse of all that hath beene said, is to move* 1.405 us with consideration of our dulnesse, who need so many, and such great helps, to provoke us to the consideration of heavenly things, Gods word, and works. Oh, for earthly things, as dignitie, wealth,* 1.406 honour, preferment, our profits, or pleasures, wee are watchful, and carefull enough, as quick-sighted as Eagles to see things a farre off, and exceeding at∣tentive to whomsoever shall talke of these things. Yea, many doe even weare away themselues with continuall care, thought, and meditation; or if at any time we fall into a slumber about these matters, yet the least whispering will make us to start up, stand upon both legs, looke round about us, and over every bodies head, yea ride, and runne, and what not? but for the greatest works of God, or

mysteries of godlinesse, wee have no eyes in our heads, to see them, no eares to heare them, no mindes to consider them, but please our selves in our spirituall sluggishnesse, and drowsinesse, like the sluggard in the Proverbs, folding our armes, and saying, Yet a little more sleepe, a little more slumber, that the Holy Ghost (in love of our salvation) doth call upon us, and stir us up to attend, Behold, behold. So much for the note of attention.

In the narration, we have first the cause of their great danger, in one word expressed,

A tempest] * 1.407 The word in the Originall, sig∣nifieth* 1.408 a shaking or quaking, with which words the Greeke Authors doe commonly expresse an earth∣quake ¶ 1.409, which Varinus also describeth in the word of my Text “ 1.410; yea we have it twice in one verse, Whose voice shooke the earth, Hebr. 12. 26. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; and Christ saith, There shall be earth∣quakes, Matth. 24. 7. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Which also our Latine Translators follow, Motus magnus. Mont. valg. Con∣cussio magna, Bez. which being caused by a sudden and vehement wind, (as we shall heare) is well tran∣slated a storme, wherein the ship was so shaken, tumbled, and tost, as if there had been some mighty earth-quake. The Hebrew word, which Munster hath here, is Sagnar, the word which is in Ionah, where it is said, The Lord sent out a great wind into the Sea, and there was a mighty tempest, so that the ship was like to be broken b 1.411. So much for the sense of the word.

But as the Iewes said of Christ concerning the death of Lazarus, Could not be that opened the eyes

of the blinde, have caused, that even this man had not died t 1.412? So I say; He that stilled the tempest, and raging of the Sea, could not he have caused, it had not beene at all? Yes verily. Let us then search out* 1.413 for what causes, it was his pleasure, that this great tempest should arise. Some of the Fathers tell us, it was for Iudas his sake, as the great storme arose for Ionas his sake * 1.414. But at this time Iudas had not be∣trayed his Master. Doubtlesse he was a covetous wretch, which gave Sathan the advantage to tempt him to that sinne: but I suppose, as yet, Sathan had not so much as put it into his heart u 1.415. But because it is the Fathers, I will not reject nor confute it. Only by the way, & in a word, make this use of it. Let us so much as we can, keepe out of the societie of wicked men, as the Apostle biddeth, Have no fellowship with the unfruitfull works of darknesse † 1.416. For as a Father saith, Where sinne is, there will be a storme “ 1.417. The Scriptures are plaine to teach us, that even for the sin of some one man (the punishment whereof was neglected) a whole familie, tribe, and people have beene punished. As the making and worshipping of the Golden Calfe, though it was not the sinne of all, yet it endangered all; and God told Moses, he would consume them all x 1.418. For Achans sinne, how did the people fall before their ene∣mies y 1.419? Which made all Israel so afraid, when the two Tribes and an halfe had erected an Altar, (as they conceived, to offer sacrifice on, contrary to the commandement of God) and sent messengers to tell them, that if they did rebell against the Lord that day, to morrow he would be wroth with all

the Congregation of Israel z 1.420 villanie committed by some of the Inhabitants of Gibeah, in abusing the Levites concubine, the heavy vengeance of God came not only upon the per∣sons themselves, but upon the whole Citie, where∣in such wickednesse was committed; yea upon the whole Tribe, because they delivered not up those wicked men to be punished, but seemed to defend them: yea not upon the Tribe alone, which seeme justly to be condemned as accessarie; but also on all such as came not up to warre, and helped not to take vengeance for that wicked fact; as upon all the Inhabitants of Iabesh Gilead a 1.421. And doe you not remember how for Sauls cruell fact in killing the Gibeonites, there was a great famine in the Land for three yeeres together b 1.422? So good a thing it is, if we can prevent it, that Iudas be not in Ship, House, or Towne, where we saile or dwell; as S. Iohn fled out of the Bath, where he saw the wicked Heretike was: or at the least, Ministers, Magistrates, people, and all must endevour, that sinne be punished, and so taken away, else the guilt and punishment may lie on all.

But I suppose, there were other two principall* 1.423 Reasons, for which Christ was pleased, that this great tempest should arise, viz. First for triall of his Disciples faith, which is specially tried in times of danger, distresse, and perplexitie, yea though he knew it to be weake, yet themselves did not so, and it was very profitable for them to know, how weake their faith was.

Lastly, that by this miraculous deliverance, he* 1.424

might confirme their faith, and teach them in all fu∣ture dangers and perplexities, to cleave unto him, and trust in him: which teacheth us, that former ex∣perience of Gods providence, power, and good∣nesse, in ministring to our wants, and delivering us out of evils, should strengthen our faith in assurance of the like, if it shall please God to bring us into them; as we see David made that use of his delive∣rance from the paw of the Lien and Beare, that, that God would also deliver him out of the hand of the Phi∣listim c 1.425. And so much for the Reasons.

Now for further instruction: observe, that as* 1.426 there is a manifold, singular, bodily, or earthly vse of the Sea or Navigation; so is there also singular Divine and heavenly use to be made, and specially, for contemplation. There is no creature visible, wherein in fairer capitall letters we may reade, the goodnesse, greatnesse, power and Majestie of God, than in the Sea, that huge and uncontroulable crea∣ture, and specially in a storme, to see the waves how they rowle, and rage, and to heare them even ma∣ny miles off, how they roare in beating one against another, and against the shore; so true that is of David, They that goe downe to the Sea in ships, and oc∣cupie their businesse in great waters: These see the workes of the Lord, and his wonders in the deepe d 1.427. If God challenge such glory, from the wings and fea∣thers of Peacocks and Ostriches, the wilde Goats, Hindes, Asse, Vnicorne, Hawke, Eagle, Horse, Be∣hemoth and Leviathan, Iob 39. 40, 41. Chap. Oh how great is his glory from creation and govern∣ment of the Sea?

Therefore God himselfe often urgeth his Do∣minion* 1.428 over the Sea, that unruly and boysterous Element, for declaration of his great Majestie, as unto Iob; Who shut up the sea with doores: who set barres, and said, Hitherto shalt thou come, and no fur∣ther, and here shalt thou stay thy proud waves e 1.429? And againe, Feare yee not me, saith the Lord, will yee not tremble at my presence, which have placed the sand for the bound of the sea, by a perpetuall decree, that it can∣not passe it, and though the waves thereof tosse them∣selves, yet can they not prevaile; though they roare, yet can they not passe over it f 1.430? Who ever saw tempest on sea, whose heart was not smitten with feare, and reverence of the Majestie of that God, who hath made, and doth governe it? And againe, Thus saith the Lord, who divideth the sea, when the waves there∣of roare, the Lord of hoasts is his name g 1.431. As God himselfe doth urge it, so holy David specially, was very frequent in the meditation thereof; He gathe∣reth the waters of the sea together, as on an heap, & lay∣eth up the deep as in store houses: Let al the earth feare the Lord, let al the inhabitāts of the world stand in awe of him h 1.432. And againe, It is God, that stilleth the raging of the sea, and the noise of its waves i 1.433: And again, He turned the sea into drie land, he ruleth by his power for ever k 1.434: And again, I will meditate of all thy works, and talke of thy doings, thou art the God that doest wonders: the waters saw thee, O God, the waters saw thee, & were afraid, the depths also were troubled l 1.435: And againe, God is greatly to be feared in the assembly of the Saints, and to be had in reverence of all them that are round about him, O Lord God of hoasts, who is a strong Lord

like unto thee, thou rulest the raging of the sea, and stil∣lest the waves thereof, when they arise m 1.436: The flouds, O God, have lift up their voice, the flouds have lift up their waves, but the Lord on high is mightier than the noise of many waters, yea than the mightie waves of the sea, Psal. 93. penult. Many such like there are in the booke of the Psalmes, whereof these are but a taste.

But now if we come to our selves; who but hath* 1.437 seene, or heard of a tempest on the sea? But who so religious and devout, as thence to take occasion, to meditate, or talke of the greatnesse, power, and Maiestie of God? Oh the Atheisme, I say againe, the Atheisme, which lurketh in our hearts, and then doth specially breake out, and bewray it selfe, when there are extraordinary winds, stormes, and tem∣pests, by sea and land, with thunder, lightning, haile, raine! but specially, if therein we sustaine hurt and losse, in our houses, lands, cattell, goods; then as if God were on sleepe, and minded no such thing, they will say, there is conjuring, and witches are a∣broad, or else fall to cursing and banning, and blas∣pheming; almost as mad, as Herodotus reporteth Zerxes the Persian Monarch to have beene, who having received a great losse, by the tempestuous rage of Hellespont, he caused abundance of fetters and manacles to be cast into it, as if he would make it his prisoner, and binde it with linkes of iron at his pleasure. And another no wiser than he, who because the River Ginde had drowned him a white horse, threatned the River to divide it into so many streames, that a woman great with childe should

goe over it drie-shod “ 1.438. Alas, alas, men may be more tempestuous, raging and mad, than the sea, but the sea will know none, but him that made it. What manner of man is this, that both winds and seas obey him? Pharaoh King of Aegypt asked proudly, Who is the Lord? and the sea might aske, Who is Pharaoh? It did acknowledge the Rod of God, in Moses his hand, and gave way, but drow∣ned Pharaoh and his Hoast. Oh looke we up unto God; for from him, all winds and weather, by sea and land, thunders and lightnings, haile-stones and stormie tempests, all are at his assignement, be they for a blessing or a curse: and therefore let all flesh give glory unto God, and feare that Majestie which shineth herein. And so much for the Letter.

A Tempest] It is very frequent in the Scriptures,* 1.439 to represent the persecutions of Gods Church, by stormes and tempests. David in such a storme, thus prayeth; Save me, O God, for the waters are come in even unto my soule, I am come into deepe waters, where the flouds overflow me n 1.440: And againe, The flouds of ungodly men made me afraid o 1.441: and thus describeth the persecutions of Gods Church; If the Lord had not beene on our side, when men rose up against us, then they had swallowed us up quicke, then the waters had overwhelmed us, the streame had gone over our soule, even the deepe waters of the proud, had gone over our soule p 1.442. So God threatning persecution by the King of Assyriah, the Prophet delivereth it in this forme; Because the people refused the waters of Shi∣loh, which runne softly: Behold, the Lord will bring upon them the waters of the river, strong and many,

even the King of Assyria, and all his glory, he shall come up over all his channels, and goe over all his bankes q 1.443. And verily never did sea in a storme or tempest, so* 1.444 rage, and roare, and foame, as the enemies of Gods Church and people doe; as the Prophet Esay saith, The wicked are like the raging sea, which casteth up mire and dirt r 1.445. Oh how outragious, mercilesse, cruell, and bloudie, were Pharaoh, Moabites, Amo∣nites, Idumaeans, Canaanites, Philistims, Antiochus, Herod, Nero, Domitian, Dioclesian, Iulian, and those Kings and Princes, who have the marke of the beast in their hands and fore-heads, and abuse their power to persecute the Saints of God? None so cruell, bloudie, barbarous, yea inhumane, as per∣secutors. More mercie to be found of the sea in a storme or tempest, than of persecutors in their rage, when they can prevaile. Never any tyrants devised such exquisite tortures, and torments against Re∣bels, as persecutors have against the Church of God. You see the mysticall sense, and how fit it is. Now marke and receive your lesson for instru∣ction.

Where Christ and his Gospell are truly prea∣ched* 1.446 and professed, there commonly follow great stormes and tempests of anger, troubles and perse∣cutions. Before Christ was borne, there was a Ge∣nerall peace, and all the world was quietly taxed s 1.447; but no sooner was he borne, and the Wise men en∣quired, Where is he that is borne King of the Iewes, but Herod was troubled, and all Ierusalem in an vprore t 1.448; and many little children were slaine u 1.449.

The sea was calme enough, till Christ and his* 1.450

Disciples came upon it; but then, behold a tem∣pest. Good Lord, what stirres were there upon Christ his preachings? Some said he was a good man, and some said no, but he deceived the people * 1.451: some said, he did all things well; others said no, but hee cast out Devils by the power of Beelzebub prince of Devils x 1.452. Good Lord, the tumults and up∣rores, that grew in Athens, Corinth, Ephesus, Anti∣och, Lystra, Iconium, and other Cities, where the Apostles came, and preached the Gospell! But af∣ter God raised up his servant Luther, to preach the Gospell; oh what thundring and lightning from Rome! How did the Popes Bulls roare, and his Excommunications flie? What a tempest in Ger∣manie, France, England, and almost in the whole Christian world? What eager Disputations in Universities? What part-takings, some of the Princes with him, some against him. It is so still: in every Kingdome, Citie, Towne, or Parish, where the Gospell is sincerely preached and professed, there will be divisions, and stirres, and troubles; some zealous followers, others malicious opposers; labouring to stop the passage of the Gospell, and to pervert the straight wayes of the Lord y 1.453: and some neither cold, nor hot z 1.454. It cannot be otherwise; God hath put enmitie betweene the woman, and the serpent, and their seed a 1.455: and Christ hath said, Thinke not that I am come to send peace on earth, I came not to send peace but a sword; I am come to set a man at va∣riance against his father, and the daughter against her mother b 1.456. And againe, I am come to send fire on the earth c 1.457. You see, our Saviour compareth the Gos∣pell

to fire, the world is compared to water: wa∣ter* 1.458 is quiet; but if fire come, what a contention is there? He hath againe compared the Gospell to a fanne: the heape lieth quietly till the fanne come; but then doth the chaffe flie. The world is like un∣slaked lime, but now and then a small cracke; but if the water of the word be powred upon it, then it heateth, and smoketh, and sparkleth, and flieth, as if it would set all on fire. The word is like light, and Christ compared to the Sunne: in the darknesse, though things differ never so much in colour, yet they seeme all alike; but when light commeth, then the varietie of colours is soone descried. In the time of ignorance, men may thinke they accord in uni∣tie of Iudgement and Affection; but when the light of the word commeth, the thoughts of ma∣ny hearts are opened, and then the diversitie of humours, and varietie of affections and dispositi∣ons appeareth.

The very wicked doe see this truth, and abuse it* 1.459 to a wrong end laying all the blame on the Gospel, and the preaching of it. What more common in these daies, than to heare men say, whilst all were obedient to the Pope and Church of Rome, what great peace? what warres but against the Turke the common enemy? But since the preaching of the Gospell, what sects, warres, tumults, what di∣visions, what killing, murthering, massacring, and burning of one another, giving advantage to the common enemy, to incroach, and in the end to prevaile greatly? What more common than to heare country people complaine, So long as we had

nothing but Service, or Reading, we lived very lo∣vingly, peaceably, and neighbourly, every man medling but with his owne businesse; but since we have had so much preaching, there is nothing but siding and partaking, all good fellowship is lost; nothing but strife and contention, and quarrelling of neighbour against neighbour, yea many times division in the same house, and father and sonne, yea husband and wife divided, and varying in opi∣nion? It is like enough that the most of this is true; but, what is properly the cause, is the Que∣stion. Is it Christ, and his Gospell, and the preach∣ing of it? So too many conceive, and are not asha∣med to say, and wish they had lesse of it, and they thinke they should have peaceable and golden times; and then take occasion to open their blacke mouthes, and raile upon it, and the Preachers, and professors of it, accusing them for factious, humo∣rous, turbulent, seditious: as Ahab to Eliah, It was he that troubled all Israel, 1 King. 18. 17. and Ter∣tullus accused Paul for a pestilent fellow and mover of sedition, Acts 24. 5. Good Lord, how clamo∣rous are Atheists, and Papists in this kinde! But let me tell you, Christ is the prince of peace d 1.460; his word, the Gospell of peace e 1.461; his Ministers, the prea∣chers of peace f 1.462; his Disciples, men of peace, so far as is possible, seeking to have peace with all men g 1.463, and striving to keepe the unitie of the spirit in the bond of peace h 1.464. Wherefore these are no causes, but by accident, no more than Christ, and his Disciples, in this ship, were the cause of this storme in the Sea▪ Alas, saith David, what have the righteous done i 1.465?

Christ must die, but his Iudge said, he found no cause worthy of death in him k 1.466. You know what an up∣rore was in Ephesus, raised by Demetrius and the Silver smiths against Paul, what a confusion there was, some crying one thing, and some another, and Gaius, Aristarchus, and Alexander like to be murthe∣red: but what saith the Towne-Clarke; We are in danger to be called in question for this daies uprore, for there is no cause of such a concourse l 1.467: no cause indeed, given by Paul and his companions. Will you then know and see, whence are those stormes and tempests, that doe so commonly follow the preaching and profession of the Gospell? I pray you looke to the letter of your storie, what caused this tempest? The Winds and Seas. Christ rebuked them, and then there was a great calme; he found no fault with any in the ship. Even so there are two* 1.468 causes of these troubles, viz.

The first is Sathan, the Prince that ruleth in the aire, who so soone as the Gospell beginneth to be preached, which is the power of God to salva∣tion, he presently bloweth, and puf••eth, and raiseth mighty winds of false doctrine, and heresie; he stir∣reth up false Brethren, Sophisters, and Tyrants, by policie and power, fraud and force, and every way that he can, to hinder the course of the Gos∣pell, and overthrow the Church; it is He, that by Gods permission raiseth these winds; as he did, for the overthrow of Iobs house m 1.469.

The second is the Sea, i. the corrupt and unrege∣nerate* 1.470 nature of man, which cannot abide the word; but if Sathan blow upon it, it will rage like

the Sea: as our Saviour saith, He that doth evill, com∣meth not to the light, to have his works made manifest, but hateth it n 1.471. The man or woman that have any sinne reigning in them (though for some sinister re∣spects, they may shew a faire countenance, yet) doe hate the word, and if occasion serve, will storme, and rage, and procure all the trouble they can; for it is as a fire, they cannot endure it, as we reade in the booke of the Revelation, that fire went out of the mouthes of the two witnesses, and tormented them that dwelt on the earth o 1.472. That fire, is the word of God, which being sincerely and powerfully prea∣ched by the two witnesses, i. the Ministers of Christ, doth torment and vex the Inhabitants of the earth; i. unregenerate, earthly, carnall, and worldly∣minded men; and this maketh them procure all the trouble they can, and so to rejoyce, and send gifts one to another, when they are dead. Oh let Sathan, and mans corrupt nature be blamed for these stormes and tempests!

To conclude, Christ and his Disciples are* 1.473 shipped, and under saile, and behold a tempest, even as great a tempest as ever was so generally knowne in the Christian Sea. The Lord awake, and rebuke the winds and waves that make it, preserve, and make us thankfull for our calme, which affor∣deth so safe harbour, to so many Saints, as flie hi∣ther for succour. S. Ierome hath truly said, There are tempests of the minde as well as of the Sea “ 1.474. I have spoken of the tempest of the Sea, (according to the letter of my Text) and also of the generall tempest of the Church, through persecutions of

Tyrants, in the last Lecture. Give me leave now to speake of the tempest of the minde; of the in∣ward billowes, surges, and waves of a troubled soule, wherewith a mans particular Vessel or Cock∣boat is even covered with waves of fearefull di∣stresse, and is like even every moment, to sinke, and be cast away. Wherein for more orderly and profitable proceeding, I will first speake of the tempest that the wicked have, and then of the tem∣pest that the godly are many times tried withall. For the first.

Howsoever the wicked and ungodly may seeme* 1.475 most merry, and joyfull, and as if their conscien∣ces were marvellous quiet, peaceable, and calme, yet the Holy Ghost assureth us, their soules are ever in a tempest, their very tranquillitie is a tempest * 1.476: There is no peace to the wicked, saith my God, but they are like the troubled Sea, which cannot rest, whose wa∣ters cast up mire and dirt p 1.477: and Salomon saith, Their laughter is but from the lips, the heart is sorrowfull q 1.478. Howsoever they may shew faire weather without, they have grievous stormes and tempests within, though sometimes and on some occasions, their consciences do rage more horribly, that at others.

Shall I make this cleare, by a few Examples?* 1.479 When God had summoned, arraigned, examined, convicted, and sentenced Cain for the murther of his brother, oh behold a tempest, My punishment is greater than I can beare, thou h••st driven me out this day from the face of the earth, and from thy face shall I be hid, and I shall be a fugitive, and vagabond in the earth, and it shall come to passe, that every one

that findeth me, shall kill me r 1.480. When Sathan in the habit of Samuel, had told Saul, that the morrow after, he and his sonnes should die, and the Host of Israel should be delivered into the hand of the Phi∣listims, oh behold a storme, He fell along on the earth, and was sore afraid, and there was no strength in him s 1.481. When Belshazzar in the midst of his feast, saw the palme of an hand, write on the plaister of the wall, oh behold a storme; His countenance was changed, and his thoughts so troubled him, that the ioints of his loynes were loosed, and his knees smote one against another t 1.482. When Iudas had betrayed his Master, and saw he was condemned, oh behold a great tempest * 1.483, yea as ever did arise in the soule of a wretched man: and as Mariners in a great tem∣pest (as in the stories of Ionah and Paul wee may perceive) sticke not to runne up and downe, and cast out goods and tacklings; so he ranne into the Temple, and cast out his sinnes by confession, and threw his money in the Temple, and all to calme his tempestuous soule, but it would not be, and be∣ing perswaded, that death would ease him, he desi∣red to die; yea he cared not what death, so hee did die, and rather than not die, he would die a dogs death, and be his owne executioner, hee went and hanged himselfe u 1.484.

Cardinall Crescentius the Popes Vicegerent at the Councell of Trent, and a notable enemie to true Religion and the professors thereof, on a time wri∣ting long letters to Rome, full of all devilish policie, and plotting all manner of mischiefe, against the Protestants, and the cause of Religion, had a strong

conceit, that the Devill, in the likenesse of a huge dog, walked in his chamber, and couched under his table, which raised such a fearefull tempest in his soule, that neither Physicians nor friends could calme, but he died in a most comfortlesse manner. Oh, Tyrants, and learned men, abusing their* 1.485 power and policie, may raise up strange tempests, in other mens bodies, goods, and estate; but withall they raise up such stormes and tempests in their owne soules, as are intolerable, incurable; accor∣ding to that of Salomon, The spirit of a man will beare out his infirmities: i. if a mans conscience be quiet, and comfortable in God, he will beare with pati∣ence, and cheerefulnesse, manifold paines, and dis∣eases, tortures and torments in his bodie, and all outward crosses, as we have most memorable ex∣amples, in many holy, and glorious Martyrs; but a wounded spirit who can beare? A spirit, or consci∣ence full of horror and anguish, through guilt of sinne, and apprehension of divine indignation, who can beare that? It is the Hell on Earth (as you have seene in the former examples, and many moe such might be produced) curelesse, and remediiesse, for nothing can calme them, but Christ who rebu∣keth winds and seas, and him they have not, with∣out whom all other meanes doe faile.

There is no sicknesse, but Physicke hath some* 1.486 medicine for it; no sore but Chirurgerie hath a salve for it; no restraint so great, but freedome and inlargement may be procured, by friends or mo∣ney; no disgrace so great, but time will eat it out; no plague so hot, but a man may flie from it: but

as there is no strappado, racke, wheele, or most ex∣quisite torment, comparable to this: so no helpe for it, (I meane in the wicked, that flie from God) no physicke can purge; no cordiall can comfort; no corasive can eat it out; no lenative, asswage it. Friendship, intreatie, gifts, may deliver a man out of prison, and captivitie; but who can unlocke the prison doores of a guilty conscience? or knock off the bolts of horrour, and distresse of minde? Men may flie from plague, but cannot from this, because he ever carrieth it in him: he may flie from field to citie; from citie to his owne house; from house to chamber; from chamber to closet; from closet to his bed † 1.487; but where-ever he becommeth, * 1.488 the Hellish Hags, and Infernall Furies of evill conscience, doe vex and torment him. Though their Assistants were an Armie of millions of men; their friends the great Princes of the world; their dominions as large as the Sunne shineth on; their meat, Manna; their apparell as costly as Aarons embrodered coat; their palaces as stately as Nabu∣chadnezzars; their musicke like that at the setting up of Nabuchadonozars Idol; yet nothing can calme this tempest, but when they die, they are cast into Hell, where they shall be tormented for ever.

Oh, labour then, for the peace, quietnesse, and* 1.489 calmenesse of your conscience, the greatest jewell in the world, a continuall feast, and brasen wall a∣gainst all oppositions.

Oh, beware of sinne, the cause of stormes and tempests, yea (as Salomon saith) If sinners entice

thee, consent not; be not deceived. Thou shalt heare them insult against this exhortation, and say; Tush, I have thus and so sinned; and yet have I as cheare∣full, light, and merrie an heart, as any man in the world; I eat, and drinke, and sleepe, as well as ever I did; I am not troubled with melancholike thoughts and passions: I never had experience of such stormes and tempests as they speake of. In∣deed, great is the securitie of some men, whose consciences are seared, as with a glowing iron; and who are given over to a reprobate sense, to sin with greedinesse; long custome in sinne, having taken away the sense of sinne: but conscience, though it sleepe, it cannot die; it may hold peace, but it can∣not forget; this is Gods truth. The wicked have no true peace; and, first or last, tribulation and anguish shall seaze upon them; where sinne is, there will be a tempest * 1.490; which whensoever it riseth, they shall never see end, yea eternitie it selfe, shall not over∣live it; it shall live when they die, and make them live, that faine would die, that so they may die eternally † 1.491: in which endlesse tempest I leave the wicked.

I come now to speake to the comfort of Gods* 1.492 children, who have experience of great and grie∣vous stormes, and tempests, in their soules and con∣sciences, and what only wayes are to be used, for the calming of them. Observe then, that as Christ being entred into the Sea, there arose a great tem∣pest; so into what soule soever Christ entreth by Faith to inhabit, there will first or last arise a tem∣pest, which will be the more grievous, if Christ be

on sleepe, it will cause great calling and crying indeed.

Herein behold the example of Iob, A man that* 1.493 feared God, and eschewed evill: Good Lord, in what great and grievous stormes and tempests was he tossed, and like to be swallowed up! I meane not in regard of his body, and estate, but chiefly in regard of his soule, when he so complai∣ned, that God did set him as a But to shoot at; that the terrors of God did set themselves in array against him, Iob 6. 4. that hee did write bitter things against* 1.494 him; made him possesse the sinnes of his youth; would not suffer him to swallow his spittle x 1.495; and If I say my bed shall comfort me, and my couch shall ease my complaint, then thou skarest me with dreames, and ter∣rifiest me with visions; thou appointest wearisome nights to me; when I lie downe, I say, when shall I arise, and the night be gone? and I am full of tossings to and fro vnto the dawning of the day; so as my soule chuseth strangling, and death rather than life y 1.496; yea in weaknesse, he cursed the day, and all the services of his birth z 1.497; and was so weary of the tempest, and not able to endure it any longer, hee made his suit to the Pilot to cut asunder the Cable, and let the ship runne against the rocks, saying, Oh that I might have my request, and that God would grant me the thing that I long for, even that it would please God to destroy me, let his hand loose, and cut me off a 1.498! Oh here was a tempest indeed! so as if God had not kept him, he would have leaped over boord into the Sea, rather than have endured it. In what a tempest was David, when he said, His spirit was

in perplexitie, and his soule amazed b 1.499; and that from his youth he had suffered the terrors of God with a troubled minde c 1.500; and as if he could afford to leape over boord too, hath much adoe to perswade his soule to patience, saying, Why art thou cast downe, oh my soule, and why art thou so disquieted within me d 1.501? Ionah his bodie was not so tossed in the tempest, as his soule in the tempest of Gods anger, when he said, All thy billowes, and thy waves passed over me, then I said, I am cast out of thy sight e 1.502. In what a tempest were the lewes, when they came in such consternation to Peter, and the Apostles, asking, Men and brethren, what shall we doe to be sa∣ved f 1.503? Yea Christ himselfe was in a greater tem∣pest in his soule on the Crosse, than now his bodie was on the Sea, when he so cried out, My God, my God, why hast thou forsaken mee g 1.504? S. Paul was often in perils on the Sea h 1.505; but nothing did so much shake him, as his inward terrors i 1.506; the in∣ward tempests of his soule made him cry out, Oh wretched man that I am, who shall deliver me k 1.507? So true is this doctrine, and by these few examples (in¦stead of many) fully confirmed, that into whose soule soever Christ doth once enter to live and dwell by faith l 1.508, they shall be sure of stormes and tempests; whereof these two principall reasons may be rendred, viz.

First, the extreme, and unappeasable malice of* 1.509 Sathan, who so long as he doth reigne in the soule and conscience, and is obeyed in his lusts, there is great peace m 1.510: but if Christ a stronger than hee come, and dispossesse him, he will rage, and will

make that soule to shake and tremble that entertai∣neth Christ; he will besiege it, and roare with his Cannons of temptations, that howsoever such a soule may have sweet peace with God, yet it shall have perpetuall warre with Sathan, who will doe all the mischiefe hee can. If the woman be with* 1.511 childe, and nigh in her travell, and bring forth; the great red Dragon will stand ready to devoure the childe; and if he cannot prevaile, he will cast great water-flouds after her n 1.512. Though the Vision most properly concerne Christ, yet is it most true in his members; no sooner is any childe of God concei∣ved in the wombe of the Church, by the immortall seed of Gods word o 1.513, and that he is formed p 1.514, and brought forth, but Sathan the great red Dragon will seek to kill and destroy it; as Christ saith, He is a murtherer from the beginning q 1.515: and as the Apostle saith, Hee goeth about like a roaring Lion, seeking whom to deuoure r 1.516; and if herein hee be restrai∣ned, yet will he cast out great flouds of temptati∣ons, lies, slanders, feares, doubts, perplexities, hee will not faile to raise a grievous tempest.

The second Reason is the corruption of our na∣ture,* 1.517 for though the Regeneration & Sanctification of Gods children be most true, yet is it imperfect, (in regard of degrees) and the best of God chil∣dren are partly spirit, and partly flesh; and that throughout all the inward powers and faculties, and outward parts and members; as in the daw∣ning* 1.518 of the day, when it is neither altogether light, nor darke; and in luke-warme water, it is neither altogether cold nor hot: so there is some ignorance

in their minds; some hardnesse in their hearts; some frowardnesse in their wills; sinne though it reigne not s 1.519, yet it dwelleth in them t 1.520, to defile and staine their best workes, and stir vp stormes and tempests, in their Soules and Consciences.

Here then, first, is a sweet comfort to Gods* 1.521 Children, who have experience of the truth of this Doctrine, in their owne Soules: me thinketh I heare them thus lament; The time hath beene, when I could have beene merrie and glad, and had abun∣dance of joy and comfort in God, it was my grea∣test delight to heare, reade, and pray; I was able to be a comfort and stay to others: but now my Soule is heavie and pensive, sad and sorrowfull. I thinke on nothing but my sinnes but those, though many yeeres agoe committed, I doe as perfectly remem∣ber with the circumstances thereof, as if they were but yesterday; I can thinke of nothing but Gods anger, and the punishments of the Reprobate; nei∣ther have I any delight in godly exercises; or if I doe performe them, I finde no comfort in them, but returne from Church as void of comfort, as I went thither; rise up from praier with as heavie an heart, as I kneeled downe. I am even oppressed with feares, doubts, and distrusts, that I have not truly repented, that I doe not truly beleeve, that I am not sanctified, that I am not Gods Childe, that he loveth me not, that my sinnes are not forgiven; and that I have but served him in Hypocrisie. Oh behold, what waves, surges, and billowes of dis∣comfort may cover a poore Soule!

But let all such be of good comfort: for first,* 1.522

this is no other, than that all Gods Children first or last, more or lesse, have experience of. Thou thinkest none ever were in such cōdition: thou art deceived.

Secondly, it is an argument of good estate: for* 1.523 so long as Satan possesseth the Palace, all is in peace u 1.524; so long as a man is wholy vnregenerate, all is in quiet. Rebekah, by the striving of the Twins in her Wombe, knew she was with child * 1.525; the barren feele no such matter. The Children of God know that there is Spirit within them as well as flesh, be∣cause these doe so lust & strive one against another. There cannot be a greater argument, that a man or woman are altogether carnall, and unregenerate, and earthly, than that they have no experience of this spirituall warfare & conflict, but rather glorie, that they never doubted of Gods love, remission of sinnes, and salvation, but were ever assured of those things, not doubting but if any be saved, they shall. Oh, it is most wonderfull, to heare the vild and strange presumption of men and women, who yet are most sinfull, and wicked in their lives and conversations; and thereby proclaime, that there is no true knowledge, feare, nor love of God in them. Oh, this is a fearefull condition indeed, & a flat ar∣gument of a reprobate sense, of a benummed, yea a seared, and cauterized Conscience: therefore tremble to thinke of this, but reioice in the other.

Thirdly, this storme will over, it never endureth* 1.526 longer than this life, seldome (if ever) so long. Heavinesse may endure for a night, but joy will come in the morning * 1.527. Christ hath said, ye shall weepe and lament, but the world shall rejoice: and ye shall be sor∣rowfull,

but your sorrow shall be turned into joy, and your joy shall no man take from you y 1.528. How many thousands of Gods Children who have beene in their times tossed with waves, and billowes, of discomfort, and distresse, who have now found eternall rest to their Soules z 1.529, and praise God day and night who lead them thorow fire and water, in∣to such a wealthy place.

Lastly, know, that Christ is in thy Soule, in all* 1.530 this thy dolefull estate and condition, he will not leave thee, nor forsake thee, no more than he did this Ship in the Tempest: he may be as on sleepe, and make as if he heard not, and regarded not, the more to try thy faith and patience; but he is a sure and a faithfull friend, never neerer than when he seemeth furthest off; never will doe a man more good, than when he seemeth least to regard him; in his good time he will rebuke Satan, and thy re∣bellious Lusts, and send a most gracious calme; That thou maiest say with David, now returne to thy rest, oh my Soule, the Lord hath well rewarded thee a 1.531. Yea, thou shalt be compassed about with Songs of deliverance.

Oh but how might we procure this happie* 1.532 calme?

I answer, that many times, it is the evill temper* 1.533 and disposition of the body, as melancholy, that causeth such troubles and stormes in the Soule; and in such case, the Physitian is to be aduised with, and his counsell & direction followed. But which way soever it doe arise; the context will teach you, there are three waies and meanes for the quieting

and calming of the troubled soule, viz.

First, their owne prayers. You see in this tem∣pest* 1.534 the Disciples goe to Christ, and pray to him. So hath God commanded, Call on me in the day of thy trouble, and I will heare thee b 1.535: Is any afflicted? let him pray, Iam. 5. 15. Thus did David, in his di∣stresse, give himselfe to prayer; and got him to his Lord right humbly d 1.536; and prayed, My God, my God, looke upon me e 1.537: So did Christ, My God, my God, why hast thou forsaken me f 1.538? and put up his suppli∣cation with strong crying and teares g 1.539: So did Ionah, Out of the belly of hell I cried unto thee h 1.540.

Neither let any of Gods children be discoura∣ged,* 1.541 though they cannot expresse their wants, or * 1.542 desire supply of grace, as they would, or as they heare others: The Apostles did but pray, Lord save us, we perish; and Christ heard them, and rebuked the winds and seas: The Publican did but pray, Lord be mercifull to me a sinner, and went home iustified i 1.543: The penitēt theefe on the crosse did but pray, Lord remember me when thou commest into thy kingdome; And Christ promised, that night he should be with him in Paradise k 1.544. If thou canst but say, feelingly, fervently, Lord save mee, Lord have mercy on mee, Lord give me peace of conscience, Lord quiet my mind, Lord rebuke Satan, Lord helpe mine unbeleefe, Lord assure my soule of thy love: euen such are most powerfull prayers with God.

Neither yet let them be discouraged, because they* 1.545 are not presently heard, but many and many times they have prayed, and receive no answer: Remem∣ber, it was Davids case, I crie all the day long, and

thou hearest not l 1.546. It was the woman of Canaans case, who received many discouragements from Christ, and his Disciples; yet still continuing her praier, in the end received a gracious answer, O woman, great is thy faith: be it unto thee even as thou wilt m 1.547. Let us not prescribe God his time, or meanes, when, or how; but still, with Iacob, wrestle n 1.548, and resolve he shall still heare of us till he doe helpe us, and assu∣redly, he hath a good time, when he will speake peace to our Soules. The storme shall not continue for ever; in the meane time he will be sure to keepe from drowning.

Secondly, note, that in this storme some one doth* 1.549 not goe of himselfe, neither doe they make one or two, as Peter or Iohn, their Deputies, or Commit∣ties, to goe and awaken Christ, and to pray him save them; but the Text saith [the Disciples went to him.] So the second way of comfort which God hath appointed, that sinners sinke not into de∣spaire, is confession of our case and condition, and to crave the helpe and comfort of others praiers and good counsels, and above all the comfort of the Ministers absolution, in the name of Christ, pronouncing remission to everie true penitent. Oh there is nothing more dangerous to the Soule, or that Satan more laboureth, than that a sinner should keepe his counsell, and by no meanes make his griefe or disconsolate estate knowne; for veri∣ly even in making it knowne, the Tempest is halfe calmed. Howsoever then the Papists, (& namely a sometime rotten member of this body “ 1.550) to make us and our profession odious to the world, de∣claime

against us as enemies to praying, fasting, virginitie, good workes, confession, yea that the people in our Church are deprived of a great com∣fort, that though their Soules be never so oppres∣sed, and disquieted through sinne, they have none to goe and confesse unto, that hath the seale of se∣cresie: We give all the world to understand, that we neither write or speake against any of the for∣mer workes of pietie and godlinesse, but against their corruptions; not against praier, but perfor∣mance of it in a strange Tongue; for custome, not of conscience; according to the number of Beads, not sense of want. Wee speake not against fa∣sting, but the Pharisaicall abuse of it; not against true Virginitie, but the fained shew of it, when as the bodie is defiled with monstrous pollutions; not against necessarie povertie, but voluntary choise of it, in opinion of more pleasing God; not against good works, but the proud conceit of meriting by them; not against confession, but against the abu∣ses and corruptions thereof, which are such as no Papist in the world can justifie by Scriptures, Fa∣thers, or Reason: as namely, that it is enjoined of* 1.551 absolute necessitie, and only of mortall sinnes; and* 1.552 whatsoever such are not confessed, are not forgi∣ven:* 1.553 That it must only be in the eares of his owne* 1.554 Priest; and is of it selfe an act meritorious. These* 1.555 foule corruptions being pared away, we have Confession in right use amongst us. As we begin our publike Service with confession of our sinnes, and have remission of sinnes by Gods Minister pronounced to all such as truly repent, and vnfai∣nedly

beleeve the Gospell. So if any be troubled in Soule, and cannot rightly apply the meanes of comfort, on death-bead, or at other times, our Church in the second exhortation before the Com∣munion, exhorteth such to repaire to some godly and discreet Minister, from whose praier, counsell, and advice, they may receive comfort, and the con∣science may be quieted; hath prescribed a forme of absolution; and in the Canons of our Church “ 1.556, are enjoined, upon paine of irregularitie, all lawfull se∣cresie. And this is a singular meanes which God and our Church hath prescribed, for the quieting and calming of stormie and tempestuous Soules; and which cannot be godly used, without much comfort.

The third and last way for calming of these in∣ward* 1.557 tempests in the minds of Gods Children, is the voice and speech of Christ, he rebuked the winds and Seas; and so still doth speake to the troubled Soule. Yea whatsoever benefits, or friends, or de∣lights, or pleasures, any man have, yet none, nor all these, can soundly comfort the distressed Soule, but the word of Christ. Therefore saith Ieremie, Thy Word is the joy and rejoicing of mine heart o 1.558. And David saith, The Statutes of the Lord are right, and rejoice the heart p 1.559. And againe, I had perished in my trouble, if thy Lawes had not comforted me q 1.560. And againe, This is my comfort in mine affliction, for thy Word hath quickned me r 1.561. And therefore praieth, Cause thou me to heare the voice of joy and gladnesse, that the bones which thou hast broken may rejoice s 1.562. Much more might be said to this purpose, but this

may suffice, and therefore if ever thou wilt have the storme and tempest in thy Soule stilled and cal∣med, thou must diligently hearken to the Word of God read and preached.

But me thinketh I heare some object against this,* 1.563 and say: Oh I was never troubled till I began to hearken to the Word, till I got a Bible and deligh∣ted in reading, and tooke delight to heare Sermons: I thinke it was the hearing of the Word, raised the Tempest.

I answer, that the Sword of the Spirit, which is the* 1.564 Word of God t 1.565, hath two edges u 1.566; it hurteth with the one, and healeth with the other; it cutteth with the one, and cureth with the other; it humbleth, and exalteth; it terrifieth, and assureth; it afflicteth, and rejoiceth the heart: Wherefore if it have woun∣ded thee, stick to it, it will heale thee; if it have rai∣sed a storme, it will also calme and still it.

Oh, but I have read it much, and heard it often,* 1.567 and yet still I am as much troubled, and as com∣fortlesse as ever I was.

I say with David, Oh tarie the Lords leasure, be* 1.568 strong, and he will comfort thine heart * 1.569. Our mo∣ther Church having lost Christ, sought him in bed, and found him not; in streets, and found him not; met with many discouragements, but found not him whom her Soule loved: yet in the end she found him, and laid hold on him x 1.570. Never any sought constantly comfort from Word and Sacra∣ments, but in the end found it. Wherefore say with David, I will hearken what the Lord God will say: for he will speake peace to his people, and to his Saints y 1.571.

The Wind and Seas, which cause thy storme and* 1.572 tempest, are within thee, bring them to Gods house, first or last, the Lord will with his Word rebuke them, and thou shalt have a calme, and praise God for thy peace. And so much for the cause of their perill, viz. a Tempest, both according to the letter and mystery; and that both generally, in the Church where Christ his Gospel is professed; and particu∣larly, in the Soule, where the same is beleeved. Now let vs proceed to the description of this Tempest.

Wherein the first thing to be considered, is the* 1.573 quality of it, It was sudden, in this word [There arose] or (according to the originall) It was made “ 1.574: it did not arise, or was made by little or little, but on the sudden, there came such a gust, and the sea did so rage, that in an instant, the ship was even co∣vered with waves. Whereof something is first to be said according to the letter, and then the myste∣ry. According to the letter, let us consider the Au∣thor, and the meanes, who, and how, this Tempest was made. For the first.

It is out of all doubt, he made this Tempest that* 1.575 stilled it * 1.576. The Scriptures plainly shew, that God* 1.577 is the Author of stormes and tempests, by sea and land. So saith David, They that goe downe into the sea in ships, and occupie their businesse in great waters, these see the workes of the [Lord] and [hu] wonders in the deepe * 1.578. And againe; At the brightnesse of his presence, the thicke clouds passed, haile-stones and coales of fire, the Lord thundred out of heaven, and the highest gave his voice, haile-stones and coales of fire, he sent out his arrowes and scattered them, he shot out his

lightnings and discomfited them; then the channels of water were seene, and the foundations of the world were discovered: at thy rebuke, O Lord, at the blast of the breath of thy nostrils a 1.579 See how lively the Pro∣phet describeth a Tempest, and ascribeth the glorie thereof unto God. And againe; It is the glorious God that causeth the thunder, the voice of the Lord is a powerfull voice, the voice of the Lord is full of Maie∣stie, it breaketh the Cedars, even the Cedars of Leba∣non; shaketh the wildernesse, even the wildernesse of Kadesh. And he withall declareth the use of storms, and tempests, thunder, lightning, and raine: Give to the Lord the honour due to his name: in his Temple, let every man speake of his praise b 1.580. And againe, hee saith, Fire, and haile, snow, and vapour, stormy wind, and tempest, doe fulfill Gods word c 1.581.

Oh then it is a great sinne, for men to impute the* 1.582 raising of stormes and tempests, winds, and foule weather, to the Devill, Conjurers, Witches, and Wizards, Aeolus, &c. Indeed, I will not deny, but that Satan is called the prince that ruleth in the aired 1.583; and that he is very cunning and artificiall to worke strangely, in all the regions of the aire, to stirre up meteors, lightning, thunder, wind, raine, haile (as appeareth from the story of Iob:) neither will I de∣ny, but that Witches and Conjurers, by the helpe of the Devill, with whom they are in league, may raise stormes and tempests in the aire, which may easily be discerned from naturall tempests, in re∣spect of the sudden and violent raising thereof * 1.584: but this is certaine, the providence of God ex en∣deth it selfe to all, even most minutiall things, and

neither Devill nor Conjurer can doe any exploit, but by limitation and leave † 1.585; not being able to ex∣ceed one haires bredth beyond that is granted unto them. Wherefore, whether we be letted, hin∣dred, or hurt, by sea or land, with any storme or ••mpest, let us assigne all to the providence of God, depend on him for safetie, and give him the honour due to his name for such great workes. Herein was Iob well taught, who said, The Lord giveth, and the Lord taketh away “ 1.586.

But though God be the Author, yet he hath or∣dinary * 1.587 meanes and instruments, subserving to his pleasure, in raising of stormes; and those either su∣preme, as (by his permission) Satan; or inferiour, as slaves, and expirations from the cavernes and cranies of the earth, where the aire being impri∣soned, and labouring to get out, as it maketh a 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and earthquake, so on sea a great concussi∣on and shaking; but most commonly by wind, which, if it blow vehemently, doth greatly worke upon that liquid and ••luid plaine patent body; but specially, if it be contrary to the naturall fl••x and motion of it, which wee call the Tide. So David describing a tempest by sea, saith, Hee comman∣deth, and raiseth the stormie wind, which lifteth up the waves thereof e 1.588. And God sent out a great wind, and there was a mightie tempest on the sea f 1.589: And Saint Paul describing the tempest he was in, saith, It was caused by a tempestuous wind “ 1.590, called Eurocly∣don g 1.591. That this Tempest was caused by a wind, is cleare; for Saint Marke saith, There arose a great storme of wind h 1.592: And S. Luke saith, There came a

storme of wind upon the lake i 1.593: And our Euange∣list saith, Christ rebuked the winds: yea the other two Euangelists tell us the name of this wind † 1.594; which receiveth not denomination from the quar∣ter from whence it bloweth, as the Scriptures doe speake of East-wind, West-wind, and others, both cardinall, and collaterall; but of the vehemencie of it; yea not properly one wind, but a conflict of many winds * 1.595: A whirle-wind, such a wind, as at once smote all the foure corners of the house, wherein Iobs children feasted k 1.596; such a wind, as was neither side nor contrary, but at once smote every part of the ship, and brought the waves every way upon it, as if at once it would have buried it, and all the passengers therein, in the surges. So much for the Sense.

Here for instruction we may learne, that there is* 1.597 no creature so good and necessarie, vsefull and ser∣viceable for man, but God can make it his scourge. What more necessarie and comfortable than fire? yet with it hee destroyed Sodom and Gomorrah l 1.598; and two Captaines with their fifties m 1.599. What more necessary than water? yet with it, hee destroyed the old world n 1.600; and Pharaoh and his hoasts o 1.601. The wind also a most comfortable and usefull creature (as it were Gods fanne) for purging of the aire, growth of all vegetables, and passage by sea; and God hath used it as an instrument in some of his most re∣nowmsd miracles. With a strong East-wind he dried up the Red sea p 1.602; Brought Quailes q 1.603; and God him∣selfe is said to flie upon the wings of the wind r 1.604: But with an East-wind God brought locusts upon the Land

of Aegypt s 1.605; Overthrew the house on Iobs children, Iob 1. 19. and brake the ships of Tarshish t 1.606; and like to have drowned Ionah, and Paul, yea Christ and all the passengers with them; as it hath done many thousands.

Wherefore, it behoveth us not to rest contented,* 1.607 that we have the creature we stand in need of, but to pray to God for the sanctified use thereof: else we may eat of the best, and yet not be nourished; be clo∣thed with the costliest, and yet not be warmed u 1.608; yea our table become a snare, and our prosperity our ruine * 1.609: that which may be to others a blessing, may be∣come to us a curse.

Secondly, hast thou beene endangered by fire,* 1.610 wind, or water? blesse God for thy deliverance. Hast thou sustained losse? cry not out on Chance or Fortune; do not raile and curse: but humble thy selfe, it was Gods hand: even the winds doe blow according to his pleasure. So much for the Letter.

There arose] By the rising of this tempest on* 1.611 the sea, is shadowed out the arising of troubles in the Church of God. As God was the Author of the one, (the winds and all creatures being subor∣dinate to his pleasure) so is he of this; both Devils in Hell, and Men on Earth, being but his instru∣ments, who cannot move an haire from the heads of his children, but according to his good pleasure x 1.612. There is no evill done in the Citie, and the Lord hath not done it y 1.613. Even the Medes & Persians are called Gods sanctified ones, Esay 13. 3. Ashur that affli∣cteth,* 1.614 and leadeth the people of God into captivi∣tie, is but the rod of Gods wrath z 1.615; And the mightie

staffe of his anger. The ungodly man is but Gods sword a 1.616. Rabshakeh said to Ierusalem, Am I now come up without the Lord against this place, to destroy it? the Lord said to me, Goe up against this land, & destroy it b 1.617. And Pharaoh Necho King of Egypt, comming up to fight against Carchemish at Euphrates, and Iosiah going out against him, he sent Ambassadors to him, saying, What have I to doe with thee, thou King of Iudah, I come not against thee, this day, but against the house wherewith I have warre, for God commanded me to make haste; forbeare to meddle with God, who is with me, that he destroy thee not: but Iosiah would not heare, but went and fought with him in the valley of Megiddo, and there was slaine c 1.618. Oh doth the providence of God extend it selfe to most mi∣nutiall things? as the blowing of winds, falling of* 1.619 raine, flying of birds, numbring of haires, clothing of grasse, growing of plants, biting of wormes, swimming of fishes? Yea doth Gods providence order and dispose things most contingent and ca∣suall; as the flying off of the Axes head from the helve, whereby a man is slaine d 1.620; and an arrow shot at random, yet should hit the King Ahab be∣twixt the ioints of his Brigandine, and slay him e 1.621? Yea if the Lot be cast into the lap, even the whole disposition thereof is it from the Lord f 1.622? And shall any be so ignorant and faithlesse, as to thinke, that any stirres and troubles can arise in the Church of God, to persecution, imprisonment, losse of goods, li∣bertie, and lives of Gods children, without God his good pleasure, and purpose?

Oh, as I have from the letter reproved the* 1.623

Atheisme of those men, who in stormes and tem∣pests on the Sea or Land, doe not looke up to the seat of Majestie, and give him the glory thereof, who doth, rule and governe that huge and vast Element: So let me reprove the Atheisme of those, who when stormes and tempests are raised in the world, or against the Church of God, do not looke up to the ruling and over-ruling hand of Iehovah; but cry out upon chance, or fortune; or gaze too much upon the meanes: Oh if this had not hap∣ned, or that had not beene! whereas all is but un∣der God, for the executing of his good pleasure and purpose.

Did not the Lord stir up Hadad the Edomite, to* 1.624 be an adversarie to Salomon g 1.625? and stir up another adversarie also, Rezon the sonne of Eliadah h 1.626; and Ieroboam also, not only to lift up his hand against the King, and trouble him in his peace; but also in the daies of his sonne, to rent away ten Tribes from his house, and perpetually to divide the Kingdoms of Iudah and Israel i 1.627? Doth not God say, he hath created the destroyer to destroy? Esay 54. 16. Good Lord, how plaine and plentifull are the Scriptures in this point, if I would inlarge my selfe! Oh that men would therefore looke to the hand that smi∣teth; search out the causes of such tempests; beare with patience his hand, and seeke unto him for a calme.

I beseech you, learne this lesson, That all the ene∣mies* 1.628 of Gods Church they are Gods souldiers, he hath levied them, and giveth them pay, they fight under his banner, and hee hath sent them to

destroy, though themselves doe not know so much. * 1.629.

Oh, but why will God suffer such havocke and destruction to be made of his people?* 1.630

I answer, because through long peace, plenty, and prosperity, they are become unthankfull, loath the heavenly Manna, earthly-minded, proud, cove∣tous, rebellious against Gods word and ordinance, and will obey it no further than it doth like them∣selves; prophaning his Sabbaths, growing sense∣lesse and obdurate at his corrections of famine; pestilence, sicknesse; despising the warnings of his servants, and in stead of repenting and turning to God, and meeting him with the intreatie of peace, falling foule upon his messengers, mocking and abusing them.

These are the sinnes which he hath threatned to punish k 1.631; these were the sinnes, oh these were the sinnes of Gods people, in France, Palatinate, and other places of Germany, whereby the Lord of Hosts being provoked to anger, hath mustered his* 1.632 Armies, and sent his Souldiers to destroy, and avenge his quarrell.

Oh therefore that they had grace to humble* 1.633 themselves under the mighty hand of God, to turne to the Lord in fasting, weeping, and mour∣ning; to rent their hearts for their sinnes, and be∣come more cheerefull in their obedience to the Gospell, and zealous in the profession of it: Oh then would the Lord soone humble their enemies, and turne his hand against those that hate them; and either cause their rage utterly to cease, (as hee

did sundry times in Iudah, when the people so sought his face) or if in his justice he did harden their hearts, to pursue, as the Egyptians did the Israelites into the heart of the Sea, they should not need to feare, but even stand still, and see the salvation of God, in the perpetuall confusion of such cruell and bloud-thirstie enemies.

Oh England, God calleth to thee to be warned* 1.634 by the example of thy neighbours, friends, allies, and brethren, to meet the Lord by repentance, and whilst he doth shake the rod at thee, to shake off that sluggish and carelesse profession of the Gos∣pell, to scoure off the rust of those sinnes, which so long peace, plenty, and prosperity have bred; to cause thy love to spring againe afresh to the Gos∣pell, and more sincerely to practise the duties of pietie and godlinesse, being fruitfull in all good works. If thou doest so, the Lord of Hosts will cashier and discharge his Armies, put an hooke in their nosthrils, and a bit in their iawes, as hee did against that proud Sennacherib l 1.635. Or else they shall plot and fight without him, yea take our parts against them, and arme the winds & waters against them, as sometimes he hath done, to his everlasting praise. But if England will not be reclaimed and reformed, but still refuse and be rebellious, hating to be reformed, adding drunkennesse to thirst, ma∣king a mocke of Gods Iudgements, when they are threatned; the Lord will turne thy calme into a storme; and to trust in any earthly thing, were but to make vanitie our refuge: There is no wisdome, counsell, nor strength against the Lord: It is the Lord

that raiseth tempests, and if he be disposed to raise one, it shall rise indeed, he hath wayes and meanes which we see not. David was as confident as wee can be, that his mountaine was so strong that it could not be moved; but it was moved and shaken indeed. Cannot he that hangeth the earth on no∣thing, shake a mountaine? He doth weigh them in scales. Remember this doctrine.

Yea let every one that is inwardly troubled and* 1.636 afflicted in soule, know, that howsoever God may therein use Sathan, and permit him to vex and dis∣quiet, or else the melancholike evill disposition of our bodies, yet such spirituall afflictions are from God “ 1.637: They neither come by chance or fortune, nor properly from Sathan, or our selves; but God Almightie laieth such troubles upon our soules, for exercise of our Faith, Patience, Meeknesse; and he will not suffer us to be tempted above that we shall be able to beare, but will give issue with the temptation m 1.638; and in good time cause a calme. And therefore still let us provoke our soules to wait up∣on God, and to be of good comfort in him. So much for the qualitie.

Now as this tempest was raised suddenly, as a* 1.639 whirle-winde, or gust vpon the Sea; so for quanti∣tie, it was a great one “ 1.640. It is worthy to be obser∣ved, that when our Saviour wrought any miracle, the Euangelists are directed to describe the great∣nesse of the evill by such circumstances, as declare, that the evill was by naturall helpe and meanes ut∣terly incurable; As a man full of leprosie came to Christ, and he did but touch him and cure him.

n 1.641 A woman had beene diseased with an issue of blood twelue yeeres, and had spent her living on Physitians, neither could be healed by any o 1.642; came behinde him, and did but touch the hem of his garment, and immediatly her issue of blood stan∣ched. A man that was borne blinde, having his eyes anointed with clay, was made to see p 1.643. Laza∣rus, who had beene dead foure daies, and was said to stinke, by the voice of Christ was raised to life. q 1.644 The like may be observed in many others. So here, that the glorie of this Miracle might be the more, which redoundeth to Christ frō causing this calme, the Euangelist telleth us, there was a tem∣pest, a sudden tempest, a great tempest; and it ap∣peareth it was so, from divers passages of the storie: For first, the instrumentall Cause, was a 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a sudden and furious winde, which God did cast up∣on the Sea, (for so the word in Ionah signifieth) “ 1.645 the waves also so lifted up, and tossed with it, that the very ship was covered with them, or (as the word signifieth) was filled brim full; for S. Marke useth the same word which is used in S. Iohn at the Mariage-Feast in Cana of Galile, where the Water∣pots are said to be filled up to the brim t 1.646; yea the passengers, whereof some of them were Fisher∣men, as Peter, Andrew, Iames, Iohn, were exceeding∣ly fearefull they should be drowned. Surely they had seene many a tempest before, and were men in∣ured and accustomed to such dangers, of whom the Poet saith truly, Their hearts are of brasse, and oake, to encounter dangers * 1.647; yet even they are, as at their wits end (as David saith) and distracted

with the greatnesse of this perill, and cry out to their Master, Saue vs, wee perish; All which, declare the truth of my Text, that this was a great, & dangerous tempest indeed; wherof more, hereafter, whēl come to speake of the ship being covered with waves.

In the meane time receive this doctrine, (which* 1.648 cōtaineth both the History & Mysterie;) viz. That God many times suffereth his people, to come into great perills, dangers, extremities, and very hard exigents, before he deliuer them; which being a doctrine lately and largely in this place handled from another Text * 1.649, I onely now barely propose it, and proceed.

Vpon the Sea:] When God divided the waters* 1.650 from the dry land, he called the dry land, Earth, and the gathering together of the waters, Seas s 1.651; and ever since, the Hebrewes have usually called all collecti∣ons, and gatherings together of waters, Seas. Yea, that vessell which Solomon made for the vse of the Temple, in stead of the Laver in the Tabernacle, and was for containing of two or three thousand Baths of water for the Priests to wash with, is cal∣led a Brasen Sea, and Moulten Sea t 1.652. And howso∣ever my Text calleth this gathering of waters (Sea) and elsewhere it is called the sea of Galile u 1.653, because the promised Land, being divided into three Pro∣vinces, Galile, Samaria, and Iewrie, this Sea was in the Province of inferiour Galile: It is also called the Sea of Tiberias * 1.654; from a Citie on the banke of it, of that name “ 1.655. It is in the Old Testament, called the Sea of Chinnereth x 1.656; and in the New Testament, it is called the Lake of Genesar••th y 1.657; A lake, (and so

it might more properly be called, than Sea * 1.658) and so S. Luke calleth it, even in recording this storie, A storme of winde came on the Lake z 1.659; for that it was but a few leagues in compasse * 1.660: and the Lake of Genesereth, because the countrey of Genesereth adioyned unto it a 1.661. I•• was a Sea, that abounded with Fish * 1.662, and there was the place where Peter, and Andrew, Iames, and Iohn were Fishers. It was nourished with that sweet and pleasant Riuer of Iordan, which rising at the foot of Mount Liba∣nus, running in a narrow channell, did first inlarge it selfe in a small Lake, called Merom, where Io∣suah discomfited the Canaanites; Ios. 11. 4▪ 5, 7. and then contracting it selfe againe, kept channell till it came secondly, more to inlarge it selfe in this Lake or Sea; and then passing out of it againe, did at the last emptie it selfe into the dead Sea; a (Sea) though having no entercourse with the Ocean; and (dead) because no fish, or other creature doth liue in it, because of the bituminous, & sulphureous mat∣ter. I know no waters in the world, comparably renowmed to this Riuer, and this Sea. Howsoever* 1.663 disgracefully Naaman once said, Are not the riuers of Damascus, Abana••, and Pharpar, better than all the waters of Israel b 1.664? Yet hath God enabled the wa∣ters of Israel, aboue all the waters of the world, and the waters of Iordan aboue all the waters of Israel. The waters of this Riuer (betwixt this, and the salt Sea) did stand as on an heape (at that time when Iordan overflowed all his bankes) till his peo∣ple Israel passed over it, on drie ground, into the land of Canaan, right over against Iericho c 1.665; Eliah

and Elishah divided the waters of this Riuer with their cloake, and went over on dry ground d 1.666. Naa∣man the Syrian, washing seuen times in it (accor∣ding to the word of the Prophet) was clensed of his leprosie e 1.667. In this did the Prophet Elisha, cause the Iron to swim f 1.668. Yea, in this was Christ baptised, and the Baptist saw heauen open, heard the voice of the Father, and saw the Spirit in likenesse of a Dove, descend and light on Christ g 1.669.

Oh, that famous River of Iordan! no Sea, more* 1.670 ennobled than this, thorow which it ran. Here did Christ call ••oure of his first and prime Apo∣stles h 1.671: On this sea, Christ and Peter walked i 1.672: Here did hee calme the Tempest; and here hee appeared after his Resurrection, when they tooke an excee∣ding multitude of fishes k 1.673: On this famous sea, now this great Tempest was. So much for the Letter. I having formerly shewed how marvel∣lous God is, in this Creature, and provoked you to give him due glorie.

As the Ship representeth the Church; so the Sea,* 1.674 this world: and may so fitly in a threefold respect.

First, as the sea is alwaies in motion, but special∣ly* 1.675 tempestuous, when the winds doe blow; so this world is restlesse, ever in action, but then specially stormie, and tempestuous, when Tyrants and He∣retikes doe blow upon it.

Againe, as the sea is Dangerous, for shelfes, rocks,* 1.676 sands, unlesse men saile by a very good compasse, and thousands doe make shipwracke, to the losse of lives and goods: So in this world, are many dangers, and perils; and specially, heresies, and sins,

are as rockes, whereon thousands, even all that doe not saile by the true compasse of Gods word, doe make shipwrack, to the eternall destruction of soule and bodie; as Saint Paul saith, that Hymeneus and Alexander did l 1.677.

Lastly, as the ••ea is full of fishes and living Crea∣tures;* 1.678 there goe things creeping innumerable m 1.679: so is the world: and as fishes in the sea are caught with nets; so are men by the net of the Gospell, as Christ said to his Apostles, Follow me, and I will make you fishers of men n 1.680: And the kingdome of heaven is like to a draw-net cast into the sea, Matth. 13. 47. And as in the sea, small fish are a prey to greater: so in this world, the poore and weake are as a prey, de∣voured of the rich and strong. In which respect, the Lord, by his Prophet, calleth them Fishers o 1.681: for which (and divers other respects, if I would stand upon them) the world may very fitly be compared to the Sea. Yet, the Booke of the Revelation doth teach us, that this world is a very strange sea; and and that in two principall properties, viz.

First, it is like a sea of cristall glasse p 1.682: [Of glasse]* 1.683 because it is most brittle, no mans estate in this world, being more certaine than the glasse, which now being whole, and usefull, faire and beautifull, anon with a rap is broken all to peeces. How quick∣ly hath many mens great and faire estates, beene ut∣terly broken, in one night, in an houre; how wealth, honour, health, libertie, life, and all lost, as a glasse which is broken all to pieces. And of Cristall; for howsoever there are many workes of darknesse in the world, which the eye of man cannot see and be∣hold;

yet is the world as cleare as a Cristall-glasse before him that sitteth upon the Throne: All things are naked and o••en before his eyes, with whom we have to doe q 1.684: He discerneth the very least obliquity, and irregularitie of thoughts; no man can more cleare∣ly see a blot in a cristall glasse, than God doth the sinnes of men, be they in thought, word or worke; and therefore we should strive to be holy, as being ever in the eyes and sight of God.

Secondly, it is a sea mingled with fire * 1.685: It is or∣dinary* 1.686 in Scripture▪ by fire, to signifie tribulations, as when thou passest thorow the fire, I will be with thee s 1.687: I went thorow fire and water t 1.688: And brethren thinke it not strange concerning the fiery triall u 1.689: The sea of this world is mixed with abundance of that fire; wheresoever Gods children become, they shal meet with hot and s••orching tribulation and affli∣ctions, yet shal this fire but scoure away the drosse, to make them shine the brighter in Gods eyes; the bush burned with fire, but consumed not, Exod. 3. 2. This fire shall only consume the Reprobate. And so much for the description of the Tempest, now followeth the aggravation of it.

In so much that the ship was covered with waves]* 1.690 Now the Euangelist doth aggravate, the perils that Christ and ••i•• D••••ciples were in, by two maine Circumstances; the first from the greatnesse of the tempest, which was such, that even the ship was co∣vered with waves; the word which Saint Marke useth, signifieth to f•••••• “ 1.691; and is so translated, so that the ship was now full. Saint Luke also useth ano∣ther word of the same signification; and so also

translated, and they were filled * 1.692; for it is in the plu∣rall, They, that is, the ship which carried them, by a Me••onimie of the adjunct; and also by a Sinecdoche, the ship, for hatches, which are but a part. But our Euangelist useth another word, which according to the proprietie of it, signifieth, to cover † 1.693, or hide a thing from sight, as no man lighteth a candle, and co∣vereth it with a bushell * 1.694; and the Reprobate shall say at the day of judgement to the hills, fall on us and cover us x 1.695: In which, and many such like pla∣ces in the new Testament, we have the word of my text, in it proper signification; though the words be divers, the sense and thing intended is all one, viz. They were in so great jeopardie of drowning, that the ship, that is, the upper part or hatches, were even filled, or covered, that they could not be seene: And wherewith was the ship covered? not with wind, but waves “ 1.696; and in Saint Iude there is added an Epithite, the raging waves of the sea y 1.697. And verily nothing in this world doth so rage, and is so furious, as the waves of the sea, in a storme or tem∣pest. And so much be said of the Sense of the words.

Whether only that this ship, wherein Christ and* 1.698 his Disciples passed, was thus endangered, and co∣vered with waves, and the rest safe or no; is too hard •• question for me peremptorily to resolve, be∣cause I am content to see no more, than the eye of my Text hath described unto mee: the Text saith, The tempest came upon the sea; therefore likely, that all the ships on the sea at that time, were endange∣red, though possibly, this ship was more endange∣red

than the others, both in regard of Christ his purpose, and Satans malice.

The Letter teacheth us, what great perils and* 1.699 jeopardies sea-faring men do many times fall into, sometimes lifted up to heaven, with one wave; and sometimes falling even downe to hell; and some∣times the ship, as this, even covered with waves, that they see nothing but present death: and are as David saith, Even at their wits end, and crie unto God in their distresse z 1.700. But of this sufficient. From handling the Tempest, the Circumstance (ac∣cording to Mysticall sense) affording us three singular instructions, concerning the state of the Church, viz.

First, what ever hath beene, is, and will be, the* 1.701 common condition of Gods Church and people, viz. To be exercised with crosses, tribulations, affli∣ctions, publike and private; yea and sometimes with sword of bloudie and persecuting foes and enemies: which doctrine I have lately more largely handled * 1.702; with Reasons, Vses, Application, and Exhortation; and therefore doe now but barely propound it.

The second Doctrine is this; That as this ship* 1.703 was covered with waves, so as none but themselves knew, they held out; others might suppose they were drowned: so a Church which hath beene vi∣sible in the publike ministrie of the Word and Sa∣craments, may through persecution of Tyrants, be so covered, ••s become visible to most.

This is represented in the vision, the Church re∣sembled* 1.704 to a woman clothed with the Sunne, and the

Moone under her feet, and upon her head a crowne of twelve Starres: oh then was shee vi••ible and con∣spicuous: But at another time driven into the wil∣dernesse, out of the sight of men; then was she cove∣reda 1.705. Come to our owne Embleme; A ship on the sea when it is calme, is plainly seene (yea it is one of the comely sights of the world, a ship under saile in a prosperous gale) but if there arise a great tempest, it may be so overtopped with waves, and for a time be betwixt them, so as scarce the top of the mast is seene, and most will thinke shee is drow∣ned, yet anon shee riseth upon the wave, and is seene againe: It is the condition of the Church of Rome, sometimes visible and a glorious Church; but now persecuteth the faith it professed, the god∣ly being covered with waves: It is the condition of the Cities in Erance; and it was the case of the Church of God in this Land, which was glorious and visible in the daies of King Edward; but cove∣red with waves in the daies of Queene Mary, but re∣stored to former glory by Queen Elizabeth, where∣in for aboue sixtie yeeres it hath continued, most eminent, in the eyes of the world.

The Papists doe hold, that the true Church of* 1.706 God is ever visible* 1.707; hath had, and shall have, a perpetuall Succession of Pastors and Ministers, and of publike service and worship: They also say, that their Church hath been, and is so visible; ours not, therefore theirs is the true Church of Christ, and ours is not.

For the first, we say that howsoever the Catho∣lique* 1.708 and Universall Church, hath continued from

the beginning of the world, and shall continue to the end; the Lord shall never want on earth a com∣pany of faithfull men to serve him; yet this Church is ever invisible, an article of our Faith, to beleeve there is such a Companie, and that we are of that number: but for a congregation of men and wo∣men to have the Word truly preached, and Sacra∣ments administred, in publike, and by Authoritie, (which wee call a visible Church) and is a mixt company; there hath not alway beene such, nei∣ther can wee be assured, that there alwaies shall be such.

For the second, viz. That they say the Roman* 1.709 Church hath beene visible, and enioyed such a succession, without interruption, since Christ and his Apostles time, professing the same faith without change. I answer, there hath not been in the Church of Rome, that perpetuall succession, they boast of. For to say nothing, whether Peter was ever Bishop of Rome or not; or who succeeded him, whether Clement or Linus, which is disputed amongst them∣selues; it is most cleare, that there have stood three Popes at once; and did the Succession hold, when Pope Ioan stept into the Papall Chaire, and mana∣ged the affaires of the Church? Was she also Saint Peters Successor? and they lawfull Cardinals, Bi∣shops, and Ministers of her ordination? Neither are his Arguments to be despised, who proveth, that now for divers yeares, ever since Sixtus, they have had no Popes, nor Cardinals, nor Bishops, accor∣ding to their owne Councels and Canons, &c. But grant them what succession soever they challenge;

yet succession of persons and place, without suc∣cession of doctrine, is nothing worth; as Ierome said, Yee hold the Seat, and Faith of Peter* 1.710; if faith be gone the state is no better, then a chaire of pestilence: Now the faith is gone, and not onely this latter Rome holdeth doctrine contrary to the Ancient Rome, within the five hundred or six hun∣dred yeares after Christ, but now maintaineth strange and novell doctrines and service, which Rome knew not, when it first became the seat of Antichrist; as the Conception of Mary; Latine Service; suppression of Scriptures; the mariage of Priests; adoration of Images; supremacie of Pope; Communion in one kinde; Transubstantia∣tion, &c. and therefore is long since ceased to be any true visible Church.

Lastly, whereas all Popishly affected persons,* 1.711 doe commonly demand, Where was your Church, and who professed your Religion, before Luthers times? I will answer plainly, that the simple may understand; the Doctrine, Faith, and Religion, which we professe, is the very same, that all the Christian Churches throughout the world profes∣sed, for many hundred yeares after Christ and his Apostles; all the blessed Martyrs in the Primitive died for no other, but our Faith and Religion; after that the Church had peace (by meanes of godly Constantine) the learned Bishops & Fathers taught* 1.712 no other; the people beleeved, received, professed no other; (though as the mysterie of iniquitie be∣gan to worke in the Apostles time, so) the longer, the worse, and moe errors, and corruptions; crept

into the Church, till in the end, the ship came to be covered with waves of heresies & persecutions; that the Church was not so glorious, eminent, visible, & conspicuous as before. Then came the darke time of Antichrist for many hundred yeeres: yet even then were the Waldenses, Bohemians, and others, who agreed with vs in the substance of Religion; and spake and wrote against the corruptions of those times: but when it pleased God, to stirre vp Iohn Husse, Ierome of Prage, Martine Luther, and o∣ther his worthy servants, to open the skupperholes, the waves which so oppressed the Church, ran out; the ship came aloft againe; and that Faith which had so long beene oppressed, began publikely to be professed, and a faire visible Church in one place or other hath ever since continued, and I trust shall now to the end of the world, and shall never be universally covered againe.

Neither let any Papist suppose it a forfeiture of* 1.713 the cause, if wee cannot shew a precise and exact Catalogue, of the persons, places, and times, by whom, where, and when, our faith was pro∣fessed.

For first▪ howsoever in all ages some have oft ap∣peared,* 1.714 and given singular witnesse to our faith, (as our Martyrologe hath recorded) so the Church may be in some places, where none can see it; as in Elias time, there were seven thousand in Israel, and yet hee saw never an one of themb 1.715: And as wee doubt not but there are at this day in Spaine, Italy, Rome, even where Satans throne isc 1.716.

Againe, through defect of history, many things* 1.717

are hid from us, and specially the Church of Rome, doing her best to deface the memory of any thing, that might witnesse for us and our Religion. If in these daies they will not spare man living, but wipe names out of bookes, give commandement, that none shall name them, but with contempt, and charge the Protestants with such horrible opinions as wee hold not * 1.718; As that God is the Author of sinne, we condemne prayer▪ fasting, povertie, cha∣••••itie, good workes, confession; what may wee not thinke their Ancestors have done, in former* 1.719 ages to men of our Religion? So as it may be there were many moe Martyrs, that then died for our Faith, yea moe Churches that professed our Faith, then are come to our knowledge.

Thirdly, howsoever the Church in these parts of* 1.720 the world, might for many yeares be oppressed, as the Moone in Ecclipse, and as a ship covered with waves, yet even then Christ might have most glorious visible Churches, in other parts of the world; for howsoever the Iesuits brag exceeding∣ly of their conversion of the Indies, where they say our Religion is scarce heard of “ 1.721: Yet that learned Iewel of our Church hath long since shewed out of Vespatius † 1.722, that in the East-Indies, there were many godly Bishops, and whole Countries professing the Gospell, before the Portugals came there, or Popes name heard of. Yea, doe not they say; that the Apostle Thomas lieth buried in a City there, and that he converted them to the Faith of Christ? and did S. Thomas preach Popery, or no? If they say true, our Religion was there professed before Popery.

Lastly, give me leave (in a word) to answer* 1.723 them out of themselves. Thus writeth Gregorie of Valence. When we say, the Church is alwaies con∣spicuous, this must not be taken, as if we thought it might, at everie season, be discerned alike easily: for we know, that sometimes it is so tossed with the waves of Errours, Schismes, and persecutions, that it shall be verie hard to be knowne “ 1.724. Yea, the learned Papists doe generally confesse, that in the supposed, or imagined reigue of Antichrist, their Church shall be invisible. Thus saith Acosta: In the daies of Antichrist, all light of Ecclesiasticall Or∣der shall lie buried; the Priests lament; the Church emptie; the Altars forsaken; and none come to the Lambs solemnitie * 1.725. Many others, as Pererius, Suarez, Ovandus, and others, speake to this purpose § 1.726. I conclude, with that of the Rhe∣mists; It is verie like that the externall state of the Roman Church, and publike entercourse of the faithfull with the same, shall cease † 1.727. With what face then can the Romanists denie our Church to be the true Church of God, because of the cove∣ring or obscuritie thereof, whereas they doe ac∣knowledge their owne, subject to the same.

Thirdly note, that it is said, the ship was [covered]* 1.728 with waves, but not broken or dashed in peeces, or sunke into the waves “ 1.729. No, no, the waves may tosse, and shake, and cover, but cannot breake, nor sinke this Ship. Your third lesson then is, Persecu∣tors may, by cruell and bloody practices, warres, murthers, and massacres, trouble and disquiet the Church, lessen the number of professors, hypo∣crites

falling away, as the Corne which wanteth moisture withereth, when Sunne shineth hot d 1.730. They may destroy, for a time, the visibilitie of the Church, and make such as have publikely served God in his Temple, now either serve God privatly in their Houses, or Chambers, or in Wildernesses, Woods, Caves, Dennes, and solitarie places. All this they may doe: but to destroy the true people of God, they cannot. They may cut them off, and put hundreds, and thousands of them to death: but as they fall by unities, they will rise by multitudes. The blood of the Mattyrs will be the seed of the Church * 1.731. Nothing more dangerous to the Church than prosperitie. Herem is the Proverbe true, the Daughter devoureth the Mother “ 1.732. Religion, bringeth prosperitie; and prosperitie, destroieth Religion.

Gods Church is like the Aire, the more it is fan∣ned* 1.733 with the Winds, the sweeter it is: like Water, the more it runneth on Stones, the wholsomer: like Gold and Silver, the oftner tried in the Fire, the purer it is: like Camomill, the more troden on, the deeper it rooteth, and thicker it groweth: like the Lawrell, the more oppressed with waight, the further it spreadeth: like the Vine, the nearer cut, the more Fruit it beareth: like Spice, the more it is beaten and bruised, the sweeter it smel∣leth.

The more the Aegyptians sought to destroy, the* 1.734 more the people of God multiplied e 1.735; being like the Bush, all in flaming fire, but consumed not. After the cruell decree of Haman, that all the Iewes

should be destroied, many of the people of the Land, became Iewes f 1.736.

Never so glorious a Church (for zealous profes∣sion)* 1.737 in England, as immediatly after the daies of Queene Mary, in whose daies, Gods people had beene as dry Stubble before the flaming Fire, and one would have thought but few left. Never more Protestants in France, then since their massacre: nor never more Protestants in the Christian world, then since the league for to destroy them, and that the Iesuites have so farre prevailed with Princes, to seeke utterly to root them out and destroy them. These are the Israel of God, that may truly say, Often they have afflicted me from my youth up: but they have not prevailed against me g 1.738. Christ is in this Ship, and though on sleepe, yet it is great weak∣nesse in Faith, to feare the drowning of it. But all other Ships, though sailing faire for a while, shall suffer shipwrack; Atheisme, Arrianisme, Turcisme, Iudaisme, Anabaptisme, Libertinisme, Papisme: and if there were as many Religions in the world, as there are Orders and sorts of Friers in Rome; yet shall they all consume and vanish: nothing shall continue, and abide in the waves, and outride all stormes and tempests, but the pure Religion, of the Gospell of Christ. So saith Christ, in another Me∣taphor, Every plant which mine heavenly Father hath not planted, shall be rooted out h 1.739. Such Trees may, for a time, yea a long time, take deepe root, and flourish, and spread: but the Axe is at the root, they must downe, and into the fire i 1.740.

To conclude, seeing Poperie is no plant of Gods* 1.741

planting, but a wilding; a composition of novel∣ties; a miscellanie of heresies; brought in by pack∣ing, and ambition of some; God may suffer it to spread and flourish, to saile faire for a while: but it shall one day be overturned with the breath of God, and sinke into the waves. Christ is in the Feild with all his Armies; the Beast and false Pro∣phet shall be taken. An Angel standing in the Sun,* 1.742 hath bid the guests to the supper of the great King, and told them their cheere, even the flesh of Kings and Captaines. All Kings that make warre against the Gospel, must to it.

To shut up all in a word, know, that not one drop of water can come into the Ship, but accor∣ding to Gods pleasure: and therefore, that he suffe∣reth such a storme and tempest, as the Ship even to be covered with waves, is doubtlesse for his glorie, and the spirituall good of his Church. No affliction (saith the Apostle) for the present is joyous, but grievous. Oh Lord, how grievous and enough to draw teares from that heart which is not harder than the neather Mill-stone, that enemies should come with Fire and Sword, to ruinate and waste whole Countreys, and Provinces, take away the liues of so many, and utterly undoe moe, make many a widow, and fatherlesse child! But see the good of it: by this meanes he hath made many smite on brest and thighes, and shed many a teare, breathe out many a sigh, powre out many a praier, which otherwise God had never heard of. How doth the miserie of Gods Church, covered with waves abroad, cause in England, Scotland, Ireland,

and other places, where by Gods mercy they en∣ioy a calme, to be thankfull and pray. Verily, if the covering of the Ship with waves, do not wonder∣fully affect you and doe you good, it is not well with you; but I trust it doth, and the Lord turne it to more good. So much for the first circumstance, aggravating their danger, The ship was even cove∣red with waves: The second followeth.

But he was asleepe.] Sleepe properly taken, sig∣nifieth* 1.743 the rest of the bodie: and is a sweet blessing of God, as David saith, He giveth his welbeloved sleepe l 1.744 * 1.745; yet ordinarily caused by naturall meanes. For (as the Physitians say) the evaporations of meats from the stomacke, being condensate and thickned with the cold of the braine, doe stop the passages of the spirits, and so locke vp the senses from execution of their functions, and stay all the parts and members of the body from their labour. And this is that sweet dew of nature * 1.746, the repast of the body, and the greatest comfort that nature hath, and without which no liuing creature can long continue† 1.747. And sleepe hath two degrees, ei∣ther it is weake and remisse, such as in sicke persons or aged people, who (as Salomon saith) awake at the chirping of the bird m 1.748; & this is called a slumber, Whilest the bridegroome tarried long, they all slum∣bred, or (as the word signifieth) nodded with the head * 1.749. And David placeth this in the eye-lids, I will not suffer mine eye-lids to slumber n 1.750; for this is only a heavinesse in the eies, the lids falling downe, and by and by lifted up againe: it commeth not neere the heart, as the Church describeth it, I sleepe,

but mine heart awaketh o 1.751; and such are very easily awakened * 1.752: but there is a greater degree in sleep∣ing, when senses are fast bound and locked up; and this is expressed in English many times by addition of some other word, as deepe, sound, heavie, fast, and dead sleepe; or (as the Scripture phrase is) A sleepe of God; as when David tooke away the Speare, and Cruse of water from Sauls head, no man saw it, nor knew it, for a sleepe of God was fallen upon them p 1.753. Which kinde of sleepe the Poets call the “ 1.754 Image and * 1.755 brother of death. So it is said, When God tooke a rib out of Adams side, God cast him into a deepe sleepe q 1.756; and Stserah, when Iael drove the naile of the tent into his head, is said, To be fast on sleepe r 1.757: and Eutichus (whilest Paul conti∣nued long preaching) is said to fall into a deepe sleepe s 1.758: And Ionah went downe into the ship, and lay fast on sleepe t 1.759; fast indeed, when in stead of those 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Suadentia somnos, that Ovid and Virgil speake of, as silence, &c. neither the raging nor roa∣ring of the Sea, tumbling nor cracking of the Ship, like to be broken with euery wave, the cry∣ing of Mariners on their gods, their noise in casting out their goods, could awake him. Well might the Ship-master say, What meanest thou ô sleeper u 1.760? And verily, our Saviours sleepe at this time was very fast, deepe, sound, and (as I may say) a dead sleepe, for that the word (which is here, & in Saint Marke used) signifieth * 1.761; His senses were well and fast bound; he was fast asleepe. But what? Had hee any 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or Soporiferum? Where was he? or what meanes of sleepe did he use? Was he betaken

into some Cabin, or with Ionah into the Ship, and there laid upon some bed of Downe? No, indeed, onely Saint Marke telleth us, Hee was in the hinder part of the Ship asleepe on a pillow* 1.762; which yet (if we beleeve good Authors) was but a woodden pil∣low “ 1.763: and indeed it is most true of the Apostle, He that was rich, for our sakes became poore x 1.764: poore in his birth, borne in a stable; poore in purse, bor∣rowing mony of a Fish to pay his tribute y 1.765; poore in his greatest triumph and solemnitie, riding on an Asse into Ierusalem, Matt. 21. poore in apparell, wearing a Seamelesse coatz 1.766; poore in diet, feeding on Barley bread a 1.767; poore in lodging, not having where to rest his head b 1.768; poore in his Disciples, not Princes and Philosophers, but Fisher-men and Tole-gatherers, of the poorest of the people, Mat∣thew 4. 18. poore in death, dying on a Crosse c 1.769; poore in his buriall, being laid in another mans toombe, Ioh. 19. 41. And all because his kingdome was not of this world, Ioh. 18. 36. Yet alwaies con∣tented and thankfull; and thereby teaching all his Disciples so to bee with what it pleaseth God to send. But alas, how proud are his Disciples? Proud in their houses, diet, apparell, lodging, &c. because they set their hearts on these things, as if their king∣dome were of this world. But probable it was, he was wearie with exercise of his Ministery amongst the multitude on the shore, or had spent some night before in praier, and therefore now fell so fast on sleepe. But though these might be naturall meanes, they were but subordinate to his good pleasure: for though his sleepe was sound, and not

fained; yet was it so, by Divine providence and dis∣pensation, that the Faith of his Disciples might be the more throughly tried. For even this did not a little adde to their feare, that in this dangerous tempest, hee was so fast asleepe. Thus much be said for the opening of the Literall and Historicall sense. From whence, first, according to the sense Literall, we learne,

That Christ is true man. (Which some ancient* 1.770 Heretikes, as Manichees and Marcionites denied;) But hee, not onely tooke upon him the true na∣ture and substance of our soules and bodies, with the Essentiall properties of both; as, in Soule, Will, Understanding; in Bodie, dimensions: but c 1.771 also the infirmities of both; as ignorance of some things, feare, sorrow, & wearisomnes of body, hun∣ger, thirst, spitting on ground, weeping, sleeping, paine, ache, sorenesse, &c. Even like unto us his bre∣thren in all things except sin d 1.772. Which doctrine yet must be understood and qualified with a double caution: First, That infirmities of soule are either unblameable, or sinfull; Hee tooke the first onely, and not the second* 1.773: Secondly, That infirmities of body are of two sorts, viz. either generall, which accompany the nature of man, and may be found in everie true man, as hunger e 1.774, thirst f 1.775, sleeping g 1.776, wearisomnesse h 1.777; to be sicke or sore, if beaten, &c. Or else such as are personall and parti∣cular, arising from some priuate naturall causes, or laid on some, as the particular judgements of God; As to be borne blinde, deafe, dumbe, lame, croo∣ked, deformed, or to be sicke of a burning fever,

consumption, dropsie, plurisie. Now Christ tooke but such as are generall, and doe accompany humane nature * 1.778, not the particular; for then hee could not haue beene our Redeemer, no, nor have liued one houre; but hee need not take any perso∣nall infirmities, no more than hee did any mans person.

And verily, here is a matter of most sweet com∣fort* 1.779 to the children of God, that wee have not a stranger to our nature, for our Redeemer; but (as Iob calleth him) a Goel, a Kinsman: a Shiliah, as Iacob saith, one that hath beene wrapped in the Se∣cundine or Tunicle, borne after the manner of men; yea that hath had experience of our infirmi∣ties, &c. This comfort the Apostle laieth downe in these words, Hee tooke not on him the nature of An∣gels, but the seed of Abraham; yea in all things it be∣hooved him to be made like unto his brethren, that hee might be a mercifull and faithfull high Priest in things pertaining to God; for in that hee hath suffered and beene tempted, he is able to succour them that are temp∣ted e 1.780. And againe, We haue not a high Priest, which cannot be touched with the feeling of our infirmities, but was in all points tempted as wee are, yet without sinne: Let us therefore come boldly unto the throne of grace, that we may obtaine mercy, and finde grace to helpe in time of need f 1.781. Who can fully expresse the sweetnesse of this comfort? that wee have such a Saviour to flie unto in all our wants and necessities, as was true man; not senslesse, as yron and steele, but sensible of miseries, as having true flesh and bloud; such an one as hath had experience of

Satans temptations, of povertie, hunger, thirst, wea∣risomenesse, slander, buffetting, cruell paine, death, distresse, &c. “ 1.782.

How comfortable, I say againe, that we call on one, that had himselfe experience of these things!* 1.783 If a man be sicke of any disease, he is much comsor∣ted that his Physitian hath beene sicke of the very same: for he assureth himselfe, he will both have the more care and compassion on him, and knoweth best how to goe about the cure. Nay more, wee call on such an one, as is not only willing and able to heare and helpe, but hath an unconceiveable sim∣pathie and fellow-feeling of all the miseries of his children: he is even pinched as much with their po∣vertie, want, and distresse, as themselves. Patient Iob in all his misery, felt nothing which Christ felt not with him; neither did Lazarus suffer any thing wherein Christ did not partake with him. So long as the mysticall Union holdeth (which by no means can be dissolved) Christ the head must needs suffer with the members of his bodie. He that tou∣cheth the faithfull, toucheth the apple of his eye g 1.784. And he called to Saul from heaven, Saul, Saul, why perse∣cutest thou me h 1.785? He thought he had but to do with the poore abject & despised people of Damascus, & such as had no man on earth, of any sort, once to speake for them, but were esteemed as the off-scou∣ring of the world; and whom he thought he might have bound, and imprisoned, and have killed, and slaine, without controulement; yea have done God service, and purchased much favour and prefer∣ment: But behold, beyond his expectation, there

is a glorious Lord calleth unto him out of heaven, whose voice was of such power and Majestie, that it cast him upon the ground, and he would know the Reason why he persecuted him.

Oh that men and women had grace to know,* 1.786 beleeve, and consider that all the reproaches, slan∣ders, and hurts, done to his people, (how simple soever in the world) are done to Christ; and though he sleepe for a while, and seeme utterly to neglect them, yet will he, at the day of Iudgement, set all be∣fore them, and account all the good, or evill, done to the poore Saints, as done to himselfe, and will accordingly reward or punish them i 1.787.

In the mean time, let al the people of God reioice,* 1.788 that their Saviour doth but sleepe, that they have such an high Priest, as hath had experience of their infirmities, and therefore cannot but have compas∣sion on them. And thus much bespoken of the Letter.

As a man that is on sleepe, heareth no cries nor* 1.789 complaints, regardeth not the wrongs and injuries done to him or his; but is altogether senselesse of such evill, as being awake he would not endure, but either restraine, or revenge: so when God maketh as though he heard not the prayers and complaints of his people; suffereth his enemies to reproach and blaspheme his name, and at their lust, to make havocke of his Church, and to destroy Religion, his Temples, and houses, where he was wont to be worshipped: then the Scriptures speake of God, af∣ter the manner of men, that he is asleepe. The sleep of Christ then, in this storme, doth lively represent

Gods seeming to neglect his Church in their great troubles, and letting the enemie even doe what he lust. Which patience or sleeping hath severall ef∣fects; in the godly, and the wicked: first, it causeth the godly exceedingly to mourne, and complaine; yea & through Satans malice, and their weaknesse, to feare, and much adoe to keepe from despaire. So the people of God being extreamely afflicted, and brought to great miserie, under the persecution of Antiochus, doe thus complaine; Oh Lord, thou goest not forth with our armies, thou makest us turne our backes upon our enemies: they that hate us spoile our goods; thou hast given us like sheepe appointed for meat, and scattered us amongst the Heathen: thou sel∣lest thy people for nought, and takest no mony for them: thou makest us a scorne, and derision, a by-word, a re∣proach, and shaking of heads. And then they pray in this forme; Awake, why sleepest thou, O Lord, arise, and cast us not off for ever, wherefore hidest thou thy face, and forgettest our affliction, and our oppression k 1.790? And David thus for himselfe; Arise, O Lord, in thine anger, lift up thy selfe, because of the rage of mine enemies, awake for me to judgement which thou hast commanded, oh let the wickednesse of the wicked come to an end, but guide thou the just, Psal. 7. 6. Yea, as Christ his sleepe did most trouble the Disciples, (they had never been so fearefull in the storme, nor so earnestly called upon him, if he had been awake) so there is nothing so troubleth Gods people, in their generall and particular distresses, as that God seemeth not to regard them: this, oh this, hath more disquieted them, than any thing else, and

caused most bitter complaints and expostulations; as, Why standest thou so farre off, and hidest thy selfe, in this time of affliction, when the wicked in his pride doth persecute the poore l 1.791? And againe, How long wilt thou forget me, O Lord? for ever? how long wilt thou hide thy face from me? how long shall I take counsell in my soule, and be so sore vexed? how long shall mine enemie be exalted over me m 1.792? And againe, Will the Lord absent himselfe for ever? is his mercy cleane gone, and will he shut up his loving kindnesse in displea∣sure n 1.793? By which, (in stead of many places which might be alledged for this purpose) it is most evi∣dent, that Gods children have never such conflicts, and such wrestling betwixt the flesh and spirit, as when either the Church of God, or themselves are in distresse, and God seemeth not to regard them, but to have cast off all care of them, oh this bree∣deth complaints and roaring indeed.

And as it begetteth great feare, and perturbation,* 1.794 yea almost despaire, and deniall of Gods provi∣dence, as David said of himselfe; My feet were al∣most gone, my steps had well-nigh slipt: I was so grie∣ved at the foolish, and to see the wicked in prosperity o 1.795: So doth it wonderfully encourage the enemies of Gods people, and make them proud and insolent: Then say they, Come, let us make havocke of them alto∣gether, and let us cut them off from being a Nation, that the name of Israel may be no more in remembrance: let us take to our selves the houses of God in possession p 1.796: And say God hath for saken them, persecute them, and take them, there is none to deliver them q 1.797: Downe with Ierusalem, downe with it even to the ground r 1.798.

Oh how evill and wicked men bestirre themselves, when they perceive Christ to be asleepe; then the sea rageth indeed.

Oh great is the storme, which is now upon the* 1.799 sea, and no small trouble it is, to such as are awake, to see men and women every where asleepe in se∣curitie; specially to see those so fast asleepe, who should waken others: Simon sleepest thou s 1.800? What, Ionah asleepe in a storme? What meanest thou O sleeper t 1.801? But that which most troubleth (if ever) now Christ is asleep, notwithstanding that the ship of his Church is in such great perill and jeopardie; which as it (above all things) most perplexeth Gods children, and causeth much godly sorrow and complaining; so doth it (above all things) animate & encourage the bloudy enemies of his people, to in∣sult, threaten, yea and triumph, as if all were now in their hands, to dispose as they lust, and Gods people shall now for ever be swallowed up quick. Whither shall I lead you, to sweeten your soules in this gall of bitternesse? nay whither can I lead you in all the Scriptures to a place of greater com∣fort, to Gods people, or of feare, to all persecuting enemies, then to this that Gods providence offreth to our consideration? Oh what meat commeth out of this eater? what honie out of this strong one? what joy from this occasion of feare? how doth it abound with comforts? and specially these three: viz.

First note, that it is said, He was asleepe: it is not* 1.802 said, He was dead: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, he that is dead, can by no meanes be awakned; hee that

sleepeth may; which comfort affordeth three branches.

1. The great securitie of Christ and his Church,* 1.803 in greatest stormes and tempests. A man that is in danger, by water or land, will not sleepe. The Ship∣master wondred, that, in such a storme, Ionah would or could sleepe; What meanest thou, O sleeper u 1.804? How did David reprove Abner for sleeping, when Abishai went and tooke the speare and cruse from Sauls head * 1.805. Our Saviour saith, If the good∣man of the house knew what houre the theefe would come, he would watch, and not suffer his house to be broken up x 1.806. Our Saviour knew of this Tempest be∣fore; it rose by his appointment: if there had beene any danger, would he have slept? No, no, he laugh∣eth the waves and winds to scorne, and when the sea most rageth and threatneth destruction, he lay∣eth him downe to rest, falleth on sleepe, and is an∣grie with his Disciples, for so fearefully awakening of him: he sleepeth soundly, as it were contemning the danger “ 1.807.

Well, if Satan could not drowne the ship when* 1.808 Christ was asleepe; can he drowne it, now hee is a∣wake? No, no, Caesar bade the Mariner in a storme be of good comfort, he carried Caesar * 1.809: Let the* 1.810 Church of God be of good comfort, for Christ is in it. Oh let the people of God rest upon their se∣curitie, and say, Gather your selves▪ O yee people, and yee shall be broken in pee••es; gird your selves, and yee shall be broken in peeces; take counsell together, and it shall come to nought; speake the word, and it shall not stand, for God is with us y 1.811: And againe, The Lord is

my light and my salvation, whom then shall I feare? The Lord is the strength of my life, of whom shall I be afraid? Though an hoast should encampe against me, my heart shall not feare z 1.812. And againe, God is our refuge and strength, a very present helpe in trouble, therefore will not we feare, though the earth be removed, and though the mountaines be carried into the midst of the sea, though the waters roare and be troubled, and the mountaines shake with the swelling thereof a 1.813. Oh the boldnesse and securitie of the faithfull, that have Christ, though he be asleepe.

Secondly, though hee be on sleepe, he taketh* 1.814 good notice of the plots and projects of enemies; and of all the troubles and persecutions of his Church and people. The Church said, she was asleep, but her heart was awake b 1.815: Christ in his Man-hood was asleepe, but his God head was awake; He that keepeth Israel, doth neither slumber nor sleepe c 1.816. Da∣vid saith, His eyes behold, and his eye-lids trie the chil∣dren of men d 1.817. Saint Augustine saith, there is apertio & opertio, oculorum: God seeth with open eye, when he discovereth a thing at first; but when God suffe∣reth the wicked to goe on, and win••keth at their waies, taking leasure and respite, before he powre any judgement upon them, then hee seemeth to sleepe; yet even then his eye-lids trie the children of men: Oh hee is never more intent, than when hee seemeth to sleepe.

Thirdly, in his good time he will awake and deli∣ver* 1.818 his, and punish such as have abused his pati∣ence. Noah was asleepe, but he awaked and cursed Cham, who abused him in his sleepe, Gen. 9. 24. Sa∣lomon

saith, He doth all things in number, weight and measure; much more doth he number, weigh and measure the tribulations of his childrē. To the An∣gell of the Church of Smyrnah he wrote, saying, I know thy tribulation and povertie. Behold the Devill shal cast some of you into prison, that ye may be tried, and yee shall have tribulation ten daies: be faithfull to the death, and I will give thee the crowne of life e 1.819. Loe, how he telleth before it come, how farre tribulation shall extend, and how long it shall last. Note, 1. The author, [the Devill:] 2. Persons, [some of them:] 3. Extent, [cast into prison:] 4. Time, [but for ten daies.] At another time we reade, that the Disci∣ples were in a great storme upon the sea, and Christ was not with them; but the Text saith, Christ saw them toiling in rowing f 1.820; (yea even tormented, as Dives was in hell, for it is the same word; “ 1.821) and he commeth unto them, and delivereth them out of all their feare: but it is long first; even the fourth watch of the night: he suffered them to toile all the night, and came not till the dawning of the day; teaching us, in tribulations and persecutions to be patient, and to plie our oares, still waiting, and be∣ing assured, in the appointed time, hee will awake, and turne all into a calme; he hath ever done so, and he ever will doe so, &c. So much for the comforts, that we gather from this first thing, that Christ is said to sleepe.

Secondly, let us observe the place, where the E∣vangelist* 1.822 saith, He slept, viz. in the hinder part of the ship “ 1.823; or in the sterne, which is the place for the Pilot, or Master, the Navarchos, or Nauclerus;

the Steereman, or Governour, who hath the care to governe the ship, that in sailing it runne not on rocks or shelfs.

Which observation yeeldeth us a great com∣fort,* 1.824 That Christ is our Pilot & Governour: Then need not the Passengers feare any danger. How so∣ever it is full of danger on the Sea, for the Stereman to sleepe in places of danger; yet no danger for Christ to sleepe, for that he foreseeth all danger. Therefore all care away, seeing he is at the Helme, and our Steresman; though it please him sometime to sleepe.

The Papists would rob the Church of this com∣fort, who would not have Christ sleeping or wa∣king to be in the Sterne, but place the Pope there, put the Rudder in his hand * 1.825, and invest him with absolute authoritie to governe the ship; every one must plie their tacklings according to his whistle: and though he runne them all upon the rocke, yet hath he that unlimited and transcendent authori∣tie, that no man may once question him, or say, why doest thou thus? Oh dangerous, to passe in that Vessell, wherein such ignorant and wicked A∣theists, are made sole Governours and Comman∣ders. But happy that Church, wherein Christ is in the Sterne, and hath the governing of the Helme, continually viewing of the Compasse, and soun∣ding, so as it is not possible for that ship to mis∣carry.

Thirdly, how is he disposed there? Hath hee* 1.826 there a bed of downe whereon to rest? No, the Euangelist saith, he did but lay his head on a pil∣low;

* 1.827; yea and an hard one too (as some conceive) a woodden pillow, little better than that of Iacobs, which was of stone g 1.828.

A sweet comfort also to consider, how* 1.829 ready Christ is to helpe his in distresse. The Church being called on, answered, I have put off my coat, how shall I put it on h 1.830? Loe what a paine it is to rise out of the warme bed, and put on cloathes. Christ hath not put off his seamelesse coat, and is in his warme bed, that hee had rather all should be much endangered, if not cast away, rather than hee would arise, and dresse himselfe. No, no, hee hath but lea∣ned his head on an hard pillow, hee is ready to helpe in any need, as David saith, Hee is a present helpe in trouble i 1.831. Hee appeared unto Iohn, walking in the midst of the seven golden Candlesticks k 1.832, as ready to helpe any member of the Church, that standeth in need of him. And thus much bee said of the first generall part in their sailing, viz. their great danger or jeo∣pardie. Now followeth to speake of their deli∣verance.

VERSE 25.

And his disciples came to him, and awoke him, saying, Master, save us, we perish.

COncerning deliverance out of this their* 1.833 great feare, and danger, (the second part in the storie of their sailing) two things are to be considered, viz. first, the procurement: and se∣condly, the performance of it.

How deliverance was procured, the Euangelist expresseth in this 25 verse, viz. when they were in greatest danger, and extremest perill, as you have heard, the disciples goe to Christ, give them∣selves to prayer, and thereby procure it: whereof I purpose first to speake generally, and then par∣ticularly.* 1.834

In generall, from this example we learne, (ac∣cording* 1.835 to the letter thereof) where-ever we be∣come, what-ever we goe about, to exercise our selves in prayer. No dutie more often comman∣ded, more highly commended, or abundantly re∣warded. Wherefore David was given to prayer * 1.836. Invocation of the name of God, is made in the Scriptures, the true note, or marke of a Christian. When Saul had got letters from the High Priests to persecute the Church, it is said by S. Luke; He received authoritie, to binde all that call on the name of God l 1.837. S. Paul, writing to the Church of Corinth,

and describing the saithfull, he calleth them Saints, and such as call on the name of the Lord Iesus m 1.838. On the other side, the Prophet David noteth out the Atheist, that saith in his heart there is no God, by this marke, that such an one calleth not on the Lord n 1.839.

By which it appeareth, that of many who desire* 1.840 to beare, and be knowne by the name of Christi∣ans, yet there are indeed very few sound and true Christians. The world is full of Atheists, very poore in heavenly graces, because they have not the spirit of invocation, or supplication o 1.841, whereby to aske what they want p 1.842. Oh it is the happinesse of Christians, that they may in all places q 1.843, and at all times r 1.844, in Gods houses and their owne; by sea or land; within doores, or without; in field, or bed; on mountaines, or in dungeons; at mid∣night, as well as at mid-day, lift up their hearts and hands s 1.845, and call on God.

Oh, let us be ashamed of our negligence here∣in,* 1.846 both in Gods house, with the assembly of Saints, and in our owne; and let us more inure our selves herewith; let it be the first thing we doe when we awake, the last thing we doe when we lie downe to sleepe; yea throughout the day, whe∣ther we eat or drinke, labour or rest, worke or play, let our hearts be ever disposed to prayer, and on every occasion lifted up; if not with words, yet with devout sighes, and vehement desires; if no larger, yet in such short wishes, as here and else∣where, Lord save us, God be mercifull, Christ blesse and prosper, Lord increase our faith. As Moses by fa∣miliar

talking with God, had his face to shine * 1.847: so assuredly, he cannot but be a good man, and have a shining soule and life too, that talketh much with God, and prayeth continually.

Secondly, hence let us learne, that times of* 1.848 necessitie, and great distresse, are both fittest for prayer, and great furtherers thereof. Yea this is a principall end, that God respecteth in sending affli∣ctions and perplexities, viz. to provoke the praiers of his people, wherein he delighteth: So saith the Lord, (when his people grew wanton, and ran after their lovers) I wil go, & returne to my place, til they ac∣knowledge their offence, and seek my face; in their affli∣ction, they will seeke me early * 1.849. Let Iacob heare, that his fierce brother Esau cōmeth out against him, & 400 men with him, threatning to smite him, & the mother with the children, & then he will pray, yea and wrestle with God, and never let him goe▪ till he blesse him * 1.850. Let the people of God be in danger at the Red Sea banke to be all destroyed, and then Moses will cry x 1.851▪ Let Annah be barren, and Penin∣nah upbraid her, and then shee will up to the Tem∣ple, pray, weepe, and powre out her soule before the Lord y 1.852. Let Ierusalem be besieged, and Rab∣shekah raile, and blaspheme, and then Ezekiah will up to the Temple, and spread the blasphemous letter be∣fore the Lord z 1.853: yea let him receive a message from the Lord, that he shall die, and not live, and then he will turne his face to the wall, and pray, and weepe sore a 1.854. Let a great Host of Moab, Ammon, and Mount Seir come against Iudah, that they know not what to doe, and then King Iehoshaphat will pro∣claime

a fast, and pray, O Lord God, we know not what to doe, but our eyes are unto thee b 1.855. Let David come into extreme miseries, and out of the deeps he will cry unto God c 1.856. Few will when they goe to Sea pray with S. Paul d 1.857; (we reade not that these disciples did) but let there arise a storme, which mounteth up to heaven, and letteth them goe downe againe to the depths, that their soule melteth because of the trouble, and they are even at their wits end, and then they will cry to the Lord in their trouble e 1.858. Let the ship be even covered with waves, and then the dis∣ciples will goe to their Master * 1.859: Yea let Ionah be cast into the Sea, and be swallowed of a Whale, and then he will cry to the Lord f 1.860. A strange thing, saith one, that he that slept in the ship, should be awake in the Whales belly; and he that fled from God on dry land, should flie to God in the bot∣tome of the sea † 1.861.

Oh when men have all things according to their* 1.862 hearts desire, they seeke not the Lord. Prosperitie dulleth devotion in the best, as David found by experience; In my prosperitie I said, I shall never be moved, but thou hiddest thy face, and I was trou∣bled; then I cried to the Lord, and made supplication to my God f 1.863. Oh to correct this dulnesse and negli∣gence it is, that God many times taketh away good things from his people, and sendeth many evils, both generall to the Church and Common-wealth, as famine, pestilence, sword; and particular on our families and persons, as sicknesse, ache, paine, death of friends, losses, and crosses, and all because (as we say) God would be better acquainted with us,

and see us at his Court; for in miserie he know∣eth he shall heare of us; but else let us alone, and we let him alone.

So much (in stead of much more) be said from the letter and historie. Now let us proceed to the mysterie.

You have heard that this storme so endangering* 1.864 this ship, doth represent persecutions and troubles, which in this world, doe infest the people of God. As then the disciples in this dangerous tempest went to Christ, and by prayer to him, procured a calme: so when the Church of God is persecuted, and in danger, all the disciples of Christ must goe to him, by prayer, for it. So doth David injoyne; Pray for the peace of Ierusalem g 1.865. Luther calleth prayers, the Christians Canons * 1.866: and surely being well charged with faith and repentance, and fired with zeale and fervencie of spirit, they shoot farre, and pierce deepe; yea it pierceth heaven, and over∣commeth enemies on earth “ 1.867.

As then Kings and Princes, when enemies ap∣proach,* 1.868 prepare their weapons, & armour, swords, and speares: When Christians heare of warres, and rumours of wars, they must prepare themselves to prayer, muster their petitions, and set them in bat∣tell* 1.869 array, as David saith, Psal. 5. 3. and not trust too much in earthly meanes, as David saith, Some trust in horses, and some in chariots, but we will trust in the name of the Lord h 1.870. And againe, An horse is counted but a vaine thing to save a man, neither is any mighty man delivered by his much strength i 1.871: and I will not trust in my bowe, it is not my sword that can save me,

but in God we boast all the day long k 1.872. The horse is pre∣pared for the day of battell, but salvation is from the Lord l 1.873. By all which, and many other places of Scripture, which might be alledged to this pur∣pose, the use of meanes is not condemned, but that they be not trusted in, but be seconded with true and faithfull prayer. David neglected not the meanes, yet purposely penned a forme of prayer for the people to use, when he went forth to battell: The Lord heare thee in the day of trouble, the name of the God of Iacob defend thee, send thee helpe from his Sanctuary, and strengthen thee out of Sion m 1.874. Mo∣ses neglected not the meanes, when he sent forth Ioshuah with his Armies to fight with Amalek, but himselfe went up to the top of the mountaine to pray, and did more there with his prayer, than all they with sword and speare. For when he held up his hands, Israel prevailed; when he let them fall, Ama∣lek prevailed n 1.875. King Asa neglected not the means, when there came up an huge Armie of Ethiopians, even ten hundred thousands and three hundred Chariots; He went out against them, and set the bat∣tell in array, and Asa cried to the Lord, and the Lord heard his prayer, and discomfited them o 1.876. Yea the greatest and most glorious deliverances and victo∣ries, that ever the Church received from enemies, were meerely obtained by prayer without a blow given * 1.877. Moses and the children of Israel crying to the Lord in their distresse at the Red Sea, God hardned Pharaohs heart to pursue them into the Red Sea, where he and all his hosts were drow∣ned p 1.878. Gedeon with three hundred men, only with

trumpets and lamps in pitchers, but sounding their trumpets, breaking their pitchers, and crying, The sword of the Lord and of Gedeon, not only the huge Armie of the Midianites ran, and cried, and fled, but every mans sword was against his fellow, and they slew one another q 1.879. When Samariah was in exceeding distresse by siege, the Lord made the hoast of the Syrians to heare a noise of a great hoast, in the feare whereof they arose, and fled in the twilight, and left their tents, and horses, and all the Campe as it was, and fled for their lives r 1.880. When Ierusalem was besieged, at the prayers of Esay and Ezekiah, an Angell was sent, who de∣stroyed in one night an hundred fourescore and five thousand in the campe of the Assirians s 1.881. When such a great Armie came up against Iehoshaphat, he com∣manded fasting and prayer, and his forme of praier is recorded, whereby they obtained, that their ene∣mies destroyed one another t 1.882.

Oh the same God liveth still, and is now as able* 1.883 and willing to helpe his people as ever: but his people neglect him, goe not unto him, but trust in their owne meanes, want the spirit of supplication; like Ionah, they are on sleepe in this great storme; either pray not at all, or very coldly. Where is that disciple, that feelingly and fervently, zealously and faithfully, publikely and privately, at the least thrice a day, with Daniel, is on knee for Ierusalem, helping devotion with abstinence and fasting, that so they may cry mightily, and wrestle strongly, re∣solving as Iacob, never to let the Lord goe; and with the woman of Canaan, to take no nay or de∣niall,

but they will awake him, he shall never be rid of them. Alas, how are these things out of use? Where is watching, fasting, striving in prayer? How little are many moved (being out of the storme, and present danger themselves) whether others doe sinke or swim? but give themselves to riot and luxurie, to feasting and playing.

Wherefore God hath sent me to you againe,* 1.884 as this Scripture commeth not to my hand by chance, so neither this passage, wherewith to renue in his name, the charge I have often already given. There is a great storme, and if ever you desire to see a calme, away (with his disciples here) to Christ: What meane yee, oh sleepers, arise and call on him, and plie him with your continuall prayers; he looketh for more earnestnesse than he hath yet found: Oh pray, pray, pray, for the peace of Ierusalem. Resolve with David, One thing I have desired of the Lord, and that will I seeke after; * 1.885 that the Lord will awake, and have mercy on Sion. So much be said of this verse in generall: Now let us view the words more particularly.

Wherein (not tying my selfe to tread precisely* 1.886 in the steps of the former Analysis, though per∣haps more Logicall and exact) for more plainnesse of teaching, I observe in this verse these foure things, viz. First, who procured this calme (the Disciples:) Secondly, of whom did they procure it, of Christ; (They came to him.) Thirdly, the effect of their comming to him; (They awoke him.) Lastly, how did they awaken him, by prayer, the forme which they used, being here expressed,

(Lord, save us, we perish.) Of which in order, for their Sense, Doctrines, and Uses.

And his disciples] * 1.887 The word hath beene suffi∣ciently* 1.888 opened from the first verse of this storie, (his disciples followed him.) I will not now rehearse any thing was there said, but come to raise the Doctrines from this place.

His disciples.] Here first we learne, whose praiers* 1.889 are so powerfull with God, for themselves, and others; not the prayers of strangers, forreiners, and enemies, but of disciples, friends, and favourites, that follow him: The Lord heareth the prayers of* 1.890 the righteous, and his eares are open to their cries ^u: He is nigh to such as call on him faithfully: He will ful∣fill the desires of such as feare him; he will heare their cry, and will save them, Psal. 145. 18. It is the prayer of a righteous man is so availeable, Iam. 5. 16. If any man be a worshipper of God, and doe his will, him God heareth * 1.891. Wherefore in the great calamitie and distresse of the Church, the Prophet calleth to the meeke of the earth, to seeke the Lord x 1.892. It was Abra∣ham the friend of God y 1.893, that prevailed so much with his prayer for the Sodomites z 1.894. It was his faithfull servant Moses a 1.895, would not let him alone b 1.896, but stood up in the breach, and turned away Gods anger, that he could not destroy the people, as he said c 1.897. It was zea∣lous Phinehas d 1.898, that prayed, and so the plague ceased e 1.899. It was religious Ioshuah, who said, that he and his house would serve the Lord, Iosh. 24. 25. that by his prayer commanded the Sunne and Moone to stand in the Firmament f 1.900. It was fervent Elijah,* 1.901 whose tongue was the bridle of heaven *, opening

and shutting it by his prayer g 1.902. It was holy Sa∣muel, who by his prayer in time of wheat-harvest, obtained such a strange thunder and raine h 1.903. It was the Church, by prayers, obtained an Angell to be sent, who brake off Peters chaines, made the Iron gate to open of it owne accord, and delivered Peter out of Prison, i 1.904 &c. But God heareth not sinners k 1.905; though such doe multiply their prayers, he will not heare l 1.906; though such seeke him early, they shall not finde him, he will stand aloofe, and laugh at their cala∣mitie m 1.907: as their prayers turne to be sinne unto them n 1.908; so are they abhominable unto God o 1.909. And no mar∣vell: For how shall any call on him, in whom they have not beleeved p 1.910? No matter therefore whether the wicked pray or no; yea all their fasting, praying, and crying, not worth a straw.

But oh yee meeke, yee true disciples, yee that * 1.911 have your hearts sprinkled from an evill conscience, and bodies washed with pure water r 1.912: yee that have cleane hands, and a pure heart s 1.913: yee are Gods fa∣vourites, pray for a calme; yee are the chariots and horsemen of Israel t 1.914: stand in the gap, day and night, keepe not silence u 1.915, and give the Lord no rest * 1.916, till he have mercy on Sion.

Secondly, observe, that it is in the plurall, not* 1.917 (disciple) but (disciples) not one, or two, but (as farre as may be gathered) even all of them. And great reason: For as the penitent theefe said to* 1.918 his fellow, they were all in the same condemnation x 1.919: If the ship had sunke into the waves, they had all perished, Lord, save us, we perish. It is otherwise in many of Gods Iudgements upon the Land, as

pestilence, famine, sword: Some are more subject to the evill and misery of some of these, than the other: The poore are most pinched with famine, many rich men make great gaine thereof; but the sword doth chiefly feed on the rich: It is the rich mans wealth, maketh him a prey to the poore, hun∣gry, ravenous souldier. The rich in other Coun∣tries* 1.920 are punished with sword, the poore in our Country, with famine and want. But ye rich men know, that this is Gods judgement for your sinnes, as well as the sinnes of the poore; and if not to the same, yet (without repentance) yee are subject to greater condemnation. God hath in store such Judgements, as may more neerely touch you.

Wherefore, put your necks under Gods yoke;* 1.921 goe to Christ by prayer for the poore, have com∣passion on them beyond your power, be liberall unto them, eat no pleasant bread your selves, ab∣staine from feasting, that you may be better able to feed the hungry, and such as are forced to fast.

Observe lastly, that the Disciples, not Peter,* 1.922 Iames, and Iohn, though counted pillars y 1.923, and in many things preferred before the rest z 1.924; yet all goe to Christ to further the common good, and to helpe by prayers to procure the common salvati∣on.* 1.925 The godly poore man is sometimes out of heart to goe to Christ and pray; and the rich man despiseth his prayer, as Solomon saith, The poore mans wisdome is despised a 1.926; but know, that with Christ there is no respect of persons b 1.927: Hee hath taught the poorest man that beleeveth in him, as boldly to call God his Father, as the rich: Yea,

for their incouragement, David hath said, God for∣getteth not the cry of the poore c 1.928: he doth not abhorre, nor despise the low estate of the poore, nor hide his face from him, but when he crieth unto him, he heareth d 1.929; he will deliver the needy when he crieth, the poore and him that hath no helper e 1.930. Let them then with good comfort pray, and let not rich men despise, but ra∣ther,* 1.931 by their mercifull dealing towards them, pro∣voke them to blesse them f 1.932, and pray for them: for David saith, The man is blessed, that considereth the poore and needy, the Lord will deliver him in the time of trouble g 1.933. Therefore make you friends of the mammon of unrighteousnesse h 1.934, (saith Christ to rich men.)

If they be Disciples, intreat them to goe to* 1.935 Christ for you: Yea though you have never so great a measure of Knowledge, Faith, Zeale, and Godlinesse your selves, yet may you reape benefit by the poorest and meanest in the houshold of faith i 1.936. Yea S. Paul himselfe did often very instantly crave the prayers of all those to whom he did write, whe∣ther great or small, poore or rich k 1.937; and hoped to finde much good from such prayers l 1.938. So much for the first part, viz. the persons procuring this calme (his Disciples.) Now secondly to whom goe they? where doe they secke it?

To him] That is, to Christ, their Lord and Ma∣ster.* 1.939 The Heathenish Mariners in Ionahs storme, did cry every man to his god m 1.940. In nothing were the Gentiles more sottish, than in this, the multitude of gods and goddesses, and ascribing particular tutelar gods to particular places: Babylon had Belus; Egypt,

Isis; Athens had Minerva; and Ephesus, Diana: the Caldeans had Baal; Sidonians, Ashteroth; Ammo∣nites, Moloch, or Milcom; Moabites, Chamos; Syrians, Rimmon; and the Philistims, Dagon. Yea the Ele∣ments had their severall gods, to rule over them: As the Heaven had Iupiter; the Aire, Iuno; the Sea, Neptune; and Hell, Pluto. The times of the Yeere had also their gods: As Maia and Flora of the Spring; Ceres, of Autumne. Pan was the god of Shepherds; Aeolus of Winds; Apollo of Fruit; Bacchus of Wine. Smiths had Vulcan; Physitians, Aesculapius; Souldiers, Mars; yea and Harlots had Venus. Yea for every purpose, and occasion; yea every sicknesse, or disease, they had a god to call upon. Alas, to what purpose should I fully disco∣ver the madnesse of the Papists, who in this (if it were possible) outgoe the Gentiles, having for every Country, Place, Calling, Creature, Disease, some Saint, or other, to call upon? Our Disciples are better taught (Poperie was not then hatched, nor this point of Invocation knowne in the Church for 300 yeeres after; for it was 300 yeeres after Christ, that the Fathers used this Argument against the Arrians, Christ is invocated, therefore Christ is God) they doe not in this storme call upon Aeolus, or Neptune; Saint Nicholas, or Christopher: no, nor Noah, Moses, Ionah, or any other, who had beene in danger of Seas, and waters before; but they come to Christ the true and only Lord of Sea, and Land, and all.

Whose example let us follow. To pray to any* 1.941 other, than the true God, hath no commandement,

commendation, promise, nor warrantable example, in all the Scriptures of God. To pray to dead Saints, is a dishonour to the living God; and as great offence to make a new, as to denie the true God. God hath commanded, Call on me in the day of thy trouble n 1.942: Christ hath taught us to pray, Our Father which art in heaven o 1.943: David renounced all other, Whom have I in heaven, but thee p 1.944? Who are Peter, or Paul? Samuel, or Moyses? Gabriel, or Michael? or the Virgin Mary her-selfe, though more excellent than they all? yet who are any or all of these, that we should give them divine honour of Adoration, Invocation, or Intercession * 1.945? Nay, howsoever the Papists doe plead it as a matter of honour, and say, in denying this, we dishonour the Saints: it is not so; we give to the blessed mother* 1.946 of God, and all the glorified members of Iesus Christ, all honour bounded with modestie and so∣brietie; and never any learned Protestant did with tongue, or pen, out of Pulpit, or Presse, once touch the hem of their garments, to deprive them of the least reverence, which the word of Truth hath taught us to give; and specially consisteth in thankfull commemoration, and carefull imitation of their renowmed vertues † 1.947: but to pray unto them in our wants, and necessities, is to give them such honour as is due unto God: And if Olympias the Mother of Alexander the Great, wrote to her sonne, when he stiled himselfe, the sonne of Iupiter, not to doe it, for feare of procuring the envie and displeasure of Iuno; I dare say, it is a matter not only displeasing to God, but to the Angels and

Saints themselves: Did an Angell here on earth, refuse that Iohn should bow the knee of his bodie to him, and charge him, See thou doe it not, I am but thy fellow-servant, worship God q 1.948; and will they be contented now that the knees of mens hearts be bowed, and prayers powred out unto them? No, no, if it were possible for them to heare such unlaw∣full prayers of men, they would with both hands (as we say) put them from them, and labour to purge themselves, Not unto us, Lord, not unto us, but to thy Name, be such honour ascribed r 1.949. Shall prayer, which one (of their best * 1.950 Writers) saith, doth com∣prehend the whole worship of Religion and Piety, shall this be given to creatures? Oh keepe your soules unspotted of such a sinne: when yee pray, pray as the Disciples here by their examples have taught you, pray unto God, who only is able and willing, to heare and helpe you.

Thirdly, what doe they, being come to Christ?* 1.951 doe they sit, leane, or lie downe, and dispose them∣selves to sleep with him? No, but as in the storme, the Ship-master awakened Ionah; so in this storme the disciples awakened Christ: or, (as the word sig∣nifieth) they raised him up † 1.952. Yea the word in ma∣ny places is used, where mention is made of the resurrection; as, Destroy this Temple, and in three dayes I will raise it up s 1.953: and, Many bodies of Saints which slept, arose t 1.954: and, If Christ be risen from the dead, how say some among you, there is no resurrection of the dead u 1.955? In which, and many other places, and specially in that Chapter to the Corinthians, the word of my Text is used, and not

improperly: for what is deep, fast and sound sleep, but the image, and brother of death? Now Christ was in a fast or dead sleep (as we have heard) and therefore the Disciples are said, to raise him, as it were, from the dead.

For the letter, it is probable, that they awakened* 1.956 him very turbulently, and irreverently, for their feare was great, and faith small: Their words (as we shall heare) bewrayed a great deale of passion; and as death is of all fearefuls the most fearefull to nature, so doth it dispense with ceremonies, and complements, and take away all respect of persons. What are the clamours, vociferations, and cursita∣tions of men in perill of drowning? We need not inquire of Seneca, Virgil, Ovid, and other Heathen, for the Psalmist witnesseth, saying, They are even at their wits end, and cry to the Lord in their trouble * 1.957: and in Ionahs storme, the Mariners being afraid, cried every one to his god, and cast out their wares x 1.958. Howsoever then, at other times, the Disciples car∣ried themselves in words, deeds, and gesture, hum∣bly, dutifully, courteously, yet feare of death now made them forget themselves, and offer violence with tongue and hand, they cried with their tongues, and at least jogged him with their hands, never ceasing till they had awakened and raised him. But I leave the letter. The word being fully opened, in mysterie, affordeth us two singular and usefull instructions, and specially for these times: the former from the Disciples awake∣ning; the latter from the Master awakened: in them importunitie, in him opportunitie. They

awaken him suddenly; hee awakeneth seasona∣bly: they awaken him violently; hee awakeneth voluntarily.

For the first:

From this Example of the Apostles wee learne* 1.959 to be importunate with God in our praiers, and never give over till we do awaken him, and that he doe heare, arise, and helpe us: Christ is fast on sleepe, the disciples come unto him; and the lesse he seemeth to heare or regard, the more doe they cry, and never give over till they awaken him.

This doth the Prophet require; Yee that make* 1.960 mention of the Lord, keepe not silence, and give him not rest, till he establish and make Ierusalem a praise in the earth y 1.961: Christ biddeth vs aske, seeke, knocke z 1.962; Yea and commendeth such as offered violence to the kingdome of God, and tooke it by force a 1.963. Where he speaketh not of any corporall or naturall, but of a spirituall force; and the strength of the soule speci∣ally* 1.964 consisteth in two things (as the hands therof:)

First, in Faith, which laieth hold on all the pro∣mised* 1.965 mercies and goodnesse of God, and will not part with them, or let goe; as Iob professed, Though the Lord should kill mee, yet will I trust in him b 1.966.

The second, is fervent Praier, which (as it were)* 1.967 striveth with God, breaketh open the doore of hea∣venly treasures, and enricheth it selfe with what it wanteth: So the Apostle requireth the Romanes to continue instant in prayer c 1.968; Yea, that they would strive together with him in prayers to God for him d 1.969.

Thus did Iacob, he wrestled with God, and would* 1.970

not let goe his hold, till the Lord blessed him, though he received a blow which lamed him; yet hee would have a blessing, though it cost him a limbe e 1.971; he wept and made supplication, and by his strength had power with God f 1.972. Moses so en∣countered God with his praiers, that Hee intreated him to let him alone g 1.973: And the woman of Syrophae∣nicia would take no nay, but in the end overcame and received both commendation and reward; Oh woman, great is thy faith, be it unto thee even as thou wilt h 1.974. Dixeris, nisi accepero non recedam: pror∣sus accipies. Chrysost.

If we make application, whatsoever our owne* 1.975 estate be, yet the Church of God standeth in need of our best praiers; our brethren in France and Ger∣manie are vnder the firie triall; how calme soever our Sea be, there is a great storme in theirs, and the ship even covered with waves, and Christ fast on sleepe. Oh that he would arise, as David praied, Let God arise, and let his enemies be scattered, let them also that hate him flie before him, as smoake is driven away, &c i 1.976. Yea, oh that he would but awake * 1.977, yea lift up his eye-lids, and but looke at his enemies, as sometimes he looked vpon the hoast of the Egypti∣ans, thorow the fierie and cloudie pillar, and then all the hoast of the Egyptians was troubled k 1.978. But alas no marvell that the Lord sleepeth, and (as it were) void of sense and care, suffer all to goe to wrecke and ruine, seeing we doe not awaken him with our praiers: the most pray not at all; others, though saying often the Lords praier, or some other, yet know not what they aske; and the best pray negli∣gently

and coldly, & if they come neere to God with lips, yet the heart is farre off l 1.979. Their praiers are but the labour of lips, without fervencie of spirit, ear∣nest intention and contention of the soule; our bo∣dies in Church, our mindes at home; Gods Al∣tar is without fire, prayers without heat; tongue and heart are strangers, the one knoweth not what the other is doing. Whereas he would have his blessings (as it were) wrung out of his hands by spirituall violence: a sluggish and drowsie praier getteth nothing “ 1.980, it is no better than babbling m 1.981.

Oh would you be glad to see a calme? Goe to* 1.982 Christ by praier; pray, pray, pray, for the peace of Ierusalem. Many cannot otherwise helpe the Church, but none so poore that cannot this way, as I have lately shewed; and be bold suiters, God delighteth in an holy instancie and importunitie; hee hath taught it by the example of a man comming to borrow bread of his friend at mid∣night n 1.983: and by the parable of the wicked Iudge, being overcome by the importunitie of the poore widow o 1.984; yea sometimes the Lord maketh as though he did not heare, and doth purposely de∣ferre to helpe, because he would set an edge on our desire, and provoke us to pray more instantly and fervently: So he suspended the Syrophaenicians suit, as it were, to hold her long in his companie, his eares being more delighted to heare her redoubled obsecrations, than the sweetest instrument of Mu∣sicke; it tried faith, won a soule, occasioned a mira∣cle. Wherefore the Apostle requiteth so often, not onely that we pray, but that wee pray continually p 1.985;

and that wee be instant q 1.986; and labour in them s 1.987; and that wee watch in them s 1.988. I•• ever wee will a∣waken Christ by praier, wee must watch in them our selves, a sluggish praier doth but ••ull him on sleepe. And herein many come justly to be taxed* 1.989 and reproved, for either they pray of custome and fashion without any sense; or no sooner have knee∣led down & lifted up hands and eyes to heaven, but forthwith if they go so far, (as if they were asleep, or in an heavy slumber) they have forgotten before whom they have presented themselves, and what is the thing they have in hand; or if for a while they hold out well, yet by and by they will suffer Satan to carrie away their mindes and set them on other things. The Disciples did not so here, and dost thou thinke to awaken God when thou callest on him with yawning, halfe asleepe, halfe waking? Or dost thou thinke to obtain any good blessing at Gods hands, by a cold, sluggish and drowsie prai∣er? No, no, as the pra••er of faithfull fervencie is an excellent service to God, both exceeding plea∣sing and available to bring downe many blessings from the Lord, &c. So, an idle perfunctorie praier is exceeding displeasing and taking of his name in vaine, and only mightie to pull downe curses. Oh pray then, but take ••e••d how you pray, be fervent in praier, and put up your supplications with sobs, sighs, grones, teares, and all earnest intention of soule and bodie. Double, treble, yea multiply your praiers and supplications for your selves, and for his people, vnc••ssan••ly importune him; and as Moses, Nehemiah, and Daniel, urge his mercies,

compassions, promises, glorie, blasphemie of ene∣mies, &c. Oh this is the way to awake him; but cold suters prove cold speeders.

And because (though the spirit be willing, yet)* 1.990 the flesh is weake t 1.991; even Moses his hands grew wearie u 1.992; as hee had Aaron and Hur to helpe to stay them up; so quicken thy spirit by fasting and meditation: and therein consider, both how hap∣py thou art, if God heare and grant thee thy bles∣sing thou desirest; and how exceeding miserable and wretched thou art, if he deny thee. It is a true Proverb, That life is sweet, and no marvell, for it is the greatest blessing unto man, and whereon all earthly blessings have so farre their dependance, as it ceasing, all they also cease to be the Disciples: considering their life and all earthly happinesse was now at stake; if the storme cease, they shall arive at the haven where they would be, and enjoy ma∣ny comforts; but if the ship sinke, they drowne, and then farewell life and all earthly good; this maketh them come to Christ, and in this needfull time so importunately awaken him.

Secondly, observe in Christ awakened, opportuni∣tie* 1.993 in helping; though he slept soundly, and long, yet he awakeneth in good time, to rebuke winds & seas; though he suffer great danger to be threatned, and his disciples are exceedingly afraid, yet he suf∣fereth no hurt to be done, in good time he awaketh and all is well. Which teacheth us, that howsoever it pleaseth God, many times to turne the deafe eare to the prayers of his children, and to delay, and de∣ferre to helpe them, and let things come into despe∣rate

extremitie, (for the triall and exercise of their faith, hope, patience, and godlinesse; and that his blessings, when they doe come, may be the more welcome, and thankfully received, and he the more honoured, and his glory seene) yet he never failed, nor will faile in his good time, to awake, heare, and helpe.

He was on sleepe, when his people were in such* 1.994 distresse at the Red-sea banke, that they thought on nothing but graves, and where to be buried: but hee was awake, when hee looked on the hoast of the Egyptians, out of the fiery and cloudy pillar; when the waters returned, and drowned them all, there was not one of them le••t; and then his people praised God on the drie land * 1.995. He was asleepe when Samaria was besieged, and there was so great a famine, that an As••es head was sold for fourescore peeces of silver: but he was awake, when he strucke the Syrians with feare, and made them flie, and crie, and leave such plentie in their campe, that a measure of fine flower was sold for a shekel, and two measures of barley, for a shekel; then said the Lepers, This is a day of good ti∣dings, and doe we hold our peace x 1.996? God was asleepe when Ierusalem was besieged, and Rabshekah so rai∣led on the living God, and those that trusted in him: but he was awake, when he sent an Angell, who i•• one night destroyed an hundred, fourescore and five thousand of them y 1.997. He was on sleepe, when there came such a multitude against Iehoshaphat and Iu∣dah, that he confessed, We have no ••••••••t against this great companie, neither know we what to doe? But he was awake, when they destroyed one another, and

Gods people in the valley of Berachah blessed God, saying, Praise yee the Lord, for his mercy endu∣reth for ever z 1.998. He was asleepe, when Haman obtai∣ned a Decree, that all the Iewes should be de∣stroyed; oh then was Shus••an in perplexitie: but he was awake, when by meanes of Queene Hester, that Decree was made void, Haman and his sons han∣ged, many of the people of the Land became Iews, and they celebrated daies of feasting and joy a 1.999.

Oh then, let Gods people in all their distresses* 1.1000 so plie God with their prayers, as yet with patience to wait his good leasure for deliverance: all times and seasons are in his hands, and hee knoweth best when to helpe; only be assured, hee will not over∣sleepe himselfe, but awake as one out of sleep, and as a Gyant refreshed with wine, he will smite his enemies in the hinder parts, and put them to a perpetuall shame. Psal. 78. 65. Never any trusted, and waited on him, and were ashamed. O Lord (say his people) wee have waited for thee, in the way of thy judgements b 1.1001. And marke the issue; Loe, this is our God, wee have waited for him, and hee hath saved us c 1.1002. Oh then, wait, wait on God, Even as the eyes of servants and hand-maids, wait upon the hands of their masters and mistresses, so in all distresses, let us wait upon God, till he have mercie upon us d 1.1003: For, blessed are all they that wait for him “ 1.1004.

And here give me leave to reprove a common* 1.1005 fault amongst men, who take upon them to pre∣scribe the Lord when he shall helpe; and if they be not heard by and by, and their hastie desires be not satisfied, they grow impatient of delay, and say

with the King of Israels messenger, What should I wait for the Lord any longer e 1.1006? If he will sleepe, let him sleepe. If they have prayed once or twice, and be not heard, they fling away in a cha••e, make ship∣wrack of patience, forfeit their confidence in God, rely upon other meanes, yea seeke to the Devil and his instruments. Yea even Gods owne children, do sometimes grow impatient, and doe wonderfully bewray their infirmitie in this kinde, not only mur∣muring inwardly in their soules, if they lye long under some great affliction, and have powred out their suits unto God, for ease, comfort, and delive∣rance; but also speaking unadvisedly with their lips; Alas, I have many times called on God, and made mine humble suit unto him for comfort, but I finde none, the Lord seemeth to hide his face from mee, to turne the deafe eare: What would you have me to doe? I am cleane out of heart, weary of praying; I feare me, the Lord is angrie with me.

Oh let us labour to strengthen our selves against* 1.1007 this weaknesse, in patience possesse our soules f 1.1008: The vision is for an appointed time▪ though it tary, wait for it, it will surely come, and will not tary g 1.1009; Yet a little while, and he that shall come, will come, and will not tarie. Heb. 10. 37.

Iacob wrestled long, and was almost out of breath,* 1.1010 yea received a blow, whereon hee halted all the daies of his life; yet at last received a blessing h 1.1011. The woman of Canaan received many a checke; yet at last obtained her desire, and ••rought a miracle by the force of her prayer, saying to the eares and mouth of her Redeemer, Ephata, be yee opened, so

they were; and he said, Oh woman, great is thy faith, be it unto thee even as thou wilt i 1.1012. The storme hol∣deth on, that they are in exceeding perill, and like all to be lost and perish, but at last, and in good time, Christ awaketh. I say then with David, Wait on the Lord, and he shall strengthen thine heart, wait I say on the Lord k 1.1013. So I proceed to the last part, in the procuring of this calme, viz. their prayer, in these words expressed.

Lord, save us, we perish.] In the history of Ionah* 1.1014 we reade, that in the storme, the sea by no meanes could be calmed, or the Mariners safe, till Ionah was cast into the sea l 1.1015. Howsoever Ionah was a fi∣gure of Christ in his buriall m 1.1016; yet not in his drow∣ning. As Saint Paul said of the ship-men (seeking under a colour to escape) Except these abide in the ship, yee cannot be saved n 1.1017: so I say, Except Christ abide in the ship, they cannot be saved. Those Kings, Princes and Governours, who upon the storme, goe about to cast Christ, and his Golpell, and those that professe it, over-boord, take the only course to ••uine their state. Th••se Disciples were wi∣ser than so, they lay not hold on Christ, to cast him into the sea, but seeke to awaken him by prayer, Lord, save us, we perish. Whensoever any storme ariseth in Church, Common-wealth, or soule, they are safest, that cleave fastest to Christ, for he is the Saviour of all, and specially of them that beleeve o 1.1018.

Now let us in the first place, compare the three* 1.1019 Euangelists, who doe record this story; wherein three things offer themselves to be observed.

First, the forme and manner of phrase is varied.* 1.1020

Our Euangelist expresseth it in the forme of an humble prayer, Lord, save us, we perish; but S. Marke layeth it downe in manner of an angrie and pettish expostulation, Master, carest thou not that wee pe∣rish p 1.1021? The same also that David used, Will the Lord cast off for ever? and will he be favourable no more? Is his mercy cleane gone for ever? doth his promise faile for evermore? Hath hee forgotten to be gracious? and wil he shut up his louing kindnesses in dis∣pleasure r 1.1022? Yea, and all the people of God; Vp Lord, why sleepest thou? awake, and be not absent from us for ever s 1.1023: And againe, Why withdrawest thou thine hand, why pluckest thou not thy right hand out of thy bosome t 1.1024?

O Lord, how great is the weaknesse of Gods people! How great their boldnesse, that being but wormes, and dust and ashes, they dare so speake to the eternall Maiestie! even quarrell with him, that is able to destroy both body and soule. David ac∣knowledged, it was his infirmitie u 1.1025: It was these disciples infirmity, it became them well to pray, but very unseemely, ye•• and dangerous▪ to expostulare and contest with Christ. Let us strive to follow them in that which is good, and leave them in that which is evill.

Secondly, whereas our Euangelist hath it but* 1.1026 single, Lord, save us; Saint Luke expresseth it with a double appellation, or with ingemination of the ti∣tle, Master, Master, which intendeth their earnest∣nesse and fervencie in prayer.

Thirdly, they doe greatly vary the title which* 1.1027 they give him; yea the three Euangelists doe use three severall titles, which (though the Latine and our English expresse not) are very significant and emphaticall in their originall proprieties; S. Markes title is, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which in English signifieth a Teacher of letters, manners, or any Art “ 1.1028; in re∣lation whereunto, they were called disciples, scho∣lars, or learners. A reverend title, which they often gave him, and he assumed; Yee call me Master, and say well, for so I am * 1.1029; and presseth the use of it; the disciple is not aboue his Master x 1.1030. Saint Lukes title is, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which signifieth in English a Defender, a present Helper “ 1.1031; such as in times of warre, are sworne brethren, to live and die together, commiles, succenturiatus; and in times of peace, Guardians of infants. Shepherds have the same title, who are de∣fenders of their flockes * 1.1032; and Aristotle calleth Magistrates so, who are to defend their subjects from wrongs or hurts † 1.1033. A sweet title this is; for how safe are they, whose defender the Lord is?

The title in the Text is, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which signifieth power or might: Answerable to that glorious Te∣tragrammaton, Iehovah, which the Septuagint con∣stantly translate thorowout the old Testament, in this word, an essentiall title, and in the Hebrew, not given to any, but the true God; and this in the Greeke is the most common title Christ had, and by him acknowledged; Yee call mee Lord, and yee say well, for so I am y 1.1034.

The titles well considered, afford two waightie

Arguments or Reasons, why they pray to him, and he is to heare and helpe them. In that he is their Teacher and Defender, sheweth his willingnesse: for will such an one suffer his Scholars and Pupils to perish? In that he is Lord and Iehovah, he is able to deliver them: So they pray unto him with Con∣fidence, because he is their loving Master and De∣fender: And with Reverence, because he is their Lord and God. In that he is their Master, they pray in love; in that he is their Lord, they pray in feare: Hee being their Master, they are not timidi, over∣fearefull: He being their Lord, they are not tumi∣di, over-bold: but pray with love and reverence, as David counselleth, they rejoyce with trembling. So much for the Observations inlightning the Text; and arising from comparing of the Euangelists.

Now for our more orderly proceeding, note, in* 1.1035 this their prayer, two parts, viz. First, a Petition, [Lord, save us.] Secondly, a Reason, taken from their great jeoperdie [we perish] q. d. Lord save us, for we are in danger now to be drowned. Of the Petition, first generally, and then particularly.

The words are cleare and plaine for their sense.* 1.1036 Only by the way note in one word, that to save (in a strict sense) is properly to deliver from the guilt and punishment of our sinnes, as the Apostle saich, There is no other name wherby to be saved z 1.1037: & this is the Reason why Christ was called Iesus or Saviour, because he saveth his people from their sinnes a 1.1038. But in a larger sense, it signifieth to preserve from some bodily hurt; and this appertaineth to Christ also, in which respect, hee is called the Saviour of all

men b 1.1039; that is, in regard of this present life, as Saint Ambrose expoundeth it “ 1.1040; For in him we live, move, and have our being c 1.1041; without whose good plea∣sure, not an haire can fall from our heads d 1.1042; yea, He saveth both man and beast e 1.1043: Or, as our last Transla∣tors more fully expresse the sense, Hee preserveth both man and beast, and that is the sense of this place: Lord save us, Lord preserve us from these raging waves which threaten imminent death unto us. So much be said for opening the sense of th•••• their Pe∣tition.

Hence first in generall, we learne, that affliction,* 1.1044 distresse, and perplexitie, is the best school-master or mistresse of prayer “ 1.1045. Which thing the Prophet teacheth from his owne experience: Lord, introu∣ble have they visited thee, they powred out a prayer, when thy chastening was upon them; like as a woman with childe, that draweth neare the time of her delive∣rie, is in paine, and crieth out in her pangs, so have we beene in thy sight, O Lord f 1.1046. And another Prophet saith, In time of trouble they will say, Arise and save us g 1.1047. Yea, God himselfe hath said, In their afflicti∣ons they will seeke me early h 1.1048. Wherefore David prayeth for his enemies good, in this forme, Fill their faces with shame, that they may seeke thy name, O Lord i 1.1049. Let Moses see the people of God in great danger, and then he will crie to the Lord k 1.1050. Let An∣nah be barren, and Peninnah checke her and pro voke her, and then shee will weepe, and powre out even her soule in prayer l 1.1051. Let God turne away his face from David, and he will get unto his Lord right humbly m 1.1052. Yea, if hee come into the deepes, hee

will crie unto God n 1.1053: Let Ionah be cast into the sea, and devoured of a Whale, and he will pray out of the fishes belly; and crie, by reason of his affliction o 1.1054: Let the woman of Canaans daughter be grievously vexed with a Devill, and shee will pray to Christ, yea follow after him, and take no deniall p 1.1055: Let there arise a storme, that the Disciples are all like to be drow∣ned, and then you shall heare their prayers, Lord, save us, &c. Let Pharaoh be plagued, and if he can∣not pray himselfe, he will intreat Moses and Aaron to doe it for him q 1.1056.

And surely (amongst others) this is one singular benefit of affliction, that it provoketh prayer, than which, there is nothing more pleasing to God, or profitable to our selves; yea this is not the least benefit, from the great troubles which have be∣fallen the Church and people of God, that God hath received many a sigh, sob, groane, teare, and prayer; which else he had not knowne.

Well, if Affliction be the Mistresse of Prayer,* 1.1057 surely never were Gods people more taught to pray, than in these daies; such warres, and rumours of warres, troubles, distresses, perplexities on eve∣rie side; Oh pray for the peace of Ierusalem r 1.1058.

But alas, herein we are generally too cold and* 1.1059 negligent; how are publike humiliations and so∣lemne assemblies, in fasting, weeping, mourning, and confessing of sinnes laid aside, and as it were worne out of date? How justly may God com∣plaine of us, as sometimes he did of his owne peo∣ple; I called to fasting, weeping, mourning, baldnesse, and girding with sack-cloth: But behold joy and glad

nesse, slaying oxen, and killing sheepe, eating flesh, and drinking wine: Let us eat and drinke, for to morrow we shall die s 1.1060: Or who in private is so affected with the calamities of their brethren, as feelingly and fer∣vently to pray for them, in the words of my Text, Lord, save them? No, no, in stead of fasting and praying, we feast and play, we wanton and riot it still; we thinke our selves out of danger, in sure har∣bour, and are therefore senslesse of the miseries of our brethren, few as they ought doe pray for them; a sinne which once God threatned, This is revealed in mine eares; surely this iniquity shall not be purged from you till yee die, saith the Lord God of hoasts t 1.1061. Oh arise and call upon God, in this troublesome time, that we perish not.

Secondly, hence we may learne, how powerfull* 1.1062 even a short prayer is with God, so it be fervent; yea therfore short praiers commonly most power∣full, because commonly most fervent “ 1.1063: The coun∣sell of Salomon is, Let thy words be few u 1.1064: The coun∣sell of Iesus the son of Swach i••, Make not much bab∣bling when thou prayest * 1.1065: Ye••, Iesus ••he Son of God, and wiser than Salomon, biddeth, When we pray, to use no vaine repetitions z 1.1066.

In all which, long prayers are not simply for∣bidden,* 1.1067 discommended or disgraced, so they be with ferven•••• of spirit, and without opinion of be∣ing heard for much babbling sake: A great part of the day at a publike fast was spent in prayers, and confes∣sion of sins y 1.1068: And though our Saviour Christ ma∣ny times were very briefe yet he spent whole nights in prayer z 1.1069: And a large Chapter is but one of his

prayers a 1.1070; therefore most sweet and powerfull are the long prayers of Gods people, when time place and occasion serve; but because even Moses his hands grew heavie b 1.1071; and though the spirit be never so wiling, the flesh is weake c 1.1072, and quickly dulled and distracted, and no prayer is further heard, or pleasing to God, than it is fervent; therefore the Scripture prayers, which have most prevailed with God, are most short; and but as holy ejaculations: Moses [cried] but spake never a word d 1.1073: Annah powred out her soule, and wept sore, but spake not e 1.1074: The prayer of the Leper was, Lord, if thou wilt, thou canst make me cleane f 1.1075: The prayer of the blind men, O Lord, Sonne of David, have mercy on us g 1.1076: The prayer of Christ for himselfe; Father, if thou wilt, let this cup passe from me; and againe the same words h 1.1077; and for his enemies, Father forgive them, they know not what they doe i 1.1078: The prayer of the Publican, God be mercifull to mee a sinner k 1.1079: The prayer of the father of the sicke childe, Lord helpe mine unbeleefe l 1.1080: The prayer of the penitent theefe, Lord remember me when thou commest into thy King∣dome m 1.1081: The prayer of Saint Stephen for his perse∣cutors, Lord lay not this sinne to their charge n 1.1082. The prayer of the Disciples here, because the time was short, death at hand, place inconvenient, and di∣stractions many, they beg all, in a few words, and couch a great deale of devotion in a little roome; Lord, save us, we perish.

All which I observe, for the speciall comfort of* 1.1083 such as mourne in their soules, because of their want in this kinde, and are much assaulted with

this temptation, that they cannot pray, and there∣fore cannot be Gods children, because they have not Gods spirit. Indeed, the Spirit of God is cal∣led the spirit of supplication o 1.1084; and it is an excel∣lent gift of the Spirit, and much to be desired, whereby a man or woman, (when times, places, and occasions serve) are able to lay open their wants, and (in Scripture phrase) to expresse their desires; but yet the Apostle saith, The Spirit doth helpe our infirmities with sighes and grones which can∣not be expressed p 1.1085; yea if thou canst say no more, but as thou hast heard, Lord save us, Lord have mercy, Lord remember, Lord helpe mine unbeleefe; If faithfully and fervently, these are most power∣full prayers with God: yet strive to increase in this grace, for God may accept at the beginning, what he will not afterwards be content withall▪ yea, whosoever useth this gift aright, shall doubt∣lesse finde a gracious increase therein. And so much be said of the petition in generall: now let us view it more particularly.

It is short, and in most languages that I know,* 1.1086 hath but three words, I say (in most) for such is the elegancie of the Hebrew Language, affixing the Pronounes, that in it here are but two † 1.1087; yet in Greeke, Latine, and English, three * 1.1088. Which three words containe so many vertues in this, and in all godly composed prayers: The first noteth the par∣tie, to whom all prayers are to be made, (Lord.) The second, the blessing they crave, (salvation.) The third, communitie and love, (us) Lord save us.

For the first, they pray to the Lord, not to the* 1.1089 Lady: to change the Gender is Popish wicked∣nesse. A Reverend Bishop * 1.1090 hath truly observed, that it is a sufficient challenge to all the Papists, that in so many prayers of both ancient and righteous Patriarcks, Prophets, Iudges, Kings, registred in the Booke of God, and in an hundred and fiftie Psalmes, an hundred whereof at least are prayers and supplications, and in all the devout requests that the Apostles of Christ, and other his disciples, sent into Heaven, (if they take the pen of a Writer, and note from the beginning of Genesis to the end of the Revelation) they cannot finde one directed to Cherub or Seraphim, Gabriel or Raphael, Abraham or Moses, or Iohn Baptist after his death, or any other creature in Heaven, or Earth, save only to the Lord, and his Anointed; yea, for above two hun∣dred yeeres after Christ, Intercession of Saints was not heard of: Origen was the first that broached it † 1.1091; not as the publike doctrine of the Church, but as his owne private conceit: above three hundred, that Basil, Nyssen, and Nazianzen, gave some occa∣sion of prayer to the dead, by their Rhetoricall speaking unto them: Yea till 500 yeeres, Invoca∣tion of Saints was not received into the publike Liturgie of the Church: For it was after 400 yeeres that S. Augustine said, We doe not make gods of Mar∣tyrs, they are named of the Priest, but no prayer is made unto them “ 1.1092: And it is said, that Petrus Gnaphaeus, an Heretike, did first put Invocation of Saints into the publike prayers of the Church * 1.1093. See how new this corruption is, which the Church of England

hath godly reformed, and in her approved Homi∣lies † 1.1094 requireth foure things in the par••ie to whom we are to pray, viz. First, that he understand where∣of we stand in need: Secondly, that he heare our prayers: Thirdly, that he be willing: And lastly, that he be able to helpe. Finde these in any, but in the true God only, and then wee may pray unto them: otherwise, wee may pray as fondly as the Papists, who pray to the Virgin Mary (for example) to pray to Christ for them: and then they pray to Christ, that he would accept of Maries prayers for them * 1.1095. Thus are men puckled, when they follow their owne conceits, and leave the light of Gods word. Oh, call on me, saith God p 1.1096: and come to me, saith Christ q 1.1097. So doe the Disciples here, so doe we ever, when we pray, Lord, save us.

Save] Nothing so pleasing to the Saviour, as* 1.1098 to come to him for life and salvation. He complai∣ned of his people, Yoe will not come to me, that yee might have life r 1.1099, yea being a faithfull Creator s 1.1100, and Saviour of all men t 1.1101, he is well pleased, that in times of danger, men should call on him for bo∣dily preservation, Lord (save) us▪

But let us learne from this Example (if we desire* 1.1102 to be heard) to pray only for such things as are needfull. Christ hath taught us to pray for bread, not gorgeous apparell, stately houses, great livings and honours: for howsoever (according to seve∣rall places, callings, and charges) some men may pray for much more than others; yet if our de∣sires be boundlesse, and we proceed from necessa∣ries, to crave wanton superfluities, we offend, and

as S. Iames saith, Yee aske, and receive not because yee aske amisse, that yee may consume it upon your lusts * 1.1103. Our learned Academick saith, It is not lawfull, nor doth stand with a good conscience, to seeke for any more, than is sufficient for preservation of us and ours “ 1.1104. If any thinke him too strict, let him hear∣ken what Saint Bernard saith, Let thy prayers which thou makest for temporall matters, be restrained ever to things necessarie * 1.1105. If any yet thinke that devout and mortified Cloysterer, too strait laced, let them heare what S. Augustine a Bishop saith; If any man shall say, Lord increase my riches, and give me so much as thou hast given to such an one, and such an one, I thinke that man in the Lords prayer will finde no such direction ¶ 1.1106. Iacob prayed but for bread to eat, and clothes to put on * 1.1107. Solomon prayed but for food conventent, and neither for riches, nor povertie x 1.1108: Lepers to be made cleane y 1.1109: blinde men to see z 1.1110: and the Disciples to be preserved in the storme: Christ heard them and was well pleased.

Oh let us be moderate and wise in our desires.* 1.1111 Indeed Christ his promises are very large and ge∣nerall; Whatsoever yee shall aske my Father in my name, he will give it you a 1.1112. And againe, If you shall aske any thing in my name, I will doe it b 1.1113. But an an∣cient Father saith, True prayer is a request of such things, as are fit for God to give, and us to have c 1.1114. And another saith, No man can aske in the name of the Saviour, that which is against salvation d 1.1115.

For our better direction therefore we must note, that if we will be heard, we must only crave bona, & bene, good things, and for good uses and pur∣poses.

Good things are of two sorts, viz. abso∣lute,* 1.1116 or respective. Graces spirituall, and necessarie for salvation, as Faith, Repentance, Remission of sinnes, &c. are absolutely good, never evill to any, and therefore we may absolutely aske them: but all corporall and earthly blessings, as Health, Wealth, Honour, are not absolutely, but respective∣ly good, as it shall please God to sanctifie them, and therefore are not absolutely to be asked, but with condition, submitting our selves to Gods will † 1.1117; as the Leper did, Lord (if thou wilt) thou canst make me cleane † 1.1118: if such or such a blessing be for thy glory, and my good, grant it unto me.

And as we must aske good things, so to good* 1.1119 uses and purposes; as Solomon begged wisdome, whereby he might goe in and out before the people d 1.1120. For the Minister of the word, to beg increase of knowledge, preservation of health, libertie, that he may doe God and his Church service: the Magi∣strate, to aske understanding and courage, that he may the better execute Iudgements betwixt man and man: the man that asketh increase of wealth, that he may more cheerefully serve God, and be better able to help and releeve such as are in want; this is to aske good things wel, and to good purpo∣ses, & such may looke to receive what God know∣eth to be indeed for their good: but to aske exqui∣site knowledge and learning, because they would excell in Poysoning, Sorcery, Witchcraft, and such like damnable Sciences; or wealth, that they may oppresse their neighbours, or compasse their sinfull desires; or health and strength of body, to

revenge wrongs, or devoure wine and strong drinke, and follow their pleasures. These aske good things amisse: neither let such looke to receive; yea it is great mercy in God to denie † 1.1121: as a father in his love, denieth a knife, or sharpe-edged toole to his childe, which he knoweth to be dangerous and hurtfull to him. The Disciples knew not of what spirit they were, that desired fire from heaven upon the Samaritanes e 1.1122: Peter wist not what he said, when he desired to have three Tabernacles built on Mount Thabor f 1.1123. The Disciples that desired to sit one on the right hand, and the other on the left hand of Christ, knew not what they asked g 1.1124. Whatsoever we aske, let us aske according to his will, and he hea∣reth us h 1.1125; if not according to our will, yet to our profit, and as is best for us.

Here wee see how earnest the Disciples were* 1.1126 with Christ for the temporall good of their bodies, Lord, Lord, save us: How much more earnest should we be with him, for the eternall good of our soules? and importunately to beg those excel∣lent gifts of Knowledge, Faith, Repentance, Re∣mission of sinnes, Sense of Gods love, Patience in adversitie, Lowlinesse in prosperitie, Peace of con∣science, Ioy in the Holy Ghost: as Christ hath counselled, First seeke the kingdome of God, and his righteousnesse i 1.1127; and as the Apostle counselleth, Set your affections on, and seeke those things which are above k 1.1128. Was Christ well pleased with his Disciples that craved the saving of their bodies? and is he not much more pleased we should call and cry unto him for the salvation of our soules?

seeing hence he hath his glorious name, whereat every knee must bowe l 1.1129, and is able perfectly to save such as come unto him m 1.1130.

But herein our great dulnesse and negligence* 1.1131 commeth justly to be taxed. We are very sensible of our bodily, and senslesse altogether of our spi∣rituali wants: if wee be naked and cold, wee are pinched with it, and all our care is for fewell and apparell: if we be hungry, how greedy wee are for food? In this time of Famine, how the hungry poore runne from doore to doore, pitifully and im∣portunatly begging bread? Whose heart doth not earne to see the ghastly countenances of poore pri∣soners in their chaines, and thorow their grates craving releefe? How doe such as have money, plie the market for corne, and if they have it not in one, runne to another, and strive who shall be first served? How did the leprous, blinde, and diseased flocke to Christ for cure? And if in these dayes there were a man knowne to cure all diseases, how would they seeke to him by Sea and Land, yea sell House and Land, to get helpe? And if the life be in danger by fire or water, then what crying is there, Lord save us? But alas, our soules are ready to starve, and we doe not hunger; are naked, and we care not for garments; sicke and diseased, and we seeke not to the Physitian: yea, we are in dan∣ger every moment to sinke into the pit of perdition, and for ever to be lost in hell and destruction, and yet we cry not to Christ for helpe, Lord save us.

And the reason hereof is, because we doe not* 1.1132 know our selves to be lost, and ready to perish; but

with those of Laodicea, say, we are rich, and increased with goods, and have need of nothing, and know not, that we are wretched, and miserable, and poore, and blind, and naked, Rev. 3. 17. That which caused the Disciples here to cry so earnestly to Christ to be sa∣ved, was the sense of miserie; they saw if he pre∣sently helped not, there was no way but one with them, they were drowned every mothers childe, they must all presently perish: & certainly none can earnestly seeke and crave salvation, that doe not feele themselves to be most miserable sinners, un∣der the wrath of God, utterly lost in themselves, & looke every moment to be swallowed up of death, hell, and condemnation. Christ came to seeke and save that which is lost n 1.1133; and was sent only to the lost sheepe of the house of Israel o 1.1134; came not to call the righ∣teous, but sinners to repent p 1.1135: i. such as in their owne sense and feeling are miserable and lost sinners.

When Peter began to sinke, he cried, Lord save* 1.1136 me, and immediatly Iesus stretched out his hand, and caught him q 1.1137. When the ship was covered with waves, then the Disciples cry, Lord save us, and he rebuked the winds. Oh, it is not possible for any to be earnest with Christ for salvation, till with Pe∣ter their soules begin to sinke into Hell, and the poore cockboat of their Consciences is even cove∣red with the waves of Gods displeasure. One deepe calleth on another, Ps. 42. 6. the deep of misery, to the deep of mercy: De profundis clamavi, Ps. 130. 1. Alas, thousands of Protestants who professe Christ to be their Saviour, yet never tasted now sweet the Lord is, nor ever were earnest with him for salvation, be∣cause

they were never thorowly touched with the sense of their spirituall misery, to say with David, I have gone astray like a sheepe that is lost r 1.1138; and from my youth up thy terrors I have suffered with a trou∣bled minde s 1.1139: Thou hast vexed me with all thy stormes, and all thy waters are gone over me, &c. And never till then can any affectionately pray with David, O Lord, say to my soule, I am thy salvation t 1.1140: And with the Disciples here, Lord, Iesu, save me.

Many doe wonderfully brag and boast that* 1.1141 Christ is their Saviour, shed his precious bloud for them, & if at that instant they should die, they were sure to be saved, and to goe to heaven to him. I would aske such a question (or rather desire them* 1.1142 to demand it of their owne soules) Didst thou ever see thy wofull misery, and the wretched estate wherein thou art by reason of sinne? Didst thou ever see what great need thou hadst of Gods fa∣vour, and of the bloud of Christ? Have thy sinnes ever mustred themselves against thee, which hath made thine heart to tremble with feare? Yea, hast thou even bin at the brinke of hell, and with sighs and teares intreated mercy and salvation? They an∣swer,* 1.1143 (and I suppose truly) No, God be thanked, they were never so troubled or disquieted, but have ever had merrie and peaceable hearts, and have beene ever assured of Gods love, neither would they for all the world doubt of it; they have heard Ministers preach much of distresses and perplexities of the soule, but they know not what they meane.

Alas poore soules, how are these deceived? How* 1.1144

are they carried away with a strange presump∣tion? What a dangerous lethargie spirituall are they sicke of * 1.1145? Even of all men most to be pittied.

Oh know, the high way to grace is to know our* 1.1146 soules to be emptie of grace: the high way to be saved, is to know our selves in our selves to be lost and damned: never shall any have the benefit of one drop of the bloud of Christ, that (as for life and death) have not begged it.

Oh, see then what a blessing of God it is to be* 1.1147 faithfully told and reproved for sins, and to see our damnable estate in the looking-glasse of the Law, that so seeing our selves to be utterly lost and un∣done, we may cry day and night vnto God, with the Disciples here, Lord, Iesus, save us.

So much for the blessing desired: the third & last word followeth, for whom they desire salvation.

Vs.] It is not said that Peter came and praied for* 1.1148 himselfe, Lord save me; and Iames for himselfe, Lord save me; and Iohn for himselfe, Lord save mee, &c. as if they cared not though all the rest were drow∣ned, if they themselves escaped: but they pray in common, each one being as desirous of his fellowes safeguard, as of his owne; which sheweth that they praied in love, Which (as the Apostle saith) seeketh not her owne things, and without which in preaching and praying, Wee are but as a sounding brasse, and tinkling Cymball u 1.1149. That which our Saviour inten∣ded,* 1.1150 in that forme of praier which he hath prescri∣bed, teaching us to pray in the Plurall, Give (us) this day our daily bread, forgive (us) our trespasses,

lead not (us) into temptation, but deliver (us) from evill * 1.1151. I doubt not but in particular cases, we may make particular suit unto God for our selves. As* 1.1152 Iacob in his iourney vowed, If God will be with mee, and will keepe me in this way, and will give mee bread to eat, and raiment to put on x 1.1153. And David, Save (me) ô God, for the waters are even entred into my soule y 1.1154. And Peter when he was sinking into the sea, cried, Lord save (mee z 1.1155.) Yea Christ himselfe praied, Lord let this cup passe from mee a 1.1156. But these were particular cases; but in common cases we must have common hearts, yea though our case be particular, yet there may be others in our conditi∣on, which we know not, and therefore we are so to pray for our selves, as yet explicitely, or impli∣citely, we crave the like blessings to all such as are in the like want with us.

Here then commeth a common fault worthy to* 1.1157 be reproved, (for it marreth all such praiers, as The wilde goord marred all the messe of pottage b 1.1158;) viz. We are strait laced, & full of love, but it is self-love, we wholly love our selves, & seeke our owne good; what meaneth else that common wicked Proverb, Every man for himselfe, and God for us all? Or if they bee ashamed to professe thus much with mouth, yet they are not ashamed to wish it in their hearts: yea they wish evill to others, so any good may thence redound to thēselves. How many wish a famine, if they have any corne to sell? Yea how few but doe greatly reioyce to heare of pestilence, sword, shipwracke, sedition, or any manner of evill to befall their neighbours or brethren, so they

reape advantage from it? Which sheweth that in their hearts they doe onely desire their owne par∣ticular good, and (as we say) care not who hunger, so their bellies be filled; who goe naked, so they be clothed; who be poore and vndone, so they grow rich; who lie without doore, so they lodge warme; who dy, so they live; who sink or swim, so they come safe to shore. So few pray, as lovingly and heartily for others, as themselves, as our Example teacheth us to doe, Lord, save us. So much for the petition.

We perish.] Extreme passion commonly cau∣seth* 1.1159 either silence, or (that which is next unto it) imperfect and defective speech; whereunto God alluding saith, I have sworne in my wrath, if they shall enter into my rest c 1.1160. The Disciples being in great feare, speake imperfectly (we perish) the cau∣sall cōjunction is wanting “ 1.1161, it is in effect, q. d. other∣wise, or else wee perish: The originall word * 1.1162 is of hard and harsh signification; in best signification it is to die, as, it is expedient for us, that one die for the people d 1.1163; yea to die by some miserable meanes, as with hunger, I perish with hunger e 1.1164; it is common∣ly translated, to destroy, as, he will truly destroy those husbandmen f 1.1165; Let us not tempt Christ, as some of them also tempted, and were destroyed of serpents g 1.1166: yea it signifieth the destruction of hell, They shall be punished with everlasting destruction h 1.1167. In which re∣spect Iudas is called, The sonne of destruction i 1.1168; and the Angell of the bottomlesse pit is called in Hebrew Abaddon, and in Greeke Apollyon, i. a Destroyer k 1.1169. Here it is meant of the losing, perishing, or de∣stroying of the bodie by waters; which we call

drowning or choking in the waters. So much for the sense.

Hence first we learne, That it is an effectuall* 1.1170 motive of mercy in praier, to declare unto God our misery. How often doth David (to this purpose) in his praiers lay open his miseries before God, as, Save me, ô God, for the waters are come in, even unto my soule, I sinke in the deepe mire where is no standing. I am come into deepe waters, where the flouds over flow me: I am wearie of crying, my throat is dry, mine eyes faile while I wait upon my God l 1.1171. And againe, Thou hast cast off, and abhorred; thou hast beene wroth with thine anointed, thou hast made void the cove∣nant of thy servant, and hast cast his crowne to the ground: thou hast broken downe all his hedges, and brought his strong holds to ruine; all that passe by spoile him, and he is a reproach to his neighbours: thou hast set up the right hand of his adversaries, and made his enemies to reioyce; thou hast turned the edge of his sword, and giuest him not victory in battell m 1.1172. To this purpose also doth he declare the misery of Gods Church; O God, the Heathen are come into thine inhe∣ritance, thine holy Temple have they defiled, and made Ierusalem an heape of stones; the dead bodies of thy servants have they given to be meat to the fowles of the heaven, and the flesh of thy Saints to the beasts of the earth: their bloud have they shed like water, round about Ierusalem, and there was no man to bury them n 1.1173. Yea, thus lamentably doe all Gods people com∣plaine, Thou goest not forth with our armies; thou makest us to turne our backes upon the enemy, they that hate us spoile our goods; thou hast given us like sheepe

appointed for the slaughter; thou sellest thy people for nought, & takest no mony for them▪ thou makest us a re∣proach, derision, by-word, and shaking of the head, o 1.1174 &c.

The Reason of this doctrine is, because God is* 1.1175 a most mercifull God, and it is the nature of mercy to be exceedingly moved with misery; Misericor∣dia. Yea his mercy is called, a tender mercy p 1.1176, or bow∣els of mercy. Great is the compassion of a brother, as we see in Ioseph, a godly man, when he saw his brother Beniamin, he made haste and ••ought where to weepe, For (saith the Text) his bowels did yearne upon his brother q 1.1177: Greater the compassion of a fa∣ther towards his sonne, as we have lately had an example, when the father saw his hungry, naked, leane, (though a prodigall sonne;) yet he could not containe himselfe, But ran and met him, and fell on his necks, and kissed him, and commanded his ser∣vants with all speed, to feed, and cloath, and decke him r 1.1178: But greatest of all is the compassion of a mother towards her childe. How the woman of Canaan plied Christ with praier for her daughter, and would receive no▪ answer, but her cure s 1.1179: Yea, and Salomon in his wisdome discerned which was the true mother of the childe hereby; for when she heard the sentence pronounced, that it should be divided, her bowels yearned on her sonne t 1.1180. But the compassion of a brother, father, or mother, is crueltie, compared with the compassion of God: God himselfe hath said, Can a woman forget her sucking childe, that shee should not have compassion on the sonne of her wombe? Yea, they may forget, yet will I not forget thee u 1.1181. Our Saviour therefore useth an

argument from the lesser to the greater, saying, If yee that are evill, give good gifts to your children, how much more shall your Father which is in heaven, give good things to them that aske him * 1.1182? The Lord professed of himselfe, that his bowels were trou∣bled for Ephraim his deare sonne, and pleasant childe x 1.1183: Yea that his heart was even turned within him, and his repentings did roule together y 1.1184. As if he had be∣gotten mercy, he is called the father of it z 1.1185: Yea, as if there were no end thereof, he is called, The Fa∣ther of mercies a 1.1186: Yea whereas he is called the God of many things, as of Patience b 1.1187, Comfort c 1.1188, Hope d 1.1189, Peace e 1.1190, &c: But Father, and in plurall of none but this, as if he were nothing but mercy.

Christ had compassion on the multitude, when* 1.1191 he knew they were but hungry f 1.1192: He had compas∣sion, when he saw them bring their sicke unto him g 1.1193; and will he not have compassion, when life is in danger? Oh right deare and precious in his sight is the death of his Saints h 1.1194; Hee wept when his friend Lazarus was dead i 1.1195; and will he not prevent it in his disciples? Yes assuredly, if it be for his glory, and their good: they doe well therefore to goe to Christ, but it is enough to tell him what is their danger and misery: Lord, save us, we perish.

Is then the Church of God in danger, through* 1.1196 cruell rage of bloudy persecutors, so as it cannot in likelihood subsist? goe to Christ and pray for his people, Lord, save us, we perish: Art thou thy selfe in danger, through hunger, thirst, by water, fire, sword, pestilence, &c. Goe to Christ, and say, Lord save me, I perish. So did David, I will cry unto God

most high, and he shall send from heaven, and save me, from such as would swallow me ••p, Psal. 57. 2.

Yea; and go to him with great comfort and con∣fidence,* 1.1197 for he hath beene made like unto his brethren, that he might be a mercifull and faithfull high Priest k 1.1198; yea, hath beene touched with the feeling of our in∣firmities; therefore let us goe bolaly to the throne of Grace l 1.1199, and specially in danger of death.

Let us (with his Disciples here) goe to him, who* 1.1200 hath himselfe both suffered, and feared it; and hath in nothing more declared his goodnesse and great∣nesse, love and power, than in delivering his ser∣vants from it, when their lives have beene for his glory; as his people, from rage of enemies and Red sea m 1.1201; Moses from the water n 1.1202; Ionah out of the Whales belly o 1.1203; the three Children out of the fiery furnace p 1.1204; Daniel out of the Lions den q 1.1205; yea, Paul out of the mouth of the Lion r 1.1206. Oh the dangers that every where, by sea and land, at home and a∣broad, by day and night, we are continually subject unto, and wherein we had long since perished, if he had not mercifully by his good providence and powerful protection of his good Angels preserved us! To him let us ever commend our selves, Lord, save us, that we perish not.

But I heare some object against this Vse, and* 1.1207 say, Doe not Gods people complaine, For thy sake are we killed all the day long, and as sheepe appointed for the slaughter s 1.1208? Doe they not complaine, that the enemies prevailed, and gave the bodies and flesh of his servants to be meat to the beasts of the field, and fowles of the heaven, and shed their bloud like water t 1.1209?

And againe, They breake in peeces thy people, and af∣flict thine heritage; they slay the widow and stranger, and murther the fatherlesse u 1.1210: The ungodly even for his owne hearts lust doth persecute the poore * 1.1211.

Never might such complaints be more justly* 1.1212 made, than in these daies: wherefore it seemeth that Christ doth not care, though his people doe perish; but as the carelesse shepherd said, That which perisheth, let it perish, Zach. 11. 9.

I answer, that sometimes God suffereth great* 1.1213 havocke to be made of his Church and people for their sinnes, and giveth the dearely beloved of his soule into the hands of their enemies, Ierem. 12. 7. nor will heare his best servants for them, Ezech. 14. 20. but casteth them off, to sword, pestilence, captivitie, Ier. 15. 2. And then the enemie groweth proud, and blasphemeth, Who is the Lord, that he should deliver Ierusalem out of mine hands x 1.1214? And there is no helpe for them in God y 1.1215; and then, even Davids feet had wel-nigh slipt z 1.1216: And the Prophet Habakkuk is won∣derfully offended, and expostulateth with God, Oh God, why doest thou hold thy tongue, when the wic∣ked devoureth the man that is more righteous than he a 1.1217? Yea then, such as are not sound at heart fall away, and say, It is in vaine to serve God; what profit is it, that we have kept his ordinance, and that we have walked mournfully before the Lord of hoasts b 1.1218? I say to all such enemies, Vnderstand ye bruitish among the people: He that planted the eare, shall he not heare? he that formed the eye, shall hee not see c 1.1219? He heareth the sighes and groanes, and seeth the misery of his people; and when he hath sufficiently scourged his

people, and accomplished his great worke upon Sion, and Ierusalem, he will burne the rod d 1.1220; and Ashur shall pay for it, as he hath threatned, I was wroth with my people, and gave them into thine hand, but thou didst shew them no mercy, upon the Ancients hast thou very heavily laid the yoke e 1.1221. Oh the perse∣cuting enemies have an heavie day comming. And I say to all such as feare God, Stand still, and see the salvation of God f 1.1222. Never any father corrected his childe with more unwillingnesse, than God doth afflict his people: his bowels yearne, He putteth all their teares in his bottell g 1.1223. And as he will preserve them, they shall never everlastingly perish; so ei∣ther their bodies shall not perish, but be preserved from sword of enemie “ 1.1224; or, if he give them for a prey, he will fill them with patience, comfort and joy, and receive them to eternall happinesse, so as they shall praise him, and for ever confesse, Thou hast tried us as silver, thou broughtest us into the net, thou layedst affliction upon our loynes, thou hast caused men to ride over our heads, we went thorow fire and water; but thou hast brought us into a wealthy place h 1.1225. Rest assured, Most precious in the sight of God is the death of his Saints i 1.1226. They may confidently pray, they may not perish; for he hath numbred their very haires, Matth. 10. 30. He keepeth their very bones, so as not one can be broken “ 1.1227; much lesse any one shal die, but as it is for Gods glory, and their good.

Our second lesson is, That even the Godly are* 1.1228 sometimes much afraid of bodily death. You see your example is plaine. The disciples thinking they should presently be drowned, crie out, we perish:

so did Peter (their mouth in that excellent confes∣sion of their faith k 1.1229;) seeing the wind boisterous, he was afraid, and when he began to sinke, he cried, Lord, save me l 1.1230. The Doctrine is sufficiently con∣firmed, and so I might leave it. But because many of Gods children are herewith greatly troubled, and Satan assaulteth their soules, suggesting that they have not faith nor true peace of conscience, nor are in good estate with God, because they are so fearefull to die; give me leave a little to inlarge my selfe for their comfort; and for illustration of this Doctrine, present unto you foure glasses, and thorow which it is, that men and women looking, Death is so fearefull, or comfortable.

The first, is the glasse of Nature; the second, of Fortune; the third, of the Law; and the fourth, of the Gospell. In the three first, Death appeareth fearefull; only in the fourth, comfortable: Yea fearefull in the glasse of Nature; more fearefull in the glasse of Fortune; and most fearefull in the glasse of the Law. God would have all the wicked to behold Death in the three first, that through feare of Death, they may repent of their sinnes, and flie to Christ, who saveth from it: and hee would have the godly to behold Death in the glasse of the Gospell, that having found grace to beleeve, and repent, they may die comfortably. But Satan (who seeketh mans destruction) well knowing how re∣markable the sicknesse and deaths of men are, and what deepe impressions the last ends of the dead make in the minds of the living, laboureth to invert this order. And whereas God would have

his children to behold death in the glasse of the Gospell; he (as much as he can) hideth that from their sight, and shuffleth in the other before them, that he may terrifie them with the dread and hor∣ror of death, and (if it be possible) draw them into impatience, and to speake unadvisedly; which the wicked hearing and seeing, are thereby animated in their evill courses, saying, You see such and such an one, great professors and holy men; yet you see how impatient in sicknesse, how fearefull to die. And on the other side, when the wicked are sick & readie to die (so much as he can) he hideth the three first glasses, and only presenteth the fourth; and if in the time of health, they have heard any comfor∣table sentences, he will helpe their memories to re∣hearse them, to the end they may lie patiently, and die resolutely and cheerefully: then doe such sin∣ners boast, Loe, such a man, though in his health a good-fellow, a drunkard, a whore-master, gamester, swearer, &c. yet he died like a lambe, wagged nei∣ther hand nor foot; I desire to make no better end, which I hope I shall doe, though I walke in his waies. Oh see the juggling of Satan, where God doth not over-master him! Be wise yee that feare God; Doe yee see a most wicked and prophane li∣ver, to die quietly and well? condemne him not; sometimes a good death may follow a bad life: but it is to be feared, Satan hath abused him, and pre∣sented a wrong glasse before him; therefore say, I will not hazard mine estate upon so desperate a point; I will not walke in his waies; I will live well, and then I shall die well: and doe you see such an

one, as hath lived godly and well, and approved himselfe to the consciences of such as knew him, to be an honest man, fearing God, and eschewing evil, yet lieth, hardly, impatiently bearing his visitation, tossing, tumbling, sweating, it may be, talking idly, and raving: Alas, this may befall the best of Gods children, partly through the malice of Satan, and partly through the weaknesse of flesh and bloud, and strength of his disease. But let not these things trouble thee. That of Saint Augustine is most sure, Non potest malè mori, qui bene vixerit; He cannot die ill, that liveth well. Yea, Thou art thy selfe sick, and in danger of death, and thou art much trou∣bled, to thinke how soule and bodie must part; friends and all be left; thy body, which thou hast kept so delicately, clothed and fed so deliciously, must be laid in a place of darknesse and cold, be∣come meat for wormes, and see corruption: but thou art more troubled, to thinke how thou must leave thine houses, lands, offices, wealth and ho∣nour, thou knowest not to whom, (it may be to enemies) leave a desolate widow, and fatherlesse children, to the mercy of the world, thy selfe being cut off in the midst of thine age, and deprived of all thine hopes: but thou art most troubled to thinke how Death came into the world, that it is the wage of sinne, the seale of Gods anger, male∣diction of the Law, and portall of hell; thy minde can thinke of nothing else: so as now thou art even distracted with feare, and wouldst give all that ever thou hast for life. Oh, if thou beest a penitent be∣leever, suffer not Satan thus to abuse thee, say unto

him, Avoid Satan, thrust away these glasses from thee, let not thy minde meditate on these things; call for the glasse of the Gospell, wherein thou shalt see the sting of Death taken away; yea Death it selfe swallowed up in victory; thou shalt see the na∣ture of it changed; being the end of sicknesse, sor∣row, sinne, labour, and all miserie; and the begin∣ning of full happinesse and glory; thou shalt see the Angels carrying soules into Abrahams bosome; thou shalt see the happinesse of heaven, into which the soule (immediately upon departure hence) en∣treth; and such as all the wealth, glory, and com∣forts of this life are but dung, in comparison of: there shalt thou see God in his holy habitation, a Father to the fatherlesse, and Husband to the wi∣dow; yea, there shalt thou see thine owne mortall and corruptible body rise in glory. Oh behold Death in this glasse of the Gospell, and thou shalt die most comfortably, and even desire to be dissol∣ved, and be with Christ. I beseech you marke well my discourse of Death this day, and labour to re∣member (at the least) the principal passages therof; you know not how soone you may have occasion to make use of it; It is appointed for all once to die: but when; this day, or to morrow; this yeere, or the next; where; on sea, or land; at home, or a∣broad; how; by fire, or water; ordinary sicknesse, or pestilence; naturally, or violently, we know not: these things, if preserved by you, may stand you in some stead in time of need. Wherefore what I have delivered in the grosse, I will now more par∣ticularly unfold, and from the holy Scriptures

inlarge my. Discourse severally.

The first glasse, is the glasse of Nature, I meane* 1.1231 of Nature corrupted, for it is the wage of sinne; i•• Adam had not sinned, there had not beene death. Thorow this, all the wise Gentiles, and Heathen, and all that know not God, doe behold it: and thus to looke upon it, is fearefull. It is true, that many Heathen men have seemed very valorous, and have contemned it; but it was rather rashnesse, and de∣sperate madnesse, than true valour or courage. The Prince of Philosophers himselfe hath said, not on∣ly that Death is fearefull, but of all evils the feare∣fullest “ 1.1232. What need we their testimonies, when the Scripture it selfe is so cleare? Iob calleth it, The King of Terrors m 1.1233. And the Apostle saith, With∣out Christ, all men, through feare of death, are sub∣ject to bondage n 1.1234. Oh, it is the enemie of Nature, separater of soule and bodie, most loving twinnes; depriver of all earthly comforts, which so sarre de∣pend on life, as, it ceasing, they also cease to be. David saith, When men die, they must leave their wealth and honour to others o 1.1235. God asked the foole, Whose shall these things be p 1.1236? And Abraham gave Dives, begging but a drop of water, a cold an∣swer, Sonne, remember, thou in thy life time recei∣vedst thy good things q 1.1237. Wherefore it is impossible for any man, utterly ignorant of Christ, and only seeing Death thorow the glasse of Nature, but he must needs feare, and either die sullenly, or despe∣rately.

The second glasse wherein death is seene, I may* 1.1238 (with reverence to Gods providence) call the glasse

of Fortune, (as the goods of this world are called the goods of Fortune * 1.1239) and in this glasse, death appeareth more fearefull than in the former. Cir∣cumstances doe greatly increase the feare of death: as if a man be young, healthy, lustie, and in strength of nature, bloud runnes fresh in the veines, and marrow in the bones: Quanto natura fortior▪ tanto dolor acerbior; The sweeter the conjunction, the more bitter the separation. Also, if a man be in high place of honour, or great hope of preferment: If a man be rich, and have all things at his hearts desire, how fearefull are such to die? Oh death, how bitter is the remembrance of thee, to a man that liveth at r••st in his possessions, to the man that hath nothing to vex him, that hath prosper it i•• in all things † 1.1240? Oh death▪ how bitter is thy remembrance to him that with Peter thinketh it is good to be here r 1.1241; that hath much to leave, and little to hope for? Againe, a violent death more fearefull than that which is naturall; and according to the meanes of violence, and in∣struments of execution: fearefull to die, by the hands of man; more fearefull to die, by the mouths of wilde beasts; but of all most fearfull to die by ra∣ging fire & waters “ 1.1242. Which thing an Heathen Poet hath excellently expressed; I feare not death, but drowning, a miserable kinde of death * 1.1243. Againe, to die suddenly, and specially when God sheweth some token of anger, doth wonderfully increase the feare of it. This made such a cry thorowout all Egypt, when at midnight their first-borne were slaine s 1.1244. I doe not judge such as die suddenly, and extraordinarily, by water or land. The wise man

hath taught us not to judge of any mans estate* 1.1245 before God, by outward things. God knoweth whose case it may be; I am sure it hath beene the case of such, as the holy Scriptures assure, to have beene godly; as Eli, Ionathan, Iosiah, Sampson. The Apostle saith, Nothing can separate the Saints from the love of God, which is in Christ Iesus t 1.1246; not death, not manner of death. Sudden death to Gods chil∣dren, is but like the translation of Henoch and Elias, which was in a moment: yet let me say againe; (though we judge charitably of such) yet to be sud∣denly and unlooked for surprized of death, with any note of divine anger, is both fearefull to the parties themselves, and others. For though we know we must die, and ought alwaies to be ready, yet who so prepared, (especially in times of health and prosperitie) but hath many things to set in or∣der? And seeing all dependeth upon the last act, the whole life being but as a levelling and drawing, & death as the discharge of the arrow; our mother Church hath godly taught us, to pray, if it be his blessed will, to deliver us from sudden death, and to give us time of repentance, and preparation, with understanding, memory, hearing, and speech, to the last breath * 1.1247. Did not Lot know that his wife should die? Yes: but to him, and all that shall heare the storie, it is fearefull, that shee was sudden∣ly turned into a pillar of salt u 1.1248. Aaron well knew that his sonnes must die: but to see two of them (Nadab and Abihu) consumed at once, by fire from heaven, it did strangely astonish him † 1.1249. Iob knew so much too: but to heare, that all his children were

suddenly destroyed with the downefall of their eldest brothers house, wherein they were feasting, made him rise and rent his clothes x 1.1250. Yea and Da∣vid knew so much, and comforted himselfe after the death of another, saying, I shall goe to it, but it shall not come to mey 1.1251: But when he heard of the sudden death of his sonne Absolon, it made his heart even turne, and ouer-turne within him, he ne∣ver so bitterly lamented any thing as that, Oh my sonne Absolon, my sonne, my sonne Absolon, would God I had died for thee, O Absolon, my sonne, my sonne z 1.1252.

Come we to our disciples. They see death, in the glasse of Nature, and it is fearefull: they see it in the glasse of their Fortune; they are now in middle age, strong and lustie, in great hope of preferment by their Master, and striving for supremacie a 1.1253, and who shall sit on his right hand, and who on his left in his kingdome b 1.1254; death commeth upon them sudden∣ly, robbeth them of all they now are, or hoped to be, they have not leisure to set themselves, or hou∣ses in order, nor bid wife and friends farewell; not leisure to swallow their spettle, nor say their praiers, but shortly, and abruptly, for life: they are like to die by waters, and become meat for the fishes * 1.1255; and that by such a sudden and raging storme, as if heaven meant to destroy them, so as now their feare is much increased, and they cry out, Lord, save us, we perish.

The third is the glasse of the Law, which repre∣senteth* 1.1256 death, as the wage and punishment of sin, the demonstration of Gods displeasure, and the

gate of hell; when all the curses and maledictions of God come fully, and for ever, to be powred out. Oh in this, death appeareth most fearefull, and like that dreadfull and terrible strong beast, which Da∣niel saw in his Vision, which had great Iron teeth, and ten hornes, and devoured, and brake in peeces, and stamped the rest under feet c 1.1257.

Good Lord, how greatly are the wicked, and* 1.1258 all guilty sinners affrighted at this sight of death? Saul being a wicked man, having a guilty consci∣ence, no sooner saw death at hand through this glasse, but he fell straight-way all along upon the earth, was exceedingly afraid, and there was no strength in himd 1.1259. When wicked Belshazzir an enemy of Gods people, and, at that time, he and his Wives, Concu∣bines, and Princes, carowsing in the Vessels of Gold and Silver, which his father Nabuchodonezer had brought from the Temple of the Lord in Ierusa∣lem, and praised their gods of Gold, and Silver, Brasse, Iron, Wood, and Stone; no sooner cast his eye on death, through the glasse of the Law, which God set up on the wall, over against the Candle∣sticke, but his countenance was changed, his thoughts so troubled him, that the ioints of his loynes were loo∣sed, and his knees smote one against anothere 1.1260; and no∣thing could comfort him, or still that raging storme. This was signified by that dreadfull manner of gi∣ving the Law on Mount Sinai, with such darknes, thunder, lightning, and earth-quake, that all the people fled f 1.1261; and Moyses himselfe confessed, I ex∣ceedingly feare, and quake g 1.1262. We see, when wicked and ungodly men come to die, how they fare; ei∣ther

they die sullenly, as Nabal, whose heart was dead as a stoneh 1.1263; it being the righteous judgement of God upon them, that such as refused grace in their life time, when he offered it, should in their sicknesse, neither have grace, nor crave it, but die blockishly and senslesly.

The Lord knoweth, our times are full of such* 1.1264 men and women, which, as David saith, have hearts as fat as brawnei 1.1265; possessed with a spirit of slumberk 1.1266; you might as well speake to the bed-sted as to them; talke with them of the way of Redemption, Iustification, and Salvation; alas how ignorant? Tell them of Resurrection, and last Judgement; they have no apprehension. Reprove them for their sinnes past; they know no such matter. In∣forme them in the doctrine of Repentance, Con∣trition of heart, longing after the righteousnesse of Christ, the happinesse of heaven; they wonder, as if you were reading of Riddles to them. You shall finde no sound knowledge, no token of true repentance, no fruit of lively faith, no testimonie of a well-grounded hope, no signe of Christian joy, as looking for a better life; nothing but dul∣nesse and deadnesse of spirit, and all their desire is to live.

But others, being awakened out of their sins, their consciences accusing, and they beholding death in the looking-glasse of the Law; good Lord, how are they affrighted? What tossing, sighing, groaning, sweating, compassed about with the sorrowes of hell, and he is overwhelmed with despaire? Now are his sinnes set before him, the sinnes of child∣hood,

youth, & age; his swearing, riot, uncleannesse, oppression, contempt of Gods word, and generall profanenesse; such as hee made but a mocke and sport of; but now they come in troopes, and ap∣peare so great, that he is swallowed up of dismai∣ednesse, and letteth his tongue be wray his despaire, and utter blasphemie; and let a man labour to com∣fort him, he still holdeth Cains conclusion, My sin is greater than can be pardoned l 1.1267. And thus as his life was full of sinne, his death is full of sorrow; as in his health he had no conscience, in his sicknesse he hath no comfort; as in his life he mocked Gods counsell, in his death God laugheth at his destru∣ction m 1.1268; and he is in hell, whilest he liveth; which to prevent, he could wish the rocks and mountaines to fall on him, and cover him n 1.1269.

Yea, not only the wicked, and reprobate, but* 1.1270 even the elect, and most righteous, having but a glimpse of death, thorow this glasse, have beene exceedingly daunted, and brought into most feare∣full fits. Holy Iob, a man (by Gods owne testimo∣nie) that feared God, and eschewed evill, and all the dayes of his life did wait for his change, Iob 14. 14. could in good measure beare the sudden & strange losse of all his substance, cattell, servants, and chil∣dren, and say, The Lord hath given, and the Lord hath taken, blessed be the name of the Lord o 1.1271: but let him be touched in his bodie, sicke and sore from the crowne of the head to the soale of the foot p 1.1272; let God withall write bitter things against him, and make him possesse the sinnes of his youth q 1.1273; let him see death in the looking-glasse of the Law; and then he en∣joyeth

wearisome nights, and is full of tossings r 1.1274; yea will curse the day, and all the services of his birth s 1.1275. David (a man after Gods owne heart t 1.1276) will wade thorow a world of troubles, and it is not the malice of Saul u 1.1277, hatred of the Philistims * 1.1278, envie of the Princes x 1.1279, rebellion of Absolom y 1.1280, trecherie of Achi∣tophel z 1.1281; no threatning of Goliah a 1.1282, grapling with a Lion b 1.1283, fighting with a Beare c 1.1284; no hunger, cold, danger, can discourage him, but in all distresse, he comforteth himselfe in his God d 1.1285: but let him see death in the looking-glasse of the Law, and hee will even roare for the disquietnesse of his heart e 1.1286; his heart will be pained, the terrors of death fall on him, fearefulnesse and trembling come upon him, and horror over whelme him, Psal. 55. 4. yea the feare of death doth undoe him: then will he make his bed to swim, and even water his couch with teares f 1.1287; and then all his prayers are against death, Oh spare me, that I may recover my strength g 1.1288: and, Oh my God, cut me not off in the midst of my dayes h 1.1289; Oh save me, for thy mer∣cies sake, for in death there is no remembrance of thee, and who will give thee thanks in the grave i 1.1290? Let King Ezekiah receive a message of death from God, and behold in the glasse of the Law, and hee will turne his face to the wall, and weepe bitterly, chat∣ter like a Crane or Swallow, mourne like a Dove, and complaine that God like a Lion, hath broken all his bones, and all his prayer is for life, The living, the li∣ving shall praise thee k 1.1291. But in Christ himselfe we have an Example of all Examples for this purpose, who (as Mediator) beholding death in the glasse of the Law, and the inferiour reason, presenting it

to the minde, not with all circumstances * 1.1292, he began to feare l 1.1293, his soule was exceeding sorrowfull even to death; yea, the sorrowes of death compassed him about m 1.1294; that he fell into a dreadfull agonie n 1.1295; his thoughts were troubled, his spirits affrighted, his heart trembled, his ioynts shooke, his pores ope∣ned, and a sweat of drops like bloud, burst thorow and thorow his garments o 1.1296. Oh this was a grie∣vous storme in his soule! And what doth he? As his disciples came to him, so he to his Father, and in a sweet and solitarie place, a Garden, an Orato∣rie, whither he had often resorted to pray p 1.1297, there he powreth out his soule in an heavenly prayer q 1.1298, most commendable both for substance, and cir∣cumstance, with earnest intention, for he did dou∣ble and ingeminate the title often, Father, Father, with wonderfull fervencie of spirit, every word afforded a drop of bloud; in faith, he said, my Fa∣ther; with humblenesse, for he kneeled downe; with wonderfull reverence, he fell downe groveling, as it were kneeling on his face, and praying out of the dust; with great constancie, he prayed three times; with submissive obedience, Not my will, but thine be done; and with great charitie, for ever and anon, he visited his Disciples, and gave them good coun∣sell, and comfort; and what was it he thus begged? Take, oh take away this cap: and he was heard in that which he feared r 1.1299, the storme was calmed, an An∣gell sent, and comforted him s 1.1300.

Oh man, see in thy Saviour, what it is to be a* 1.1301 sinner! If the righteous and deare Sonne of God, having no sinne but by imputation, was so affrigh∣ted

with the terrors of death; how would death distract, with the terrors of it, impenitent sinners, if God did open their eyes, and let them see it, in the looking-glasse of the Law, clothed with the red robe of Gods fiery indignation, gaping with great Iron teeth, ready to devoure; having in the forehead written, Cursed is every one, that continu∣eth not in all things written in the booke of the law, to doe them t 1.1302, and having the keyes of hell and the bot∣tomlesse pit in his hand?

Thus we have seene death in the looking-glasse* 1.1303 of Nature, and it appeareth fearefull, for therein the bodie perisheth. We have seene it in the look∣ing-glasse of Fortune, & therein it appeareth more fearefull, for therein bodie and all the good things of this world perish. We have lastly seene it in the looking-glasse of the Law, and therein it appeareth most fearefull, for therein bodie and soule perish for ever.

The fourth and last glasse, is the glasse of the* 1.1304 Gospell; wherein (through the death of Christ) the nature of it is changed; of a foe, it is become a friend; and from a curse and punishment of sinne, is become a blessing; from the doore of Hell, it is become the portall of Heaven. Christ hath spoi∣led principalities and powers, and triumphed openly over them on the Crosse u 1.1305; yea and hath pursued Death into the grave, his Castle, and there conque∣red him, the sorrowes of death being loosed, whereof it was impossible that he should be held * 1.1306; and so hath performed what he anciently threatned, O death, I will be thy plagues; oh grave, I will be thy destru∣ction:

x 1.1307 which made the Apostle (in the name of all the faithfull) so to triumph: O death, where is thy sting? ô grave, where is thy victory? The sting of death is sinne, and the strength of sinne is the law; but thanks be to God, who giveth victory through Iesus Christ our Lord y 1.1308. I am the resurrection and the life, he that beleeveth in me, shall live though he die z 1.1309: He that beleeveth is passed from death to life, and shall not come into judgement a 1.1310. Now then there is no condemnation to them that are in Christ Iesus b 1.1311: and, Blessed are the dead, that die in the Lord c 1.1312. Loe these are the com∣forts of the Gospell against death, which all the faithfull have enjoyed from the beginning of the world, though more plentifully revealed in these last dayes. And hence it is, that where-ever death is beheld through the glasse of the Gospell, it is seene, and spoken of, with abundance of joy and comfort: and as the nature, so the name of it is changed. God called Abrahams death, a going to his fathers d 1.1313; and the death of Isaak e 1.1314, Iacob f 1.1315, Aaron g 1.1316, and Moses h 1.1317, is called a gathering to their fathers. Ioshuah calleth his dying, the going the way of all the earth i 1.1318. And David useth the same words k 1.1319. Moses and Elias talking on Thabor of Christs death, call it so too, they talked of his departure l 1.1320. Yea Christ cal∣led it his departing out of this world to his Father m 1.1321; and Simeon prayed the Lord, to let him depart in peace n 1.1322. It is but a taste o 1.1323, but a sight p 1.1324. Lazarus death is called a sleepe, Ioh. 11. Paul calleth his death, a loosing, as out of prison q 1.1325. S. Peter calleth his, a lay∣ing downe of his Tabernacle r 1.1326. Thus comfortably doe the Scriptures phrase death, for the incourage∣ment

of all mortall men, who must die: oh get into Christ and feare not death, no more than thou wouldest feare to lie downe and sleep, or to put off an old garment, or to goe out of prison, or of a rotten Cottage, that thou maist dwell in a Palace, a Paradise. Oh, death is not now terrible, but desi∣rable; as S. Paul said, I desire to be dissolved and to be with Christ s 1.1327. And againe, Wee sigh, desiring to be clothed on, with our house, which is from heaven t 1.1328. Oh welcome death, which to all Gods children (through Christ) is the end of hunger, thirst, sor∣row, care, sicknesse, ache, paine, temptations, sin, and all evills; and the beginning of all good, without end * 1.1329. Whereof some of the learned Fathers have written most large and excellent Treatises † 1.1330.

If then, these Disciples had beheld death in the glasse of the Gospel, & had had a strong Faith, they would never have given it so harsh & comfortlesse* 1.1331 a title, as calling it a perishing; but (as you have heard) a sleeping, going, and gathering to fathers, departing, laying downe of Tabernacle, &c. and if their Faith had beene strong they would have said, as the three children did to Nabuchadonozer, O King, our God, whom we serve, is able to deliver us u 1.1332. Winds and Seas, what meane yee to rage? Our Master, whom we serve, is able to save vs, whether he sleepe or wake; but howsoever, we feare not death, be it sudden, or looked for; violent, or natu∣rall; by sea, or land; by water, or fire; for if we die, we shall goe to heaven, and then shall we know misery no more.

To conclude, these disciples call, and pray to* 1.1333

Christ for helpe, but withall they doe their duties. The Euangelist saith, They did toile in rowing, in ano∣ther storme * 1.1334; and so doubtlesse did they in this. The heathen Mariners in Ionah, as they did cry up∣on their gods, so they cast their wares into the sea to lighten the ship, and did even dig and delve, or furrow the sea with their Ores, if possibly they might have brought it to the land x 1.1335. But herein ap∣peareth a great deale of our folly; that, as most pray* 1.1336 not at all; so many pray only, Lord, save us, and doe nothing else: whereas God would have every one in such a storme, to set to his hands to helpe to cast out the lading of the ship, and lighten it. What is it that ladeth the ship of the Church, and endangereth it in a storme? It is sinne, which is heavier than sand, or lead, or any ballast: It was too heavie for David to beare, Psal. 38. 4. It made the Sonne of God sweat, Luke 22. 44. Yea made God himselfe complaine, That hee was pressed as a Cart with sheaves, Amos 2. 13.

Oh Ministers, Magistrates, all Christian men and women, set to your hands; Over the boord with sinne in your selves, and in others. Were it not madnesse for Mariners in a storme to take in more lading? And surely no lesse madnesse it is for men to cry unto God to cease punishing, but them∣selves cease not to sin * 1.1337. What meane ye, mad peo∣ple? The storme is great, the ship is overburthened, and draweth deepe, every ioynt cracketh, and yet you will not lighten it, not part with your sinnes, though all sinke for it, &c. And thus much be said of the procuring of the calme. It followeth.

VERSE 26.

And hee said unto them, Why are ye fearefull? ô yee of little Faith!

CHrist being awakened by the importunitie of his Disciples, presently applieth him∣selfe to deliver them out of danger. And their deliverance consisteth in a double reprehen∣sion or increpation: for our Saviour saw there was a double storme; the one in the Sea, the other in the minds of his Disciples. As the Sea did rage and endanger the destruction of their bodies; so* 1.1338 their minds did rage, and there was a strange storme in their affections; which threatned no lesse the destruction of their soules. Yea, the outward storme had beene a calme, if they had had a calme within: wherfore he stilleth them both; but which in the first place, is a question. Our Euangelist is plaine, he first rebuked his Disciples. S. Marke and S. Luke are as plaine, That hee first arose and rebuked the winds and the seas. It must not trouble us, that such differences appeare in the Euangelists. It may be, he rebuked his Disciples twice * 1.1339, both before he stilled the Sea, and after; both to declare how justly he was offended, that they having heard so much Doctrine, and seene so many Miracles, yet they had profited no better; and also to worke a perfect cure in them, that hereafter they might no more bewray such weaknesse. And this answereth fully,

how one saith, It was before; and two, That it was after; for indeed it was both: and one Euangelist hath that which another omitteth; a thing so usuall as needeth no proofe. But I rather incline to that of Chrysostome, That first he rebuked his Disciples, and then the winds and seas; and that the other two Euangelists did not precisely observe the or∣der of the History * 1.1340: not because our Euangelist saith, [then] hee arose and rebuked the winds and seas; as noting precisely the time to be after he had rebuked his Disciples † 1.1341: For S. Luke hath the same, for the other, [then] he arose and rebuked the winds and seas: but because Christ first laboureth to be∣get Faith, and then worketh a miracle to increase and confirme it: there is no greater let of miracles, than vnbeleefe, as the Euangelist saith, Hee did not many mightie workes there, because of their unbe∣leefe y 1.1342: and before hee cured the possessed of a dambe spirit, he said to his father, If thou canst be∣leeve, all things are possible to him that beleeveth z 1.1343: and reproved Martha, before he raised her bro∣ther, Said I not, if thou wouldest beleeve, thou shalt see the glory of God a 1.1344?

Christ is now about to worke a glorious miracle: but the modicity of his Disciples Faith, doth (as it were) stand in his way, and hinder him * 1.1345: where∣fore first he removeth that, Why are yee fearefull? By which order of proceeding, our Saviour teach∣eth vs, That God would have his people by Faith* 1.1346 to rest on him, even when they are in the midst of their troubles. And herein lieth a great difference betwixt a worldling and a true beleever; a meere

worldlings heart is as dead as a stone in troubles, and can have no comfort as long as troubles conti∣nue. A Prince said, when the Prophet prophecied plenty of victualls in Samaria, If the Lord would make windowes in heaven, can this be? 2 Kings 7. 2. But the true beleever in all distresse doth comfort himselfe in God (as David did b 1.1347:) Though hee kill mee, I will trust in him, (saith Iob c 1.1348.) When the children of Israel were in such distresse at the Red Sea, this was it Moses required, Stand still, and see the salvation of God d 1.1349; lay aside their distrust and murmuring, rest on God; and then they should see his salvation. And when there came so great an hoast against Iudah, King Iehoshaphat (being well advised by Gods Prophet) saith to Iudah, and all the Inhabitants of Ierusalem, Beleeve in the Lord your God, and ye shall be established; beleeve his Pro∣phets, so shall yee prosper e 1.1350: and then the enemies de∣stroyed one another. And Hester, and her maids, and people, must fast and pray, and encourage one another: for they shall not be delivered, till they be∣leeve in God.

Here then is the reason why the storme so long* 1.1351 continueth, and there are such great troubles, and of such long continuance in the Church of God, in generall; and in many a mans person and state, in particular; viz. They are immoderately fearefull* 1.1352 and out of heart, distrust Gods power and provi∣dence: wherefore God doth still proceed to cor∣rect their distrust, and when his people have lear∣ned in their troubles to rest on him, then shall they see the salvation of God: then (and never till then)

God will send a calme. And so much be noted from the manner of proceeding.

First, then, Christ reproveth his disciples, and* 1.1353 that for two faults, viz. 1. For excesse of feare, Why are yee fearefull? 2. For defect of Faith, O yee of little Faith! The former is reproved by way of question; the latter by way of admiration. Their Faith was in the Positive very little: their Feare in the Superlative very great. For the first, Why are yee fearefull? Away yee fearefull unbelee∣vers; Yee, and ship perish together, &c. Hee repro∣veth them, but doth not reject them * 1.1354. No, no, he is that loving Shepherd, that doth seeke up the wandring and lost sheepe, beareth the tender lambs in his bosome, bindeth up that which was broken, and strengtheneth that which was sicke f 1.1355: That loving Saviour, of whom it was prophesied, Abruised reed hee shall not breake, and smoaking flax hee shall not quench g 1.1356: And that mightie God, whose strength is made perfect in weaknesse h 1.1357. But if his offend, he will rebuke them: Martha is reproved for her worldlinesse; Martha, Martha, thou carest, and art troubled about many things i 1.1358. And Peter, if he be too curiously inquisitive, must heare of it, If I will have this man stay till I come, what is that to thee k 1.1359? Yea, if he give him ill counsell, he will be sharpe with him, Get thee behinde mee Satan l 1.1360. Yea let the Disciples be in never so great danger, he will first reprove their fault, Why are yee fearefull?

Thus we also should doe, and so fulfill the Roy∣all* 1.1361 Law, which saith, Thou shalt not hate thy brother in thine heart, thou shalt in any wise rebuke thy neigh∣bour,

and not suffer sinne upon him m 1.1362. Which Cle∣mens Alexandrinus calleth the Chirurgery of the soule, in Paedag. lib. 1. cap. 8. And Saint Augustine, A spirituall almes, in Enchirid. But for want of this true love, and a fruit of hatred it is, that if we see any evil in our neighbour, either we flatter him, and say, All is wel; or never rebuke, saying, Why doest thou so? or else with scorne, contemne, despise, and re∣ject him, never considering our selves, that we also may be tempted n 1.1363.

But marke how meekely, mildly, and lovingly* 1.1364 he reproveth them; not one word of any sharpnes, rigour, or asperitie; no nor so much as affirme, This is your great sinne, to be fearefull: but as God as∣ked Ionah a question about his anger, Dost thou well to be angry o 1.1365? So, he only asketh them a question about their feare, Why are yee fearefull? intimating, their feare was excessive and causelesse; and so the reproofe tended rather to comfort and encourage them: q. d. Be not so afraid, you have no cause of such feare. Oh it is the gentle reproofe, the milde and loving objurgation and crimination which pierceth deepe; The Lords servant must be gen∣tle towards all p 1.1366. This is the reproofe that Da∣vid so much desired, Let the righteous smite me friendly, and reprove me q 1.1367. And the Apostle biddeth us restore such an one, as is overtaken in a fault, with the spirit of meekenesse r 1.1368. But for want of love it commeth to passe, we reprove not at all; or, with such fiercenesse, gall, and bitternesse, as tendeth not to restore, but harden sinners * 1.1369.

Oh let us from this Example, learne to be gentle* 1.1370

and meeke towards poore and weake sinners; and if any be too fearefull, because themselves or the people of God are in any great danger, let us labour to comfort them, to strengthen the weake hands, and comfort the feeble knees s 1.1371. Speake to the heart of Ieru∣salem t 1.1372; Feare not, thou worme Iacob (though thou be but a worme.) And againe, Feare not, ye men of Is∣rael, I will helpe thee, saith the Lord thy Redeemer u 1.1373. So much for generall observations.

Now more particularly, consider, what was it* 1.1374 he reproved? [Fearefulnesse:] not simply feare, for that is ingraffed in our nature; neither did Christ goe about to rob them of their affections, that they should no more feare danger, than the mast of the ship “ 1.1375; yea Christ himselfe had our af∣fections, and namely, this of feare: but our Savi∣our reproveth the excesse of it, called fearefulnesse. The word in the Originall * 1.1376, is of harsh significati∣on, both amongst prophane Authors, as misera∣ble “ 1.1377, weake § 1.1378, and wicked † 1.1379; and in the Scriptures, for such as shall die the second death * 1.1380; such a feare, as God hath not given his children the Spirit of x 1.1381; a feare, which maketh men miserable, weake, and fee∣ble in minde, wicked in practise, to use any meanes to escape the evill they feare, the high way to hell, and that timiditie which the wise Heathen have opposed to the vertue of Fortitude “ 1.1382, and therefore reproved, Why are yee fearefull * 1.1383?

Wherefore, this reprehension must teach us, both* 1.1384 by divine and humane praier, and all worldly wise meanes, to bridle and restraine our passions, that they exceed not measure, nor we be transported

with the violence of them, to say or doe that which is evill; but to remember the Apostolike caution, Be angrie, but sinne not y 1.1385: be merry, but sinne not; be sory, but sinne not; be afraid, but sinne not. If you give way unto it, it is a most painfull passion, yea (as Saint Iohn saith) Such feare hath torment z 1.1386; and maketh men bondslaves, Heb. 2. 15. Christ had passions, but blamelesse, because his nature was most holy and pure. And therefore, as a glasse of* 1.1387 snow-water, though never so much shaken, yet a∣bideth cleare and pure; but the glasse of muddie water, though whilest it standeth still, the mud sin∣der to the bottome, and the top is cleare; yet no sooner is shaken, but the mud ariseth, and all is de∣filed: So, howsoever in times of peace, health, and prosperitie, our passions be moderate and calme, and seeme cleare; yet no sooner are troubled, but they grow muddie, yea defile our selves, and all that come neare: the raging sea did not more cast up mire and dirt, than their troubled affections, spi∣rituall defilements: for which cause Christ here re∣proved them, Why are yee fearefull?

The second particular observation is, What was* 1.1388 the object of this feare? Was it God, or his judge∣ments? No; they did feare a temporall, not the eter∣nall death; water, but not fire; sea, but not hell; drowning, but not burning; a creature, not the Creator: they may truly say with David, The ter∣rors of death are fallen upon us, fearefulnesse and trem∣bling are come upon us, and horror hath overwhelmed us a 1.1389. Which our Saviour reproveth, Why are yee fearefull?

And he teacheth us, that Gods people should not* 1.1390 immoderatly feare, no not any manner of death. A lesson which it behoveth us (in these daies special∣ly) to take out; for as the Apostle said, If the word spoken by Angels, was sted fast, and every transgression, and disobedience, received a just recōpence of reward, how shall we escape, if we neglect so great salvation b 1.1391? So if these Disciples having heard and seene but a little, and being now in such great perill, yet are re∣proved for immoderate feare; how much more shall wee be reproved, to whom the Gospell of Christ hath beene so clearely revealed, who have seene so many workes of Gods goodnesse, mercy, power, as the Passion, Resurrection, and Ascension of Christ into heaven? Here is therefore a good les∣son for us, to labour that we be not immoderately afraid of death.

I say not, not afraid of death at all: for the best of* 1.1392 Gods servants mentioned in holy Scripture, as Mo∣ses, David, Iob, Eliah, Ezekiah, and the rest have been. I may say of them all, as the Apostle saith of Eliah, they were subject to this passion, as wel as we c 1.1393. There∣fore he doth not say, Why are yee afraid? but, feare∣full; yea, as if the word were not sufficient to ex∣presse the measure of their cōsternation (which yet is very significant, as you have heard) hee addeth thereunto an Adverb of affirmation: So “ 1.1394, q••d. Why are yee so exceedingly fearefull, so fearefull beyond bounds and measure? This being that he reproved in them, and is reproveable in all his disciples, viz. immoderate and excessiue feare of death. Let us now see by what meanes Gods children may mo∣derate

the feare of death in them, wherein I doe spe∣cially commend unto you these foure things, viz. 1. A good cause: 2. An honest life: 3. A strong faith: 4. Godly meditation on the good of Death.

First, a great meanes to suppresse immoderate* 1.1395 feare of death, is to die (if not for, yet) in a good cause; Blessed is that servant, whom his Master shall finde well doing, Matth. 24. 46. It is a true saying, It is not the punishment, but the cause maketh a Mar∣tyr. Christ hath not absolutely pronounced all blessed, that suffer persecution; but all such as suf∣fer persecution for righteousnesse sake d 1.1396. This was the joy of the Saints in old time, that they could truly say, Lord for thy sake are wee killed e 1.1397. This cau∣sed the holy Martyrs of Christ in this Land, in the daies of Queene Mary, so cheerefully to receive sentence of death, so joyfully to sing in their pri∣sons, darke and loathsome dungeons, so comforta∣bly embrace faggots, kisse stakes, clap hands in fla∣ming fire; because all this was for a good cause, even for Christ, the Gospell, and a good conscience sake: and the holy Ghost hath pronounced, Blessed are the dead, which die in the Lord f 1.1398. This made them rejoyce in death with joy unspeakable and glo∣rious g 1.1399. This was Iosephs comfort in prison, that* 1.1400 he was falsly accused h 1.1401; And Daniels, that he was cast to the Lions for the matter of his God i 1.1402. There∣fore Saint Peters charge is, Let none of you suffer as* 1.1403 a murtherer, or as a theefe, or as an evill doer, or as a busie-bodie in other mens matters; but if any suffer as a Christian, let him not be ashamed, but let him glorifie

God in this behalfe k 1.1404. But how great is the horror of malefactors? No doubt but it pierced Ahabs soule, more than the arrow did his bodie, that this was the just judgement of God upon him for his sinne l 1.1405. How fearefull was death to all such whose carcasses God overthrew in the wildernesse, and destroyed them with fiery Serpents, and other fearefull meanes m 1.1406? Who knoweth the unconceiveable dread and horror, which wicked men have in their soules, in their prisons, death-beds, or executions, when their owne consciences tell them, This miserie is come upon me, for murther, theft, adultery, riot, and such like wicked courses?

I doe not deny, but such malefactors may die* 1.1407 sullenly, or desperately. Others may be deceived, and thinke they die in a good cause, when they doe not. So the ancient Donatists, and Arrians, and in our times, the Priests and Iesuits thinke they die for Religion, and the true Catholike cause, and de∣serve to be Canonized for Saints, whereas they suf∣fer deserved punishment for their rebellion and se∣dition: yea they would in death be accounted Mar∣tyrs, before they have led the life of a Christian “ 1.1408: yet being thus abused and deceived by Satan, and God in his justice giving them over into a repro∣bate sense, they may even astonish men, to behold their seeming patience, joy, and Christian resoluti∣on: but yet this standeth firme, that no man suffe∣ring or dying for an evill cause, and his minde be rightly informed, can die with comfort and peace, but with exceeding dread and horror, such an one must needs be exceedingly fearefull to die.

Yea, this that I have said, must also be under∣stood* 1.1409 with exception of Repentance. Many men justly suffer pressures and miseries, tortures and* 1.1410 torments, for their sinnes and evill deeds; yet upon true repentance finde peace and comfort, in life and death. Moses died in the wildernesse, and might not enter into the promised Land, because hee did not sanctifie God at the waters of Strife n 1.1411; but re∣penting, he died with comfort. Iosiah fighting rash∣ly and without warrant from God, was wounded to death; but repenting of his folly, he died with comfort, and was gathered to his Fathers in peace o 1.1412. The theefe on the Crosse died justly for his sinnes; but repenting, he died with comport, and went to Paradise p 1.1413. Our Prodigall suffered hunger and mi∣sery justly, for his riotous and luxurious dilapida∣ting and wasting his goods; but repenting, he found comfort q 1.1414. Many a man commeth to great misery, poverty, sicknesse, ache, imprisonment, banishment, death, for his disordered life; yet truly repenting, findeth peace and comfort. But (these cases ex∣cepted) no man (that is rightly informed in his minde, and continueth impenitent) can but be ex∣ceedingly afraid to die: wherefore, every one that would moderate the feare of death, must be sure to live and die in a good cause.

The second meanes for moderation of the* 1.1415 feare of death, is to live an holy and sanctified life. The Apostle compareth death to some fierce and truculent beast or serpent, which killeth all men that grapple with it, with a poysonfull sting, and tel∣leth us, the sting of death is sinne r 1.1416. As a man then

would not feare, but with great boldnesse encoun∣ter that Serpent, when he knoweth the sting is gone: so may we boldly and comfortably die, when we know the sting thereof is gone. Oh it is the guilt of sinne, maketh men so fearefull to die! But great is the peace they have that love thy Law s 1.1417. Mark the up∣right, behold the just, the end of that man is peace: The righteous are bold as Lions t 1.1418. Oh such as here live in the feare of God, making conscience of their waies, eschewing evil u 1.1419, Walking in the Spirit * 1.1420, Morti∣fying the flesh with affections and lusts x 1.1421, having their conversation in heaven y 1.1422, And ever beholding the face of God, thorow the perspective of holinesse z 1.1423, Setting their minds on those things which are above a 1.1424, Being passed from death to life b 1.1425, and alreadie entred into the first degree of glorification, (sanctification be∣ing glorification inchoate; and glorification, sancti∣fication consummate:) What comfort, joy, bold∣nesse, have such in sicknesse and death? How com∣fortable to the living to visit such, and to heare and see their cheerefulnesse, patience, prayers, prai∣ses, benedictions, valedictions! (if infirmitie of flesh and bloud, or strength of disease doe not hinder:) on the other side, such as walke in their life time af∣ter the flesh c 1.1426, drinke up iniquitie like water, and are continually strengthening and adding poison to the sting of death; How are they distracted with feare, if they see that beast but gape upon them, or hisse at them? How comfortlesse to visit such, see their impatience, observe their worldly minded∣nesse, and heare their words of discontent, discom∣fort, and distrust! if God have not laid on them the

spirit of slumber. Therefore let him that calleth on the name of Christ, depart from iniquitie d 1.1427. And who∣soever would, with comfort and boldnesse looke for death, or Christ to judgement, Let him deny all ungodlinesse and worldly lusts, and live righteously, godly, and soberly, in this present world e 1.1428.

The third meanes of moderation, is by a lively* 1.1429 and stedfast faith: This is our victory, even faith f 1.1430. How can that man be immoderately afraid to die, who doth in his heart stedfastly beleeve that Christ died for him, and hath conquered Satan, death, and hell for him, disarmed the strong man Satan, depri∣ved Death of its sting, that it cannot hurt, that the nature of it is changed, an end of all evill, the be∣ginning of all true good? It is not possible with the cleare eye of Faith, to behold death in the Crystall∣glasse of the Gospell, and to be immoderatly afraid of it. Here then was the Disciples want: they had a good cause, they followed their Master into the ship, they lived honestly (Iudas excepted;) but their faith was weake, and therefore their feare so strong; Why are yee so fearefull? O yee of little faith! Where∣fore, let all such as desire to moderate the feare of death, pray for increase of Faith g 1.1431.

Oh see what an inestimable Pearle & Iewel Faith is, in that it doth not onely justine us before God, and appropriate unto us all the happinesse of hea∣ven through Christ; but is of so great use in this life, both in the times of health and prosperity (as time and occasion serve) bringing forth most wor∣thy fruits in regard of God, and our neighbours; and specially in our adversities and troubles. David

confessed, hee had perished in his troubles, if it had not beene for his Faith h 1.1432: And the Apostle saith, Through Faith the Saints of old stopped the mouthes of Lions, quenched the violence of fire, escaped the edge of the sword, were tortured, and accepted not de∣liverance, Heb. 11. 33. It is Faith that breedeth Pa∣tience i 1.1433; and begetteth godly comfort and courage: hee that beleeveth doth not make haste k 1.1434; that is, whereas the vnbeleeving, comming into any distresse, any danger, or perplexitie, are distracted with care and feare, and make haste, running and rushing into all manner of evill, and indirect meanes for releefe and deliverance, (as Saul, who for want of Faith, made too much haste to offer sacrifice l 1.1435, and consult with a Witch m 1.1436:) Such as truly beleeve, will not doe so, Though earth remove, and hills be hurled into the midst of the sea n 1.1437. If God send famine, he is not so fearefull; for he knoweth God feedeth the Birds of the aire o 1.1438, and the young Ravens when they call p 1.1439; And whosoever feare him shall want nothing that is good q 1.1440. If God send pestilence, he is not so fearfull; for he knoweth it is Gods arrow to hit whom he will, and that, if his life be more for Gods glory, than his death, A thousand shall fall on one hand, and ten thousand on the other, yet it shall not come nigh him r 1.1441. If sword come, he wil not be so fear∣full, Though he were compassed with ten thousands of enemies round about s 1.1442; for he knoweth the wicked is but Gods sword t 1.1443; & that an haire cannot fall from his head, but according to the good will and pleasure of his heavenly Father u 1.1444. If sicknesse and death come, he is not so fearefull; For he knoweth, though he die, yet

shall he live * 1.1445; oh, of what singular use is faith in all our troubles?

But I heare some (as discomforted with this dis∣course)* 1.1446 say, I thanke God, my conscience doth ap∣prove my cause and walking to be honest, (humane frailties excepted:) yet I finde my selfe often very ill disposed, and fearefull to die, which maketh me doubt I have not faith.

I answer, Our Saviour doth not say, Be∣cause* 1.1447 his Disciples were so fearefull, therefore they had no faith; but their faith was little. Immoderate feare argueth imbecillitie, but concludeth not a nullitie of faith. And for thy comfort know this, that even the best of Gods children are subject to such feares; as David, The feare of death is fallen upon me, Psal. 55. 4. But though it exceed measure for a time, their faith will keepe them from de∣spaire, and in good time recover them, as David said, I will not feare to goe thorow the valley, of death, &c. Psalm. 23. 4. Oh pray then for the increase of faith.

Whereunto, lastly, may be added godly medita∣tion* 1.1448 on such great blessings, as death (beheld in the looking-glasse of the Gospell) doth bring to every true beleever: as that the Body is presently brought into a better condition, than ever it had in this life; for by death it is both made insensible (and by that meanes freed from all the calamities of this life) and ceaseth to be an Active and Passive instru∣ment of sinne: the Soule passeth to life, rest, and glory, perfectly seeing and knowing God, without intermission keeping an eternall Sabbath, and

without cessation or wearisomnesse, keeping turnes with the Angels, praising Gods name for ever and ever; in fulnesse, enjoying whatsoever may cause love and admiration, or procure joy and conten∣tation; even an universall collection of all joyes, blessings, and comforts, beyond all we have heard, seene, or can possibly thinke. In regard whereof Solomon hath pronounced, The day of death to bee better than the day of birth x 1.1449. And the Apostle de∣sired to be dissolved and to be with Christ, which is best of all y 1.1450. And so much for the literall doctrine, Gods people must not immoderately feare any manner of death, and how that is obtained.

Our second doctrine is from the mysterie; the* 1.1451 ship representing the Church, and the storme per∣secution. Our Saviour reproving the disciples for their immoderate feare in this storme, doth ••each vs, That Gods people should not immoderately feare, though the Church be in never so great dan∣ger, distresse, or perplexitie. What greater evill threatned to the Church, than by the Assyrian Monarch? Insomuch that God caused the Pro∣phet to call his sonne, Maher-shalalhash-baz, or make speed to the spoile z 1.1452: yet even then the Prophet bade the people not be afraid, nor say a confederacie, a confederacie, but sanctifie the Lord of hoasts, and let him be your feare, and let him be your dread, and hee shall be for a sanctuary &c a 1.1453: not forbidding a mo∣derate feare, and use of godly meanes; but immo∣derate feare; and, for their securitie, making such* 1.1454 leagues with Idolaters, and Gods professed ene∣mies, as was forbidden.

Oh, great is the storme now, and the poore ship* 1.1455 of the Church, in mans eye, in great perill: but bee not so fearefull, but rest on God. The Church is in danger, beset with enemies, both powerfull and po∣litike, for crueltie and mischiefe matchlesse; who have confederated, and threaten her ruine. True: but hath not Christ said, Hee will be with his Church to the end of the world b 1.1456: nay more, That the gates of hell shall not prevaile against it c 1.1457. The ship is cove∣red with waves, but shall not be drowned; the Church is persecuted, but shall not bee destroied; God will in his good time rebuke winds and seas, and send a comfortable calme. Mardochay beleeved comfort and deliverance would come d 1.1458, and it did come; and he that doth not beleeve as he did, may worthily bee rebuked, in the words of my Text, Why are yee so fearefull, O yee of little faith? And so much be said of the first thing Christ reproved in his disciples, viz. The excesse of feare. The second followeth, which is the defect of faith, in these words.

O yee of little Faith!] Which reproofe is laid* 1.1459 downe in way of admiration: q. d. Oh that your ••aith should be so little, and weake, hauing heard and seene what you have done! Out of which ••ater commeth meat, and out of this strong commeth sweetnesse e 1.1460, (that I may use Sampsons Riddle▪) yea out of this reproofe doe flow comforts abundant∣ly to all godly minded ones, who mourne in their soules, because they are subject to the same re∣proofe, having but a little ••aith. For the further comfort then, of all poore, weake, and feeble be∣leevers,

suffer me, with your patience, fully to open this point.

And marke his words: he saith not, O yee of [no]* 1.1461 faith, for they all beleeved in him (Iudas excep∣ted f 1.1462;) but, yee of [little] faith. The widow of Zarephath had not a Cake, but an handfull of Meale in a barrell, and a little Oile in a Cruse g 1.1463. That they followed him into the ship, and fea∣red no danger; that in this extreme danger they come to Christ, calling him Lord, Lord, and pray him to save them; proveth that they had some faith: but that they are so fearefull, and awaken him so turbulently, as if they were in greater securi∣tie if he were awake, or he lesse able to helpe them being on sleepe, than awake; this was poore and little faith, and our Saviour reproveth it with ad∣miration,* 1.1464 O yee of little faith! Not of little courage or valour; for these and all other vertues grow from faith, as the Apostle saith, Some through faith have stopped the mouthes of Lions, quenched the vio∣lence of fire, of weake have beene made strong, waxed valiant in fight, and have turned to flight armies of Aliensi 1.1465. No vertue so usefull in dangers as faith: the Apostie calleth it, our shield k 1.1466; and another faith, In all dangers and distresses wee are to encoun∣ter withall in this world, it is our victorie l 1.1467; where∣fore he wondreth they have so little of it: And as another Euangelist expresseth it, How is it, that yee have no faith m 1.1468? that is, How is it that yee have no better, or greater measure of faith? Or as S. Luke, vet in another phrase and forme, Where is your faith n 1.1469? Or as the Greeke Article intendeth, Where

is that your faith * 1.1470? that measure and degree of faith, which you have shewed to be in mee? All which tend to one purpose, viz. to declare the weaknesse, feeblenesse, and modicitie of faith in this their great danger, when the strength of their faith should specially have supported them.* 1.1471

But some may object and say, That after this time the Apostles are said to have no faith; there∣fore they ahd no faith now. So after his resurrecti∣on, it is said, Christ appeared to the eleven as they sate at meat, and upbraided them with their unbeleefe “ 1.1472. And to Thomas hee said, Be not faithlesse, but be∣leeving * 1.1473.

I answer, That infidelitie, incredulitie, or unbe∣leefe, is twofold, viz. absolute, and comparative.* 1.1474 Absolute unbeleefe, is, when the heart is void of e∣very, even the least jot & grain of true faith and be∣leefe; as where the Apostle demandeth, What part hath he that beleeveth with an Infidell † 1.1475? Compara∣tive infidelitie is in relation, not with any true, but with a strong measure of faith. And thus a weake, or little faith; a faith, which in the houre of temp∣tation is assaulted with doubtfulnesse, is compara∣tively called faithlesnesse, and unbeleefe: such was their faith now, and after Christs resurrection for a time.

And now, if we make Application; Surely, if it* 1.1476 bewrayed a small measure of saith for them to be so fearefull, when Christ was, in humilitie, weak∣nesse, and infirmitie, on sleepe; and before they had seene many most glorious miracles, which af∣ter this time hee wrought for confirmation of their

faith; and before they saw his glory in his resur∣rection from the dead, and his ascension into hea∣ven, and the sending of the holy Ghost upon them, according to his promise: How much lesse is our faith? yea how may wee justly thinke we have no faith, but are most worthy to be reproved for our infidelitie, if in any danger wee exceed in feare, ha∣ving seene all his miracles, resurrection, and ascen∣sion, &c. in the glasse of the Gospell? Was their faith little, because he being on sleepe, they did ex∣ceedingly feare danger? And shall not our faith ap∣peare to be farre lesse, if wee so exceedingly feare, seeing we know, he now sitteth at the right hand of God o 1.1477, having received all power and authority in heaven and earth p 1.1478, and never slumbreth nor slee∣peth q 1.1479.

Oh then meditate on the promises, performan∣ces,* 1.1480 and power of God; the merit of Christ, mer∣cy of God, his goodnesse and greatnesse; who both will and can turne all to the best; that in greatest perplexitie and distresse that can or may befall your selves, or any Gods people, you may have the commendation given to Abraham, that contrary to hope, he beleeved under hope o 1.1481, and may avoid this reproofe, Why are ye fearefull? O ye of lit∣tle faith!

Here first we may learne, what great spirituall* 1.1482 combats and conflicts Gods children in this world are subject unto. Our life is a warfare on earth * 1.1483; as a well-tried, and expert Warriour (keeping the termes of his owne Art) called it: and the Apostle, a wise and valiant Captaine in Gods hoast, doth

not only furnish every Christian souldier, from top to toe, with compleat harnesse, but also describeth their enemies; We wrestle not with flesh and bloud, but against principalities and powers, against worldly governours, the princes of the darknesse of this world, against spirituall wickednesses, which are in high pla∣ces t 1.1484. You see what enemies we have, and how exceedingly furnished, with strength in their hands, and malice in their hearts, having all gainfull ad∣vantages, both from nature; they spirits, and we flesh; and from place; they being above, we below, and far beneath them. In which combat of our soules, faith is our principall armour, both of offence and defence; and therefore the Apostle bid∣deth us, Resist Satan, being stedfast in the faith u 1.1485; to take the shield of faith * 1.1486; and to fight the good fight of faith x 1.1487. Oh it is our faith, whereby we stand y 1.1488; and get victory z 1.1489. Wherefore there is nothing so much assaulted as our faith, yea and many times is so exceedingly battered and shaken, and brought to so low an ebb, that even the best of Gods chil∣dren have thought they have had no faith, and (at least in the exceeding weaknesse thereof) have made bitter complaints, My God, my God, why hast thou forsaken me a 1.1490? and, will the Lord absent himselfe for ever? and will he shew no more favor? Is his mercy cleane gone for ever? Doth his promise faile for ever∣more? Hath God forgotten to be gracious? Doth he shut up his mercies in his displeasure? Lord, how long wilt thou hide thy selfe? for ever? and shall thy wrath burne like fire b 1.1491? And, Oh wretched man, that I am c 1.1492! Loe these, these indeed are the grievous

conflicts and foiles, which even the chosen Cap∣taines of the Lords Armies have received: and if such Lions themselves have roared, for the disqur∣etnesse of their hearts; what have silly Lambes ex∣perience of in their soules? No marvell, though they sigh, and mourne, and complaine, and be brought very low, as if they had no faith at all; but their hearts were full of unbeleefe, doubtings, feares.

Oh let such know, to their comfort, that the very* 1.1493 best of Gods children have had, and have, and shall have experience hereof, and shall grone under the burthen of the remainders of corruption, and la∣ment the sinfull infirmities which cleave unto them, and cry out of feare, doubting, and unbeleefe: yea know (because Regeneration is imperfect in this life) where there is no doubting at all, no feare at all, no striving against unbeleefe, there is no true comfort, no true faith, but a proud pre∣sumption.

For the illustration of this point, know first, That* 1.1494 corruption is not seene or discerned by corruption, but by grace; as foule things are discerned by the light, not by darknesse; and sicknesse discerned by health; none being more desperately sicke, than he that feeleth it not; none in so dangerous case, as they that see not the corruptions, and feele not the wants of the soule, but are in that spirituall Lethar∣gie, the Church of Laodicea was, thinking shee was rich, and increased in goods, and had need of nothing; when (hee was poore, and miserable, wretched, blinde, and naked d 1.1495 The more therefore we feele

our infidelitie, distrust, rebellion, the better our estate.

Secondly, man must be considered in a double* 1.1496 estate, viz. as he is by nature; and as he is by grace. By nature, he is altogether flesh; That which is borne of the flesh is flesh e 1.1497; he is wholly led by the flesh, he delighteth in nothing but the works of the flesh, and all the works of the flesh are his; and if herein he continue, he and they shall perish together. But in the estate of grace, though he live in the fleshf 1.1498, he walketh not after the fleshg 1.1499, he warreth not after the fleshh 1.1500; he is led by the spiriti 1.1501. Indeed the flesh doth continually lust against the spirit, and many times prevaileth, not only begetting evill motions, pur∣poses, and desires, but as a strong enemy, leading the childe of God captive, to doe that which hee should not, he would not k 1.1502. But these motions, these actions, they are not his, they shall never be laid to his charge. If Satan object them, hee may renounce them, and say, Indeed these are the moti∣ons & actions of the flesh, and we were sometime all one, but now we are separate and divided; it only dwelleth as an inmate, but I doe not partake with her; never man and wife were more firmely di∣vorced, than I and my flesh: therefore if the flesh have plaied the harlot, and begot these brats, cast them at her doore, I will not owne them, I will dash them in peeces against the stones. Wherein you have the Apostle himselfe for a most excellent pre∣sident; Now, if I doe that which I would not, it is no more I that doe it, but sinne that dwelleth in me l 1.1503. If I should not have doubts and feares, and dis∣cerne

much evill in me, I might then indeed justly doubt and feare, I were all flesh; but I doe dislike and detest them, and lay them to the fleshes charge; and even hereby I know that I have received the Spirit, because it sheweth me the weaknesse of my faith, and stirreth up holy grones, sighes, and de∣sires to Heaven, for the increase of it.

I say againe, let none of Gods children be too* 1.1504 much dejected, or cast downe, or grow out of heart with themselves, much lesse call their estate with God into question, because the remnant of corrup∣tion, like a bold, saucie inmate, dwelleth in them, and doth continually vex and disquiet them, disturbe and trouble them, crosse and hinder them in every good purpose and thing, and still haling and pulling on to sinne with incessant importuni∣tie, and sometimes prevailing. The experience of this made the Apostle so exclaime, Oh wretched man! With whom give thanks feelingly to God for victory through Iesus Christ, for that hee hath delivered thee from the dominion, bondage, and slaverie of sin, that it doth not reigne in thee: & also keep a very watchfull eye, and ever give thy flesh a sowre look, keep it under, and in subjection, make it not thy counsell m 1.1505; be sure to make a covenant with eyes* 1.1506, eares, and all the senses, they shall be strangers to it; forbid thy strangers to be acquain∣ted with it, and then (though sinne and corrupt flesh be such a shamelesse inmate, to say as Ruth did to Naomie, Whither thou goest, I will goe; where thou dwellest, I will dwell; where thou diest, I will die, and there will I be buriedn 1.1507; nothing but death can

quite part and sunder us) it shall not be able to hurt us. Oh see what a sweet comfort the Gospell pro∣poseth to Gods children, even from sense and fee∣ling of their wants, and weaknesse of faith. Con∣cerning which, I will not say as our Saviour did in another case, He that is able to receive it, let him re∣ceive it o 1.1508; but I will even thrust it into the bosomes of weake and seeble Christians (if any such be here present) by removing two such Objections, as are made against it, and whereby, as with both hands, they even thrust it from them. The first is this.

Oh, I could comfort my selfe many waies, if I* 1.1509 had any faith, (though never so weake or small) but I cannot discerne any at all, but mine heart is full of infidelitie and rebellion. I answer; Great* 1.1510 is the sense and assurance, which commonly belee∣vers have of their faith; otherwise the Apostle would never have said, Prove your selves, whether you are in the faith or not p 1.1511: yet two times must be excepted, viz. the time when God first giveth it, and the houre or time of some great temptation. Recount then the times which are passed, and the yeeres of old, yea remember the yeeres of the right hand of the most high, Psal. 77. 10. Hast thou at any time had the assurance and comfort of faith? Be of good comfort, it will revive againe; Heavinesse may endure but for a night, ioy will come in the mor∣ning: q 1.1512 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Thy faith may be cast downe, but cannot be destroyed; Deli∣quium pati, non penitus mori; may sownd, but can∣not die. Or hast thou never had the sense of faith,

but now desirest it, and art heartily sorry thou fee∣lest it not? it may be this graine of mustard-seed is but now sowen in the furrowes of thine heart; water it with Word, Sacraments, and Prayer, and doubt not but thou shalt, in good time, have the sense and comfort of it.

Oh, but I have no sense of Gods love; therefore* 1.1513 I have no faith. I answer: Christ had no sense of Gods love, and yet beleeved, when he praied,* 1.1514 My God, my God, why hast thou for saken me r 1.1515? How void was Iob of the sense of Gods love, when hee complained, God accounted him as his enemy s 1.1516; and made him as his butt to shoot at t 1.1517? How far was Da∣vid from despaire, when he complained, Is his mer∣cie cleane gone for ever u 1.1518? No, no, that is but infir∣mitie, (as he confessed) God changeth not * 1.1519; nor hath any shadow of change x 1.1520; whom he loveth, he loveth to the end y 1.1521: his covenant is more sure, than that of the day and night z 1.1522. It is but thy triall; In a little wrath, I hid my face from thee, for a moment, but with ever∣lasting compassion have I embraced thee a 1.1523. The Sunne setteth, and hath a time to passe thorow the other Hemisphere; but the next morning it riseth againe with greater comfort. God is a sure friend, and many times intendeth most good, when he is least seene or felt. Wherefore say, Oh my soule, beleeve thou hast faith, though thou discerne it not; and pre∣sume God loveth thee, though thou hast no sense of it.

Our second lesson is; Afflictions are a great* 1.1524 triall of faith, and commonly it doth greatly abate in them. So S. Peter saith, The faithfull went

through many temptations, that the triall of their faith, being found much more precious than gold that peri∣sheth b 1.1525. Thus God tried Abraham c 1.1526, i. his faith; and Christ tried Philip d 1.1527, i. his faith: yea and many times the faith of Gods children shrinketh in tribulati∣ons. Davids faith was strong, when he said, The Lord is my light, and my salvation, whom then shall I feare? The Lord is the strength of my life, of whom shall I be afraid? Though an hoast should encampe against me, mine heart shall not feare e 1.1528: yet Saul so long pursued him in the wildernesse, and brought him to so many straits, that in the end, in weaknesse of faith, he said, I shall one day perish by the hand of Saul f 1.1529. Peters faith was strong, when there was no danger; he would die, rather than denie Christ g 1.1530: but in the High Priests Hall, where was danger indeed, his faith was weake he denied, and forsware him h 1.1531. Andrew, Simon Peters brother, began well, There is a lad here hath five barley loaves, and two fishes: he held not out; no sooner cast his eye on such a hungry multitude, but said, What are they among so many? Our Disciples were bold men on the shore, and feared nothing; but in the storme▪ where is that faith? Oh let us judge charitably of such, as (in times of temptation) have bewrayed weaknesse; and prepare our selves, being ever suspicious of our weaknesse, and praying God to increase our faith. And thus much be said in generall▪ Now let us more particularly view the word••.

O yee of little faith! * 1.1532] Faith being one of the graces of infusion, hath it measures and degrees, (I meane not one man compared with another, as

Abraham, who was strong in faith * 1.1533, compared with the father of the Daemoniack, Lord, helpe mine unbe∣leefe) but in the same man, it may be strong at one time, and weake at another: and the strength and weaknesse of it, is in both the parts of it, viz. Knowledge, and Application; so as one man may be strong in Knowledge, and weake in Applica∣tion; and another may be weake in Knowledge, and yet strong in Application.

What is the greatest, and least degree of faith, can hardly be determined by the Scriptures. The strongest we reade of, was that in Abraham, the fa∣ther* 1.1534 of all them that beleeve, whose faith is thus by the Holy Ghost commended; Against hope, he beleeved in hope. And againe, He was not weake in faith. And againe, Being strong in faith, he staggered not at the promise through unbeleefe, but gave glory unto God, being fully perswaded, that what he had promised, he was able also to performe k 1.1535. Loe, what an high commendation is here given to Abrahams faith, He beleeved under hope, against hope; he was not weake, he was strong, he staggered not, he was fully assured. This is that great faith expressed by the Metaphor of a ship which commeth into the Ha∣ven with full sailes, and is called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or a full assurance, Heb. 10. 22. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Lapid. in Rom. 14. 5. Which great measure of faith, he had not (nor any other ordinarily) at the first of his conversion, but attained unto it, by great schoo∣ling, many trials, and great observation, and expe∣rience of Gods mercy, power, goodnesse, and greatnesse. And this is the measure wee must all

strive to attaine unto. Oh happy that soule, that can say truly with Iob, I know that my Redeemer li∣veth, whom I shall see l 1.1536: and with the Apostle S. Paul, I am perswaded that nothing can separate us from the love of God, which is in Christ Iesus our Lord m 1.1537.

There is also a lesser degree of faith, which is called a weake, or little faith * 1.1538, resembled to a brui∣sed reed, smoaking flax n 1.1539, and a graine of mustard seed o 1.1540, which is the least of all seeds (that bringeth up such a stalke or tree.) That it is very little, these Similies intend: but what is that least measure, and* 1.1541 degree, which every one must have, that will be justified, and saved, is a great question, but beho∣veth us greatly to be resolved in. Learned Divines say, it is a serious and constant desire (arising from an humbled and broken spirit) to be reconciled unto God, and to have sinnes forgiven. Some seeme to hold, that full assurance is essentiall to every true faith; and therefore describe it, To be a full perswasion of the heart, grounded upon the promises of God, that whatsoever Christ hath done for others, he hath done for me. But alas, how far was that true beleeving father from this, who prayed, Lord helpe mine unbeleefe p 1.1542. And many thousands of Gods children, who in the instant of their conversion, or by their negligence, in the use of good meanes, or by falling into some great sinne, have so farre abated the power and efficacie of their Faith, that they cannot say, Christ died for them, that their sinnes are forgiven, and God their Father in Iesus Christ. Oh such full assurance is

only essentiall to a strong faith. It may be a true faith, which hath not that assurance, but is rather in great combat with distrust, and despaire. Marke then your description of the least measure of faith; It is but a desire, yet a true and constant desire; and a desire arising from an humbled and contrite spirit; such a spirit as is cast downe, and even bro∣ken, with sight of sinne, sense of Gods anger, and feare of punishment. And the object of this de∣sire, is not so much life, and salvation, (which Ba∣laam, and every meere naturall man desireth) as Remission of sinnes, and Reconciliation unto God, which no unbeleever careth for.

The ground of this Assertion is, because the true* 1.1543 desire of any Grace, is as the bud of that Grace, and (in Gods esteeme) the Grace it selfe. So then, the desire of pardon, and reconciliation with God, is as the bud of faith. For as the bud includeth the blossome and fruit; and as in the Spring time, with the warmth and nourishment of Sunne & ground, the bud doth grow, blossome, knit, and hold fruit: so this true desire, how little soever it seeme to be to him that hath it, or others, yet being nourished with Word, Sacraments, and Prayer, it will grow stronger and stronger, like the graine of Mustard∣seed.

But let us (I pray you) see, how the Scriptures wil* 1.1544 warrant this comfortable description of a true faith, by the least measure of it. David saith, Lord, thou hast heard the desire of the poore q 1.1545: then there is faith in the desire, for God heareth no prayer that is not made in faithr 1.1546. And againe, He will fulfil

the desire of them that feare him s 1.1547. Christ hath pro∣nounced, Blessed are they that hunger and thirst after righteousnesse t 1.1548. And againe, To him that is athirst, I will give to drinke of the well of life freely u 1.1549. Here∣unto I subscribe, as unto the undoubted truth of God, and Tenet of our Church, which hath taught us thus to pray, O God, mercifull Father, that despisest not the sighing of a contrite heart, nor the desire of such as be sorrowfull. Whereupon I inferre this com∣fort for the refreshing of any wearied soule. Doest thou see thy sins many, great, and grievous, where∣by thou knowest thou hast offended God, and stan∣dest guilty, and liable to all his curses, and punish∣ments, in this life, and the life to come? Though in strength of faith thou canst not say, Christ hath re∣deemed me from the curse of the Law, Christ hath by his obedience reconciled me unto God, and all my sinnes are forgiven; only thou hopest thy sins are pardonable, and thou desirest unfainedly, that God would pardon them, and be reconciled, &c. Be of good comfort, here is the bud and seed of faith, and in Gods acceptation, true faith, and thou shalt have thy desire. And for confirmation hereof, marke these two things.

First, the true desire of Grace, (as Faith and Re∣pentance)* 1.1550 is a sanctified desire, a sanctified affectiō. Now where the Spirit of God once beginneth to sanctifie, he doth sanctifie throughout * 1.1551, the minde, memory, and will, as well as affections; and he that is sanctified, doth beleeve, and is iustified x 1.1552.

Secondly, this holy desire is a plaine evidence,* 1.1553 and fruit of the Spirit, which stirreth up fighes and

grones y 1.1554. These desires cannot proceed from the flesh; For that which is from the flesh, is flesh z 1.1555; and being from the Spirit, it is an infallible argument, that Christ dwelleth in us, as Saint Iohn saith, Here∣by we know that Christ dwelleth in us, even by his Spi∣rit, which he hath given us a 1.1556. And, doth Christ dwell in us? Then surely we have faith, For he dwelleth in the heart by faith b 1.1557. Oh then be of good com∣fort, humbled soule, these holy motions and desires may assure thee, thou art truly sanctified, thou hast the Spirit of God, thou hast a true faith, though ve∣ry little, weake, and feeble.

But me thinketh (upon the delivery of this do∣ctrine)* 1.1558 I see, both the Wicked to lift up head, & set up bristles, saying, Nay, if good desires will serve the turne, we are well, and shall be saved, for I am sure we have enow of them; and the Godly yet still to be of a deject countenance, saying, Alas, what wicked man is there in the world, but hath some∣times good desires?

I answer, It is true that God sometimes bestow∣eth* 1.1559 common gifts on the Reprobate; and so, in the judgement of man, they goe often farre in the way of salvation; but never any Reprobate, ever had, or shall have, the least measure of justifying and sa∣ving faith; that is only of Gods Elect c 1.1560, and of such as are ordained to salvation d 1.1561. And therefore all the fleshly desires of the Reprobate, may be discerned from this true spirituall desire of the Elect.

First, by the continuance of it: for the desires of* 1.1562 the Reprobate are but like a flash of lightning, sud∣den motions arising from hearing of the Word,* 1.1563

or some heavie judgement of God that lieth on them; as Herod heard Iohn Baptist gladly, and did ma∣ny things; and had doubtlesse many good moti∣ons, but all like the mornings dew e 1.1564: if he be pleased with the dancing of a wanton Damsell, he will cut off the Baptists head f 1.1565. When the plague is on Pha∣raoh, hee will send for Moses and Aaron, and crie, Pray, pray; but no sooner the plague removed, but he is worse than before g 1.1566. But the true desire abideth and increaseth, as the light unto a perfect day h 1.1567.

Againe, true faith is of an active and operative* 1.1568 nature; according to the measure of it, it will work. He that hath the true desire of peace, and reconci∣liation with God, by the merits of Christ, it will make him use the meanes, whereby the same is pro∣cured: he that doth truly desire forgivenesse of sins, and Gods favour, will hate his sinnes, and what∣soever he knoweth doth offend God. The wic∣ked cannot doe so. Herod reverenced Iohn, and heard him gladly; but his heart was still set on Herodias, and boiled in filthy incestuous lust i 1.1569. Balaam would fain die the death of the righteous k 1.1570; but careth not for their lives, nor will use the meanes, whereby such a bles∣sed death is procured, but his heart is still set upon the wages of ungodlinesse l 1.1571. If then thou hast but the fore-named desire; but thou feelest it powerfull within thee, to worke more and more an hatred of thy sinnes, and of all the meanes and occasions thereof; and to use carefully the meanes, which God hath appointed for the increase of faith and holinesse; assuredly thou hast received the good seed of faith into thy heart, and thou hast the bud,

which will in good time blossome, knit, and beare. Thus that I have declared the least measure of sa∣ving faith: let me, for their further comfort that have it, deduce a few most sweet conclusions.

The first is this; The least and weakest true faith* 1.1572 doth as perfectly justifie, as the greatest and strongest. The poore weake beleeving man, that prayed Christ to helpe his unbeleefe m 1.1573, was as perfect∣ly justified, as Abraham, that was so strong in faith, that he staggered not n 1.1574.

The Reason hereof is, because faith doth not* 1.1575 justifie in respect of it selfe, as it is a gift, or action, or vertue, inherent in us; for then, as it is more or lesse, stronger or weaker, so should we be more or lesse justified; but faith doth justifie, as it is the instrument, whereby we apprehend and receive the object. The object or matter of our justice is Christ, and Christ is not received more or lesse, according to the measure or degree of faith; but Christ is ei∣ther wholly received, or refused: and he that hath whole Christ, hath his righteousnesse; which is so perfect, (being the righteousnesse of God o 1.1576) as cannot receive any augmentation or increase. So that justi∣fication consisteth not in the strength and quantity, but in the truth and quality of our faith. God hath a touchstone to trie our faith, 1 Pet. 1. 7. but not weights to weigh with; regardeth the goodnesse, not greatnesse; heartinesse, but not heavinesse. The dimme and weake sighted were as well cured by beholding of the brazen Serpent, as the cleare and strong p 1.1577: the old, poore, sicke, weake and palsie, trembling hand, may receive a precious pearle, or a

peece of gold, as well as the young, steddie, and strong.

Oh, what a comfort may this be to such as* 1.1578 mourne and are grieved for the weaknesse of their faith; that howsoever God may make a great diffe∣rence, and they may discerne a great disparitie be∣twixt themselves and others, in regard of the gra∣ces of infusion, knowledge, patience, zeale, wis∣dome: yet if their faith be true (though never so weake or small) they are equall to the best, in the greatest blessings, of justification and adoption.

This that I have said, is not for encourage∣ment* 1.1579 of the wicked, who turne the grace of God into wantonnesse q 1.1580; resting contented in the least mea∣sure, and presume of justification thereby; (for even thereby it appeareth, that their faith is not true, because it doth not grow:) but this is spoken for the comfort of all such, as doe carefully use the means, and even hunger and thirst after the growth and increase of faith; but are fearefull and even out of heart with themselves, because they doe dis∣cerne their faith to be so little and weake.

Secondly, the least true faith shall never fully* 1.1581 nor finally be lost: this is Gods promise, I will put my feare into their hearts, that they shall never depart from me, all the daies of their life r 1.1582. And Christ hath promised, He that commeth to me, shall never hunger; and he that beleeveth in me, shall never thirst s 1.1583. Christ praied for Peter, that his faith should not faile t 1.1584. And so hath he prayed for all those that beleeve in him u 1.1585; and promised, that the gates of hell shall not prevaile against them * 1.1586. And Saint Iohn faith, Hee that is

borne of God, doth not commit sinne, neither can he, be∣cause hee is borne of God, and his seed remaineth in him x 1.1587. Hence it is, that he that once truly beleeveth, is said to have eternall life y 1.1588: To be passed from death to life z 1.1589: To be raised, and seated in heavenly places a 1.1590: Yea, to be alreadie glorified b 1.1591. From which, (and many such places of Scriptures, which might be alledged) we doe infallibly conclude, and it is the doctrine of the Church of England, and of Ortho∣dox Divines, even the conclusion of the whole late Reverend Synode at Dort, against Papists, Ar∣minians, and whosoever Heretiques, that deny it; That a true faith once had, is never fully, nor fi∣nally lost.

I doe not deny, but all the graces of the Spirit* 1.1592 are like to fire: if it be not nourished with fewel, but have water cast upon it, a great fire may be excee∣dingly slaked, and great brands come to some few embers, or sparkes: So faith, through neglect of meanes, and falling into some great sinne, the Spirit of God may be grieved, the power, vertue, and efficacie of faith, may be greatly cooled and aba∣ted, and the sense of saving grace lost. A true be∣leever may fall into a spirituall sownd, but cannot die; he may demurre with himselfe, whether he be living or dead, yea, may pronounce himselfe dead; but (as the Apostle pronounced of Eutichus, after his fall) life is in him; his faith is as a sparke of fire under an heape of ashes, and as sap in the root of the tree in Winter time. It was Peters case, whose fall did wound, but not kill; weaken, but not utter∣ly destroy his faith; upon his Masters looking up∣on

him, and hearing the Cock crow, his faith revi∣ved, He went out, and wept bitterly for his sinne.

Yea, true faith is so farre from being utterly lost,* 1.1593 that by the use of good meanes, it doth out-grow the Mustard-seed, yea out-grow Ionahs Gourd. Ni∣chodemus, who was once so weake in the faith, that he came to Iesus by night, for feare of the Iewes * 1.1594; yet his faith so grew, that when Christ was crucified, and all the Disciples fled, hee went in boldly, and begged the bodie of Iesus, embalmed, and honourably buried it b 1.1595. Peter so weake in faith, that at the voice of a silly Damsell, hee denied his Master c 1.1596: yet his faith so grew, that he boldly reproved the Princes to their faces, for murthering the Lord of life d 1.1597. Tho∣mas his faith was so weake, that he openly profes∣sed, hee would not beleeve that his Master was risen from death, unlesse he did see the print of the nailes, and put his hand into his side e 1.1598; but it did so grow, when Christ appeared againe, and bade him see and feele, that he said in a strong faith, Thou art my Lord and my God f 1.1599. Yea, it is many times seene in daies of per∣secution, and of great trials, that such as in peace and prosperitie, have shewed a strong faith and great zeale, abundance of graces, have in adversity beene humbled with great feare, and bewrayed great weaknesse of faith: Whereas such as in times of peace have shewed small knowledge, little faith, and weake zeale; yet in time of persecution, in the strength of knowledge, ••aith, and zeale, they have stood out against the enemies, and have sealed the truth of God with their dearest bloud: wherein is fulfilled that of the blessed Virgin in her Song, Hee

putteth downe the mightie from their seats, and exal∣teth the humble and meeke; he filleth the hungrie with good things, and the rich he sendeth emptie away. g 1.1600

And all this is, that such as are strong, and have* 1.1601 greatest measure of graces, may not be proud and presumptuous, but carry a low saile, thinke basely of themselves, and worke out their salvation with feare and trembling h 1.1602; praying God, not to tempt them, above that which they shall be able i 1.1603.

And secondly, that such as are but weake in* 1.1604 faith, may not be too much disheartened and de∣jected, seeing the Lord is able to make them strong k 1.1605. Yea that we thinke charitably, and walke lovingly towards even the weakest “ 1.1606; & they that are strong, beare the infirmities of the weake, Rom▪ 15. 1. For if triall came, the Lord knoweth whose saith would be strong. But be of good comfort, oh yee weake and tender ones; for if your faith be true, though never so weake, it shall never be fully nor finally lost; yea if God have any great service for you, he will furnish you accordingly, his power shall appeare in your weaknesse l 1.1607; and your bruised reed shall be∣come as strong as the Oake in Bashan, so as no storme or tempest shall be able to overthrow it.

Yea, here let us with wise eyes behold, and with* 1.1608 thankfull hearts give glory unto God, who (as in the firmament, one starre differeth from another) in his Church, furnisheth his Saints with diversitie of gifts m 1.1609; giving to some a great measure of know∣ledge, faith, zeale; to others, but a little of them; that such as have greatest measure, may be provo∣ked to thankfulnesse, and employ their gifts to the

comfort of others; and the weake may have cause both of humilitie and industrie, striving to overtake such as goe before them; but none have cause to envie or despise another: though through Satans malice, and our weaknesse, it too often so fall out.

The third and last deduction, for the comfort of* 1.1610 weake beleevers, is; that God heareth and accepteth the prayers of the weakest beleevers, and gracious∣ly helpeth them. It was prophesied of Christ, hee should not break the bruised reed nor quench the smoa∣king fl••x n 1.1611. Let the comparisons be well marked; and can the meeknesse of Christ, towards poore sinners, be more lively expressed? How tender a plant is a reed? yea at the strongest, how doth it yeeld and bow with every puffe of wind? but much more when it is bruised, how easie a thing is it then to snap it asunder? How weake is that sparke of fire, which in fl••x doth but cause smoake? Now, whereas it is said, he will not break the one, nor quench the other, his meaning is, he will no••ish and cherish them, strengthen the one, and kindle the other. A∣gaine, He giveth power to the faint, and to them that have no might he increaseth strength o 1.1612: Christ was sent to binde up the broken hearted p 1.1613; The Lord up∣holdeth all that fall, and raiseth up all them that be bowed downe q 1.1614: Christ hath called, Come to mee, all yee that travell and are heavie loaden, and I will re∣fresh you r 1.1615; hath promised, that he will cast away none that come unto him s 1.1616; yea, that hee will give them eternall life, and none shall be able to plucke them out of his hand t 1.1617.

〈1 page duplicate〉〈1 page duplicate〉

〈1 page duplicate〉〈1 page duplicate〉

Indeed, Christ gave great commendation to such* 1.1618 as have had great faith; as to the Centurion, Verily I say unto you, that I have not found so great faith, no, not in Israel u 1.1619: and to the woman of Canaan, hee said, O woman, great is thy faith * 1.1620. But yet in all ages God hath witnessed his loving acceptance of small and weake faith, and of the first beginnings of Con∣version.

How weake a faith was that in the Ninivites,* 1.1621 Who can tell, if God will returne, and repent x 1.1622? yet God did repent, and spare them. What a weake faith had the Leper, Lord, if thou wilt, thou canst make me cleane: he received him, and did make him cleane y 1.1623. How weake that fathers faith, who could scarce tell, whether he beleeved or no, and ceased to pray for his sonne, and prayed for himselfe, Lord helpe mine unbeleefe y 1.1624; and he both helped his unbe∣leefe, and cured his sonne. Our Saviour did but heare a young man make profession of the practise of outward and civill righteousnesse, All these I have observed from my youth; and the Text saith, he looked upon him, and loved him a 1.1625. And when he heard a Scribe utter but one good speech, That to love God with all the heart, is above all sacrifices; he said unto him, that he was not farre from the kingdome of hea∣ven b 1.1626. Oh now should the Apostles faith have shone bright as a lampe, but the tempest had almost blowne it out, that it did but smoake; yet Christ quencheth it not▪ he reproveth, but accepteth of it; He arose, and rebuked the winds and seas.

These, and many such Scriptures, both Posi∣tive* 1.1627 and Exemplarie, of prophesie and promise, are

written for the comfort of all such as have but lit∣tle, weake, and feeble faith: and we had need to have them in remembrance; for Satan is very skil∣full in the Scriptures, and hath them readie to as∣sault weake ones with all; as, Faith is the evidence of things which are not seene c 1.1628; And we are Gods house, if we hold fast the reioycing of the hope, firme unto the end d 1.1629; and Faith is the anchor of the soule, both sure and stedfast e 1.1630. Doth not S. Iames bid every one that prayeth, to pray in faith, without wavering or doubting? How canst thou thinke thou hast faith, or make ac∣count that ever God will heare thee, when thine heart is so full of wavering & doubting? Oh quench this fiery dart, and say, Avoid Satan: it is true, thou hast presented unto me a strong faith (which I doe strive after:) but the Apostles had but a little weake faith, yet were not rejected: and Satan thou shalt never bee able to quench that little sparke, which God hath kindled in my soule; nor destroy that little graine of mustard-seed, which is sowen in the furrowes of mine heart.

Lastly note, that Christ said, His Disciples had but* 1.1631 [little] faith: and surely (as yet) they had but little knowledge, little honour, little wealth, and little of any thing that was esteemed and accoun∣ted of in the world; being but poore Fisher-men, Tole-gatherers, and men of meane condition; as Amos a great Prophet, was before but an Herd∣man. God many times bringeth greatest things to passe, by weakest meanes▪ Passing by the noble, migh¦tie, rich, and wise of the world, and chusing the foolish, weake, and base, and despised things of the world f 1.1632,

that no flesh may glory in it selfe. To which pur∣pose S. Augustine hath an excellent saying * 1.1633; If God had chosen Kings to bee his Disciples, they would have said, We are chosen for our power; If Ora∣tors, for our eloquence; I•• Philosophers, for our wisdome; If Senators, for our dignitie; If rich men, for our wealth * 1.1634. Wherefore he called Fisher∣men and Publicans, Follow me, you poore, igno∣rant, and simple, you that have little, or nothing worthy esteeme, or admiration in your selves, that you may be all in me. Even so still the Lord many times passeth by such as are of great knowledge, learning, and wisdome; of high degree, in Schooles; of eminent Bloud and Families, by birth; and cal∣leth farre meaner men in these respects, by whom he is most powerfull in the ministery of the Word. So for the Church of God, Christ told Iohns Dis∣ciples, The poore receive the Gospell g 1.1635. And God hath chosen the poore of the world, that they may bee rich in faith, and heires of the Kingdome h 1.1636. This is it was intended in the parable: where the great men, that had their Farmes, Oxen, and Merchandise to fol∣low, were rejected, and the poore, maimed, halt, and blinde, who lay in the Streets and Lanes of the Ci∣tie, and High-wayes, and Hedges, were compelled to come in i 1.1637. And this is it which the chiefe Priests and Pharises objected to the officers, Doe any of the Rulers or Pharisies beleeve in him? But this people that knoweth not the Law is cursed k 1.1638. Indeed, it is not said, no wise, no noble, no mightie are chosen; for Abraham, Isaac, Iacob, Moses, David, Solomon, Ni∣codemus, Lazarus of Bethaniah, Ioseph of Arima∣thea,

the two Centurions, the Proconsull, and many others; were some of them noble, some wise, some mightie, &c. But (as Andrew said of the loaves) What are these amongst so many l 1.1639? to the end, that wee should not looke upon Gods people and ser∣vants, with a carnall eye, wherein they may seeme base and contemptible; but behold them with a spirituall eye, as they are in Christ, and so most glorious.

And thus much for the first part, in the perfor∣ming of the calme, viz. The reprehension of his disciples, for their excessive feare, and defective faith▪ It followeth.

Then he arose.] Christ having stilled the greater,* 1.1640 and more dangerous tempest, in the affections of his disciples, and settled their soules in peace and tranquillity, patience, and comfort; hee now pro∣ceedeth to still the roaring winds, and raging seas: which hee doth by powerfull and angry reprehen∣sion. Wherein two things are to be considered, viz.* 1.1641 A preparation [then hee arose▪] Secondly, the re∣prehension it selfe, [hee rebuked the winds, and seas.]

Then he arose.] That is, when by reprehension he* 1.1642 had decreased the feare, and increased the faith of* 1.1643 his disciples, and so prepared and fitted them to the fruitfull sight of this ensuing Miracle, [then “ 1.1644] hee arose. Which teacheth vs, That God is many times hindred from doing great works, by the indisposi∣tion* 1.1645 of his people▪ Christ could, as soone as ever he awaked, have start up and rebuked the winds and seas: but his disciples were in extreme passion,

which (as the wise heathen man hath truly said) destroieth judgement and understanding * 1.1646. As the eye, which is exceedingly troubled with humours and theumes, cannot abide to looke on the Sunne, no more can a passionate and troubled minde be∣hold with content and comfort the great and glo∣rious sworkes of God.

If then, wee thinke it long ere God helpe us, or* 1.1647 his people, let us not murmure, and have thoughts of Belial, concerning God, and (as though he had cast off all care and loving affection) complaine, That hee had forgotten to be mercifull, and would for ever shut up his loving kindnesse in displeasure, &c m 1.1648. But let us looke into our selves, and know, that something is amisse in us; wee want Faith, Repen∣tance, or Patience; which when the Lord hath cu∣red, then, he will arise and helpe us.

He arose. * 1.1649] Or, arising. To [arise] properly, doth signifie such a gesture, or motion of the body, which hath sate, or beene laied; whereby it doth prepare and addresse it selfe to some other posi∣rure, disposition, or actiō; as standing, walking, run∣ning, &c. So Peter said to the Creeple, that was laid at the Beautifull Gate of the Temple, to aske almes of them that entred into the Temple, In the name of Iesus Christ of Nazareth, rise up, and walke n 1.1650. So here it is taken properly. For (at the least) Christ had laied downe his head on a pillow, and reposed himselfe; but now he (arose.) I leave the letter.

To [arise] in Scriptures, is often used for pre∣paration* 1.1651 to some businesse, & doth not intend any bodily sitting, or lying before, as God called, Arise

Ionah, and goe to Ninivie o 1.1652; And to Ieremy, Trusse up thy loines, arise, and speake unto them p 1.1653; And to Ezechiel, Sonne of man, stand upon thy feet q 1.1654. All which intend no more, but, goe about that businesse, I have appointed you unto. By figurative Transla∣tion, of that which is proper unto man, to God, he is many times in Scriptures said, To sleepe, and wake, Lie downe, and rise up. Where by (rising) is meant nothing else, but Gods preparing of him∣selfe, to declare visibly his Mercy, or Iustice; Love, or Anger; Greatnesse, or Goodnesse; in the punishing of his enemies, or saving of his people. The Lord thus promiseth his helpe, for the oppres∣sion of the poore, and deepe sighing of the needie, Now will I arise, and set him in safetie, from him that puffeth at him r 1.1655. And elsewhere, with many moe words to this purpose; Now will I arise (saith the Lord,) now will I be exalted, now will I lift up my selfe s 1.1656. Seeing then God is pleased thus to speake of himselfe, and in such a▪ Metaphoricall phrase to promise his helpe; his Church and people are bold, in the same phrase, to crave his helpe; as, Arise, Lord, and let thine enemies be scattered t 1.1657, arise, O God, and judge the earth * 1.1658; Arise, Lord, and save us * 1.1659. So much for the sense.

Here for instruction we learne, That howsoever* 1.1660 Christ may seeme to sleepe long, and then Satan and his instruments are busie, and by God▪ great, but just permission, bring the Church of God in generall, and many Gods faithfull servants in par∣ticular, into great extremitie and distresse: yet in that needfull and best time, when it shall bee most

for his glorie, and his peoples good, hee will not faile to awake, arise, and helpe them.

This is it which David so plainly teacheth in the* 1.1661 Psalmes, saying, He for sooke the Tabernacle of Shiloh; he delivered his strength into captivitie, and his beau∣tie into the enemies hands: Hee gave his people over to the sword, and was wroth with his inheritance: fire consumed their young men, and their maidens were not given to mariage: their Priests fell by the sword, and there were no widowes to make lamentation. Oh what havocke, enemies make of Gods Church and peo∣ple, when God maketh as though he were on sleep, and regarded not. But marke what followeth; when things were brought to this desperate extre∣mitie, then the Lord awaked as one out of sleepe, and like a giant refreshed with wine, he smote his enemies on the hinder parts, and put them to a perpetuall shame x 1.1662.

The Lord seemed to sleep long, when his Church* 1.1663 and people sojourned in Egypt, foure hundred yeeres y 1.1664. Oh then their enemies oppressed them, laid an iron yoke on their necks z 1.1665, made them to tread in mire and clay a 1.1666, gather stubble where they could finde it b 1.1667; and every day felt the lash of the whip, being not able to do what was commanded c 1.1668. Yea then they tooke crafty counsell how to destroy them, by the drowning of all their male children d 1.1669. But at the last the Lord awaked, and rose up to help them, met with Moses at Horeb, and told him, I have seene, I have seene the affliction of my people e 1.1670; and then he brought out his people with ioy, and his chosen with gladnesse f 1.1671, and sent plague upon plague on their

enemies, till he utterly destroyed them in the Red Sea g 1.1672. The Lord seemed to sleepe long, when wicked Haman obtained a decrce, that all the Iewes should be destroyed. The Decree is written, sealed, published, and day for execution appointed; but he was awakened, and raised up, with the prayers and teares of his people; and then the King could not sleepe, readeth in the Chronicle of Mordocaies fi∣delitie, bethinketh how to honour and reward him, maketh Haman himselfe the instrument therein: Hester is promoted, Mordocat honoured, Haman and his sonnes hanged, the Decree disanulled, the people of the Land slaine by thousands, and the Iewes have dayes of feasting and ioy, for their deli∣verance h 1.1673. The like might be shewed in many other Examples. The doctrine is most true, That howso∣ever God may seeme for a time to sleepe, and wholly to neglect the estate of his people, and then they fall into great extremities; yet ever in his good time, he hath, and will awake, arise and helpe them.

Oh let Gods people trust in him, and awaken,* 1.1674 and raise him up by Fasting, and Prayer, and sound Repentance. Yet know, that he is not easily awake∣ned and raised. When God, for the sinnes of his people, doth returne to his place i 1.1675, and as it were betaketh himselfe to his chamber and couch, it is no easie thing to a waken him. It may cost many a heavy sigh, many a bitter teare, much smiting of thigh, and knocking of breast. It will cost deare. Our mother Church may be an Example, who found the truth of this Doctrine by wofull expe∣rience;

at whose doore Christ knocking, and desi∣ring to enter, shee returning a sluggish answer, I have put off my coat, how shall I put it on? but be∣ing better advised, and arising to open unto him, he was gone: and as Shee was hardly perswaded to arise and open to him; so was He as hardly perswa∣ded to arise and helpe her, but suffered her to run up and downe in the streets to seeke him, and could not finde him, yea to fall into the hands of cruell watchmen, who did smite and wound her k 1.1676. Oh see the bitter fuits of dallying, and late repentance! So his people having provoked him, and calling to be delivered out of the hands of their enemies, see what a cold answer he giveth; Where are your gods? the rocke wherein yee trusted? that did eat the fat of your sacrifices, and drinke the wine of your drinke∣offerings: let them rise up, and helpe you, and be your protection l 1.1677. Oh, poore is the helpe that Idols can give to their worshippers, having eyes, but see not; eares, but heare not; feet, but walke not m 1.1678. The Pro∣phet biddeth the people, that would raise God, to give him no rest n 1.1679. Christ biddeth us aske, seeke, knocke o 1.1680, and commendeth spirituall violence p 1.1681. The Apostle requireth a labouring, or striving in prayer q 1.1682; and the King of Ninivie commanded his people, to cry mightily unto God r 1.1683. All which declare, that God helpeth not his people, till he be raised; he is not raised but with violence, and (as it were) by being pricked under the sides, (as the Hebrew word signifieth * 1.1684.)

Shall I conclude this point, with paralelling it* 1.1685 with another? The people of God being perse∣cuted,

and much distressed by their enemies, David penned that most excellent Psalme, the 68. wherein first he directeth them what to doe in their wofull case, viz. (as the Disciples did here) to goe to Christ (for to him the Apostle applieth that Psalme s 1.1686.) And what must they intreat him to doe? To arise: Arise Lord, and let thine enemies be scattered. The Lord did arise, and went forth be∣fore his people, made Kings with their Armies to ••lie, rebuked the companie of spearemen, the multi∣tude of Buls, and Calves of the people, and scattered them that delighted in warre. And what are Gods people taught to doe then? Even to praise God, and mutually provoke one another thereunto, Blessed be the Lord, even the God of our salvation; he that is our God, is the God of salvation, and to him belong the issues of death. Oh blesse yee God in the Congregations, oh sing unto God, yee kingdomes of the earth, oh sing praises to the Lord; even to him that ri∣deth upon the heavens; the God of Israel is he that gi∣veth strength and power unto his people, blessed be God. And is this all? No, but when they have praised him for the good he hath done, they are also directed to pray unto him, to goe forward, and perfect his good worke begun; Strengthen, oh God, that which thou hast wrought for us, for thy Temples sake at Ierusalem; so shall Kings bring presents unto thee.

Oh how fit that Comment, and this Theme, and* 1.1687 both of them for this time! Many have beene the troubles of Gods people for these late yeeres, in many parts of the Christian world, and Christ hath

slept long; but loe, by the importunate prayers of his people, he is at last awakened, his head is up from the pillow, he is risen, and hath begun a gra∣cious calme. Though I cannot say with the Psal∣mist, Warres are ceased in all the world t 1.1688; yet hath he beene marvellous, to breake the bow, knap the speare asunder, and create a glorious peace u 1.1689, for so many thousands and millions, of his worthy servants in France, and to give them the shadow of a great rocke in that weary land * 1.1690. Oh let the voice of gladnesse be heard in righteous mens dwellings x 1.1691; and let God be praised in the congregations of his Saints; and let all men pray the Lord to finish that good worke he hath begun, establish that peace in all truth and sincerity, and give like comfort and breathing to all his ser∣vants in Germanie, and else-where. Yea be assured, now he is risen, he will in his good time doe some great worke, and cause (if his people now praise and pray) a great calme. I say then with Moses,* 1.1692 Stand still, feare not, and see the salvation of God y 1.1693: and with the Prophet Zacharie, Be silent, ô all flesh, before the Lord, for he is now raised up out of his holy habitation z 1.1694. So much for Preparation. The Re∣prehension followeth.

He rebuked the wind, and the sea.] All the Euan∣gelists* 1.1695 doe use one and the same word † 1.1696, which in the native proprietie doth signifie to reprehend, and chide, and charge, yea charge strictly, even with threatnings and menaces; and accordingly transla∣ted in some Latine Copies * 1.1697: q. d. I charge you be still and calme, upon your perill be it, I will make you rue it else. Which majesticall threatning intendeth

three things, viz. first, Authoritie to command: secondly, Power to punish, if he be not obeyed: lastly, An acknowledgment of that power. For in vaine it is to command, or threaten, if the parties, or creatures, doe not regard us. But as hee had power to command, and threaten, and punish; so winds, and seas, had eyes, and eares, and heart, to see, heare, feare and obey: he no sooner comman∣ded, and threatned, but presently they obeyed, There was a great calme. Heare▪ •• heaven, and hearken, ô earth, for the Lord speaketh, Esay 1. 2. If the Lord speake, heaven and earth, and all creatures have eares to heare. O earth, earth, earth, heare the word of the Lord, Ierem. 22. penult. I say againe, let it be mar∣ked, that Christ did not pray, intreat, and beseech, but with authoritie he commanded, Peace, and be still; as if he were much provoked with their impe∣tuous insolencie. And no marvell. What? Winds and seas not know their Maker? What? Have they heretofore trembled, and fled at his presence, and doe they now rage and roare, and conspire to drowne him? What high treason against the Lord of heaven and earth is this? It is well they escape with a rebuke, that he doth not make them feele the power of his wrath, and give all posterities occasion to say with the Prophet, What ailed thee, oh thou sea a 1.1698? What didst thou, Lake of Gennesareth, that the Lord was so angry, and displeased with thee? What was thy transgression, ô sea of Galile, for which the Lord powred out upon thee, the furiousnesse of his wrath b 1.1699? Oh let it be written, and let all posterities note the meeknesie and gentlenesse of the Lord

towards his creatures, who did no further punish such a treasonable conspiracie against his life, but with a rebuke, Peace, and be still * 1.1700.

Here, for our instruction, let us learne, what is* 1.1701 the soveraigne Regall authoritie of this great Lord Paramount, Christ Iesus, over all creatures. He is the great King over all the world, though his kingdome be not of this world † 1.1702. Aske of me (said God) and I will give thee the heathen for thine inhe∣ritance, and the uttermost parts of the earth for thy possession c 1.1703. And againe, I will set his hand in the sea, and his right hand in the rivers, and I will make him my first-borne, higher than the kings of the earth d 1.1704. And againe, He shall have dominion from sea to sea, and from the river to the ends of the earth e 1.1705. Many Kings have had large and great Dominions, as Ahashuerosh, who reigned from India to Aethiopia, over an hundred and seven and twenty Provinces f 1.1706. Some Kings have so far doted, and beene besotted with admiration of their owne sublimitie and excellencie, as to forget themselves to bee but Lords Paravall, and in stomacke have asked, Who is the Lord? and have answered themselves with scorne and contempt, I know not the Lord g 1.1707. But the sea will know none but the Lord. There was a great storme, when Ionah was in the ship, and the Mariners thought to have mastered it, and with their oares did digge and delve into the surges; but the sea wrought, and was troublous h 1.1708, and would have drowned them all, if they had not cast Ionah into it. For God had given the sea a commission to fetch in that fugitive Prophet, and it would

execute it with effect. There was a great storme, when Paul was in the ship, and they cast out both lading and tacklings, as if they would have bribed the Sea to be still; but it would not, till it had bro∣ken the ship with violence of waves i 1.1709. Some have beene angry with the Sea. That great Persian Mo∣narch, Xerxes, was in as great a rage, as Helle∣spont it selfe, who threatned to be avenged for breaking downe of the Bridge which he had buil∣ded for the passage of his numberlesse Armie; yea he commanded three hundred stripes to be given it, and so many fetters to be cast into it; and others with hot Irons, as it were to set marks upon it: but Hellespont felt no hurt by all this, nor cared for the Executioners words, The Lord hath inflicted this punishment upon thee, for the hurt thou hast done him * 1.1710. Tush, Hellespont knew not his Lordship, but raged still; and if they had come within it reach, would have drowned both him and his. Canutus a Danish King in this Land, set his foot on the Sea shore, close by the Sea, whilst it was flowing, & comman∣ded it not to rise, and wet his feet or clothes; but the Sea kept his course, rose, and wet both feet and thighes; whereupon the King started away, and said, All men may know that the power of Kings is vaine, and meere vanitie, and none worthy to have the name of King, but he that hath all things subject to his command and lawes; and after this, never wore Crowne on his head, but set it on the head of a Crucifix at Winchester. Ex Huntington. Fox Martyrolog. 1. Tom. p. 147.

But let the Lord, the great Iehovah come, who

is of man invisible k 1.1711; and the Sea hath eyes to see him withall: The Sea saw thee and fled, Iordan was driven backe l 1.1712. Let him rebuke, and the Sea hath eares to heare: let him say, Peace, and be still, and there is as sudden, and as great a calme, as there was a storme. Let him be pleased to walke, and the Sea is as firme as a pavement m 1.1713▪ Let him be angry, and it hath an heart to feare * 1.1714; The waters saw thee, ô God, and were afraid. No winds doe so trouble it, as the blasting of the breath of his nosthrils n 1.1715. Yea let Mo∣ses but take the rod of God in his hand, and the Sea divideth o 1.1716. Elijah with his cloke shal divide Iordan p 1.1717; and if the spirit of Elijah rest upon Elishah, he shall doe so too q 1.1718: and so long as Peters faith holdeth, he shall walke on it r 1.1719; that as the evill spirit answe∣red the sonnes of S••evah, Iesus I know, and Paul I know, but who are yee s 1.1720? so the Sea may say, JESVS I know, and Elijah, Elisha, and Peter, and all the ser∣vants of the most High God; but for Pharaoh, Xerxes, Canutus, and others, who are yee? We regard not your rebukes, wee feare not your threats.

Oh what can be more usefull, than to speake,* 1.1721 and heare, and meditate, on the omnipotent sove∣raigntie of Christ over all creatures, and namely over that huge, boisterous, uncontroulable and fearefull Element? And therefore, how often in the holy Scriptures is there mention made thereof? and specially of the drying up of the Red Sea, and Iordan, giving passage to Gods people. God him∣selfe asked, Who shut up the Sea with doores? Who set barres? and said, Hitherto shalt thou come, and

no further, and here shalt thou stay thy proud waves t 1.1722. And againe, Feare yee not me (saith the Lord) will yee not tremble at my presence? who have placed the sand for the bound of the sea, by a perpetuall decree, that it cannot passe it; and though the waves tosse them∣selves, yet can they not prevaile; though they roare, yet can they not passe over it u 1.1723. Holy David, as he was much given to devout meditation, and con∣templation of the Heavens, Sunne, Moone, and Starres * 1.1724, Thunder, Lightning, Haile, Meteors: so very frequent in meditation of Gods power and providence in the creation, and disposition, rule and government of the Sea; as, He gathereth the waters of the Sea together, as an heape, and layeth up the deepe as in store-houses: Let all the earth feare the Lord, let all the inhabitants of the world stand in awe of him x 1.1725. And againe, It is God that stilleth the raging of the Sea, and the noise of it waves y 1.1726. And againe, I will meditate of all thy works, and talke of thy doings: thou art the God that dost wonders; the waters saw thee, ô God, the waters saw thee, and were afraid, the depths also were troubled z 1.1727. Againe, O Lord God of Hosts, who is a strong Lord like unto thee? thou rulest the raging of the Sea, and stillest the waves thereof when they arise a 1.1728. And many such like in the Psalmes, and Prophets, whereof these are but a taste.

And lest any Atheist should object (for the strait∣ning of his dominion) that Gods power is but over some few and small Lakes, as this was, (as if he were but Vice-Admirall of narrow Seas) note how Gods power hath appeared on many Seas, Streams,

and Flouds; yea when all the world was Sea at the first, by the power of his word, they were gathe∣red into one place, and the dry land appeared b 1.1729. Where∣of David thus rendreth the praise unto God, Thou laiedst the foundation of the earth, that it never should be removed at any time: thou coveredst it with the deepe as with a garment. The waters stood above the mountaines; at thy rebuke they fled * 1.1730, at the voice of thy thunder they hasted away c 1.1731. Which also the blinde Heathen groped after, acknowledging the worke, though ignorant of the Worker † 1.1732. The waters of Egypt had experience of his power, when Moses lifting up the rod of God upon them, all their rivers, and streames, and ponds, and pooles, became bloud d 1.1733. The waters of the Red Sea also felt his power, when Moses lifting up the rod of God, they were divided e 1.1734; whereof David saith, He rebuked the red sea, and it was dried up f 1.1735. The ri∣ver of Iordan felt his power, when no sooner the Priests that bare the Arke of God came to touch it, but (though it was at such a time of the yeere, when Iordan did overflow it banks) the waters which came from above stood upon an heape, the others failed and were cut off, so as the people passed on dry land, right over against Iericho g 1.1736. Whereof the Prophet demanded a reason in this glorying manner, What meant yee rowling and roaring streams of Iordans floud to recoile backwardly h 1.1737? And now the Sea of Galile acknowledgeth his sove∣raigntie, when being rebuked, there was a great calme.

Yea, that we may further extend and inlarge his

dominion; know, that he hath all power and au∣thoritie, in Heaven, Earth, Seas, and Hell it selfe. For himselfe hath said, I have the keyes of death, and of hell i 1.1738: and, All power and authoritie is given me in heaven and earth k 1.1739. And the Apostle saith, Every knee must bowe unto him, both of things in heaven, earth, and under the earth, and every tongue must con∣fesse, that Iesus Christ is Lord, to the glory of God the Father l 1.1740. As he here rebuked the winds and sea; so he rebuked his Disciples, who would have had fire to come from heaven, and consume their enemies m 1.1741. Yea he straitly charged his Disciples not to make him knowne n 1.1742. He rebuked diseases al∣so: he stood over Simon Peters wives mother, ha∣ving a great Fever, and he rebuked the fever, and it left her o 1.1743. Yea often he rebuked Devils, sometimes to hold their peace p 1.1744; and sometimes straitly char∣ged them not to make him knowne q 1.1745; and sometime, to come out of such as they possessed, which they did, so as all the people were amazed: With autho∣ritie and power he commandeth the uncleane spirits, and they come out r 1.1746. Yea, an whole Legion of De∣vils fell downe prostrate before Christ, and ac∣knowledged his power over them, beseeching him, not to torment them, nor send them out into the deepe, but suffer them to enter into the herd of Swine s 1.1747. Wherefore Michael striving with the Devill about the body of Moses, durst not bring against him any railing accusation, but said, The Lord rebuke thee t 1.1748. Thus Heaven, and Earth, and Sea, Men, Diseases, yea Devils, and all Creatures, must heare and trem∣ble, when this most high and soveraigne Lord

commandeth; as we shall further heare from the effect of this rebuke: There was a great calme.

In the meane time, (for the use of that which we* 1.1749 have alreadie heard) what a sweet comfort and en∣couragement may this be to all the true disciples of Christ, that where ever they become, they are with∣in the dominion and jurisdiction of Christ; Whi∣ther can I flie (saith David) from thy presence? Psal. 139. 7. Of all sorts of offenders, God hath no fu∣gitives to punish: Indeed, Ionah fled from the land, but God met him in a storme upon the sea: and surely in his dominion, neither wind, water, fire, raine, haile, snow, sicknesse, disease, ache, paine, nor Devill, can hurt or vexe them, but according to his good pleasure; ••or they are all but his servants▪ And if he say to one goe, hee goeth; to another come, and he commeth. Let then the world hate us, the Devill like a roaring Lion, seeke to devoure us; yea, if it were possible, for heaven, earth, hell, and all crea∣tures, to conspire our destruction, yet can they doe nothing against us, but what he will, and when hee rebuketh, all shall be calme and still. And thus much for the Letter.

And rebuked the winds, and the sea.] For the My∣stery:* 1.1750 hereby is signified, that God in his good time will still the rage and fury of persecutors against his Church. To which purpose the Prophet hath an* 1.1751 excellent saying, Woe to the multitude of many people, which make a noise, like the noise of the seas, and to the rushing of Nations, that make a rushing, like the rushing of mightie waters; the Nations shall rush, like the rush∣ing of many waters, but God shall rebuke them, and they

shall flie farre off, and be like the rowling thing, or thi∣stle-downe before the whirlewind u 1.1752. Oh see how easie a thing with God, to still all the enemies of his Church, be they never so mightie or malicious▪ As he needed not Moses Rod, nor Eliahs Cloake, nor Xerxes his Fetters, to still the Sea; only he spake the word, rebuked the winds, and seae, and there was a great calme; so, saith the Prophet, If the Lord doe but rebuke the Nations, they flie farre off, like thistle∣downe, from the face of a whirlewind.

For the Illustration of which point, be pleased* 1.1753 to observe, That, for the procuring a peaceable calme unto his Church, God sometimes disableth great meanes; enableth small meanes; yea, some∣times worketh without meanes.

For the first, because the Lord is jealous of his* 1.1754 owne glory, and man is foolish and prone to rob him of it, both by trusting in great meanes, and sa∣crificing to his owne net * 1.1755; arrogating the praise and glory of the action: Therefore doth God seldom doe any great thing, by great and eminent meanes, but pronounce a woe to such as trust in them; as, Woe to them that goe downe into Aegypt for helpe, and leane upon horses, which trust in chariots, because they be many, and in horsemen, because they be multiplied, but looke not to the holy one of Israel, nor seeke after Iehovah * 1.1756. When Israel upon just occasion, and approved of God, went to fight against Benjamin; though the men of Israel were foure hundred thou∣sand▪ and the men of Benjamin but six and twentie thousand and odde; yet the men of Israel received two foiles, and lost fortie thousand, til, in the end, they

went up to the house of the Lord, and there fasted and wept, and learned not to trust in the multitude of an hoast, but in the Lord of hoasts, and then they prevai∣led y 1.1757. Wherefore David from his owne experience saith godly, A King is not saved by the multitude of an hoast; neither is any mightie man delivered by his much strength; an horse is counted but a vaine thing to save a man z 1.1758. After whom, Salomon his sonne (a worthy graft of so Noble a stocke, heire of his Fa∣thers Vertues, as well as of his Crowne) led by the same Spirit, saith in like sort, The horse is prepared against the day of battell, but salvation is from Icho∣vah a 1.1759. And therefore let all Gods people looke unto the Mountaine, from whence commeth their helpe b 1.1760, in the needfull time of trouble c 1.1761; and say, in the name of our God, we will set up our banners; some put their trust in chariots, and some in horses, but wee will remember the name of the Lord our God d 1.1762.

Secondly, God enableth poore, weake, base, ab∣ject,* 1.1763 and contemptible meanes, for the bringing of great and mightie things to passe. When Gideon came at the first with a great armie, to fight against the Midianites, the Lord said unto him, This people, that are with thee, are too many, for me to deliver the Midianites into their hands, lest Israel take to himselfe glory over me, and say, mine hand hath brought me sal∣vation. But when all were brought to 300. naked men, and without armes, only having trumpets, pitchers and lamps; By these (saith God) will I save you, and deliver the Midianites into thine hands: and he did so e 1.1764. Vpon this groud Ionathan perswaded his Armour-bearer, even them two, to set upon a

whole Garrison of the Philistims, There is no let to Iehovah, but that hee may save by many, or by few f 1.1765. That of the Prophet is most memorable, The Lord is his name, that strengtheneth the spoiled against the strong, that distresse it selfe should be able to scale a Fort g 1.1766. And the Prophet Ieremie biddeth the Iews not to deceive themselves, because they had a little prevailed against the Chaldeans, for if there were none left but wounded men, and thrust thorow, yet should they rise, every man in his tent, and burne the City with fire h 1.1767. Most commonly (if cause be good) victory goeth with weakest side.

Thirdly, for the full manifestation of the glory* 1.1768 of his omnipotencie, God many times worketh greatest things without meanes, so as in the effe∣cting thereof, nothing can be looked on, but God. In the beginning, God gave light, before he made Sunne; and made plants and herbes to grow, be∣fore there was any raine: in the wildernesse, fed his people, with bread and flesh from heaven: in times of warre, if God doe but rise, his enemies are scatte∣red i 1.1769; yea, if he doe but looke upon their hoasts, they are discomfited k 1.1770. In the confidence whereof, King Asa (seeing himselfe oppressed with a multi∣tude of enemies, even above a thousand thousands of Ethiopians comming up against him) he prayed to the Lord; Lord, it is nothing to thee, to helpe with many, or no power l 1.1771. If he had said with many, or few, great, or small power, it would have beene plaine; but to say, with many, or no power, bewrayed an excellent measure of faith, that if God did but rebuke all such enemies, it was enough. The Pro∣phet

giveth this glory to God, that hee createth peace m 1.1772. He is a good Carpenter, that having croo∣ked and rough timber put into his hands, can, with axe and plane, make it straight and smooth; but the Creator can worke, having no matter at all, to work upon; creating light out of darknesse; peace out of warre; a great calme, out of a great storme, on∣ly by a word of his mouth, hee rebuked the winds and sea.

For further manifestation of Gods glory, and our consolation, seeing the Scriptures speake ex∣presly of Gods rebuking of Kings, Princes, Speare∣men, and persecutors of his Church and people n 1.1773: let us search the Scriptures, that wee may finde out Gods manner herein. How doth God rebuke Kings, who are as boisterous and mightie winds, causing great tempests of persecutions in the Sea of this world, (that when God doth it, wee may give him the glory of it?) And that, God doth, two waies, viz. Either inwardly, or outwardly. Inward∣ly,* 1.1774 by working upon their hearts; or outwardly, by working upon their bodies and estates. As God hath the hearts of all men in his hands; so specially of Kings and Princes: and doth extraordinarily worke upon them, either by inclining them to peace; as we see in the example of Esau (who threat∣ning to kill his brother Iacob o 1.1775; and Iacob exceeding∣ly feared to heare that he came out with foure hundred men against him p 1.1776) whose heart was so inclined to his brother, that when they met, he was so far from killing, or offering the least wrong unto him in word or deed, that he embraced him, fell on his necke

and kissed him q 1.1777; see, see, how inwardly God rebu∣ked that boisterous wind, and there was a great calme: or else, he inwardly doth terrifie them, so as they shall not dare to doe the evill which they would, and intended.

Thus God rebuked Abimelech, King of Gerar, in* 1.1778 a dreame by night; Thou art but a dead man, for the wo∣man, which thou hast taken, for shee is a mans wife r 1.1779: whereupon he returned, to Abraham, his wife, and there was a great calme. So Laban pursued Iacob, and his wives and children, blustering and stirring up a great tempest: but God rebuked him, saying, Take heed that thou speake not to Iacob, either good or bad s 1.1780; whereupon followed a great calme. So the Kings of Canaan intending to destroy the Israel of God, were rebuked with the report that came unto them, what God had done for them, Drying up the Red-sea, and destroying the two Kings of the Amorites, Og and Sehon: whereupon their hearts did melt, and there was no courage in them, they grew very calme t 1.1781. Yea Kings assembling with their armies, purposely to besiege Ierusalem, At the very sight of it, they mar∣velled, and were troubled, and hasted away, feare tooke hold on them, and paine, as on a woman in travell u 1.1782. Thus (when they will not otherwise be inclined to peace) God doth cut off the spirit of Princes, and is ter∣rible to the Kings of the earth * 1.1783.

Or else God doth rebuke them outwardly: and* 1.1784 that, either in their persons, or powers: in their per∣sons, either by sicknesse, or death; By sicknesse, or* 1.1785 diseases. Thus God plagued Pharaoh, and his house* 1.1786 with great plagues, because of Sara, Abrahams

wi••e; whereupon he restored her to her husband, and there was a great calme x 1.1787. Or by death: and that is either naturall, or violent. Naturall: thus wicked and Idolatrous Ahaz slept with his fathers: and then goaly King Hezekiah reigned in his stead y 1.1788, who was an hiding place from the wind, a covert from the tempest, as rivers of water in a dry place, and as the shadow of a great rocke in a wearie land z 1.1789. Vio∣lent death, is either caused by themselves, or others. By themselves: thus Saul killed himselfe, and then* 1.1790 there was a great calme a 1.1791. Or by others: thus that wicked King Amon, being slaine by his servants,* 1.1792 godly Iosiah succeeded him, in whose daies the Church had a blessed calme b 1.1793. And thus, in all a∣ges, by the miserable and wretched ends of cruell and bloudie persecutors, God hath given peace to his Church. Or if God spare their persons, he doth* 1.1794 often rebuke them in their powers; and that chiefly three wayes: viz. By diversion, dissipation, and destruction.

By diversion: thus when David was in greatest* 1.1795 danger of Saul, (for they had even compassed him round, to take him,) there came a messenger and brought tidings to Saul, the Philistims had invaded his land c 1.1796; whereupon he was forced presently to divert his forces; so David escaped.

Secondly, By dispersion: Hee doth scatter the* 1.1797 people that delight in warre d 1.1798. Thus, God caused the Syrians besieging Samaria, to heare a noise of Horses and Chariots, even of a great hoast; they arose, and fled e 1.1799. When Gideon, and his three hundred blew with the trumpets, and brake

their pitchers, the huge hoast of the Midianites fled f 1.1800

Lastly, God many times rebuketh persecuting* 1.1801 Princes, by marvellously destroying their powers: and that by sea, and land. By sea: so David speaketh of God breaking the ships of Tarshish with an East wind g 1.1802. By land; either by themselves, or others; by others; So God sent an Angel, who in one night de∣stroyed* 1.1803 an hundred fourescore and five thousand, in* 1.1804 the hoast of railing Rabshekah; whereby he was forced to returne, and not so much as shoot an arrow against the Citie h 1.1805. Yea, rather then they should not be de∣stroyed, the enemies of Gods Church have destroi∣ed one another, as in that great army which came* 1.1806 up against Iehoshaphat and Iudah, The children of Moab and Ammon stood up against the inhabitants of mount Seir, and thus they destroyed one another i 1.1807.

The consideration, whereof, serveth for these* 1.1808 vses. First, That seeing Christ hath so many wayes and meanes, whereby to rebuke even the most po∣tent, and puissant, mischievous and malicious ene∣mies; not to be distractedly fearefull, though we see never so great conspiracies, or the Church in likelihood to be in extreme perill and danger; but to commend us, and others, to God in fasting and prayer; being assured that God can, and (in his good time) will, rebuke the enemies of his peo∣ple: They doe but kicke against the pricke, Act 9 5. Their owne hurt is ever the greatest: Si stimulos pugnis caedis, manibus plus doles, Plaut. Who ever tried their strength, in lifting at the stone, and were not broken in peeces? Zach. 12. 3.

Secondly, That when we see such great comfort* 1.1809 and happinesse to redound to the Church of God; partly, for that, Kings and Princes, (who threaten destruction,) of Wolves, become Shepherds; of persecutors, become Patrons; of destroiers, defen∣ders; of murtherers, nursing fathers, and nursing mothers; or that, by naturall, or violent death, God cutteth off mercilesse Tyrants; or that, he doth di∣vert by unlooked for occasions; dissipate by land or sea, with wind, weather, or other meanes; or destroy, by fire, water, pestilence, famine, their powers and forces: Oh, in all such cases, let the people of God give all the honour and glory here∣of unto Christ: for it is he that so rebuketh the roa∣ring winds, and raging seas. He that hath eares to heare, may heare him in this dialect, speaking to the winds and seas, Peace, and be still.

Yea, howsoever it hath pleased God, for a long* 1.1810 time, to suffer the wind to blow so loud and strong, as if it would rent the mountaines, and breake the rocks in peeces k 1.1811, or discover the channels of the sea l 1.1812; and suf∣fer the sea to rage, as if it would not onely tosse with tempest m 1.1813; but even swallow up in furges, the poore ship of his Church: Yet Christ at last is awakened, hee hath begun to rebuke the winds and the sea, (blessed be his name,) and if his people will beleeve and repent, they shall see his salvation, and he will rebuke them more. And so much for his Repre∣hension. The effects thereof follow.

And there was a great calme.] The effects of* 1.1814 Christ his rebuking of the winds and sea, are two; the former the cause of the latter: The former, in

the winds and sea, (There was a great calme:) The latter in the disciples, who were hereby occasioned to wonder and proclaime, What manner of man is this, that even the winds and the sea obey him? For the first:

And there was a great calme.] Sweetly hath Da∣vid,* 1.1815 long since (as it were) commented on this story, saying, They that goe downe into the sea in ships, and occupie their businesse in great waters, these see the workes of the Lord, and his wonders in the deepe: For he commandeth and raiseth the stormie wind, which lifteth up the waves thereof. They mount up to the hea∣ven, they go down again to the depths, their soule is mel∣ted, because of trouble. They reele to and fro, and stag∣ger like a drunken man, and are at their wits end. Then they cry to the Lord in their trouble, and hee bringeth them out of their distresses: hee maketh the storme a calme, so that the waves thereof are still. Then are they glad, because they be quiet; so hee bringeth them to their desired haven. Oh, that men would therefore praise him, and declare the wonderfull workes which he doth for the children of men, &cn 1.1816. Now then, we are come to the joyfull Catastrophe of this story: danger is over, feare abated, faith increased, storme ceased: And there was a great calme.

Whereof first for the sense of the words. The* 1.1817 Hebrew word, in Munsters copie, doth signifie, To be still * 1.1818. I finde the same word, both in the foreci∣ted place, in the Psalme, and is translated, quiet; Then are they glad, because they be quiet † 1.1819; and in the story of Ionah, where the Mariners asked Ionah, What shall we doe unto thee, that the sea may be calme

unto us? or as the Hebrew signifieth) that the sea may be silent from us * 1.1820. And indeed, the word is ve∣ry proper, if either wee consider the nature of a storme, wherein winds and waves doe wonderful∣ly roare o 1.1821, and lift up their voyce p 1.1822, (as David un∣properly calleth it,) so as their noise is heard afarre off; or consider the context, for Christ bade the winds and sea, Peace, and be still: and their obedi∣ence answereth like an eccho to the voyce, and the winds and seas were still. But the Greeke word, (which all three Euangelists use, but no where else in all the new Testament) is more significant † 1.1823; which (as some would have * 1.1824) is derived from such a Greeke word, as signifieth (milke) to note, that the aire was as white and cleere, as that in the fir∣mament, in the cleerest winters night, which is cal∣led, The milkie way † 1.1825. But I rather subscribe to those, Henricus Stephanus, Scapula, Chemnitius, Pis∣cator, that derive it from such a theme in the Greeke, as signifieth, to laugh, or looke marvellous cheerefully, or merrily * 1.1826. The word then signifieth, that there was, upon Christ his rebuking of the winds, & the sea, not only a marvellous calmenesse, stilnesse, and quietnesse, not so much wind stirring as would move a leafe, no rising, or rowling, but sea, as smooth and even, as one might cast a die upon it, as wee say; but there was a wonderfull serenitie, the heaven and sea did (as it were) smile and laugh upon them, which before did so frowne and threaten to drowne them.

Yet, as if the word, in it owne native proprietie, were not sufficient, here is also another added,

There was a [great] calme “ 1.1827. It well beseemed the great God, to doe a great miracle, and greatly to shew his power and authoritie, in turning a great tempest into a great calme * 1.1828. Yea, as hee is a great God above all gods q 1.1829; so he commonly doth great things, for his glory, and his peoples good: so as their enemies confesse, the Lord doth great things for them r 1.1830.

Yea, lastly, as there was a tranquillitie, stilnesse, calmnesse, a great one; so was it also sudden * 1.1831. And herein lieth the greatest part of the miracle: for the winds (though sometime blowing strongly, yet) by little and little falling; and sea (raging extreme∣ly,) by little and little to grow calme, is no great wonder (being commonly seene.) But that, no sooner the word of rebuke passed forth of Christs mouth, but the effect of it appeared, presently, there was a great calme; hee no sooner spake the word, but it was done; loe, herein lieth the miracle, and matter of wonder. And so much be said for the opening of the sense of the words. I now pro∣ceed to raise your doctrines. And first from the letter.

The first may be raised from the context: First,* 1.1832 A calme; then arose a great tempest; and now is made a great calme againe. Which representeth un∣to us the mutabilitie, or changeable vicissitude of all earthly, temporall, and sublunary things: as, summer, and winter; day, and night; cold, and heat: so in mens bodies; health, and sicknesse; ease, and paine: and in mens estates; wealth, and povertie; gaine, and losse; honour, and disgrace;

and imprisonment; peace, and persecution; are oftentimes changed one for another. The world is like the Moone s 1.1833, ever variable: nothing continueth in one stay t 1.1834; Vanitie of vanities, all is vanitie u 1.1835. And as it is in these earthly, and outward; so in heaven∣ly, and inward things, state, and condition. The best of Gods children in this life, are well acquain∣ted and exercised with changes, and alterations; stormes, and calmes; mirth, and mourning; laugh∣ing, and lamentation; singing, and sighing; doe many times change, and keepe their turnes, and seldome are of any long continuance.

Wherefore let not such as are in best condi∣tion,* 1.1836 presume with David, Tush, my mountaine is so strong, it cannot bee moved * 1.1837: but let every one walke in humilitie, and prepare for crosses, afflicti∣ons, and temptations.

And let such as are under the rod, not be too* 1.1838 much dejected, but in patience possesse their soules, and wait upon God: after a storme commeth a calme; Heavinesse may endure for a night, but ioy com∣meth in the morning x 1.1839.

Our second lesson is, That even all, yea the most* 1.1840 senslesse creatures, (man excepted) doth heare, and obey the voice of God; and are in their kinds (as it were) zealous of his glory. If we looke up to hea∣ven,* 1.1841 we shall see thousand thousands, and ten thou∣sand times ten thousand stand before him y 1.1842; even an in∣numerable company of most glorious Angels z 1.1843, standing about his throne a 1.1844, readie to doe what hee commandeth, most willingly, speedily, and faithfully b 1.1845. Descend by the Firmament, and the Sunne, which every

morning commeth as a bridegroome forth of his chamber, and reioiceth as a giant to runne his race c 1.1846; yet at Gods command, it stood still d 1.1847; yea went backe e 1.1848; and at Christ his passion, it ••id it face, as if then God performed what he had threatned, I will cause the Sunne to goe downe at noone, and I will dar∣ken the earth in a cleare day f 1.1849. And the very starres fought against Siserah g 1.1850. God rained fire out of heaven to burne Sodom h 1.1851; and Aarons sonnes i 1.1852; and Captaines with their fifties k 1.1853; but the fire could not, would not so much as sindge an haire on the heads of the three children l 1.1854. Descend lower, by the Re∣gions of the Aire, and we shall see it is the glorious God that maketh the thunder m 1.1855. It is his voice, which maketh the wildernesse of Cades to shake, and Hindes to calve n 1.1856. Lightnings are Gods arrowes o 1.1857; and when the Lord calleth for them, they answer, Here we are p 1.1858. He is the father of the raine q 1.1859. The clouds are his bottles r 1.1860. He also bringeth the winds out of his treasures s 1.1861. Haile, Snow, Vapour, all ful∣fill his word t 1.1862. The earth trembleth a•• his presence u 1.1863: Mount Sinai shaketh, as if it would rent in sunder * 1.1864; and openeth to swallow up Core, Dathan, and Abi∣ram x 1.1865. God sent Lions to teare the Samaritanes in peeces y 1.1866; but they did not offer any violence to Da∣niel, being cast into their Den z 1.1867. He did sting the rebellious Israelites with Serpents a 1.1868. He plagued Egypt with flies, and poore contemptible crea∣tures b 1.1869. He prepared a worme to bite Ionahs gourd at the root, that it withered c 1.1870. The Grashoppers (when God sendeth them) are called a strong na∣tion, mighty people, and an huge armie d 1.1871. The birds of

the Aire, at his command, feed his Prophet with bread and fleshe 1.1872. He hisseth for the flies of Egypt, and bees of Assyriaf 1.1873; Devoureth Herod with liceg 1.1874. Yea, he doth sit above the water floudsh 1.1875; and ruleth the Seai 1.1876. At his pleasure the waters must stand on an heape, to let his people passek 1.1877: and sometimes must overflow, and drowne all creatures, in whose nosthrils is the breath of lifel 1.1878. The river Iordan must open, and let Israel passem 1.1879: but the ancient river Kishon, with a violent streame, must sweepe the Canaanites awayn 1.1880. Fishes swim in Sea at his plea∣sure. He prepared a Whale to swallow Ionaho 1.1881; and the great sholes of Herrings faile not at such a day to be on such a coast. He calleth for a Famine, and destroyeth the provision of breadp 1.1882: and at another time, causeth the clouds to drop downe fatnesseq 1.1883, that the poore may be satisfied with breadr 1.1884. All diseases goe and come at his pleasure, as the Centurion in∣tended, in Matth. 8. Hee punisheth disobedience with consumption and burning fevers 1.1885; and when he rebuked it, Peters wives mother was curedt 1.1886. He shutteth up the wombeu 1.1887; and it is he that maketh the barren to beare, and become a ioyfull mother of chil∣dren* 1.1888. He formeth the light, and createth darknesse, maketh peace, and createth evill, even the Lord doth all these thingsx 1.1889. Yea, this great King carieth his Mace in Hell, the place of confusion; so as the very De∣vils are subject, and obedient to him. He never threatned or commanded uncleane spirits to bee gone, but they went: whereat the people greatly wondredy 1.1890. Yea, not only all creatures in Heaven, Firmament, Aire, Earth, Sea, and Hell are obedi∣ent,

but in their kinds zealous. See the zeale of the Angels, who are winged, and called Seraphimsz 1.1891, because they burne with a zeale of Gods glory* 1.1892, & are as a flaming fire, when he useth their ministerya 1.1893. See the zeale of the Frogs, though breeding, fee∣ding, creeping & croaking in marish grounds, and farre from houses; yet being sent of God to plague Pharaoh, they assaulted the Kings Palace, crept into his ovens and kneading troughes, yea could not be kept out of the Kings bed-chamber, nor his bedb 1.1894, no nor from off the Kings owne person: as if they had said (as Iehu didc 1.1895) Come see the zeale that we have to plague the Tyrant that thus op∣presseth Gods people. Oh see the zeale of the Sea: when God gave it commission to attach his fugi∣tive Prophet, it wrought and was troublous, it wrought and was troublousd 1.1896. The Mariners for their lives could not bring Ionah to shore: if they had not cast him in, the Sea would have devoured them all. q. d. See the zeale we have to the Lord of hosts, in pursuit of him, who is so disobediently fled from the presence of his God. The Apostle calleth the fire of hell, a zealous fire, devouring the adver∣sariese 1.1897; which Dives found by wofull experience, when hee complained that hee was tormented in that flame, and craved a drop of water to coole his tonguef 1.1898.

But woe, and alas, that man is excepted out of the Catalogue of obedient, and zealous creatures! That man, endued with Reason, and shew of Re∣ligion, that the Lord of the creatures, should be set to schoole, to learne of the poore Pismireg 1.1899; that

God should so call and command, and he either doe nothing, but cast his commandements behinde his backeh 1.1900, or doe what he doth, to halfesi 1.1901. Oh that man should give God such just cause to complaine of him, I have nourished, and exalted children, and they have rebelled against mek 1.1902: And, I have called, and yee refused; I have stretched out mine hand, and no man regarded; yee have set at nought all my coun∣sels, & would none of my reproofel 1.1903. And, I have spread out mine hands all the day to a rebellious peoplem 1.1904. How did Christ complaine of the Iewes, Yee will not come unto me, that yee may have lifen 1.1905. And againe, O Ierusalem, Ierusalem, thou that killest the Prophets, and stonest them that are sent unto thee; how often would I have gathered thy children together, even as an hen gathereth her chickens under her wings, and yee would noto 1.1906. How did Steven at his death complaine, Yee stiffe-necked and uncircumcised in heart and eares, yee doe alwaies resist the Holy Ghost; as your fathers did, so doe yeep 1.1907.

Oh that man, created after Gods image† 1.1908, and little inferiour to the Angels* 1.1909, should not only be com∣pared to the beasts that perishq 1.1910; but have the dullest and rudest of them preferred before him: The Oxe (saith God) knoweth his owner, and the Asse his ma∣sters crib, but Israel doth not know, my people doe not understandr 1.1911. Yea the Storck in the heaven, Tur∣tle, Crane, and Swallow, know their appointed times, but my people know not the iudgement of the Lords 1.1912. Oh let us now profit by this usefull Doctrine.

First, let us learne ever to trust in him, how ex∣tremely* 1.1913 desperate soever things may be with us or

Gods people: it is an easie thing with him to reme∣die all. He needeth not send Legions of Angels, no nor muster troops of men, and arme them with sword and speare; hee is the Lord of Hosts, and there are not the meanest and weakest souldiers in all his band (not flies, lice, wormes excepted) but if Christ command them, they are armed with power, to quell the pride of the greatest Monarchs, and Monarchies in the world.

The second Use is, that we feare this great God,* 1.1914 and commander of Sea and Land, who is able to cut us downe, like grasse; to blow us away, like dust; to sweepe us away, as dung. Oh that men should not feare that mighty God, but dare to blaspheme his Name, being every where in the midst of his Armie, and he able to make the least dust to be our death, and the basest creature we see, or with con∣tempt doe tread upon, to be our destruction! This Use God himselfe presseth, Heare now this, ô foolish people, and without understanding, which have eyes and see not, which have eares and heare not. Feare yee not me, saith the Lord? Or will yee not be afraid at my presence, which have placed the sand for the bounds of the seat 1.1915? And againe, If I be your Lord, where is my feareu 1.1916? The Sea saw God and fled. And David biddeth the earth to tremble at his presencex 1.1917. Shall Earth, and Sea, those vast and senslesse creatures, so feare and tremble, and shall not man, a worme of the earth, stand in awe?

The third and last Use is, that from the Example* 1.1918 of all creatures, in Heaven, Firmament, Aire, Earth, Sea, and Hel, we learne to obey the voice of Christ.

This is it David so urgeth, To day, if yee will heare his voice, harden not you hearts x 1.1919. Be doers of the word, & not hearers only y 1.1920. The Sea did roare in the storme. And, even now that it is still, it stil lifteth up the voice. He that hath eares to heare, may heare it call for obedience. Habent miracula linguam, si intelligantur: factum verbi, verbum nobis. August▪ in Iohan. tract. 24. A learned man hath an elegant fiction, of the world calling on man, to serve and obey God, in these words; See how God loved thee, that made me for thee; I serve thee, because I am made for thee, that thou maiest serve him, that made both thee and me; me for thee, and thee for himselfe * 1.1921 Oh man, if thou be disobedient, all creatures, even Devils will rise in judgement, and condemne thee.

For the mysterie. As by the storme, persecution;* 1.1922 so by the calme, the peace and tranquillitie of the Church is represented: and teacheth,

First, that in despight of Sathan, and all enemies* 1.1923 which he can raise, Gods people, in the end, shall have a calme, peace, and quietnesse.

For illustration of which Doctrine, note, that the* 1.1924 calme is twofold, viz. externall, and internall. Ex∣ternall is twofold, viz generall, or particular. Ge∣nerall, concerning all, or many of Gods people: and particular, in regard of some one, or few mens persons and estates.

For the generall, see what gratious promises God* 1.1925 hath made to his Church; The gates of hell shall not prevaile against it z 1.1926. It is Gods house built upon a rocke, though the raine descend, flouds come,

winds blow, and beat upon it, yet it falleth not a 1.1927. This was typically represented in the bush which burned, but consumed not b 1.1928: In Noahs Arke, though the waters prevailed long, yet at last the Arke arrived safely upon Mount Ararat c 1.1929; and the Dove returned with an Olive leafe in her mouth, an infallible token, that the waters were abated from off the earth d 1.1930. There hath beene a great tempest: but our ship hath out-rid it * 1.1931, it liveth; and now there is a great calme.

Which promises and types have in all ages been* 1.1932 verified. The children of Israel were greatly op∣pressed in Egypt, but could not be destroyed; the more they afflicted them, the more they multi∣plied and grew e 1.1933: they endured a great tempest, and in the end God sent a great calme; when he brought forth his people with ioy, and his chosen, with gladnesse, there was not one feeble person: and Egypt was glad, Psal. 105. 37. The Church had a great storme for 70 yeeres in Babylon, when they sate by the rivers of Babylon, and wept to remember Sion, Psal. 137. 1. but in the end a great calme, when they had leave to returne, then were their mouthes filled with laugh∣ter, and their tongues with ioy, Ps. 126. 1. The Church had a great storme in the daies of Ahashuerosh, when Haman had procured, they should all be destroied, then was fasting and mourning; but in the end a great calme, when Haman and his sonnes were hanged, and the Iewes had Purim. Great persecu∣tion in the daies of the Apostles f 1.1934; but in the end, God gave the Churches rest throughout Iudea, Sama∣ria, and Galilee, and the word of God increased, and the

number of disciples multiplied in Ierusalem exceeding∣ly g 1.1935. The Ecclesiasticall story witnesseth, that how∣soever God hath sometimes, yea for a long time, exercised his Church and people, with hot, cruell, and bloudy persecutions: yet in the end, rebuking persecutors, by death, or otherwise, (as you have heard) he hath given his Church peace, and turned the tempest into a great calme * 1.1936.

For the outward estates of particular persons, we* 1.1937 have gracious promises, I will not faile, nor forsake thee h 1.1938. Which though particularly and personally made to Ioshuah; yet the Apostle teacheth every man how to make it his owne by the application of faith i 1.1939; Call on me in the day of thy trouble, and I will heare, and deliver thee, and thou shalt glorifie me k 1.1940. David saith, Many are the troubles of the righteous, but the Lord delivereth out of all, Psal. 34. 19. And the Apostle saith, God is faithfull, who will not suffer his to be tempted above that they are able, but will with the temptation make a way to escape, that they may be able to beare it l 1.1941. And Christ promised to turne his disciples sorrow into ioy m 1.1942: which in all ages he hath most graciously performed to his servants, yea commonly in this life. As Ioseph endured a great tempest, when his brethren sold him, his impudent mistresse falsly accused him, his master cast him in prison, he endured hunger and cold, and the iron even entred into his soule n 1.1943: but there came a great calme, when the King sent and delivered him, the Prince of the people let him goe free, made him ruler of his house o 1.1944; yea, set him over all the land of Egypt, and every one cried Abrech before him p 1.1945. Great was the

tempest that godly Mordochai endured, when proud Haman so despised, and intended mischiefe against him, having set up gallowes, to hang him thereon q 1.1946: but there came a great calme, when the King commanded Haman, to put on him royall ap∣parell, which the King useth to weare, & to set him on the horse, the King used to ride on, and set the crowne roiall upon his head, and proclaime before him, Thus shall it be done to the man, whom the King will honour r 1.1947. Great was the tempest that David en∣dured, in that long time that Saul persecuted him, and by all meanes sought to take away his life, hun∣ting him, as a partridge upon the mountaines s 1.1948; that he confesseth, the flouds of ungodlinesse made him afraid t 1.1949; and he said in his infirmitie, I shall one day perish by the hand of Saul u 1.1950: but there came a great calme, when Saul being slaine * 1.1951, David was anoin∣ted King x 1.1952, and died full of daies, riches, and honour y 1.1953. Iob endured a great tempest, when hee lost all his goods, children, and health z 1.1954: but there came a great calme, when all was restored double unto him againe a 1.1955. Many a man hath endured a great tempest of povertie, sicknesse, ache, imprisonment, disgrace; and God hath sent a great calme of wealth, health, ease, liberty, honour. Oh that men would therefore praise the Lord, and declare the won∣ders that he doth for the children of men b 1.1956! What great and grievous conflicts, have the learned Bi∣shops and Fathers in their times, had with Here∣tikes? Athanasius and Hilarie, with Arrius; Basil, with Eunomius; Tertullian, with Hermogenes; Origen, with Celsus; Augustine, with Faustus, Pelagius, Peti∣lian;

Cyprian, with Novatus: yet painfully rowing with the Oares of Gods word, these Doctors over∣came all those boisterous and contrary winds and waves, and used it as a proverbe, After weeping commeth laughter; and after banishment commeth Pa∣radise * 1.1957. After a tempest, a calme.

Great also are the Internall tempests, where∣of* 1.1958 Gods children have experience in their soules, mindes, and consciences: but God hath promised most gracious calmes; For a moment in mine anger have I turned away, but with everlasting compassion have I imbraced thee c 1.1959. Heavinesse may endure for a night, but ioy commeth in the morning d 1.1960. They that sow in teares, shall reape in ioy e 1.1961. Blessed are they that mourne, for they shall be comforted f 1.1962. Yea, the meeke shall be refreshed with abundance of peace, Psalm. 37. 11.

And these promises God hath in all ages most* 1.1963 graciously performed. David had a great tem∣pest in soule, when hee complained, That all Gods waves had gone over him, and hee had beene vexed with all his stormes g 1.1964: Yea, he had suffered, from his youth up, the terrours of God with a troubled mind h 1.1965. But there was a great calme, when he said, Now re∣turne to thy rest, O my soule, the Lord hath well rewar∣ded thee i 1.1966; and againe, Thou hast delivered my soule from death, mine eyes from teares, and my feet from falling k 1.1967; awaked at midnight to sing praises l 1.1968, and called for his Lute and Harpe to awake m 1.1969. Iob had a great tempest in his soule, when hee complained, God did write bitter things against him n 1.1970, made him possesse the sinnes of his youth o 1.1971; and Gods terrours

came in battell ray against him p 1.1972; but he had a great calme, when hee k〈…〉〈…〉 Redeemer lived q 1.1973, and would trust in God, though he killed him r 1.1974; and God gave him double all that he had * 1.1975. There was as great a tempest in Ionahs soule, as in the sea, when he said, I am cast out of thy sight s 1.1976, and his soule fain∣ted within him t 1.1977: but hee had a great calme, when the fish vomited out Ionah on the drie land, and hee paid his vowes, and sacrificed unto God, the sacrifice of thanksgiving u 1.1978. Oh, many and great are the tri∣als of Gods children in this kinde, till the Lord re∣buke Satan: fearefulnesse, distrust, heavinesse, &c. and then sweet are the mercies and comforts, wher∣with the Lord refresheth their soules.

Oh then, Art thou full of heavinesse, mourning,* 1.1979 and sorrow in thy soule, which maketh thee as a Pellican, Owle in desart, and Sparrow on house top alone † 1.1980; thou minglest thy drinke with teares x 1.1981; thy conscience doth rage, in sight of sinne, and sense of divine anger; say, as David did, Oh, my soule, why art thou cast downe? and why art thou so disquieted within mee? still trust in God y 1.1982; the storme will over, and God will send a gracious calme.

But marke, it was Christ that made this calme:* 1.1983 none can comfort and quiet the troubled and tem∣pestuous minde and conscience, but onely Christ: till hee rebuke, it will rage, fome, and fume still. Seeke not then thy peace from carnall meanes, as, merry company, pastime, play, feasting, drinking, &c. For if any good come hereby, it is but as deceit∣full Surgeons heale the skin, but leave corruption

within. But say with David, I will hearken what the Lord God will say, for hee shall speake peace to his people z 1.1984. For till he speake peace, there will be no∣thing but warre and trouble. So much for the first Doctine Mysticall, with the Illustration and Vse thereof.

Observe againe, that as there was a sudden great* 1.1985 storme, so now there is as sudden and great a calme * 1.1986: which in the mysterie affordeth us another lesson, viz. That according to the measure of trou∣bles, and persecutions, God sendeth peace and comforts; as David saith, According to the multi∣tude* 1.1987 of the sorrowes which I had in mine heart, thy comforts have refreshed my soule a 1.1988. And Saint Paul saith, As the sufferings of Christ abound in us, so also our consolation aboundeth by Christ b 1.1989. Hereof also Iob had comfortable experience, to whom, after his patient triall, the Lord restored double all he had c 1.1990.

Now let us winde up what hath beene said, with* 1.1991 Application to our selves. How great a storme and tempest hath beene in the Christian world, and specially in Germanie and France, who so ignorant, as knoweth not? But behold what a great calme the Lord hath made in France, wars are husht and gone d 1.1992, and Gods servants restored to their former priviledges and liberties, in the profession of the Gospel: & let us all heartily pray God to strengthen the good worke he hath wrought e 1.1993, and to confirme it under the broad seale of Heaven, that it may re∣maine inviolable, and that the Iesuites (who are the beilowes of sedition) be never able to raise such a tempest againe: and let us also pray that Christ

would breake the bow, knap the speare in sunder, and burne the chariots in the fire, and grant to all Nati∣ons, unitie, peace, and concord, and bid them be still f 1.1994; and turne their swords and speares into mat∣tocks and sythes g 1.1995, or turne them against the com∣mon enemy, the Turke, who persecuteth and blasphemeth the name of Christ and his Gospell. Amen.

Let us looke home, what great stormes and tem∣pests have beene in our Land, through bloudy per∣secution, and unnaturall civill dissention, our fa∣thers have told us, and our Chronicles report to all posteritie: but what a glorious calme have we en∣joyed, (for almost so many yeeres, as his people endured captivitie h 1.1996) without either hostile inva∣sion, or civill dissention, the Lord making fast the barres of our gates, and so establishing peace in our borders, that there is no crying nor complaining in our streets, no leading into captivitie, it being an harbour and sanctuary to the afflicted servants of God. The Lord preserve our tranquillitie, and rebuke them that would raise a storme. Amen.

VERSE 27.

But the men marvelled, saying, What man∣ner of man is this? that both the winds and the sea obey him!

WE have heard what effect Christ his rebuke* 1.1997 had in the winds and sea, those senselesse Creatures.

Now let us see what effect it wrought in the men that heard and 〈◊〉〈◊〉, being endued with reason and understanding. The winds and sea obeyed, But the men [admired:] being more excellent Creatures, it produced in them a more excellent effect; which Montanus expresseth by a discretive particle▪ [a••]* 1.1998 [but] the men marvelled. Wherein two things are to be considered, viz. Admiration, and Interrogati∣on. And in their Interrogation, two things; first a * 1.1999 Question [What manner of man is this?] Secondly, a Reason of that question, [Even the winds and sea obey him.] Their Admiration is the cause of the Interrogation; for therefore they doe mutually inquire, and search to know his person; because they wonder to see his bare word, to produce such strange effects. Of them in order. And first it is said, The men marvelled.] Who is meant by [men] in* 1.2000 this place, is much disputed, and the learned in their opinions much divided. Some “ 1.2001 say the Mariners, and others at that time on the sea in other vessels; or that from the shore, saw the tempest, and sudden calme; but not the Disciples. Others * 1.2002, by [men] vnderstand the disciples as well as others; and here∣unto

I subscribe, as the truth. I doe not deny, but many others, on sea and shore, might see and mar∣vell: but the Text speaketh specially of such as heard Christ rebuke the winds and sea, (for they de∣mand, Who is this? that even the winds and sea obey him,) which none but such as were in the ship with him, could do. And, that the Disciples did marvell, seemeth to me very plaine, from the other Euange∣lists * 1.2003, who expressed it in one continued speech, he said unto them, Why are yee so feare full? How is it, that yee have no faith? And they said one to another. Whence it is plaine, that such as were fearefull, that were rebuked, even those marvelled; and they were the Disciples (at least chiefly, if not only.) And truly, no marvell to us, to heare that the Disciples marvelled (though some of them fishermen, and well acquainted with tempests▪) for it was a most marvellous thing; and no miracle that Christ wrought, did more declare his Divine Majesty than this “ 1.2004. But yet for the further opening of the sense of the words, the word in originall, here translated [marvell] hath a double signification. First, verie* 1.2005 earnestly and intently, both with outward and in∣ward senses, to marke and observe a thing * 1.2006: and so it fitteth this present place, they did most intently with eyes of bodie and minde, gaze upon the sea. They did observe it well in the storme, and it beho∣ved them, for they looked to be drowned with eve∣ry wave; but they never so observed it, as now it is calme. So the common people said of other of Christs miracles, Doubtlesse, we have seene strange things to day k 1.2007.

Secondly, it signifieth to honour, reverence, and* 1.2008 feare the person or thing, wherein we discerne any strangenesse; and the more strangenesse, the more reverence and feare: so the learned Septuagint translate those places of respecting, or regarding of the persons of the mightie, and aged, in this word * 1.2009. As also, where Naaman the Syrian is said to be an honorable man “ 1.2010. Which phrase is also retained in the New Testament, and translated, the having of mens persons in admiration l 1.2011. And in this sense also, the Disciples may here well be said to marvel: for this miracle procured in them a great deale of reverend awe, honour and respect unto Christ. The other Euangelists say, They did exceedingly feare; and all say, They did aske one another, What manner of man is this? q. d. How glorious, honourable, and powerfull this man? whom even the winds and seas doe obey? And thus some will, that Christ himselfe marvelled at the Centurions faith m 1.2012; hee honoured, regarded, and respected (not his nobilitie, power, wealth, but) his faith * 1.2013. The word being thus ope∣ned, as signifying that the Disciples did very intent∣ly behold and marke this great worke, and honour Christ the Worker; hence first from the Letter we learne:

That Gods workes in the world are to be mar∣velled* 1.2014 at, observed, and his great name to be glori∣fied for them. This is the maine end of al his works, he doth all for him selfe n 1.2015. Thus David, with a divine eye, could see Gods glory, in the heavens, Sunne, Moone, Stars, Thunder, Lightning, Raine, Winds, Seas; yea, there is not the basest and most contemp∣tible

creature in the world, but beheld with a spiri∣tuall eye, doth declare the glory of the Creator, and would make a godly man exclaime with holy Da∣vid, O Lord, our governour, how excellent is thy name in all the world o 1.2016! Yea, so great in the greatest, as not lesser in the least “ 1.2017. Saint Basil convinced the bragging of Eunomius, boasting of his knowledge, with a few questions, concerning the poore Em∣met * 1.2018; as, whether it did breath; how breed; how long live; whether it had an heart, liver, bones, mus∣cles, arteries? But why doe I wonder at her bodie? how much more may wee marvell at her endow∣ments? She is very quicke and nimble in her path, see her diligence; shee layeth up in Summer against Winter, see her providence; if any of her fellowes be over-loaded, shee helpeth to beare the burthen, see her charitie; if her heape and nest be stirred, she first gathereth in her young, see her naturall affecti∣on; shee beareth a greater burthen than her selfe, see her strength; shee keepeth a right path, see her order; Oh, is God so marvellous in this poore in∣sectrodden vnder foot! (that God hath set man to schoole to learne of her p 1.2019,) how much more in the Heaven, Firmament, Aire, Earth, Sea, and those great creatures therein, Behemoth, Leviathan? So as every where, by sea and land, in field and house, by day and night, if we had wise hearts, and cleare eyes, we might see, and marvell at Gods workes, and say, Oh what a glorious Creator is this! Oh what a wonderfull Governour is this!

But alas, as God complained of old, of his peo∣ple,* 1.2020 O foolish people, and without understanding, which

have eyes and see not, eares and heare not q 1.2021; so we are a foolish, blinde, and deafe people. It may be, if we saw the Vnicorne, or Behemoth in the wilder∣nesse, which are the chiefe of the waies of God † 1.2022: if we could dive into the sea, and see how the fishes measure out their particular habitations “ 1.2023, and keep their perfect paths; if we could see what pastime the huge Whale maketh in the deepe r 1.2024; making it to boile like a pot of oyntment s 1.2025; the little Remora, but halfe a foot long, to be able to stay the greatest ship under saile * 1.2026; or if we saw the strange motion, and specially of some seas; or the strange and hidden Sympathies, and Antipathies, discerned to be be∣twixt sensitive, vegetative, yea insensible things; it may be we would marvell a little. But at the moti∣on, vertue, or Eclips of Sunne or Moone, different glory, situation, position, aspect, or influence of Starres, Thunder, Lightning, Raine, Snow, Haile; the diligence and art of the Bee; the admirable structure and frame of his owne bodie “ 1.2027; who marvelleth? Because these things are ordinarily seene, we marvell not at them, God is not honored for them: though indeed, God is marvellous in all his workes, and sought out of them that love him t 1.2028.

Oh, let us, from this Example, learne to marvell,* 1.2029 and praise God for his great works, lest we become subject to that fearefull imprecation of David, Be∣cause they regard not the workes of the Lord, nor the operation of his hands, destroy them, and doc not build them up u 1.2030. But specially, when God doth any great worke, contrary to the course and order of nature established; either to declare his mercie in saving

his, or his justice in punishing his enemies; these are for all men (that come to the knowledge of them) to marvell; as the drying up of the Red-sea * 1.2031; dividing of Iordan x 1.2032; feeding his people with Manna and Quailes from heaven y 1.2033; giving fountaines of wa∣ter out of the rocke z 1.2034; preserving the three children in the fiery furnace a 1.2035; and Daniel in the Lions den b 1.2036: On the other side, consuming Sodom and Gomor∣rah c 1.2037; and Aarons sonnes with fire from heaven d 1.2038; causing the earth to open, and swallow up Core, Dathan and Abiram e 1.2039; plagued Pharaoh and all Aegypt, with Flies, Frogges, Lice f 1.2040; and destroyed Herod with Wormes g 1.2041. These and many such are registred in the Booke of God, that when men heare or reade the same, they may marvell, and say, What a mer∣cifull, or just God is this? who as he can arme all creatures, to take vengeance on the wicked, so also preserve his, though as lambes in midst of wolves; and his Church a poore ship in midst of Pirats, and riding out all tempests. Oh, how marvellous is God in the subsistence of his Church!

The Doctrine mysticall is, That God can turne* 1.2042 all such things as the Devill or wicked men devise against him, or his people, to his glory, and his Churches good. Yea the greater is the assault and evill intended, the greater is his glory from delive∣rance. No sooner is Christ on sleepe, but the winds roare, and sea rageth; now Satan bestirreth himselfe to drowne ship and passengers; to breake off the worke of Redemption by Christ, and utterly to destroy the poore and weake beleeving Apostles: But see how contrary the issue is to his expectation;

though the Apostles be troubled, and feare, yet Christ awaketh, rebuketh the winds and sea; Christ is glorified, and the Disciples faith confirmed. When Christ his houre was come, how did Satan bestirre himselfe, to have him put to death? How did hee tempt Iudas to betray him h 1.2043, the Iewes to preferre Barabas before him i 1.2044, Pilate to condemne him k 1.2045; Souldiers to execute him l 1.2046? But see how he was confounded! for even herein Gods Councell tooke effect, for by death, he destroyed him that had the power of death, that is, the Devill m 1.2047; turned the crosse into a chariot of triumph, spoiled Principa∣lities and Powers, and openly triumphed over them upon the crosse n 1.2048. That which Satan intended for Christ his greatest shame, to crucifie him betwixt two theeves, was his greatest glory; the Crosse be∣ing as his Throne, and some, on his right-hand, ab∣solved, some, on his left, condemned. When Christ was buried, then Satan no lesse bestirred himselfe to keepe him there, provoking the chiefe Priests and Pharisies to move Pilate, to make the Sepul∣chre sure: and so it was; for besides the great stone which Ioseph rolled to the doore of the Se∣pulchre, it was also sealed, and a watch set to keepe it o 1.2049. But herein the malice and subtiltie of Sa∣tan and his limbes were confounded; for the su∣rer that the Sepulchre was made, the greater was the truth and glory of his Resurrection; yea such as were set to watch, did publish it, Matth. 28. 11. So, the greater is the power, and the more vio∣lent the assaults, which enemies make against the Church of Christ, the greater is Gods glory in their

deliverance; which the people confesse in the Psalmes, If the Lord had not beene on our side, now may Israel say, if the Lord had not beene on our side, when men rose up against us, they had even swallowed us up quicke, when they were so wrathfully displeased at us, the waters had overwhelmed us, the deepe wa∣ters of the proud had even gone over our soule. But praised be the Lord, who hath not given us for a prey to their teeth: Our soule is escaped, even as a bird out of the snare of the fowler, the snare is broken, and we are delivered p 1.2050. The greater the danger of Gods people at the Red-sea, the greater their deliverance: the greater the evill by Iesuits intended against the Protestants in France, the more glorious their peace: the greater mischiefe intended by the Gun∣powder treason, and the nearer to execution, the more marvellous our deliverance: in all which ca∣ses, the Church is taught to praise God, and say, The Lord hath done marvellous things; with his owne right hand, and with his holy arme, hath he gotten him∣selfe the victory q 1.2051.

Oh trust in God, be the storme, and threatned* 1.2052 hurt to the Church, never so great, for all shall worke for good r 1.2053; There is no wisdome, counsell, or strength against the Lord s 1.2054: But he will turne the rage of man to his praise t 1.2055. When all that see and heare, shall marvell, and say with reverend awe, Who is this?

What manner of man is this “ 1.2056?] The Greeke* 1.2057 word is very emphaticall, and of greater significati∣on, than another, which is thus translated; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 qualis. For though this be often used in the New Testament; yet ever translated, what, & which, (one

place only excepted * 1.2058.) Neither are they derived from the same root; for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 pavimentum, as if it were written, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, pro 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, cujas: as if they had fully ex∣pressed the word thus, What Countrey-man is this? Which question bewrayeth their ignorance, tendeth to the begetting of knowledge, and is an effect of their admiration, (which may thus be de∣scribed, according to the rules of Philosophie) Ad∣miration is a painfull suspension of the minde, pro∣ceeding from the knowledge of some great effects, whereof the causes are unknowne. I call it a pain∣full suspension, because all men naturally desire knowledge “ 1.2059; and the more generously minded any are, the more painfull it is for them to be igno∣rant. Some say, that Aristotle (the Prince & touch∣stone of Philosophers † 1.2060) was so grieved, that hee could not finde out the cause of the ebbing and flowing of the Sea, that he died on it * 1.2061: yea, some say, that he cast himselfe into the Sea, saying, See∣ing I cannot comprehend thee, thou shalt compre∣hend me “ 1.2062: but the other seemeth more proba∣ble § 1.2063. Now admiration proceeding from igno∣rance of causes, doth wonderfully provoke to the studie of causes, that so they may be eased of that sorrow, paine, and griefe: whereupon, admiration is said to be the soule and life of Philosophie † 1.2064. And Pythagoras, being demanded, what was the end of Philosophie, answered, To marvell at nothing * 1.2065: in∣tending that herein, a learned Philosopher, knowing the causes of things, did not marvell; whereas an ignorant rustick doth marvell at his owne shadow.

As in Philosophie; so, much more in Divinitie, ignorance is a painfull thing to the godly disposed; and therefore, the more they admire the word and workes of God, the more they enquire and search into the causes thereof: as the Disciples here, mar∣velling, said one to another, What manner of man is this? Whose question intendeth three things, viz.

First, That Christ is true man; having a true soule* 1.2066 and bodie, in regard of their substance, and their essentiall properties; as, in the soule, will, understan∣ding; in body, true dimensions, as length, bredth, thicknesse; yea, taking also the generall, and blame∣lesse weaknesses and infirmities, of both, as igno∣rance of some things, feare, sorrow, wearisome∣nesse, hunger, thirst, sleepe, ache, paine, sicknesse; such as accompany the generall nature of man, and are not repugnant to the perfection of science and grace, as was more largely shewed from his being on sleepe.

This is it, was anciently promised, The seed of the woman shall breake the Serpents head u 1.2067; And, In thy seed shall all the Nations of the earth be blessed * 1.2068; And afterwards prophesied, A Virgin shall conceive, and beare a Sonne x 1.2069; A Childe is borne, a Son is given y 1.2070; A woman shall compasse a man z 1.2071. Which promises and prophesies have bin most truly fulfilled, (as this day doth witnesse to the Christian Churches “ 1.2072) For the fulnesse of time being come, God sent his Sonne, made of a woman a 1.2073; The word was made flesh, Iohn 1. 14.

Oh what a sweet comfort is this to us miserable* 1.2074 sinners, that our blessed Saviour and Redeemer is

not a stranger to our nature, but tooke upon him the forme of a servant b 1.2075; did partake, with his, in flesh and bloud c 1.2076; became that prophesied Shiloh d 1.2077; wrap∣ped in the Tunicle skinne, or Secundine; our kins∣man, (as Iob calleth him e 1.2078.) If the Baptist did so spring for joy in his mothers wombe, when Mary the Mother of Christ saluted his Mother f 1.2079; and if the Angels did so rejoyce and sing at the birth of Christ g 1.2080; what cause have we to rejoyce and sing? yea our very soules to spring for joy, that wee doe celebrate this Festivitie in commemoration of our Saviours birth?

Yea, that our comfort may be full, he hath not* 1.2081 only taken upon him our nature, but our infirmi∣ties also, that he might become a mercifull and compas∣sionate High Priest h 1.2082; So as we may boldly goe to the Throne of grace, and be assured, we shall finde mercie and grace, to helpe in time of need i 1.2083.

The second thing avouched by the proprietie of* 1.2084 the word, in this question, (as you have heard in opening the sense of it) is, That this true man is a stranger “ 1.2085; they aske whence he is * 1.2086? whereunto Christ returneth a perfect answer, Hee descended from heaven k 1.2087. Saint Paul saith, He is the Lord from heaven l 1.2088. Not that he brought his humanitie from heaven, which passed thorow the Virgins wombe, as water thorow a conduit, (as divers Heretiques have dreamed † 1.2089;) for he was made of a woman and had the materials of his body from the blessed Virgin: but he had not his beginning here on earth, as men have; but God came downe from heaven * 1.2090; and was manifested in the flesh m 1.2091: and as he came, so

here he lived, but as a stranger, not having where to be borne, or buried; or whilst he lived, whereon to rest his head n 1.2092. And as quickly was he gone againe: he did but sojourne, or (as the word signifieth * 1.2093) pitch his Tent among us, for the space of 33 yeers; which compared with eternitie, or long lives of the Patriarchs, is nothing. He was but as a Traveller; which, as for a nights lodging only, turned in unto us o 1.2094: and as a stranger he was used; for his owne would not receive him p 1.2095, but did lade him with all wrongs and injuries, preferre a murtherer before him q 1.2096, and most disgracefully crucifie him, betwixt two notorious malefactors r 1.2097. But it shall suffice only to touch these things.

The third and last is more largely to be handled* 1.2098 (as most fitting the Text, the day, & the insuing ser∣vice of this day * 1.2099, whereunto with some few words to that purpose, I would prepare you) and is this, This man is a strange man, wonderfully qualified. For they propound the question, in way of admi∣ration, What manner of man is this? q. d. Oh what a wonderfull man is this? And well might they so marvell, and demand, for there was never such a man on earth, before, or since, or shall be. The Church saith, Her beloved is the chiefest of ten thou∣sand s 1.2100; a finite number being put for an infinite. All the thousands and millions of glorious Angels in heaven, or men on earth, cannot afford such ano∣ther. He is the only Standard-bearer (as the word signifieth. * 1.2101) He is anointed with the oile of glad∣nesse above his fellowes t 1.2102. He received not the spirit by measure u 1.2103. In him were hid all the treasures of

wisdome and knowledge † 1.2104; yea all that fulnesse of the Godhead dwelt in him bodily x 1.2105; that they may well marvell, What manner of man is this? For Christ hath said of himselfe, he is a wonder y 1.2106; and the Pro∣phet maketh this one of his glorious titles, He shall be called wonderfull z 1.2107. And never any creature so answerable to his name, as Christ to this. For what he was, said, did, suffered, ordained, was all most marvellous. Let us retaile these things. For where∣in can I more edifie you, than by provoking you to marvell, which is the whetstone of know∣ledge?

And first, let us consider his person, and it will* 1.2108 make us marvell, yea, be astonished with marvel∣ling. He that is true God from everlasting, in time became true man; not ceasing to be what he was before, but beginning to be, what he was not be∣fore; assuming true manhood, to subsist in the word by hypostaticall or personall union; neither nullifying the Deitie, nor deifying the Humanitie, but reserving the essentiall properties of each na∣ture severall and distinct, without mixture or con∣fusion * 1.2109 The Apostle saith, This is a great mysterie, and to be much marvelled at, God manifested in the flesh a 1.2110 The word made flesh b 1.2111. Manhood assumed into personall union with Godhead; that so God∣head and Manhood make the person of one Re∣deemer, as soule and body doe one man; that see∣ing as God hee could not die, (which God hath threatned c 1.2112) and as man, not overcome death; be∣ing God and man, he could both suffer and over∣come; the one suffered, and the other enabled “ 1.2113.

By reason of which union, and (as I may call it) association of divers natures, a kinde of mutuall commutation there is, whereby those concrete Ti∣tles, God and Man (when we speake of Christ) doe take interchangeably one anothers roome, and in the Concrete it is most holy and true, which in the Abstract were horrible and hellish blasphemie to affirme. We cannot say, the Humanitie made the world, or Deitie suffered: but we may truly say, the man Christ made the world, and the God Christ suffered † 1.2114. The Apostle saith, The Iewes did crucifie the Lord of glory d 1.2115, 1 Cor. 2. 8. and that God hath purchased his Church with his bloud e 1.2116: and Christ being on earth said, at the same instant, The Sonne of man was in heaven f 1.2117. Where you see a bloudy death is attributed to God, and Lord of glory; and ubiquitie to manhood, which humane nature admitteth not. Therefore by God, and Lord of glory, wee must understand the whole person of Christ, who died, and shed his bloud, but not in that nature, for which he is called God, and Lord of glory: and in the other place, by Sonne of man, we under∣stand the person of Christ, who was in heaven, as well as on earth, though not in that nature * 1.2118, for which he is called, the sonne of man. Yea, without this caution, the Fathers who were both sound in the faith, and unanimous in defense thereof, will seeme to be both corrupt, and contrary. For Theo∣doret disputeth with great earnestnesse, that God cannot be said to suffer; but he meant in the Ab∣stract, against Apollinarius, who held the Deitie to be passible. And Cyrill is as earnest, saying, Whoso∣ever

doth denie very God to have suffered death, doth forsake the faith; but he meaneth, in the flesh, and not in that substance, for which the title God is gi∣ven him. But why doe I goe about to expresse and make cleare such a mysterie, as is unconceiveable. The strength of faith appeareth in those things, wherein our wits and capacities are weake, and therefore I must leave you reverendly and religi∣ously, to marvell at the person of your Redeemer, and say, What manner of man is this? who is truly God-Man, and Man-God * 1.2119. And so I proceed to speake of his humane nature, wherein he is more familiar unto us, yet therein most marvellous also. And first,

His conception is marvellous: which was not* 1.2120 according to the course of nature, and by carnall copulation, (as Ebion blasphemed “ 1.2121) but as the holy Gospel teacheth, and we professe to beleeve, he was conceived by the Holy Ghost * 1.2122; that as he was God of his Father, without mother; so he might become man, of his mother without father; and so be a Priest for ever, after the order of Melchizedech g 1.2123, who is said, to be without father and mother h 1.2124.

And this comming of the Holy Ghost upon the Virgin, effected a threefold worke.

First, the fashioning of the body, of a part of Ma∣ries* 1.2125 substance, that so he might be the true sonne of Adam, Abraham, and David, according to the flesh; and also, the creating and infusing of the soule into the body; which at the first was organized, and fit to receive it (which other bodies are not.)

Secondly, the sanctification of that matter, that* 1.2126

it had not the least staine, or blemish of any o∣riginall sinne, uncleannesse, contagion, or cor∣ruption.

Thirdly, the union of the Godhead & Manhood.* 1.2127 All which were wrought at the same instant of time. Of all which, the personal union is most mar∣vellous, That, as in the Trinitie, three persons are united in essence; so in Christ, three several and di∣stinct substances, viz. Deitie, Soule, and Flesh, are united in one person. And therefore the humani∣tie of Christ his soule and body, did not make a per∣son, (as in other men) but so soone as they were, they did subsist in the person of the Word. So were there at once two great unions, admirably singular, and singularly admirable, viz. 1. Manhood and Godhead. 2. Motherhood and Maidenhood * 1.2128. But because the wombe is a darke shop, wherein every man is marvellously and fearefully made i 1.2129; much more was Christ; the Virgins wombe being called the shop of miracles † 1.2130. Neither did it want mysterie, that the Holy Ghost is said to overshadow her. We will also beleeve with our hearts, what we cannot fully comprehend with our mindes, much lesse expresse with our tongues. We will also reli∣giously marvell at this, and say, What manner of man is this? that was even conceived by the Holy Ghost? and proceed to that was more visible, and patulous, viz.

His birth] S. Iohn saith, He saw a great won∣der* 1.2131 in heaven, a woman clothed with the Sunne, and the Moone under her feet, and upon her head a crowne of twelve starres, and shee was with childe, and cried

travelling in birth k 1.2132. He may well call it a wonder, a great wonder; it is the wonder of wonders, and comprehendeth many wonders. What! the inhabi∣ter of eternitie l 1.2133, subject to time, and after certaine moneths in the wombe (as this day) borne into the world “ 1.2134! The everlasting Father m 1.2135, a young childe! The Word n 1.2136, an Infant which cannot speake! Wis∣dome it selfe o 1.2137, not know good from evill p 1.2138! He that beareth up all things by his omnipotencie q 1.2139, borne in the armes of a woman! He that is invisible in his owne nature, whom no man ever saw, nor can see r 1.2140; now to be seene of any in our nature, even of the country Shepherds s 1.2141! He that hath heaven for his throne, and the earth his footstoole t 1.2142; borne in the stable of a common Inne, and laid in a cratch u 1.2143! He that filleth heaven and earth too * 1.2144, finde no roome in an Inne! He that hath girt the sea sand, him∣selfe wrapped in swadling clothes x 1.2145! Hee that ope∣neth his hands, and feedeth every living creature y 1.2146; doth he sucke the breasts z 1.2147? He that is Davids Lord a 1.2148, is he become Davids sonne b 1.2149? He that was before Abraham c 1.2150, is he so long after him in the flesh, and descended from his loines d 1.2151? He that is the Lord of all e 1.2152, is he become a servant unto all f 1.2153? Whereas man in the nonage of the world was made after the Image of God g 1.2154; now, in the dotage of it, will God be made after the similitude of sin∣full man h 1.2155? He that made woman of Adams rib i 1.2156; will he now be made of a woman k 1.2157? and shall his mother be a Virgin? Well said God, when he pro∣phesied, that the Lord will create a new thing in the earth, a woman shall compasse a man l 1.2158. He may well

call it a new thing, for there was never such a thing before, nor since; and he may well call it a Crea∣tion * 1.2159. Yea, some Divines hold the worke of In∣carnation, when God was made like man, to be greater than the worke of Creation, when man was made like God “ 1.2160. I am sure, the greatest mi∣racles, that every eye saw, may be seene of the spiri∣tuall man, in the birth of Christ. The Sunne in the Firmament hath beene seene to stand m 1.2161, to be re∣trograde, and goe backe divers degrees n 1.2162, to be eclipsed, or darkned, at a plenilune o 1.2163; and these were great miracles. But in the birth of Christ, thou shalt see the Sunne of righteousnesse p 1.2164 come downe from heaven, and the most glorious Sonne of God emptie himselfe, and descend from the bosome of his Father into the wombe of a Vir∣gin q 1.2165. Moses saw the viriditie of a bush, burning with fire, preserved r 1.2166; and in Christs birth, we may see the virginitie of a mother preserved, Esay 7. 14. Aarons dry rod did blossome, and beare fruit s 1.2167: and in the birth of Christ, we may see the withered stock of Iesse flourish, and beare fruit t 1.2168: Manna fell out of the clouds u 1.2169: Christ came from the bosome of his Father * 1.2170. Elijah was taken up into heaven x 1.2171; but a greater than he came now downe from heaven y 1.2172. The consideration whereof, made that learned and devout Father to breake out into admiration, O Lord, I doe not admire the stature of the world, the stabilitie of the earth, waxing and waning of the Moone, perpetuall motion of the Sunne † 1.2173: but I won∣der to see God in the wombe, the omnipotent in the cradle``: These things doe astonish me, and make me

say with Abacuck, I have considered thy works, and was afraid z 1.2174. With whom let us marvell, and say with these Disciples, What manner of man is this? who (as this day) was borne of a pure Virgin. Sure∣ly, this is a new and strange thing indeed, which Iehovah himselfe hath created, and it is marvellous in our eyes. Oh rejoyce in this day, which the Lord hath made a 1.2175: yea, rejoyce in this day, wherein the Lord was made. Rejoyce great grandfather Adam, for (as this day) thy wife Evah hath brought forth the promised seed, which shall bruise the serpents head b 1.2176. Rejoyce grandfather Abraham, This is the day, thou so longedst to see c 1.2177. Now is thy seed borne, in which, all nations of the earth shall be blessed d 1.2178. Rejoyce father David, this day thy Lord is become thy sonne e 1.2179, which shall sit upon thy throne f 1.2180. Rejoyce all yee Prophets, for God hath fulfilled what he hath spoken by your mouthes g 1.2181. Rejoyce yee men, for the Sonne of God is now made man h 1.2182. Rejoyce yee women, for a woman is become the mother of God, and all generations shall call her blessed i 1.2183. Re∣joyce yee Virgins, for a Virgin hath conceived and borne a sonne k 1.2184. Rejoyce yee children, for the Sonne of God is become a childe l 1.2185. Rejoyce yee that sit in darknesse, for the day spring from on high hath visited m 1.2186; yea, the Sunne of righteousnesse is ri∣sen unto you n 1.2187. Rejoyce, yee that hunger, for the bread of life is come from heaven o 1.2188. Rejoyce, yee that mourne, for the consolation of Israel is come p 1.2189. Rejoyce, yee that are sicke in your soules, the Phy∣sitian is come q 1.2190. Rejoyce yee sinners, for a Saviour is borne r 1.2191. Let all that feare the Lord rejoyce, and

sing, Glory be to God on high. And so much for his birth.

He hath many & most glorious, high & honoura∣ble* 1.2192 titles given him; as, Iesus, Christ, Son of the most high, Lord of glory, Emanuel, Wonderfull, Counseller, Mighty God, everlasting Father, Prince of peace, Angel of Covenāt, Redeemer, Way, Truth, Life, Resurrection, Peace, First & last, First begottē of the dead, First fruits of them that sleepe, Prince of the Kings of the earth, Bright morning starre, Amen, Faithfull and true wit∣nesse, The beginning of the Creation of God, Prince of Life, The true Light, Good Shepherd, Vine, Doore, Lambe of God, Only begotten Sonne of the Father, Image of the invisible God, second Adam, Sonne of Man, The true God, Great God, Mighty God, The only God, God over all, King, Everlasting Priest, Doctor, Reconciliation for the sinnes of the world, Mediator, Advocate, Wisdome, Righteousnesse, Sanctification, Redemption, Our Master, Prophet, Servant of God, Our hope, Our brother, Bread of life, Rock, Stone cut out of the mountaines without hands, End of the Law, Spouse, and Head of the Church, Chiefe corner stone, Righteous branch, Seed of Abraham, Sonne of David, King of glory, Lord of all, the Righteous one, Hope of glory, Heire of all things, Iudge of quicke and dead, The Priest after the order of Melchizedech, The con∣solation of Israel. Who doth not marvell at these things, and say, What manner of man is this; to whom so many glorious and honourable titles are given?

When he was but a childe of twelue yeares of* 1.2193 age, and lost in Ierusalem, after three dayes, his Pa∣rents

found him in the Temple, sitting in the midst of the Doctors, hearing them, and asking them questions, and all that heard him were astonished at his understanding and answers, and his Parents were amazed a 1.2194. And when ye heare the story, will ye not marvell, and say, What manner of childe is this; that disputed so learnedly with the Doctors?

When he was baptised of his servant in Iordan,* 1.2195 the heavens were opened, God the Father pronoun∣ced, This is that my welbeloved Sonne, in whom I am well pleased; and the Holy Ghost descended in the like∣nesse of a Dove, and rested upon him b 1.2196. And doe you not marvell what manner of man he is, at whose Baptisme such strange things hapned?

When Peter in the name of himselfe, and the rest* 1.2197 of the Apostles, did make that excellent confession of faith, which Christ so commended, he said, Thou art the Christ, or that Christ c 1.2198. Christ is a Greeke word, and answereth to the Hebrew Messiah, as is expounded in the Gospell, Wee have found the Mes∣siah, which is, by interpretation, the Christ d 1.2199. And both doe signifie in English, Anointed: and yet S. Peter at another time spake more fully, Thou art the Christ, or anointed of God e 1.2200. Three sorts of persons were Legally anointed with Materiall oile, viz. Kings, as Saul f 1.2201; Priests, as Aaron g 1.2202; and Prophets, as Elisha h 1.2203: and these were Christs of God, for that he did set them apart, and furnish them with gifts for those functions (whereof that externall anoin∣ting was the Symbole) which God acknowledged, Touch not mine anointed i 1.2204; and whereof David made conscience, though Saul was a wicked man,

and he was much tempted thereunto (when oppor∣tunitie was offered:) yet he repelled the temptation, saying to Abishai, Who can stretch his hand against the Lords anointed, and bee guiltlesse k 1.2205? Yea, his heart did smite him, for comming so neere him, as, to cut off the lap of his garmentl 1.2206. But never any one before, or since, The Christ, or, That Christ, but the blessed Sonne of the Virgin: who onely received all ful∣nesse of grace; and in whom onely all those offices did meet and concurre.

They have doubled in divers, who were his types, as David was both a King and a Prophet; Melchizedeck, a King and Priest; and Samuel, a Priest and Prophet: but all three, never, but in him alone, and therefore, worthily stiled, That Christ, or Anointed of God; That King and Prince of all the Kings of the earth, to whose Scepter, Lore, and Law, all must stoope in obedience; and all shall bee destroyed, that will not have him to reigne over them m 1.2207: That great Prophet, to whose doctrine all must hearken n 1.2208: That High Priest, who onely, and once for all, hath offered the propitiatory sacrifice o 1.2209, for the sinnes of the Elect. Doe you heare these things, and doe you not marvell, and say, What manner of man is this? who onely dischargeth such great offices.

Againe, whilest hee was here on earth, he tooke* 1.2210 three of his beloved disciples, and led them up to the top of Mount Thabor, and there was transfigu∣red before them, his face did shine as the Sunne, his raiment was white as the light, and as snow, so as no Fuller on earth can white them; and there ap∣peared

Moses and Elias talking with him, and there was also a bright cloud, and there was heard the voyce of God the Father, giving to his Sonne ho∣nour and glory, from that excellent glory p 1.2211; say∣ing, This is my beloved Sonne, in whom I am well plea∣sed, heare him. With which voice and sight, the disciples, that heard and saw, and specially S. Peter, was so ravished, that he forgot himselfe, and the re∣demption of the Elect, by the death of Christ at Ie∣rusalem, and desired no other heaven, but to abide there, though without a Tent q 1.2212. Oh, marvell you also, and say, What manner of man is this?

Againe, whilest he was here on earth, what ex∣cellent* 1.2213 doctrine did hee preach and deliver? pro∣nouncing, the poore in spirit, the meeke, such as mourne, and hunger, and thirst after righteousnesse, and suffer persecution for righteousnes sake, Blessed r 1.2214; requiring every disciple of his, to deny himselfe, take up the crosse and follow him s 1.2215; to love our enemies, blesse them that curse us t 1.2216, overcome evill with good u 1.2217; If we be smitten on one cheeke to turne the other* 1.2218; yet promising great reward in heaven x 1.2219; calling all to him that travell and are heavie laden y 1.2220; promising he will not cast away any that come unto him z 1.2221; that hee will not breake the bruised reed, nor quench the smoak∣ing flax a 1.2222; that whosoever beleeveth in him shall not perish, but have everlasting life b 1.2223; yea, he is pas∣sed from death to life, and shall not come into iudge∣ment c 1.2224; that he knoweth his sheepe, and will give unto them everlasting life d 1.2225; that of all those his Father hath given him, he will not lose one, but raise him up at the last day e 1.2226; that such as for his sake, forsake

father, mother, brother, sister, goods, houses, or lands, shall in this world receive an hundred fold more, and in the world to come, everlasting life f 1.2227; that such as now follow him in the regeneration, shall sit upon thrones g 1.2228; that such as for his sake hunger and thirst, shall sit at his Table, and eat and drinke with him in his kingdome h 1.2229; such doctrine, for matter and manner of deliverie, as the Church truly said, Hony and milke were under his tongue i 1.2230, and his lips were full of grace k 1.2231. Yea, all the Synagogue wondered at the gracious words which proceeded out of his mouth l 1.2232. A woman could not containe her selfe, when shee heard him, but pro∣nounced, Blessed is the wombe that bare thee, Luke 11. 27. His very enemies were astonished, and said, Never man spake like him m 1.2233. And the rude multi∣tude marvelled, and questioned amongst them∣selves, What thing is this? What new doctrine is this n 1.2234, and whence hath this man this wisdome? Is not this the Carpenters sonne? from whence then hath this man all these things o 1.2235? And will not you also (when yee reade in the Gospell) marvell and say, What manner of man is this; that hath preached such new, true, holy, humble, heavenly, charitable, and comforta∣ble doctrine?

As was his doctrine, so was his life and conver∣sation* 1.2236 most holy: for he never did sinne p 1.2237; nor knew sinne q 1.2238; his very enemies could not rebuke him of sinne r 1.2239: He came not to breake, but to fulfill the Law s 1.2240; And, he fulfilled all righteousnesse indeed t 1.2241; His righ∣teousnesse farre exceeded the righteousnesse of the Scribes and Pharisies u 1.2242; For it was the righteousnesse of God* 1.2243. Now was that fulfilled, though hee lay a∣mong

pots, yet had he silver wings, and his feathers like gold, Psal. 68. 13. He did converse with sinners x 1.2244; and yet was separated from them y 1.2245; he touched pitch z 1.2246, and yet was not defiled a 1.2247. As he was most holy; so, most meeke: he did not strive nor crie, nor lift up his voice in the streets b 1.2248: most patient; being led as a sheepe to the slaughter, and as a lambe dumbe before the shearer, he opened not his mouth: most humble; he did not ride into Ierusalem like an earthly Emperour, in Skarlet, Purple, glistering roabes, cloth of gold, not mounted on a lustie Palfrey, with stately saddle, and Princely trappings, attended on with great troopes and guard, in soft garments, and with chaines of gold; but he rode on an Asse used to the yoake, a poore, base, contemptible, and ridiculous beast; in his poore seamelesse coat: and in stead of any rich sad∣dle, sate upon some poore garments, that his Disci∣ples had spread under him; attended by a few fi∣sher-men, and others of base qualitie in the world; yet all the Citie was moved, and said, who is this c 1.2249? And when you heare these things, will yee not also marvell, and say, What manner of man is this? so holy, harmelesse, meeke, patient, and humble.

Againe, How glorious were his miracles, in* 1.2250 the eyes of the beholders, which hee wrought? Giving sight to the blinde, hearing to the deafe, speech to the dumbe, strength to the lame, cleansing Lepers, casting out devils, raising the dead d 1.2251; Rebuking Fe∣vers e 1.2252; healing all manner of sicknesses and diseases f 1.2253; rebuking winds and seas; whereat the beholders were astonished. And when you heare it, wil not ye

also marvell and say, What manner of man is this? for even the winds and the sea obey him.

How marvellous also in the Sacraments, which* 1.2254 he hath ordained and instituted, for the use of his new Testaments Church? Did the Iewes so mar∣vell at their Passeover, when but the bloud of a Lambe was shed, saying, What meane you by this ser∣vice? Exod. 12. 26. And will not you marvell at the Sacrament of the body and bloud of the Sonne of God? Did they at the Type; and will not you at the Truth? Did they at the shadow; and will not you at the body? Oh marvell, inquire, and I will in∣forme you. I purpose not to sound the Trumpet to warre, and perplex your minds with intricate que∣stions, and fruitlesse disputes, which are endlesse about this subject. Christ ordained them for the comfort of our soules, and not for the exercise of our curious and subtill wits; to seale up a sweet union with Christ, and communion one with ano∣ther, not to occasion division and contention: yet, through Satans malice, and our weaknesse, it is come to passe, that in nothing are Christians more divided, nor have more bitter conflicts, than about these things. I will briefly lay downe the positive truth, according to the Scriptures, and the Tenet of our Church, and labour to prepare you to the wor∣thy receiving thereof. And first, let mee provoke you to admire the love of Christ, and his desire of our salvation; who not contented to speake unto our eares, in his word, doth adde Sacraments, as the seales thereof, for confirmation of our faith; and let us see with our eyes, what we heare with our

eares, the Sacraments being a visible word “ 1.2255; yea, whereas the Word conveyeth grace to the heart, but by the one sense of hearing; the Sacrament of the Lords Supper conveyeth grace, by seeing, handling, tasting; that as David saith, We may see and taste, how good the Lord is g 1.2256; and with the Apo∣stle, That which wee have heard, and seene and hand∣led h 1.2257. These Sacraments (properly so called) are but two; as ours, and the other Reformed Churches doe truly teach: I say (properly so called) because the Greeke word, Mysterie, (by some translated Sa∣crament) is of larger extent in the Scriptures † 1.2258; and the Fathers in their writings, call all Articles, which are peculiar to the Christian faith, and all duties of Religion, containing that, which sense, or naturall reason cannot of it selfe discerne, [Sacraments;] but none are properly called Sacraments, but such as have these three things, viz. First, an outward and visible signe: Secondly, an inward and in∣visible grace: Thirdly, the word of Institution * 1.2259: all which doe onely concurre in the New Testa∣ment, in two, viz. Baptisme, and the Lords Sup∣per † 1.2260: both instituted of Christ, both having out∣ward signes; in Baptisme [Water;] in the Lords Supper [Bread and Wine;] and both of them one and the same invisible grace; Christ be∣ing the invisible grace, represented and exhibited in the Sacraments, both of the Old and New Testa∣ment; For they did eat the same spirituall meat, and drinke the same spirituall drinke, that wee doe i 1.2261. Yet have the Sacraments some things peculiar to them∣selves; for by Baptisme we once receive Christ, to

new birth, and Regeneration; but in the Eucharist, wee receive Christ to continuall nourishment of that spirituall life wee received in Baptisme; and therefore that but once, as we are but once borne; this often, as our bodies are often fed.

The outward Elements in the Lords Supper, are* 1.2262 but few, and poore to the eye of flesh and bloud: common and ordinary bread; and wine, (in some Countries, as common as bread, and in all places of the knowne world, to be had;) bread made of graine, and wine without mixture of water, (a great corruption, though ancient “ 1.2263:) & these continuing in their naturall substance to the end; though the Papists in their metaphysicall faith, beleeve, Christ to be present, I will not say really, (for that our learned Divines acknowledge * 1.2264; and in candide construction, as [Reall] is synonimall with truth and veritie † 1.2265, I will not deny, it may be warily and soberly used;) but corporally, and that by Tran∣substantiation, of the substance of bread and wine, into the very flesh and bloud of Christ, so as, after words of Consecration, there remaine not the sub∣stance of bread and wine, but only the Accidents, colour, and taste. No, no, the words of Consecra∣tion doe not change the nature or substance of the signes, (which once destroyed, the Sacrament cea∣seth) but changeth the qualitie, in separating them from a common, to an holy use. S. Paul, to make that out of question, doth in one Chapter, after the Consecration, thrice call it Bread k 1.2266. Neither, indeed, is there any need that there should bee such a change, as if Christ could not feed us, or our soules

be nourished, without orall manducation: for did the woman, by her faith, finde such good, in tou∣ching but the hemme of Christs garment l 1.2267? and shall not we much more, from this holy Sacrament, of his owne ordinance and institution? Oh let me eat, and it sufficeth. Dispute thou of the manner, I will beleeve.

But these outward signes and Elements being* 1.2268 consecrated by the word and prayer, are of most wonderfull spirituall use, and efficacie, to every beleeving and worthy receiver; which to expresse, (and that they may not be basely esteemed of, as common and ordinary things) the Scriptures doe commonly ennoble (as others, so) this Sacrament, with giving to the signe, the name it selfe of the grace signified; This is my bodie m 1.2269; And, This is my bloud of the New Testament n 1.2270: And the Apostle saith, The bread which we breake, is it not the Commu∣nion of the bodie of Christ? And the cup of blessing, which we blesse, is it not the Communion of the bloud of Christ o 1.2271? The Ancient Fathers also have excee∣dingly magnified this Sacrament, As that Christ dieth againe in this mysterie “ 1.2272; the Priest holdeth Christ betwixt his hands * 1.2273; the bread, over which thankes is given, is the bodie of the Lord † 1.2274. Which figurative speeches are warrantable by the Word. And they gave hyperbolical and excessive praise to this Sacrament, in most thankful and godly minds, to stirre up godly care and devotion in the Recei∣vers; but did not fore-see how thereby they occa∣sioned many hereticall Conclusions, and Idola∣trous adoration, whereof wee having lamentable

experience, it behoveth us warily to use their phra∣ses; not thinking it sufficient, that from Scriptures, and Fathers, such phrases may be used for truth; but cautelously, and with exposition, lest we har∣den the wilfull Heretike, or scandalize the weake beleever. For as we must take heed, that we make them not idle signes, wee must also take heed, wee make them not Idoll signes: they are but signes still; and though grace be conueyed by them, yet it may be separated from them; so as all that receive the grace of Sacraments, doe not receive grace by the Sacraments “ 1.2275. Though they be holy, honorable, & glorious vessels, for the conveyance of Christ, and all his blessings and graces; yet they are not physi∣call vessels and instruments, as a nutritive power and vertue is in bread and drinke; or tied to them by inevitable necessitie, as if God were tied to give Christ and eternall life to all such as doe the work, and receive the outward Element. They are only morall instruments and vessels; to the fruitfull use whereof, is required something also in the Recei∣ver: For as the Word profiteth not them, in whom it is not mixed by faith p 1.2276; no more doth this Sacra∣ment profit such as receive it not by faith: yea, ma∣ny do eat and drinke unworthily, to their owne condem∣nation q 1.2277: but God is tied by covenant and promise, to convey and exhibite the invisible grace, to all that doe faithfully, duely, and devoutly receive the visi∣ble and holy Sacrament.

Oh then prepare your selves to the receiving of* 1.2278 this holy Sacrament: prepare not the teeth and bel∣ly, but the heart * 1.2279; for it is not the food for teeth,

but minde “ 1.2280; and let Faith worke. When you see but the least graine of mustard-seed cast into the ground, though there it seeme to rot, yet you be∣leeve* 1.2281 it will become a great tree for birds to build in. If you see a cunning work-man take, though a rugged and crooked tree in hand, you beleeve he will doe some exquisite and curious worke. Will you thus rely on Art and Nature; and not rely on God the Author of both † 1.2282? You will not beleeve, how your soules can be fed and nourished by bread and wine, unlesse he acquaint you with his waies, and lay open the secret of his skill before you. Where God doth speake such things as are for height and sublimitie of matter; or promise such graces, by such meanes, as for secrecie of perfor∣mance, we are not able to reach unto, it behoveth Gods children to submit themselves in the simpli∣citie of faith, and not curiously dispute; which com∣monly chilleth the warmth of zeale and devotion, and so distracteth the minds of men, that they know not what to beleeve: Examine your selves therefore whether yee be in the faith r 1.2283.

Examine your selves, whether you have unfai∣nedly* 1.2284 repented of your sinnes; which appeareth by a perfect hatred and detestation of them, and all of the meanes and occasions leading unto them, with a resolute purpose of minde, for ever to avoid them, & to become obedient unto God. The peo∣ple of God were commanded to eat the Passeover with bitter herbes s 1.2285; which word I finde elsewhere used to expresse the bitter sorrow of heart t 1.2286; and ve∣rily, hee shall never worthily eat of our Passeover

Christ * 1.2287, in the Sacrament, whose soule is not filled with bitter sorrow for his sinnes, for which Christ Jesus suffered the torments of death, and shed his precious bloud, whereof that Sacrament putteth him in remembrance. What is it? but even a des∣pising of the bloud of Christ, and the accounting of it, as an unholy thing, for a man to receive, ha∣ving a purpose to continue in his sinne, and (at the most) but hanging downe his head like a bulrush for a day * 1.2288. Wherefore, purge your hearts yee sinners, and cleanse your hands x 1.2289; Wash them in innocencie, and then come to his Table y 1.2290. As the Pharesies would not eat before they had washed z 1.2291; eat not before thy con∣science be purged from dead workes, to serve the living God. a 1.2292.

Examine your selves, whether yee be in love and* 1.2293 charitie, and whether, where offenses have beene gi∣ven, there bee a free forgivenesse, and all good meanes of reconciliation used, that so it may be in∣deed, as it is called, a Communion, whereby all the members, being knit together in the bond of love, may partake in one Sacrament, and have a sweet fel∣lowship one with another, and with Christ their Head. This Sacrament must be eaten with the un∣leavened bread of sinceritie and charitie, 1 Cor. 5. 8.* 1.2294

If by examination, you finde your selves thus in* 1.2295 some measure (but truly) prepared, then Wisdome calleth to you, as to her guests, Come eat of my bread, and drinke of my wine b 1.2296; and also sendeth forth her servants, calling and inviting, All things are readie, come to the Supper c 1.2297; and beware of idle excuses, left thou also heare the same doome denounced

against thee, Not one of those that were bid, shall taste of my Supper.

Oh come, come whilst you may; these (if ever* 1.2298 any) are the happie daies of the Sonne of Man, wherein Christ, in his Word, truly preached, and Sacraments sincerely administred, is even crucified in our sight▪ d 1.2299▪ Oh happie daies, when wee may so safely feast together at Gods Table, and our owne; but let us feare, lest Christ beholding our negligence, and offended with our frivolous excu∣ses, say, as sometimes he did to his owne people, for the like faults, The daies come, in which you shall desire to see one of the daies of the Sonne of Man, and shall not see it c 1.2300. Come then, come I say, whilest yee may, and thanke God, that ye may come, and goe safely; and pray for them that faine would, and cannot.

Come, but come not alone, bring your compa∣nie,* 1.2301 say one to another, Come let us goe up to the Mountaine, the house of the Lordf 1.2302: say with Ioshuah, I and mine house will serve the Lord g 1.2303. Bring those with thee to Gods House, who are with thee in thine owne house h 1.2304. Your owne good Example, who have charge of families, is full of power; and the more eminent yee are in state and degree, the more inducing is your good Example. The Reason why the Lord hath prepared, his table spred, his servants invite, & so few guests come, is, because so few of the chiefe come, and they come alone, nei∣ther care they, whether wives, children, or servants come at all, or no. Oh come, bring yours with you, and come often; yea, the oftner, the more welcome to Gods Table. This the Apostle intended, when

he said, As [often] as yee eat this bread, and drinke this cup i 1.2305; Enjoyning all such as live in a visible Church, so often, as the custome of the Church is to administer it, and hee hath no lawfull impedi∣ment to hinder him, (as absence from home, sick∣nesse) so often to receive it; if hee doe not, it is a great neglect, if not contempt, of the holy Ordi∣nance of God. And how just were it, in time of sicknesse and adversity, such an one should be weak in faith, and void of comfort, seeing he neglected the meanes, when he might have enjoyed them?

Give me leave then, to reprove a common fault,* 1.2306 even in this renowmed Mother Church, where the holy Sacrament (at least every month) is religious∣ly and reverendly administred, how few are there that come, for all our calling? As if to receive the Sacrament, were but a thing arbitrarie; once a yeare, at Easter, may suffice; thrice a yeare, a largis; to what purpose oftner? Thus in Paradise, with eating of the forbidden fruit, wee surfetted, have quite lost our appetite, and loath heavenly food, as the Israelites did the Manna k 1.2307. But let me tell you, the only way to recover our appetite, is, to come and eat; none have lesse stomack, than such as eat least; none more, than they that eat most. They that make their meat their God, the more they eat, the lesse appetite: but they that make God their meat, the more they eat the more they hunger. This ap∣peareth from the worthy examples of the Saints in Ancient times. It appeareth from Saint Augustine, That some faithfull did receive every day, and make the Lords Supper their daily bread * 1.2308; which

though he neither reprehend, nor commend; yet he earnestly exhorted all to receive every Lords day “ 1.2309: and our Church hath godly appointed, a speciall exhortation to be read, when people are negligent in this kinde.

But me thinketh, I heare some say: Indeed, my departure, and seldome comming, doth not pro∣ceed from neglect and contempt, but the reverend respect I have to that heavenly and holy Sacra∣ment, fearing that if I should so often receive, I* 1.2310 should not receive it with that care, conscience, and preparation, that is meet. I answer; If thine owne* 1.2311 heart condemne thee not, neither doe I, Goe in peace* 1.2312. The reverend respect that the Centurion had to Christ, made him refuse to entertaine him, I am not worthy thou shouldst come under my roofe l 1.2313. But Zacheus his reverend respect of Christ, made him come downe hastily, and receive him ioy∣fully m 1.2314. See the contrary effects of the same affect, and both approved of Christ. Some out of reve∣rence come to every Sacrament, and some out of reverence come seldome; Charitie hopeth the best of all n 1.2315. But take heed Sathan tempt you not o 1.2316: and take heed that your owne consciences condemne you not; if they doe, God is greater than theyp 1.2317, and he is not mocked q 1.2318.

But now Communicants being prepared, and* 1.2319 come to the Lords Table, what is more to be done? Our Church godly prescribeth in a very short rule, Lift up your hearts; though knee be on ground, let▪ the heart be in heaven; and the minde intently exercised in comparing the signes and spirituall

things together. When we see bread and wine, which are for full refection of our bodies; let us thinke what a perfect Saviour we have. When we see them set apart for this use; let us thinke, how Christ the Sonne of God became man for our sakes, and salvation. When we see the bread and wine blessed and consecrated, and (as it were) made fit for so holy and heavenly an use; let us thinke, how Christ his humanitie, being united personally to the Word, received all fulnesse of grace, for the worke of Redemption. When we see the bread broken, and wine powred out; let us thinke of the bitter passion of Christ, the renting of his holy bo∣die, and shedding of his most precious bloud for our sinnes. When the Minister offreth these, let us thinke how lovingly God offreth his Sonne to be our Saviour. And as the Receiver, taketh, eateth, and drinketh the bread and wine, and it turneth in∣to his substance: so by the hand of faith, we must receive, and apply Christ unto us, to dwell in our hearts, who hath given himselfe for us.

Lastly, let God have most hearty thanks and praise, for all his mercies, represented and exhi∣bited to us in his holy Ordinances, in regard whereof, the Greekes call it, an Eucharist. Thus from a marvelling Text, I have taken occasion to provoke you to marvell at the institution of this day, and at the service of this day. I desire that God may have the glory of all, and that ye would say one to another, Doubtlesse, we have heard, and seene, and received strange things to day, and the Lord make us thankfull. Amen.

His Passiō, most marvellous; to say nothing of his* 1.2320 hunger, thirst, wearisomnesse, dangers, persecution, derision; his whole life being a continuall passion; yet can you reade and heare of his Agonie, how without any violent exercise, or bodily paine, in an open Garden, in a fresh aire, in the moist dew, and prostrate on the cold earth, yet was in such an Ago∣nie, that his sweat was like drops of bloud, trickling downe to the ground r 1.2321; And doe yee not marvell? Himselfe did marvell; Is there any sorrow like my sorrow, wherewith the Lord hath afflicted me in the day of his fierce anger s 1.2322? Doe you reade and heare of the desperate and insolent behaviour of wicked men, preferring a notorious murtherer before the innocent Sonne of God t 1.2323, crying out to have him crucified u 1.2324, and let his bloud be on them and their chil∣dren * 1.2325; crowning that head with thornes x 1.2326, which is higher than the heavens; spitting in that face y 1.2327, which the Angels doe delight to behold; nailing those hands to the Crosse z 1.2328, which made heaven and earth; piercing those feet a 1.2329, which have walked on the sea b 1.2330, but never stood in the way of sinners; yea pierced that heart with a speare c 1.2331, which devised all good for man; And doe yee not marvell? Doe you reade, that the fountaine of living water thir∣steth, the light of the world put out; Truth, oppressed by false witnesses; Discipline, scourged; He that beareth up all things, faint under the Crosse; He that is Iudge of quicke and dead, judged by a mortall man; Justice, condemned; Foundation, hanged on a Tree; Salvation, wounded; and Life, killed; and doe yee not marvell? But alas, these were lamen∣table

things, and in the eye and wisdome of flesh and bloud, base and contemptible. Behold then such things, as are full of glory and majestie. The Sunne ashamed of their doings, pulled in his beames, covered it face d 1.2332, and refused to give light, to such a work of darknesse: The earth trembled e 1.2333, as not able to beare the weight of such a sinne: The vaile of the Temple rent asunder, from the top to the bottome f 1.2334, in detestation of such wickednesse. The Centurion confesseth truly, This was the Sonne of God g 1.2335. Pilat, whose hands were embrewed with his bloud, writeth his inscription, and publisheth his glory to Hebrewes, Greekes, and Latines, This is Iesus of Nazareth, King of the Iewes h 1.2336: And will you not marvell at it? Yea, open the eyes of your mindes, and you shall see the benefits hereof. He was apprehended, that we might escape; scourged, that we might be spared; bound, that we might be loosed; disgraced, that we might be honoured; wearied with the burthen of the Crosse, that wee might be eased of the burthen of the Curse; fainted, that we might be refreshed; thirsted, that we might be satisfied; wounded, that we might be healed; humbled to the Crosse, that we might be exalted to Thrones; died amongst Theeves, that we may live amongst Angels; condemned, that we may be justified; killed, that we may live: And doe yee not marvell, and say, What manner of man is this?

Moreover, when Christ was truly dead, and bu∣ried,* 1.2337 and all made sure, (as they thought,) the wick∣ed triumph, and rejoyce, and his Disciples full of

sadnesse, and sorrow, Luk. 24. 17. loe, he that had power to lay downe his life, had also power to take it up againe, Ioh. 10. 18. Hee loosed the sorrowes of death, whereof it was impossible for him to be holden, Acts 2. 24. having thorowly conquered death, even in the grave, it strongest hold, fortresse, or castle. It was not the great sealed stone could keepe him in, Matth. 27. ult. but Sampson-like, carrieth on his shoulders the brasen gates, Iudg. 16. 3. and declared himselfe mightily to be the Sonne of God, by his rising from the dead, Rom. 1. 4. Death and Grave confesse their weaknesse, and his dominion; they are weary of their prey, and hasten with the Whale to cast up this Ionah: they are oppressed with an intolerable burthen, and have swallowed so bitter a morsell, as they would faine be rid of; the earth is in travell till it be rid of him.

Moreover, after that he had beene conversant* 1.2338 with his Disciples, for the space of forty daies after his resurrection, and had instructed them concerning his kingdome i 1.2339, he was received up into glory, from the top of Mount Olivet, in the sight of his Apostles, he ascended into heaven k 1.2340; that is, his humane Na∣ture, by the power and vertue of his Godhead, was truly and locally translated from earth into the highest heavens of the blessed; where he is said, to sit on the right hand of God l 1.2341, to make continuall intercession for his Elect m 1.2342; from whence he sent the Holy Ghost in likenesse of cloven tongues of fire within ten daies n 1.2343, (according to his promise o 1.2344) from whence, he powreth out his spirit on all flesh p 1.2345; (and specially on such as he hath called to the work

of the Ministerie q 1.2346) doth gather and protect his Church, bridle and confound his enemies, and at the appointed time r 1.2347, shall come from thence in his owne glory, and the glory of his Father, and of the holy Angels s 1.2348, to iudge both the quicke and dead t 1.2349, when all his Saints shall be gathered from the foure corners of the world u 1.2350, shall meet him in the aire, and be with him in happinesse for ever * 1.2351, whose king∣dome shall have no end x 1.2352.

Oh most marvellous Redeemer! Oh most glo∣rious* 1.2353 mysteries of the Gospell! How are we bound for ever to that good God, who hath revealed them by his word and Spirit unto us! How poore, and simple, beggerly, base, and contemptible, are all the Religions in the world, compared with this? What is Moses, and all the Legall service and wor∣ship? though ordained of God; yet the time of Reformation being come y 1.2354, the Apostle calleth them, weake and beggerly elements z 1.2355. What is that Impostor Mahomet with his Alcaron, though a Religion so generally received and professed, how carnall, filthy, and obscene? What are his best pro∣mises, but such as a godly minde would despise & abhorre? How many great Kingdoms do worship Sunne, Moone, Starres, yea foure-footed beasts, and creeping things a 1.2356? And some worship the Devil him∣selfe. How, in Poperie, are poore people deprived of the Scriptures, nusled in ignorance, and impli∣cite faith? taught to beleeve lying Legends, coun∣terfet miracles; fed with old wives fables, and abu∣sed with cosening tricks of deceitfull men? Oh stand fast in the faith; marvell, and praise God,

who hath made knowne the Saviour, and the way of salvation unto you.

You have marvelled at many things, but I pray* 1.2357 you forget not that which is the burthen of all, What manner of (Man?) It is (Man) yea true (Man) that is so marvellous, in birth, life, doctrine, death, resurrection, ascension. Oh how highly hath God exalted humane nature “ 1.2358! Some love their flesh, for the beauty of it; and some, for the comely shape and proportion; some, for the strength. Here is the ground of true love, to love it, because in Christ, it is the flesh of God; and herein exalted above the nature of Angels b 1.2359. It was a great ho∣nour was given to man at the Creation, when he was made after Gods Image c 1.2360; but it is a far greater honour given in Redemption, God himselfe be∣comming man d 1.2361; flesh of our flesh, and bone of our bone. Oh Christian, acknowledge thy dignitie, and doe not defile, with a lewd conversation, what God hath so highly honoured * 1.2362.

But me thinketh, I heare some object, this is a* 1.2363 matter of offense, that Christ was a man, yea a weake and poore man. I answer: Indeed, it is* 1.2364 true; if we behold him with a carnall eye, and looke upon no more but his bare humanitie, and wrap∣ped up in great infirmitie, it is a matter of offense; and therefore Christ hath pronounced, Blessed is he, whosoever shall not be offended in me e 1.2365. The Prophet foretold, hee should be a stone to stumble at, and a rocke of offense f 1.2366. And the Apostle saith, We preach Christ a stumbling blocke to the Iewes, and foolishnesse to the Gentiles g 1.2367. But, whoso well observeth the

Gospell, shal see, in the great wisdome of God, glo∣ry & shame, power and weaknes, majestie & infir∣mitie so twisted & mingled together, that if the one trouble and offend, the other may comfort and content. He was borne; but it was of a Virgin h 1.2368. He was borne in a stable, and laid in a manger; but the Angels proclaimed him i 1.2369. Herod sought to kill him; but Kings came from the East to adore him k 1.2370. He was baptised of his servāt; but his Father gave testimonie l 1.2371, and the Holy Ghost descended from heaven, in likenesse of a Dove, and rested upon him * 1.2372. He was hungry in the Wildernesse; but rebuked Sathan m 1.2373. He sate on Iacobs Well weary, but told the woman of Samaria, that came to draw water, all that ever shee did n 1.2374. He wept for Lazarus; but bade him come forth of the grave, and he did so o 1.2375. He did spit on the ground, and made clay; but with it he cured a man that had beene borne blinde p 1.2376. He hanged on Crosse betwixt two theeves; but the Sunne was darkned, and the earth trembled q 1.2377. He slept; but rebuked the wind and sea. Remember your question, What manner of man is this? A man; but an extraordinarie man. Remember your an∣swer, This man is the Sonne of God; and that doth the reason of the question shew, which commeth now to be considered, viz.

That even the winds, and the sea obey him] In* 1.2378 which words, the Reason, both of their Admira∣tion and Interrogation (as the cause and effect) is rendred. To which purpose, the words in the Ori∣ginall* 1.2379 are very significant. For first, there is a dou∣ble particle, which in the former place is augmen∣tative,

translated, even, etiam: as else-where also, With authoritie commandeth he, even the uncleane spi∣rits,* 1.2380 and they doe obey him. q. d. What manner of man is this, that not only men, women, children, birds, beasts; but even the very uncleane spirits, and even winds and sea obey him? The word in the Hebrew copie, translated [obey] doth also signifie, to hearken diligently, to intend earnestly, and to obey readily and perfectly † 1.2381. The Greeke word also sig∣nifieth no lesse * 1.2382, that winds, and seas, did heare, intend, and speedily and faithfully obey the voice of Christ.

Here then is represented unto us, the soveraigne* 1.2383 dignitie, power, and authoritie, that Christ hath over all creatures, and which all creatures (though never so sturdie, rebellious, or senslesse) doe ac∣knowledge. It is a Doctrine I have already hand∣led; but suffer me, suffer me willingly, I beseech you, to inlarge my meditations, and ampliate my discourse. What sweeter Argument can I handle, or you heare? What Subject doth not delight to speake of the majestie, dominion, power, wealth and glory of his King? And can I speake of any Argument, more pleasing and delightfull, than of his kingdome, majestie, dominion, glory? seeing all these he hath for our good. Oh that my tongue were as the pen of a ready writer, to indite his honour r 1.2384; yea, that I had the tongue of an Angell, to speake of the glory of thy kingdome, and to talke of thy power, to make knowne to the sonnes of men thy mighty acts, and the glorious majestie of thy kingdome; Thy kingdome is an everlasting

kingdom, and thy dominion endureth throughout all ge∣nerations s 1.2385. Yea, I should have an hand to write, & a tongue to speake, if (with Solomon) I had an heart as large as the sand t 1.2386; for of the abundance thereof, both hand doth write, and tongue doth speake u 1.2387. Oh that I could say with the Apostle, Mine heart is inlarged, and my mouth opened: but alas I am strait∣ned in mine owne bowels * 1.2388. Oh that I had the spirit of David, when hee penned that most excellent, curious, Alphabetical, and Encomiasticall Psalme x 1.2389. How did he abound in zeale, when he said, I will extoll thee, my God, ô King, and I will blesse thy name for ever and ever. Every day will I blesse thee, and praise thy name for ever and ever. Great is the Lord, and greatly to be praised, there is no end of his great∣nesse. One generation shall praise thy works to another, and declare thy mighty acts. They shall abundantly utter the memoriall of thy goodnesse. Oh that I had the spirit of S. Augustine, when he wrote upon that Psalme, (wherein, if ever, he exceeded himselfe † 1.2390) Shall Christ, in such a famous miracle, set forth his glorious majestie, and dominion; and shall wee thinke and speake so little of it? We must be con∣tent here to wish and desire; hereafter we shall en∣joy: here to serve God according to the weak∣nesse of the flesh; hereafter according to the per∣fection of spirit: here to praise God in briefes, and semibriefes; hereafter in larges and longs: here but to tune our Harps and instruments, when ever and anon a string breaketh, or starteth, and causeth an harsh jarre; sweet shall be the musick in the Quire of heaven, when Angels and Saints shall, without wearisomnesse or end, praise him, whose glory and

dominion hath no end. As there is no end of his greatnesse, number of his wisdome, nor measure of his bounty * 1.2391: so shall there be no end, number, or measure of our praise. But now, alas, our spirit is strait; wit, dull; speech, dumbe † 1.2392; that we may justly complaine with the Apostle, when we take even the best dutie in hand, To will is present with me, but how to performe that which is good, I finde not y 1.2393. As Christ said of his Disciples, it is most true in the best of us, Though spirit be willing, flesh is weake z 1.2394. Wherein this is our comfort, that we serve so good a Master, as accepteth of that we have; and so there be a willing minde, it is accepted a 1.2395. Let me then expresse my willingnesse, striking once againe upon the same string for a close, but varying in the descant, from that you have heard already.

Herein, Lord Iesu, leade me with thy good spirit; as* 1.2396 thou art the King of Maiestie, as well as of mercy, untie my stammering tongue, that thy name may be glorified by thy weakest creature; and a worme of the earth may speake wisely of thy Maiestie, who art King of Kings, Prince of the Kings of the earth, and hast on thine head so many Crownes, yea the winds and seas obey thee. Amen.

First, let us see, how this great King of heaven* 1.2397 hath commanded all creatures, to serve for the temporall good of his children, according to his gracious promise, They that feare the Lord, shall want nothing that is good b 1.2398: they that seeke the Lord and his kingdome, shall have all earthly things, even cast upon them c 1.2399. Blessed are the meeke, for they shall inherit the earth d 1.2400. Being Christs, all is theirs e 1.2401.

All will helpe, nothing hurt them. Doe they want bread, or flesh? The clouds shall raine it f 1.2402. Do they want water? The rocke shall be a fountaine g 1.2403. Doe they want apparell? Sheepe with fleece and skin shall clothe them h 1.2404 Doe they want gold or silver? God hath laid it up in veines of the earth for them i 1.2405. Doe they want Pearles, and Iewels? The rivers and streames shall afford them. Are they heavy∣hearted? The Vine shall glad them with wine k 1.2406. Have they cause of mirth and feasting? Oile shall make their faces to shine l 1.2407. Are waters cast out of the Dragons mouth? The earth shall swal∣low them up m 1.2408. Doe winds and waves roare, and threaten to drowne? If Christ doe but bid, be still, they are calme, and obey him. A point of Do∣ctrine, which one of the Ancient Fathers hath a∣bundantly confirmed, and illustrated by positive and exemplarie Scriptures * 1.2409, if I would inlarge it.

Oh let us thankfully admire, and extoll the mer∣cy* 1.2410 and goodnesse of God, who is so bountifull, in the donation of good, condonation of the evill of guilt, and preservation from the evill of punish∣ment; that hath saved us from so many, and so great evils of bodie, soule, estate, by water, and land, and hath given us all good things abundantly to enioy n 1.2411, pertaining to life and godlinesse; sendeth us daily manifold comforts from Heaven, Aire, Earth, Sea, Sunne, Moone, Starres, Light, Birds, Beasts, Fishes, Fruits, Herbes. And if he have so liberally provided for us in the wildernesse; what inestimable good things are provided for us in our owne Countrie? If so great things in the prison; what in the Palace “ 1.2412? If such a calme in this world;

what in heaven? If such varietie of comfort in this vale of teares, and in Christ his absence; what at the mariage-feast? Oh when your tables are richly* 1.2413 furnished with varietie of good things from aire, earth, sea; praise him, whom winds and sea obey, and let your harts be lifted up, to meditate on those future and inestimable good things prepared in heaven, for them that love him.

Our Doctrine from the Mystery is, That all crea∣tures,* 1.2414 at Christ his command, are readie to serve his Church and people, though never so contrarie to their nature. If the Lord rebuke; the winds will not blow, nor waters flow, nor fire burne, nor hun∣grie Lions devoure, nor Sunne move. If all things were not thus at command, it were impossible for the poore Church of Christ to subsist on earth, to endure such cruell conspiracies, and bloudie perse∣cutions of mightie Tyrants; for his poore little flocke, to dwell in the midst of so many ravening Wolves; for this little Cock-boat to ride out such grievous stormes and tempests: but our God, who was then in the ship, and rebuked winds and sea, and they obeyed, he is now in heaven, and doth what∣soever he will y 1.2415; and he hath promised to be with his, to the ends of the world z 1.2416; and that the gates of hell shall not prevaile against them a 1.2417.

And therefore, if in times of trouble and distresse,* 1.2418 when it pleaseth Christ to scourge, and fanne his Church, we be too weake in faith, and too strong in feare, and bewray pusillanimity and cowardize; let us with David ingenuously confesse, This is our in∣firmitie b 1.2419; not regarding the Scriptures, nor the power of God c 1.2420. Let us be ashamed of it, and learne more

stedfastly to trust in the Lord; as David counselleth, Let the house of Israel trust in the Lord, hee is their helper and defender: O house of Aaron trust in the Lord, he is their helper and defender; yee that feare the Lord, trust in the Lord, he is their helper and defen∣der: he will blesse the house of Israel, he will blesse the house of Aaron; hee will blesse them that feare the Lord, both small and great d 1.2421.

Yea, let this Doctrine be remembred, and it will* 1.2422 wonderfully comfort, and strengthen our faith in the resurrection. For as winds and sea obeyed Christ now; at the last day, earth and sea shall heare and obey the voice of Christ, & yeeld up al the dead which they have received “ 1.2423. Marvell not at this, for the houre is comming, in the which all that are in the graves, shall heare the voice of Christ, and shall come forth e 1.2424. Whereof he hath given us assurance, in the raising of Lazarus, Rulers daughter, and widowes sonne, only with his word, Lazarus come forth, Dam∣sell arise, Young-man arise. This was of old most lively represented to the Prophet in vision; hee was caried by the Spirit of the Lord, and set downe in the middest of a valley, which was full of dead mens bones, and very drie; and he was comman∣ded to prophesie upon those bones, which he did, saying, Oh yee drie bones, heare yee the word of the Lord; and immediatly there was a noise, and behold a shaking, and the bones came together, bone to his bone, and sinewes, and flesh, and skinne, came upon them, and covered them f 1.2425. This (as one of the Ancient Fa∣thers saith) was a most lively picture of the Resur∣rection of the dead, which shall at the end of the world be effected, by the omnipotent voice of the

Sonne of Man “ 1.2426. Yea, scarce any of the Fathers have written of the Resurrection, but have made singular use of that Vision. If at any time then our faith shall stagger at that Article, which (as a Di∣vine saith) is so farre above, though not contrary, to naturall Reason * 1.2427: let us strengthen our faith with that excellent Vision. Yea, this was also re∣presented to Saint Iohn in vision, The sea gave up the dead which were in it, and death and hell gave up the dead which were in them f 1.2428. No matter then, where we die, by sea or land; or where we bee bu∣ried, in earth or water; these are all but Gods Gao∣lors, and shall faithfully bring forth all such as have beene committed unto them, at that generall Assi∣ses. If thy faith stagger, let it rest upon the omni∣potent power of Christ “ 1.2429; and for ever remember what you have heard from this storie, Christ rebu∣ked the winds and the sea, and they obeyed him. And therefore say, I will lay me downe, and take my rest, for the Lord sustaineth mee g 1.2430: I know my Redeemer liveth, and I shall rise againe h 1.2431.

Our second lesson, from mysterie, is, That the* 1.2432 maine and principall end of all Gods word and workes, is, that from consideration thereof, man may be provoked to admire, and set forth the praise and glory of Christ, What manner of man is this, that hath done such things? The Lord hath made all things for himselfe (saith the Wise-man l 1.2433.) And the per∣petuall exercise of the glorified Saints in heaven, is, day and night to praise Christ for the great worke of Redemption: Thou wast slaine, and hast redeemed us unto God by thy bloud, out of every kindred, and tongue, and people, and nation; and made us Kings and Priests unto God k 1.2434.

Here then is an infallible touch-stone, whereby* 1.2435 to trie all Doctrines: and I would to God, with cha∣ritie and sobrietie, all the matters in question, be∣twixt the Papists and us, were, with meekenesse, brought to this touch-stone. Those Doctrines are ever soundest, which doe give glory to Christ, and provoke men to admire & praise him, What manner of man is he! But whatsoever Doctrine, how plau∣sible soever, (yea such Doctrines are most pleasing to our corrupt nature) which doth sooth up man in his owne free-will, workes, and righteousnesse, to make him strout it, and pride himselfe, and say, What manner of man am I, that have this power, and have done these & these workes! it is earthly, carnall, & sensuall. Hearest thou then any doctrine delivered, which thou art not able fully to examine for the truth of it, nor to unty the knots of intricate questions? Yet aske, Doth this Doctrine advance the glory of Christ? It is good then. Doth it make man proud and haughty in himselfe? It is naught then. And I need not any other Argument to make me reject it. As the most points of Popery doe: as their doctrine of Free-will, workes of righteous∣nesse meritorious, of congruitie, or condignitie, obedience to Councels, Auricular Confession, Pe∣nance, and workes of satisfaction, the Propitiatory Sacrifice of the Masse, mediation of Angels and Saints, Popes Pardons, and Indulgencies, Pur∣gatorie, &c. all draw from Christ, to admire them∣selves, or the Pope. This rule our Saviour him∣selfe hath given, He that speaketh of himselfe, seeketh his owne glory; but he that seeketh the glory of him that sent him, he is true, and there is no unrighteousnesse in

him l 1.2436. Saint Paul examined his doctrine by this touch-stone, and found it currant. Doe I now per∣swade men or God? Doe I seeke to please men? Then I were not the servant of Christ. And there∣fore confidently pronounced, If an Angell from heaven shall preach otherwise, let him be accursed m 1.2437. What doctrine soever doth rob Christ of his glory, and draw away the hearts and minds of men from marvelling, and praising of him (as most points of Popery doe “ 1.2438) it is accursed, and woe to them that preach and beleeve it.

We are now (at the last) come safely to shore,* 1.2439 blessed be Christ our Pilot, who hath brought us thorow the tempest, to the haven where we would be, and hath visibly commented from heaven, and confirmed the truth of that hath beene delive∣red, in the present state of his Church. All I am, or have; what I have delivered, & you have received, I dedicate to his glory. And let every thing that hath breath, in all the parts of his Dominions, praise the Lord. He also bring us, l and all his, thorow all the stormes and tempests of this world; that in the end, (in despight of Satan, and all contrary winds and waves) we may sa••••••y arrive at the blessed haven of eternall happinesse. To him, with the Father, and the holy Spirit, of us, and his whole Church, even of al the Angels and Saints in heaven, most gloriously triumphant; and all Christians, men, women, and children on earth militant, be rendred (as is most due) all Honour, Glory, Majestie, Wisdome Thankes, and Dominion▪ •••• ever and ever. Amen.

FINIS

Notes

• * 1.1

  Prayer.
• * 1.2

  Preface.
• * 1.3

  Acts 20. 36.
• a 1.4

  Psal. 107. 23. 5.
• b 1.5

  Ionah. 1. 4.
• c 1.6

  Acts 27. 14.
• d 1.7

  Gen. 16. penult. & 21. 2.
• e 1.8

  Gal. 4. 22.
• f 1.9

  Gen. 6, 7, 8 cap.
• g 1.10

  1 Pet. 3. 21.
• h 1.11

  Exod. 14.
• i 1.12

  1 Cor. 10. 2.
• k 1.13

  Exod. 17. 6.
• l 1.14

  1 Cor. 10. 4.
• m 1.15

  Exod. 16. 14.
• n 1.16

  Ioh. 6. 48, 51.
• o 1.17

  1 King. 3. 1.
• p 1.18

  Psal 45. 9, 10.
• * 1.19

  I. Sea.
• * 1.20

  Salva rerum ge∣starum fide. August. lib. de unitate Ec∣clesiae, cap. 5.
• q 1.21

  Rev. 4. 6.
• r 1.22

  Eph. 4. 14.
• s 1.23

  1 Tim. 1. 19.
• t 1.24

  Eph. 6. 12.
• u 1.25

  Rom. 13. 12.
• * 1.26

  Ibid.
• x 1.27

  Hebr. 4. 13.
• y 1.28

  Rev. 1. 14.
• * 1.29

  2. Ship.
• * 1.30

  3. Storme.
• z 1.31

  Psal. 18. 4.
• a 1.32

  Psal. 124. 4.
• b 1.33

  Esay 8. 7. Ierem. 47. 2.
• c 1.34

  Psal. 69. 1.
• * 1.35

  4 Christ his sleepe.
• d 1.36

  Psalme 10. 1.
• e 1.37

  Psal. 22. 2.
• f 1.38

  Psal. 74. 10, 11, 22.
• g 1.39

  Psal. 3. 7.
• h 1.40

  Psal. 7. 6.
• i 1.41

  Psal. 44. 23.
• * 1.42

  5 Called up∣on and awa∣ked.
• * 1.43

  6 Causing a calme.
• * 1.44

  1 Context.
• * 1.45

  in terra: jam transit ad mare. Ludolph▪ ex Origen.
• * 1.46

  Analysis.
• * 1.47

  Part. 1.
• * 1.48

  1. For prea∣ching.
• k 1.49

  Matth. 13. 2.
• l 1.50

  Luke 5. 1.
• m 1.51

  Matth. 4. 19. 2
• * 1.52

  For recrea∣tion.
• n 1.53

  Marke 6. 31.
• o 1.54

  Marke 6. 34. Matth. 14. 13. Luke 9. 10. 11.
• p 1.55

  Iohn 3. 2.
• q 1.56

  Matth. 8. 20.
• * 1.57

  Application.
• r 1.58

  2 Tim. 4. 2.
• s 1.59

  Revel. 14. 13.
• * 1.60

  3. The wor∣king of the miracle.
• t 1.61

  Iohn 5. 36.
• u 1.62

  Iohn ••••▪ 37.
• * 1.63

  Marke 4. 34. Luke 8. 22.
• x 1.64

  Iohn 6. 6.
• * 1.65

  4. Triall of his Apostles faith.
• y 1.66

  Gen. 22. 1.
• * 1.67

  Doctr.
• * 1.68

  Simile.
• * 1.69

  Confirmation.
• z 1.70

  2 Tim. 3. 12.
• a 1.71

  1 Pet. 4. 12.
• b 1.72

  Heb. 12. 8.
• c 1.73

  Ecclus. 21.
• * 1.74

  Prevention.
• d 1.75

  Iames 1. 12.
• e 1.76

  1 Pet. 1. 7.
• * 1.77

  Vse.
• f 1.78

  Luk. 17. 5.
• * 1.79

  Exhortation.
• g 1.80

  Psal 26. 2.
• h 1.81

  Psal. 139. ult.
• i 1.82

  Ierem. 17. 9.
• k 1.83

  Iob 9. 21.
• l 1.84

  1 Cor. 4. 4.
• * 1.85

  Comfort.
• m 1.86

  Exod. 3. 12.
• n 1.87

  Iosh. 1. 5.
• o 1.88

  Ierem. 1. 8, 19.
• p 1.89

  Esay 43. 2.
• q 1.90

  Matth. 28. ult.
• r 1.91

  Rev. 1. 13.
• s 1.92

  Matth. 14. 29.
• t 1.93

  Psal. 23. 4.
• * 1.94

  Absence feare∣full.
• u 1.95

  Exo. 33. 2. 3. 14.
• * 1.96

  Ezech. 9. 3.
• x 1.97

  Iohn 16. 6.
• y 1.98

  Iohn 16. 7.
• z 1.99

  Ibid.
• a 1.100

  Iohn 14. 2, 3.
• b 1.101

  Ibid.
• c 1.102

  Acts 1. 9.
• d 1.103

  Luk. 24. 17.
• * 1.104

  Vse.
• * 1.105

  Obiection.
• c 1.106

  Iudges 6. 12, 13.
• * 1.107

  Solution. 1. Miraculous de∣liverance.
• f 1.108

  Dan. 6. 22.
• g 1.109

  Dan. 3. 27.
• h 1.110

  Exod. 34. 24.
• i 1.111

  Psal. 46. 8.
• k 1.112

  Psal. 76. 3, 10, vlt.
• * 1.113

  2. By gratious supportation.
• l 1.114

  Rom. 8. 35. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, super∣vincimus.
• m 1.115

  Acts 5. penult.
• n 1.116

  Acts 16. 25.
• o 1.117

  Heb. 10. 34.
• p 1.118

  Heb. 11. 35.
• * 1.119

  Tyrann••s, ipsum∣que Neronem, velut quosdam culi∣ces. Chrysost. 2. Ho∣mil. de laudibus Pauli.
• q 1.120

  Tertull. advers. gentes, non procul ab initio.
• “ 1.121

  Rupert▪
• * 1.122

  Part. 2.
• * 1.123

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, ex 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, disco.
• q 1.124

  Matth. 11. 29.
• r 1.125

  Iohn 6. 45.
• s 1.126

  1 Tim. 2. 11.
• t 1.127

  Matth. 11. 2.
• u 1.128

  Iohn 9. 28.
• * 1.129

  Acts 20. 30.
• “ 1.130

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, saepe apud Plut.
• § 1.131

  Talmudav. from Lamad, didicit.
• † 1.132

  Artes numeran∣di & metiendi: Astronomie, A∣rithmetick, Geo∣graphie, Keck. pracognit. Philo∣soph. lib. 1. c. 2. p. 17.
• * 1.133

  Chemnit. Exam. 1. part. 13. & Har. cap. 79 pag. 242. Shind••••r•••• Penteg. in Lamad.
• x 1.134

  Acts 11. 26.
• y 1.135

  Iohn 6. 66.
• * 1.136

  2
• * 1.137

  1
• z 1.138

  Luke 10. 1.
• a 1.139

  Luke 10. 20.
• * 1.140

  2
• b 1.141

  Matth. 10. 1. Marke 3. 15. Luke 9. 1. 5.
• c 1.142

  Exod. 15. vlt. Numb. 33. 9. Sic Tertul. cont. Mar∣cionem lib. 4. ca. 24. Ierom. Epist. ad Fa∣biolam Mansio. 6.
• * 1.143

  August. lib. 2. de consens. Euang. cap. 23. Tollet. Cardin. in Luc. 10. 1.
• * 1.144

  Observ. 1. As the Master of the house went to see the guests, let us wel view these passengers.
• “ 1.145

  No more than life, out of Noahs Arke.
• c 1.146

  Acts 2. 47.
• * 1.147

  The Church, what.
• * 1.148

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, evoco.
• d 1.149

  2 Pet. 1. 10.
• * 1.150

  Observ. 2.
• * 1.151

  Sense. Termini.
• * 1.152

  Field. lib. 1. c. 10.
• * 1.153

  Iohn 1. 47.
• * 1.154

  Described.
• * 1.155

  Similies.
• f 1.156

  Gen. 7. 2.
• g 1.157

  Matth. 3. 12.
• h 1.158

  Matth. 13. 24.
• i 1.159

  Matth. 13. 47.
• k 1.160

  Matth. 22. 11.
• l 1.161

  Matth. 25. 2.
• m 1.162

  2 Tim. 2. 20.
• * 1.163

  Distinguished.
• * 1.164

  1. Departure. Departure upon two pretences, 1. Doctrine: 2. Discipline: upon the one the Romanists, upon the other the Novellists.
• n 1.165

  1 Iohn 2. 19.
• * 1.166

  Obiect. Sol.
• o 1.167

  Matth. 13. 30.
• “ 1.168

  Me•• primitus senten••i••. Epist. 48.
• * 1.169

  Non approbatio∣n••, sed consolatio∣n••, Luth. l••c. com. tit. de zelo.
• p 1.170

  Heb. 10. 25.
• † 1.171

  Serm on parab. of wheat & tares, Mat. 13. 30. pag 27 Serm••on 10. Vir∣gins, Matth. 25. 1. pag. 27.
• * 1.172

  2. Division.
• q 1.173

  Matth. 12. 25.
• r 1.174

  Mar. 9. vlt.
• s 1.175

  Luk. 2. 14.
• t 1.176

  Iohn 14 27.
• * 1.177

  Rom. 12. 18.
• * 1.178

  Heb. 12. 14.
• x 1.179

  Ephes. 4. 3.
• “ 1.180

  Bellar. de notis Ecclesiae, lib. 4. ••. 10.
• * 1.181

  By the Duke of Bourbon, Leader of the Emperors armie.
• “ 1.182

  So true is that of Platina in Ste∣phan. vita, for the most part it hath beene the man∣ner, that the la∣ter Popes have either infringed, or wholly taken away the decrees of the former.
• † 1.183

  Whites Way, Di∣gress. 24. pag. 154.
• * 1.184

  See the peace of Rome by D. Hall.
• “ 1.185

  Vid. D. White de notis Ecclesiae. Will. Synop. pag. 71. D. Whites Way, Digress. 23.
• * 1.186

  1. Iustified, in comparison with others.
• y 1.187

  Rom. 16. 17.
• z 1.188

  1 Cor. 3. 3.
• a 1.189

  Acts 15. 39.
• b 1.190

  Galath. 2. 11.
• * 1.191

  Socrat. lib. 6. cap. 17. 21. Nicephorus lib. 13. cap. 17. 21. Baron. Annal. 400. num. 31.
• † 1.192

  Evagr. lib. 1. cap. 10.
• * 1.193

  2. Not of the Church.
• * 1.194

  3. Not matters of Faith.
• * 1.195

  Non est funda∣mentalis dissentio. Whit. controv. 2. quaest. 5. cap. 8. pag. 322.
• * 1.196

  4. Not with ex∣tremitie pursued.
• * 1.197

  5. Well compo∣sed.
• * 1.198

  Conclusion.
• * 1.199

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. sequuti sunt cum. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, sequor.
• * 1.200

  2. Part.
• c 1.201

  Matth. 4. 19.
• d 1.202

  Matth. 8. 22.
• e 1.203

  Matth. 9 9.
• f 1.204

  Matth. 19. 21. Reason.
• g 1.205

  1 Iohn 1. 1. Acts 4. 20. Iohn 15. vlt.
• h 1.206

  Acts 1. 21.
• i 1.207

  Luke 8. 51.
• k 1.208

  Matth. 17. 1.
• l 1.209

  Mar. 14. 33.
• * 1.210

  Doct. lit.
• * 1.211

  1. On man.
• * 1.212

  2. In man.
• * 1.213

  3. On all crea∣tures.
• m 1.214

  Gen. 1. 16.
• n 1.215

  Coloss. 1. 16.
• o 1.216

  Iude 9.
• p 1.217

  Matth. 12. 24.
• q 1.218

  Matth. 12. 25.
• r 1.219

  Iohn 13. 13. Confirmation by Scripture.
• s 1.220

  Rom. 12. 10.
• t 1.221

  Matth. 23. 6.
• “ 1.222

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 1. Cor. 14. 4. ult.
• * 1.223

  Fomentum amo∣ris. Calv.
• † 1.224

  Honos alit artes.
• § 1.225

  Tu sola, animas mertem{que} peruris∣gloria.
• u 1.226

  1 Sam. 17. 26.
• * 1.227

  Philip. 4. 8.
• * 1.228

  Mysterie. Sense.
• x 1.229

  2 Sam. 20. 2.
• y 1.230

  Ierem. 2. 23.
• z 1.231

  Iohn 12. 19.
• a 1.232

  Luke 14. 27.
• b 1.233

  Ephes. 5. 1.
• * 1.234

  Quest. Answ.
• * 1.235

  Impossible.
• c 1.236

  2 Cor. 5 16.
• * 1.237

  Vnprofitable.
• d 1.238

  Iohn 6. 26.
• e 1.239

  Luke 13. 26, 27.
• f 1.240

  Rom. 10. 15.
• g 1.241

  2 Thess. 2. 9.
• “ 1.242

  Hinc ver••s ag∣n••f••••mus verbi mi∣nistres, non quia fa∣ciunt, sed omnino quia non faciunt miracula.
• * 1.243

  Portenta menda∣cium spirituum: aut mendacia falla∣c••••m hominum.
• “ 1.244

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, pedessequus.
• * 1.245

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• h 1.246

  3 Iohn 11.
• i 1.247

  Heb. 13. 7.
• k 1.248

  Iohn 6. 35.
• * 1.249

  Fathers.
• * 1.250

  Non tibi dicit, non eris discipulus meus. Aug. praefat. in Psal. 30.
• “ 1.251

  Non mundum fabruare, visibilia & invisibilia crea∣re. Aug. de verbis Dom. serm. 10.
• † 1.252

  Non possumus in potentia, magnifi∣centia: sed in hu∣militate, mansuetu∣dine. Ierom.
• § 1.253

  Nemo rectè Chri∣stianus, nisi qui Christo moribus. Cy∣prian.
• l 1.254

  1 Pet. 2 21.
• m 1.255

  1 Iohn 2. 6.
• * 1.256

  Exhortation.
• n 1.257

  Heb. 12. 2.
• o 1.258

  Cant. 1. 3.
• p 1.259

  Matth. 8. 20.
• q 1.260

  1 Pet. 1. 23.
• r 1.261

  Mat. 12. 19, 20.
• t 1.262

  Matth. 27. 29.
• u 1.263

  Luke 23. 34.
• * 1.264

  Iohn 6. 11.
• x 1.265

  Iohn 4. 6.
• y 1.266

  Iohn 3. 2.
• z 1.267

  Luke 21. penult.
• a 1.268

  Iohn 2. 15.
• b 1.269

  Matth. 4. 18, 19.
• c 1.270

  Iohn 19. 23.
• d 1.271

  Matth. 21. 5.
• e 1.272

  Iohn 19. 30.
• * 1.273

  Confutation. Gallica ••irata est Calvinum Ecclesia, nuper quo nemo do∣cuit doctius: was said and written by no childe in Divinitie.
• f 1.274

  Matth. 15. 3. 9.
• “ 1.275

  Tortur. Tort. p. 15.
• g 1.276

  Phil. 3. 17.
• h 1.277

  1 Cor. 11. 1.
• “ 1.278

  Sic Basilius vo∣cat Christu, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.279

  Encourage∣ment.
• * 1.280

  Obiect. 1.
• * 1.281

  Sol.
• “ 1.282

  Iustin. in Eph. 5. 1
• i 1.283

  Matth. 5 ult.
• k 1.284

  2 Cor. 8. 12.
• l 1.285

  Luke 22. 54.
• m 1.286

  Cant. 1. 3.
• n 1.287

  Psal. 51. 6.
• * 1.288

  Cursu testudineo, Bez. in Cant. 3.
• o 1.289

  Psal. 119. 25.
• p 1.290

  Psal. 119. 32.
• q 1.291

  Cant. 1. 3.
• r 1.292

  Esay 35. 3.
• * 1.293

  Obiect. 2.
• * 1.294

  Sol.
• s 1.295

  Iohn 18. 36.
• t 1.296

  Matth. 8. 20.
• u 1.297

  Matth. 20. 22.
• * 1.298

  Luke 9. 23.
• x 1.299

  Luke 14. 26.
• y 1.300

  Luke 14. 28.
• z 1.301

  Luke 9. 62.
• a 1.302

  2 Pet. 2. penult.
• * 1.303

  Promises.
• b 1.304

  Mat. 19. penult.
• c 1.305

  Luk. 22. 28.
• d 1.306

  2 Tim. 2. 12.
• e 1.307

  1 Cor. 15. 19.
• * 1.308

  Conclusion.
• f 1.309

  Heb. 11. 24.
• * 1.310

  Exhortation.
• “ 1.311

  1 Tim. 3. 8. Rhem. ibid. sect. 7.
• * 1.312

  Trisag. p. 549.
• g 1.313

  Matth. 5. 16.
• * 1.314

  Pressed.
• h 1.315

  Revel. 14. 4.
• i 1.316

  Revel. 19. 11.
• k 1.317

  Revel. 7. 9.
• l 1.318

  Rom. 16. 20.
• * 1.319

  Application.
• m 1.320

  Ioh. 3. 26. 12. 19.
• n 1.321

  Phil. 2. 21.
• * 1.322

  Decipiam, infici∣am, interficiam, re∣ficiam.
• o 1.323

  Act. 7. penult.
• † 1.324

  Ad Christum, non post Christum; con∣sequi, sed non sequi.
• p 1.325

  Num. 23. 10.
• “ 1.326

  Optant extrema, sed non principia ju∣storum.
• q 1.327

  Matth. 13. 2.
• r 1.328

  Psal. 91. Penult.
• * 1.329

  CCC. on Saint Peters day. Anno 1622.
• * 1.330

  Part. 2.
• “ 1.331

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: ex 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 navigo; na∣vis, dempto, n▪ avis; both doe flie, one with wings of na∣ture, the other of Art, velis quasialis volare docuit. Bell. de ascen. mentis ad Deum, grad. 8. ca. 5. and both in the intermediall Ele∣ments, aire and water; and easily changed one in∣to another; the water rarified with heat, be∣commeth aire; and aire conden∣sate with cold, turneth into wa∣ter: but I leave the word.
• * 1.332

  Ber. tom. 2. lib. 5. cap. 6. Rhem. annot. on Luke 5. sect. 1.
• s 1.333

  Luke 5. 3.
• t 1.334

  Rom. 1. 8.
• u 1.335

  Matth. 4. 19.
• * 1.336

  Iohn 21. 3.
• x 1.337

  Esay 54. 11.
• * 1.338

  Quest.
• y 1.339

  Matth. 14. 25.
• * 1.340

  Answ. I. Declara∣tion of huma∣nitie.
• z 1.341

  Iohn 9. 6.
• a 1.342

  Iohn 11. 35. 43, 44.
• b 1.343

  Matth. 14. 26.
• c 1.344

  Luke 24. 36.
• * 1.345

  2. Triall of Apostles.
• * 1.346

  3. To teach the use of meanes.
• d 1.347

  Matth. 4. 7.
• * 1.348

  Doct. lit.
• * 1.349

  Illustration.
• * 1.350

  Confutation.
• e 1.351

  I, nunc & ventis animam committe. Juven.
• “ 1.352

  Illi robur & as triplex circa pectus erat. Hor. 1. Carm. 3.
• * 1.353

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• † 1.354

  Neptunum pr••∣cul à terra.
• § 1.355

  Primum & per∣fectissimum intelli∣gibile. Kecker. Phy∣sic. li. 4. c. 4. p. 1611.
• “ 1.356

  Strabo. lib. 16. Plin. lib. 3. cap. 56. Kecker. Problem. nautica. T. 1. pag. 1991.
• * 1.357

  1. Invectio Com∣meatuum.
• * 1.358

  2. Copula distantiū.
• “ 1.359

  Even India it selfe, the great storehouse of the world, wanteth many things, which wee have. Thus hath the great Creator disposed these earthly good things.
• * 1.360

  3. Compendium iti∣neris.
• * 1.361

  Application.
• f 1.362

  Gen. 49. 13.
• g 1.363

  Deut. 33. 18.
• h 1.364

  Deut. 33. 19.
• i 1.365

  1 King. 10. 27.
• k 1.366

  1 King. 9. ult.
• “ 1.367

  Hoc certum est, omnibus hodie gen∣tibus, navigandi in∣dustria & peritia superiores esse An∣glos. Kecker. prob. nautic. pag. 1992.
• * 1.368

  Mysticall sense.
• * 1.369

  Quest.
• * 1.370

  Answ.
• “ 1.371

  Splendidi•• pictu∣ris hanc naviculam exornare solent. Chem. Harm. cap. 64.
• * 1.372

  Revel. 18. 4.
• * 1.373

  Marcus Anto∣nius de Dominis, in a Sermon prea∣ched in Italian in Mercers Chap∣pell, pag. 33, 34.
• * 1.374

  Serm. sup. pag. 36.
• * 1.375

  Vide Trisagio. lib. 3. cap. 18. pag. 593. D. Carr. let. pag. 45. edit. 1613.
• * 1.376

  D. Whit. D. Rey∣nold.
• * 1.377

  Sanctitas doctri∣nae. Bell. Tom. 2. lib. 4. cap. 11.
• “ 1.378

  Tox Martyr. p. 904.
• * 1.379

  Mr. Perk. Re∣form. Cathol.
• † 1.380

  Perkins T. 1. pag. 40. Col. 2. in C.
• “ 1.381

  Sine Scriptura Theologi, sine vera fide Religiosi.
• * 1.382

  2.
• * 1.383

  Sanctitas vitae. Bellar. T. 2. lib. 4. ••ap. 13.
• “ 1.384

  Way to the Church, pag. 217. ex Balt. Castill. lib. de Aulico.
• * 1.385

  * Dr. Will. sinop. controv. 2. quaest. 3. pag. 83. Trisagion. lib. 3. cap. 39. pag. 767.
• m 1.386

  Revel. 18. 2.
• * 1.387

  Doctor Whites way to the Church, pag. 210.
• * 1.388

  Conclusion.
• * 1.389

  Kings Workes in his Premoniti∣on. page 302.
• “ 1.390

  Master Perkins on the Creed, in T. 1. p. 305. coll. 2. in. A.
• * 1.391

  Division.
• * 1.392

  Sub-division.
• * 1.393

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, ecce.
• “ 1.394

  Selah. Sic Lorin. in Psal. 3. 3. pag. 56. coll. 2.
• † 1.395

  Esay 9. 7. vide Pet Galat. lib. 4. ca. 19. de ar••anis, in Lem••rbeh. ad mul∣tiplicandum.
• m 1.396

  Gen. 34. ult.
• n 1.397

  Gen. 23. 2.
• o 1.398

  Gen. 4. 8. 35. 22. Deut. 2. 8.
• * 1.399

  1
• p 1.400

  Iohn 19. 5.
• * 1.401

  2
• q 1.402

  Matth. 21. 5. Zach. 9. 9.
• * 1.403

  3.
• r 1.404

  Esay 7. 14.
• * 1.405

  Vse.
• * 1.406

  Aggravation
• * 1.407

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Concutio, quatio.
• * 1.408

  2. Part.
• ¶ 1.409

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Arist.
• “ 1.410

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• b 1.411

  Ionah 1. 4.
• t 1.412

  Iohn 11. 37.
• * 1.413

  Reasons.
• * 1.414

  Sic Ambros. serm. 11. Beda. 1. For Judas sin.
• u 1.415

  Iohn 13. 2.
• † 1.416

  Ephes. 5. 11.
• “ 1.417

  Vbi peccatum, ibi procella. Chrys. ad pop. Antioch.
• x 1.418

  Exod. 32. 10.
• y 1.419

  Iosh. 7. 12.
• z 1.420

  Iosh. 22. 28.
• a 1.421

  Iudg. 19. 25. 20. 13. 21. 4.
• b 1.422

  2 Sam. 21. 1, 2, 3.
• * 1.423

  2. Triall.
• * 1.424

  3. Confirma∣tion.
• c 1.425

  1 Sam. 17. 37.
• * 1.426

  Literall ob∣servation.
• d 1.427

  Psal. 107. 23.
• * 1.428

  Cōfirmation.
• e 1.429

  Iob 38. 8. 11.
• f 1.430

  Ierem. 5. 22.
• g 1.431

  Ierem. 31. 35.
• h 1.432

  Psal. 33. 7.
• i 1.433

  Psal. 65. 7.
• k 1.434

  Psal. 66. 6.
• l 1.435

  Psal. 77. 12.
• m 1.436

  Psal. 89. 7, 8, 9.
• * 1.437

  Application.
• “ 1.438

  Doct. King on Jonas Lecture 4. page 55.
• * 1.439

  Mystic. sense.
• n 1.440

  Psal. 69. 1, 2.
• o 1.441

  Psal. 18. 4.
• p 1.442

  Psal. 124. 3.
• q 1.443

  Esay 8. 7.
• * 1.444

  Aptnesse.
• r 1.445

  Esay 57. penult.
• * 1.446

  Doct. mystic.
• s 1.447

  Luke 2. 1.
• t 1.448

  Matth. 2. 3.
• u 1.449

  Matth. 2. 16.
• * 1.450

  Cōfirmation.
• * 1.451

  Iohn 7. 12, 43.
• x 1.452

  Matth. 12. 24.
• y 1.453

  Acts 13. 10.
• z 1.454

  Rev. 3. 16.
• a 1.455

  Gen. 3. 15.
• b 1.456

  Matth. 10. 34.
• c 1.457

  Luc. 12. 43.
• * 1.458

  Similies.
• * 1.459

  Prevention.
• d 1.460

  Esay 9. 6, 7.
• e 1.461

  Eph. 6. 17.
• f 1.462

  Esay 52. 7.
• g 1.463

  Rom. 12. 18.
• h 1.464

  Eph. 4. 3.
• i 1.465

  Psal. 11. 3.
• k 1.466

  Luc. 23. 22.
• l 1.467

  Acts 19. penult.
• * 1.468

  The true causes of troubles and persecutions. 1. Sathan.
• m 1.469

  Iob 1. 19.
• * 1.470

  2 Corruption of nature.
• n 1.471

  Iohn 3. 20.
• o 1.472

  Rev. 11. 6, 10.
• * 1.473

  Conclusion.
• “ 1.474

  Tempestates & mentis & maris. Ierom.
• * 1.475

  The tempest of the wicked.
• * 1.476

  Tranquillitas, tempestas est. Je∣rom. ad Heliodor.
• p 1.477

  Esay 57. ult.
• q 1.478

  Prov. 14. 13.
• * 1.479

  Examples.
• r 1.480

  Gen. 4. 13.
• s 1.481

  1 Sam. 28. 19.
• t 1.482

  Dan. 5. 5, 6.
• * 1.483

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• u 1.484

  Matth. 27. 5.
• * 1.485

  Epiphonema.
• * 1.486

  Amplificatiō.
• † 1.487

  Fugit ab agro ad civitatem. August. in Psal. 45.
• * 1.488

  Erynnis consci∣entiae. Melanct.
• * 1.489

  Vse.
• * 1.490

  Vbi peccatum, ibi procella.
• † 1.491

  Mors sine morte; finis sine fine: mors semper vivit, finis semper incipit. Greg.
• * 1.492

  2. Tempests of the godly. Observ.
• * 1.493

  Confirmatiō.
• * 1.494

  Iob 13. 26.
• x 1.495

  Iob 7. 19.
• y 1.496

  Iob 7. 13. 3. 4.
• z 1.497

  Iob 3. 1.
• a 1.498

  Iob 6. 8.
• b 1.499

  Psal. 143. 4.
• c 1.500

  Psal. 88. 25.
• d 1.501

  Psal. 42. 5, ult.
• e 1.502

  Ionah 2. 3.
• f 1.503

  Acts 2. 37.
• g 1.504

  Matth. 27. 46.
• h 1.505

  2 Cor. 11. 26.
• i 1.506

  2 Cor. 7. 5.
• k 1.507

  Rom. 7. penult.
• l 1.508

  Ephes. 3. 17.
• * 1.509

  1. Reason. Sathans malice.
• m 1.510

  Luc. 11. 21.
• * 1.511

  Vision.
• n 1.512

  Rev. 12. 2, 4, 15.
• o 1.513

  1 Pet. 1. 23.
• p 1.514

  Gal. 4. 19.
• q 1.515

  Iohn 8. 44.
• r 1.516

  1 Pet. 5. 8.
• * 1.517

  2. Reason. The corruption of our nature.
• * 1.518

  Similies.
• s 1.519

  Rom. 6. 12.
• t 1.520

  Rom. 7. 20.
• * 1.521

  1 Vse.
• * 1.522

  1 Comfort.
• * 1.523

  2 Comfort.
• u 1.524

  Luk. 11. 21.
• * 1.525

  Gen. 25. 22.
• * 1.526

  3 Comfort.
• * 1.527

  Ps. 3••. 5.
• y 1.528

  Iohn 16. 20, 22.
• z 1.529

  Ierem. 6. 16.
• * 1.530

  4.
• a 1.531

  Ps. 116. 7.
• * 1.532

  Quest.
• * 1.533

  Answ.
• * 1.534

  1
• b 1.535

  Ps. 50. 15.
• d 1.536

  Ps. 30. 8.
• e 1.537

  Ps. 22. 1.
• f 1.538

  Math. 27. 46.
• g 1.539

  Heb. 5. 7.
• h 1.540

  Ionah 2. 2.
• * 1.541

  Prevention.
• * 1.542

  1.
• i 1.543

  Luk. 18. 14.
• k 1.544

  Luk. 23. 42.
• * 1.545

  2.
• l 1.546

  Ps. 22. 2.
• m 1.547

  Math. 15. 28.
• n 1.548

  Gen. 32. 24.
• * 1.549

  2.
• “ 1.550

  Carr. Lett. Cap. 2. Sect. 42.
• * 1.551

  1
• * 1.552

  2
• * 1.553

  3
• * 1.554

  4
• * 1.555

  5
• “ 1.556

  Canon 113.
• * 1.557

  3
• o 1.558

  Ierem. 25. 16.
• p 1.559

  Ps. 19. 8.
• q 1.560

  Ps. 119. 92.
• r 1.561

  Ps. 119. 5••.
• s 1.562

  Ps. 51. 8.
• * 1.563

  1 Obiect.
• * 1.564

  Sol.
• t 1.565

  Eph. 6. 17.
• u 1.566

  Heb. 4. 12. Revel. 1. 16.
• * 1.567

  2 Obiect.
• * 1.568

  Sol.
• * 1.569

  Ps. 27. ult.
• x 1.570

  Cant. 3. 1, 2, 3.
• y 1.571

  Ps. 85. 8.
• * 1.572

  Conclusion.
• * 1.573

  1. The Quali∣tie.
• “ 1.574

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: facta est concussio.
• * 1.575

  1 Lit observ.
• * 1.576

  Non ex se orta est tempestas, sed Christi imperio. Gloss. O••din.
• * 1.577

  1 Author.
• * 1.578

  Psal. 107. 24.
• a 1.579

  Psa. 18. 13, 14, 15
• b 1.580

  Psal. 29. 2. &c.
• c 1.581

  Psal. 148. 8.
• * 1.582

  Vse.
• d 1.583

  Ephes. 2. 2.
• * 1.584

  Kings Daemono∣••••. lib. 2. c. 5. p. 117.
• † 1.585

  Archbishop Abbot, on Jona••s Lect. 3. pag. 51.
• “ 1.586

  Iob 1. penult.
• * 1.587

  2 Meanes.
• e 1.588

  Psal. 107. 25.
• f 1.589

  Ionah 1. 4.
• “ 1.590

  Ty••honicus v••n∣tus.
• g 1.591

  Acts 27. 14.
• h 1.592

  Marke 4. 37.
• i 1.593

  Luke 8. 23.
• † 1.594

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, turbo.
• * 1.595

  Est ••utē 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 sive turbo, plurium conflictus ventorū. Lorin. in 2 Pet. 2. 17. pag. 389. coll. a.
• k 1.596

  Iob 1. 19.
• * 1.597

  Doct. Lit.
• l 1.598

  Gen. 19. 24.
• m 1.599

  2 King. 1. 10. 11. &c.
• n 1.600

  Gen. 6. 17.
• o 1.601

  Exod. 14. 28.
• p 1.602

  Exod. 14. 21.
• q 1.603

  Numb. 11. 31.
• r 1.604

  Psal 18. 10.
• s 1.605

  Exod. 10. 13.
• t 1.606

  Psal. 48. 7.
• * 1.607

  Vse 1. Wherefore wee aske daily bread, though wee have bread.
• u 1.608

  Hag. 1. 6.
• * 1.609

  Psal. 69. 22.
• * 1.610

  Vse 2.
• * 1.611

  Sense mystic.
• x 1.612

  Matth. 10. 30.
• y 1.613

  Amos 8. 6.
• * 1.614

  Cofirmation.
• z 1.615

  Esa. 10. 5, 6.
• a 1.616

  Psal. 17. 13.
• b 1.617

  2 Kings 18. 25.
• c 1.618

  2 Chron. 35. 20.
• * 1.619

  Epiphonema.
• d 1.620

  Deut. 19. 5.
• e 1.621

  1 Kings ult. 34.
• f 1.622

  Prov. 16. 33.
• * 1.623

  Reprehension.
• * 1.624

  Vse.
• g 1.625

  1 Kings 11. 14.
• h 1.626

  1 Kings 11. 23.
• i 1.627

  1 Kings 12. 16.
• * 1.628

  Exhortation.
• * 1.629

  The Lord of Hoasts mustreth the hoasts of the battell, Esa. 13. 4.
• * 1.630

  Obiect. Sol.
• k 1.631

  Levit. 26. 3. 14. &c. Deut. 28. 15, &c.
• * 1.632

  Application to the Churches abroad.
• * 1.633

  Vse.
• * 1.634

  Application to England.
• l 1.635

  Esay 37. 29.
• * 1.636

  Vse. 2.
• “ 1.637

  David and Iob call them the ter∣rours of God.
• m 1.638

  1. Cor. 10. 13.
• * 1.639

  Part. 2.
• “ 1.640

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: Motus magnus, Concussio magna.
• n 1.641

  Luk. 5. 12.
• o 1.642

  Luk. 8. 43.
• p 1.643

  Iohn 9. 1.
• q 1.644

  Iohn 11. 39.
• “ 1.645

  He••ill; from Hil in Hiphil, Eiecit, Proieci••.
• t 1.646

  Ioh. 2. 7. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Implete: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 u•• iam impleretur. Mar. 4. 37.
• * 1.647

  Illis robur, & ••s triplex. Horat.
• * 1.648

  Doctrine.
• * 1.649

  Serm. on Hesth. 3. ult. pag. 13. &c.
• * 1.650

  Part. 3. Sense lit.
• s 1.651

  Gen. 1. 10.
• t 1.652

  1. Kings 7. 23. 2. Chron. 4. 3.
• u 1.653

  Iohn 6. 1.
• * 1.654

  Ibid.
• “ 1.655

  Built by Herod in honour of Ti∣berius Caesar.
• x 1.656

  Numb. 34. 11.
• y 1.657

  Luk. 5. 1.
• * 1.658

  Isidor. l. 13. c. 19.
• z 1.659

  Luk. 8. 23. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.660

  Plin. lib. 5. c. 15.
• a 1.661

  Matth. 14. 34.
• * 1.662

  Varia sunt in ••o p••scium genera. Ioseph. de bell. Iud. lib. 3. cap. 18.
• * 1.663

  1. Iordan.
• b 1.664

  2 Kings 5. 12.
• c 1.665

  Ios. 3. 13—17.
• d 1.666

  2 Kings 2. 8, 14.
• e 1.667

  2 King. 5. 10, 14.
• f 1.668

  2 Kings 6. 6.
• g 1.669

  Matth. 3. ult.
• * 1.670

  2. The Sea.
• h 1.671

  Matth▪ 4. 18, 19.
• i 1.672

  Matth. 14. 26. 29
• k 1.673

  Iohn 21. 1. 11.
• * 1.674

  Sense mystic.
• * 1.675

  1. Vnstable.
• * 1.676

  2. Dangerous.
• l 1.677

  1 Tim. 1. ult.
• * 1.678

  3. Full of li∣ving crea∣tures.
• m 1.679

  Psal. 104. 25.
• n 1.680

  Matth. 4. 19.
• o 1.681

  Ierem. 16. 16.
• p 1.682

  Revel. 4. 6.
• * 1.683

  1. Of Glasse.
• q 1.684

  Heb. 4. 1••. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.685

  Rev. 15. 2.
• * 1.686

  2. Mingled with fire.
• s 1.687

  Esay 43. 2.
• t 1.688

  Psal. 66. 12.
• u 1.689

  1 Pet. 4. 12.
• * 1.690

  2. Gen. part. Sense lit.
• “ 1.691

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: Marke 4. 37.
• * 1.692

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: complebantur.
• † 1.693

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, ut operiretur, of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 tego.
• * 1.694

  Luke 8. 16.
• x 1.695

  Luke 23. 20.
• “ 1.696

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. à fluctibus, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• y 1.697

  Iud. 13 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.698

  Quest. Answ.
• * 1.699

  Doct. Lit.
• z 1.700

  Psal. 107. 28.
• * 1.701

  1. Doct. mi∣stic.
• * 1.702

  Serm. on Bur∣ning Bush pag. 4. &c. and Serm. on Hest 3. ult. p. 6. &c.
• * 1.703

  2. Doct.
• * 1.704

  Confirmatiō.
• a 1.705

  Rev. 12. 1, 5, 6.
• * 1.706

  Confutation.
• * 1.707

  Ecclesia visibilis, non potest def••ere. Bell. de Eccles. lib. 3. cap. 13.
• * 1.708

  1
• * 1.709

  2
• * 1.710

  Et fidem, & se∣dem. Jeron. Damaso.
• * 1.711

  3
• * 1.712

  Doctor Field of the Church, lib. 3. cap. 8.
• * 1.713

  Prevention.
• * 1.714

  1
• b 1.715

  2 King. 19. 18.
• c 1.716

  Rev. 2. 13.
• * 1.717

  2
• * 1.718

  And are antiqua & convicta convi∣tia.
• * 1.719

  Way to Church. page 319. &c.
• * 1.720

  3
• “ 1.721

  Doct. Whites way. page 355.
• † 1.722

  Bishop Iewel. Defence of Apol. pag. 37.
• * 1.723

  4.
• “ 1.724

  Annal. sid. lib. 6. cap. 4. & comment Theol. tom. 3. p. 145
• * 1.725

  Acosta de noviss. tempor. lib. 2. ca. 15.
• § 1.726

  Dr. ••hite▪ W. p. 87.
• † 1.727

  Rhem. annot. on 2. Thess. 2. 2. sict. 6.
• * 1.728

  Doctrine 3.
• “ 1.729

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. So••••••••••tur a vi slu••lu••m.
• d 1.730

  Matth. 13. 21.
• * 1.731

  Semen in tempe∣state persecutionis, iactum est. Tertul.
• “ 1.732

  Filia devoravit matrem. Tertull. Apol. cap. 45.
• * 1.733

  Similies.
• * 1.734

  Confirmation.
• e 1.735

  Exod. 3. 2, 3.
• f 1.736

  He••••. 8. ult.
• * 1.737

  Examples.
• g 1.738

  Psal. 129▪ 2.
• h 1.739

  Matth. 15. 13.
• i 1.740

  Matth. 3. 10.
• * 1.741

  Conclusion.
• * 1.742

  Rev. 19. 17, 18, 19, 20.
• * 1.743

  Part 2. Sense lit.
• l 1.744

  Psal. 127. 2.
• * 1.745

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Homer.
• * 1.746

  Ros naturae.
• † 1.747

  Quod caret al∣terna requte, aura∣bile non est.
• m 1.748

  Eccles. 12. 4.
• * 1.749

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Nictaruni: From 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: and that from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, annuo.
• n 1.750

  Psal. 132. 4.
• o 1.751

  Cant. 5. 1.
• * 1.752

  Heb. Numab. Gr. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Lat. Dormitie, Nictatio.
• p 1.753

  1 Sam. 26. 12.
• “ 1.754

  Mortis Imago. Ovid.
• * 1.755

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Hom.
• q 1.756

  Gen. 2. 21.
• r 1.757

  Iudg. 4. 21. Nir∣dam, soporatus.
• s 1.758

  Acts 20. 9. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: Demersus somno pr••fundo.
• t 1.759

  Ionah 1. 5. & soporatus.
• u 1.760

  Ionah 1. 6.
• * 1.761

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, ex 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; & 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 bene, & 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, vere soporatus. And yet the word 〈◊〉〈◊〉 S Lube, useth, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 p••e••∣seth some ••••∣vines, as more emphaticall, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, amplius quiddam signi∣ficat, quam 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Bez. in Luc.
• * 1.762

  Marke 4. 38.
• “ 1.763

  Cervical ligneū in Euthym. Theo∣philact.
• x 1.764

  2 Cor. 8. 9. Luke 2. 7.
• y 1.765

  Matth. 17. ult.
• z 1.766

  Iohn 19. 23.
• a 1.767

  Iohn 6 9.
• b 1.768

  Matth. 8. 20.
• c 1.769

  Luc. 23. 33.
• * 1.770

  Doct. lit.
• c 1.771

  Merae privatio∣nis, non pravae dis∣positions.
• d 1.772

  Heb 4. penult Naturales, & inde∣tractabiles passiones. Aquin.
• * 1.773

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Damasc. Non repugnantes per∣fectioni scientiae & gratiae. Aquin. Sum. part. 3. quest. 14, &c.
• e 1.774

  Matth. 4. 2.
• f 1.775

  Iohn ••9. 28.
• g 1.776

  Matth. 8. 24.
• h 1.777

  Iohn 4. 6.
• * 1.778

  Quae pertinent ad communem. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Zanch. de incarnat. lib. 2. fol. 116.
• * 1.779

  Vse.
• e 1.780

  Heb. 2. ult.
• f 1.781

  Heb. 4. ult.
• “ 1.782

  Exsensu miseria∣rum nascitur cōmi∣seratio. Non igna∣ramali miseris su••∣currere dis••o. Dido Virg. Aeie••d. 2.
• * 1.783

  Admiration. Example.
• g 1.784

  Zach. 2. 8.
• h 1.785

  Acts 9. 3.
• * 1.786

  Vse.
• i 1.787

  Matth. 25. 34.
• * 1.788

  Conclusion.
• * 1.789

  Sense mystic.
• k 1.790

  Psal. 44. 23, &c.
• l 1.791

  Psal. 10. 1. &c.
• m 1.792

  Psal. 13. 1.
• n 1.793

  Psal. 77. 9.
• * 1.794

  2. Encourage∣ment to the wicked.
• o 1.795

  Psal. 73. 2, 3.
• p 1.796

  Psal. 83. 4. 12.
• q 1.797

  Psal. 79. 11.
• r 1.798

  Psal. 137. 7.
• * 1.799

  Application.
• s 1.800

  Marke 14. 37. Simon dormis?
• t 1.801

  Ionah 1. 6.
• * 1.802

  1. Observ. •• Comfort.
• * 1.803

  I. Securitie.
• u 1.804

  Ionah 1. 6.
• * 1.805

  1 Sam. 26. 12.
• x 1.806

  Matth. 24. 43.
• “ 1.807

  Dormit securus, contemnit. Aret. in Matth.
• * 1.808

  Vse.
• * 1.809

  Confide nauta, nam Caes••r••m vehis.
• * 1.810

  Exhortation.
• y 1.811

  Esay 8. 9.
• z 1.812

  Psal. 27. 1.
• a 1.813

  Psal. 46. 1.
• * 1.814

  2. Precise ob∣servation.
• b 1.815

  Cant. 5. 1.
• c 1.816

  Psal. 121. 4.
• d 1.817

  Psal. 11. 4.
• * 1.818

  3. Seasonable deliverance.
• e 1.819

  Rev. 29, 10.
• f 1.820

  Marke 6. 48.
• “ 1.821

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Luk. 16. 23.
• * 1.822

  2. Place.
• “ 1.823

  Marke 4. 38. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, in p••ppi.
• * 1.824

  2. Comfort.
• * 1.825

  Clavus & gu∣bernaculum.
• * 1.826

  3. Disposition
• * 1.827

  Super cervical.
• g 1.828

  Gen. 28. 11.
• * 1.829

  3. Comfort.
• h 1.830

  Cant. 5. 3.
• i 1.831

  Psal. 46. ••.
• k 1.832

  Rev. 1. 13.
• * 1.833

  Division.
• * 1.834

  Method.
• * 1.835

  1. Gen. doct. lit.
• * 1.836

  Psal. 69. 13.
• l 1.837

  Acts 9. 14.
• m 1.838

  1 Cor. 1. 2.
• n 1.839

  Psal. 14. 4.
• * 1.840

  Application.
• o 1.841

  Zach. 12. 10.
• p 1.842

  Matth. 7. 7.
• q 1.843

  1 Tim. 2. 8.
• r 1.844

  1 Thess. 5. 17.
• s 1.845

  1 Tim. 2. 8.
• * 1.846

  Vse.
• * 1.847

  Exod. 34. 29.
• * 1.848

  2. Gen. doct.
• * 1.849

  Ose. 5. ul••.
• * 1.850

  Gen. 32. 6, 9, 26.
• x 1.851

  Exod. 14. 15.
• y 1.852

  1 Sam. 1. 6, 15.
• z 1.853

  2 King. 19. 14.
• a 1.854

  Esay 38. 3.
• b 1.855

  2 Cron. 20. 12.
• c 1.856

  Psal. 130. 1.
• d 1.857

  Acts 21. 5.
• e 1.858

  Psal. 107. 28.
• * 1.859

  Hic votis numen adorat, Brachiaque ad coelum, quod non videt, irrita tollens, Poscit opem. Ovid. Discat navigare, qui nescit erare.
• f 1.860

  Ionah 2. 1.
• † 1.861

  Mira res, vigilat in Ceto, qui sterte∣bat in navi.
• * 1.862

  Application.
• f 1.863

  Ps. 30. 6, 7, 8.
• * 1.864

  Mysterie. Doct. mystic.
• g 1.865

  Psal. 122. 6.
• * 1.866

  Orationes sunt instrumenta belli∣ca, & bombardae Christianorum. Luth. loc. com. class. 3.
• “ 1.867

  Penetrat coelu•• & hostes in terra vinc••t fidelis oratio. Origen.
• * 1.868

  Vse.
• * 1.869

  Heb. verbum mili∣tare. Lorin. ut Iob 6. 4.
• h 1.870

  Psal. 20. 7.
• i 1.871

  Psal. 33. 17.
• k 1.872

  Psal. 44. 7.
• l 1.873

  Prov. 21. ult.
• m 1.874

  Psal. 20. 1, 2.
• n 1.875

  Exod. 17. 11.
• o 1.876

  2 Cro. 14. 9, 10.
• * 1.877

  Plus prae••ando, quàm prae••••ando.
• p 1.878

  Exod. 14. 23.
• q 1.879

  Iudg. 7. 21.
• r 1.880

  2 Kings 7. 6.
• s 1.881

  2 Kings 19. 35.
• t 1.882

  2 Cron. 20. 23.
• * 1.883

  Application.
• * 1.884

  Vse.
• * 1.885

  Psal. 27. 4.
• * 1.886

  Sub-division.
• * 1.887

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Discipuli cjus.
• * 1.888

  1. Part.
• * 1.889

  1 Observ. 1. Doct.
• * 1.890

  Cōfirmation.
• * 1.891

  Iohn 9. 31.
• x 1.892

  Zeph. 2. 3.
• y 1.893

  Iam. 2. 23.
• z 1.894

  Gen. 18 penult.
• a 1.895

  Heb. 3. 6.
• b 1.896

  Exod. 32. 10.
• c 1.897

  Psal. 106. 23.
• d 1.898

  Numb. 25. 13.
• e 1.899

  Psal. 106. 30.
• f 1.900

  Iosh. 10. 12.
• * 1.901

  ``Froenum coeli. August.
• g 1.902

  Iam. 5. 17.
• h 1.903

  1 Sam. 12. 17.
• i 1.904

  Acts 12. 7.
• k 1.905

  Iohn 9. 31.
• l 1.906

  Esay 1. 25.
• m 1.907

  Prov. 1. 26.
• n 1.908

  Psal. 109. 7.
• o 1.909

  Prov. 28. 9.
• p 1.910

  Rom. 10. 14.
• * 1.911

  Vse.
• r 1.912

  Heb. 10. 22.
• s 1.913

  Psal. 24. 4.
• t 1.914

  2 Kings 2. 12.
• u 1.915

  Esay 62. 6.
• * 1.916

  Ibid.
• * 1.917

  2. Observ.
• * 1.918

  Reason.
• x 1.919

  Luk. 23. 40.
• * 1.920

  Application. 2. Doct.
• * 1.921

  Vse.
• * 1.922

  3. Observ.
• y 1.923

  Gal. 2. 9.
• z 1.924

  Matth. 17. 1. Mar. 5. 37.
• * 1.925

  Matth. 26. 37.
• a 1.926

  Eccles. 9. 16.
• b 1.927

  Acts 10. 34.
• c 1.928

  Psal. 9. 12.
• d 1.929

  Psal. 22. 24.
• e 1.930

  Psal. 72. 12.
• * 1.931

  Vse.
• f 1.932

  Iob 31. 20.
• g 1.933

  Psal. 41. 2.
• h 1.934

  Luc. 16. 9.
• * 1.935

  Prevention.
• i 1.936

  Gal. 6. 10.
• k 1.937

  Rom. 15. 30. Eph. 6. 18.
• l 1.938

  Philip. 1. 19. Philem. 22.
• * 1.939

  2. Part.
• m 1.940

  Ionah 1. 5.
• * 1.941

  Vse.
• n 1.942

  Psal. 50. 15.
• o 1.943

  Matth. 6. 9.
• p 1.944

  Psal. 73. 25.
• * 1.945

  See Turseline of the Lady of Lauretto, and Ca∣rolus Scribonius amp••••theatr. Iesuit.
• * 1.946

  Prevention.
• † 1.947

  Mr. Perk. Treat. of divine wor∣ship, T. 1. p. 702. and Refor. Cath. p. 603. & 677.
• q 1.948

  Rev. 22. 9.
• r 1.949

  Psal. 115. 1.
• * 1.950

  Pi••ed. in Iob. cap. 16. vers. 18.
• * 1.951

  3. Part.
• † 1.952

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, susci∣taverunt.
• s 1.953

  Iohn 2. 19.
• t 1.954

  Matth. 27. 52.
• u 1.955

  1 Cor. 15. 12.
• * 1.956

  Lit. Observ.
• * 1.957

  Psal. 107. 27.
• x 1.958

  Ionah 1. 5.
• * 1.959

  2. Doct.
• * 1.960

  Cōfirmation.
• y 1.961

  Esay 62. 6, 7.
• z 1.962

  Matth. 7. 7.
• a 1.963

  Matth. 11. 12.
• * 1.964

  Illustration.
• * 1.965

  1. Faith.
• b 1.966

  Iob. 13. 15.
• * 1.967

  2. Prayer.
• c 1.968

  Rom. 12. 12.
• d 1.969

  Rom. 15. 30.
• * 1.970

  Examples.
• e 1.971

  Gen. 32. penult.
• f 1.972

  Ose. 12. 3.
• g 1.973

  Exod. 32. 10.
• h 1.974

  Matth. 15. 28.
• * 1.975

  Application.
• i 1.976

  Psal. 68. 1.
• * 1.977

  Psal. 44. 23.
• k 1.978

  Exod. 14. 24.
• l 1.979

  Esay 29. 13.
• “ 1.980

  Ignavis praecibus re••••gnat.
• m 1.981

  Matth. 6. 7.
• * 1.982

  Vse.
• n 1.983

  Luk. 11. 8.
• o 1.984

  Luk. 18. 1, 5.
• p 1.985

  1 Thess. 5. 17.
• q 1.986

  Rom. 12. 12.
• s 1.987

  Rom. 15. 30.
• s 1.988

  Coloss. 4. 4.
• * 1.989

  Reprehensiō.
• * 1.990

  Direction.
• t 1.991

  Matth. 26. 41.
• u 1.992

  Exod. 17. 12.
• * 1.993

  2. Doct.
• * 1.994

  Examples.
• * 1.995

  Exod. 14. 15, &c.
• x 1.996

  2 King. 5. 25. 6. 16.
• y 1.997

  2 King. 18. 19. 19. 35.
• z 1.998

  2 Chron. 20. 12. 26.
• a 1.999

  Esther. 3. 5, 6, 7, &c.
• * 1.1000

  Vse.
• b 1.1001

  Esay 26. 8.
• c 1.1002

  Esay 25. 9.
• d 1.1003

  Psal 123. 3.
• “ 1.1004

  Esay 30. 18.
• * 1.1005

  Reprehension.
• e 1.1006

  2 King. 6. ult.
• * 1.1007

  Exhortation.
• f 1.1008

  Luke 21. 19.
• g 1.1009

  Hab. 2. 3.
• * 1.1010

  Examples.
• h 1.1011

  Gen. 32. 28.
• i 1.1012

  Matth. 15. 28.
• k 1.1013

  Psal. 27. ult.
• * 1.1014

  4. Part.
• l 1.1015

  Ionah 1. 12.
• m 1.1016

  Matth. 12. 40.
• n 1.1017

  Acts 27. 31.
• o 1.1018

  1 Tim. 4. 10.
• * 1.1019

  Euangelists compared.
• * 1.1020

  Observ. 1.
• p 1.1021

  Marke 4. 38. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; Magister, non •••••••• est ••••••••non ad •••• pertinet?
• r 1.1022

  Psal. 77. 7.
• s 1.1023

  Psal. 44. 23.
• t 1.1024

  Psal. 74. 12.
• u 1.1025

  Psal. 77. 10.
• * 1.1026

  Observ. 2.
• * 1.1027

  Observ. 3.
• “ 1.1028

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: do∣••eo.
• * 1.1029

  Iohn 13. 13.
• x 1.1030

  Matth. 10. 24.
• “ 1.1031

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: sisto juxta 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, idem quod 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.1032

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: Sophoc. in Ajace.
• † 1.1033

  Aristot. polit. lib. 4. cap. 15.
• y 1.1034

  Iohn 14. 14.
• * 1.1035

  Division.
• * 1.1036

  1. Part. Sense.
• z 1.1037

  Acts 4. 12.
• a 1.1038

  Matth. 1. 21.
• b 1.1039

  1 Tim. 4. 10.
• “ 1.1040

  Quantum ad praesentem vitam. Ambros.
• c 1.1041

  Act. 17. 28.
• d 1.1042

  Matth. 10. 30.
• e 1.1043

  Psal. 36. 6.
• * 1.1044

  1. Gen. Doct.
• “ 1.1045

  Necessitas, oran∣d. magistra.
• f 1.1046

  Esay 26. 16.
• g 1.1047

  Ierem. 2. 27.
• h 1.1048

  Ose. 5. ult.
• i 1.1049

  Psal. 83. 16.
• k 1.1050

  Exod 14. 15.
• l 1.1051

  1 Sam. 1. 6, 15.
• m 1.1052

  Psal. 30. 8.
• n 1.1053

  Psal. 130. 1.
• o 1.1054

  Ionah 2. 1.
• p 1.1055

  Matt. 15. 22, 27.
• q 1.1056

  Exod. 8. 8.
• * 1.1057

  Vse.
• r 1.1058

  Psal. 122. 6.
• * 1.1059

  Application.
• s 1.1060

  Esay 22. 12.
• t 1.1061

  Esay 22. 14.
• * 1.1062

  2. Gen. Doct.
• “ 1.1063

  Brevis eratio pe∣netrat Caelum.
• u 1.1064

  Eccles. 5. 1.
• * 1.1065

  Ecclus. 7. 14.
• z 1.1066

  Matth. 6. 7.
• * 1.1067

  Prevention.
• y 1.1068

  N••he••. 9. 3.
• z 1.1069

  Luke 6. 12.
• a 1.1070

  Iohn 17.
• b 1.1071

  Exod. 17. 12.
• c 1.1072

  Matth 26. 41.
• d 1.1073

  Exod. 14. 15.
• e 1.1074

  1 Sa••. 1. 15.
• f 1.1075

  Matth. 8. 2.
• g 1.1076

  Matth. 20. 31.
• h 1.1077

  Matt. 26. 39. 44.
• i 1.1078

  Luke 23. 34.
• k 1.1079

  Luke 18. 13.
• l 1.1080

  Marke 9. 24.
• m 1.1081

  Luke 23. 42.
• n 1.1082

  Acts 7. ult.
• * 1.1083

  Vse.
• o 1.1084

  Zach. 12. 10.
• p 1.1085

  Rom. 8. 26.
• * 1.1086

  Particular observations.
• † 1.1087

  Those Hignann Adoni.
• * 1.1088

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Domine, salva nos. Lord, save us.
• * 1.1089

  1. Observ.
• * 1.1090

  Dr. King on Jon. Lect. 16. p. 214.
• † 1.1091

  Lord of Pless. ••on the Masse, lib. 3. ••••p. 13.
• “ 1.1092

  August. de Civ. Del, lib. 22. cap. 10.
• * 1.1093

  Niceph. lib. 15. cap. 28.
• † 1.1094

  Homil. concer∣ning Prayer, 2. Part.
• * 1.1095

  Sic ambulant imp••i in circuitu.
• p 1.1096

  Psal. 50. 15.
• q 1.1097

  Matth. 11. 28.
• * 1.1098

  2. Observ.
• r 1.1099

  Iohn▪ 5. 40.
• s 1.1100

  1 Pet. 4. ult.
• t 1.1101

  1 Tim. 4. 10.
• * 1.1102

  Dict.
• * 1.1103

  Iames 4. 3.
• “ 1.1104

  Mr. Perk. T. ••. ••. 768.
• * 1.1105

  Sit oratio, quae pro temporal▪ bus est, circa so as ne∣cessitates restricta. Bern.
• ¶ 1.1106

  Domine, multi∣plica divitias mea••, puto ••••m non inve••••re. Au∣gust. epist. 121.
• * 1.1107

  Gen. ••8. 20.
• x 1.1108

  Prov 30. 7.
• y 1.1109

  Match. 8. 2.
• z 1.1110

  Mat. 20. penult.
• * 1.1111

  Vse.
• a 1.1112

  Iohn 16. 23.
• b 1.1113

  Iohn 14. 14.
• c 1.1114

  Petitio decen∣tium. Damasc.
• d 1.1115

  Non pet••••ur in nomine Salvatoris, quicquid pe••••tur contra rationem sa∣••a••••s. Aug. Tract. 102. in Iohan.
• * 1.1116

  Rules. 1.
• † 1.1117

  Mr. Perk. on L. Pr. in Tom. 1. p. 333.
• † 1.1118

  Matth. 8. 2.
• * 1.1119

  2.
• d 1.1120

  1 King. 3. 9.
• † 1.1121

  In non dando, mi∣sericors. August. in Ps. 86. Misericor∣diae est, aliquando subtra••ere miseri∣cordiam. Bern. serm. cont. vitium Ingra∣titud.
• e 1.1122

  Luk. 9 55.
• f 1.1123

  Matth. 17. 3. Mar. 9. 5.
• g 1.1124

  Matth. 20. 22.
• h 1.1125

  1 Iohn 5. 14.
• * 1.1126

  Mysterie.
• i 1.1127

  Mat. 6. penult.
• k 1.1128

  Coloss. 3. 1, 2. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• l 1.1129

  Philip. 2. 10.
• m 1.1130

  Heb. 7. 25.
• * 1.1131

  Application.
• * 1.1132

  Reason.
• n 1.1133

  Matth. 18. 11.
• o 1.1134

  Matth. 15. 24.
• p 1.1135

  Matth. 9. 13.
• * 1.1136

  Illustration.
• q 1.1137

  Matth. 14. 30.
• r 1.1138

  Psal. 119. ult.
• s 1.1139

  Psal. 88. 15.
• t 1.1140

  Psal. 35. 3.
• * 1.1141

  Triall.
• * 1.1142

  Quest.
• * 1.1143

  Answ.
• * 1.1144

  Censure.
• * 1.1145

  Gravis••••mè aegro∣tat, qui non se sen∣tit aegrotare.
• * 1.1146

  Direction.
• * 1.1147

  Conclusion.
• * 1.1148

  Part. 3.
• u 1.1149

  1 Cor. 13. 1.
• * 1.1150

  Cōfirmation.
• * 1.1151

  Matt. 6. 11, 12.
• * 1.1152

  Prevention.
• x 1.1153

  Gen. 28. 20.
• y 1.1154

  Psal. 69. 1.
• z 1.1155

  Matth. 14. 30.
• a 1.1156

  Luke 22. 42.
• * 1.1157

  Reprehensiō.
• b 1.1158

  2 Kings 4. 40.
• * 1.1159

  Part. 2.
• c 1.1160

  Heb. 3. 11.
• “ 1.1161

  Ellipsis.
• * 1.1162

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• d 1.1163

  John 11. 50.
• e 1.1164

  Luke 15. 17.
• f 1.1165

  Matth. 21. 41.
• g 1.1166

  1 Cor. 10. 9.
• h 1.1167

  2 Thess. 1. 9.
• i 1.1168

  Iohn 17. 12.
• k 1.1169

  Rev. 9. 11.
• * 1.1170

  1. Doct. Confirmatiō.
• l 1.1171

  Ps. 69. 1, 2, &c.
• m 1.1172

  Psal. 88. 38.
• n 1.1173

  Psal. 79. 1.
• o 1.1174

  Psal. 44. 9, &c.
• * 1.1175

  Reason.
• p 1.1176

  Luke 1. 78. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: Viscera mi∣sericordiae.
• q 1.1177

  Gen. 43. 30.
• r 1.1178

  Luke 15. 20.
• s 1.1179

  Matth. 15. 28.
• t 1.1180

  1 Kings 3. 26.
• u 1.1181

  Esay 49. 15.
• * 1.1182

  Matth. 7. 11.
• x 1.1183

  Ier. 31. 20.
• y 1.1184

  Osay 11. 8.
• z 1.1185

  2 Cor. 1. 3.
• a 1.1186

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Pater misericordiarum.
• b 1.1187

  Rom. 15. 5.
• c 1.1188

  Rom. 15. 13, 33.
• d 1.1189

  Ibid.
• e 1.1190

  Ibid.
• * 1.1191

  Application.
• f 1.1192

  Matth. 15. 32.
• g 1.1193

  Matth. 14. 14.
• h 1.1194

  Ps. 116. 15.
• i 1.1195

  Iohn 11. 35.
• * 1.1196

  Vse.
• * 1.1197

  Encourage∣ment.
• k 1.1198

  Heb. 2. penult.
• l 1.1199

  Heb. 4. ult.
• * 1.1200

  Examples.
• m 1.1201

  Exod. 14. 13.
• n 1.1202

  Exod. 2. 3.
• o 1.1203

  Ionah 2. ult.
• p 1.1204

  Dan. 3. 2••.
• q 1.1205

  Dan. 6. 23.
• r 1.1206

  2 Tim. 4. 17.
• * 1.1207

  Obiect.
• s 1.1208

  Psal. 44. 22.
• t 1.1209

  Psal. 79. 2.
• u 1.1210

  Psal. 94▪ 5.
• * 1.1211

  Psal. 10. 8, 9.
• * 1.1212

  Application.
• * 1.1213

  Sol.
• x 1.1214

  Esay 36. 20.
• y 1.1215

  Psal. 3. 3.
• z 1.1216

  Psal. 73. 2.
• a 1.1217

  Hab. 1. 13.
• b 1.1218

  Malach. 3. 14.
• c 1.1219

  Psal. 94. 8, 9.
• d 1.1220

  Esay 10. 5.
• e 1.1221

  Esay 47. 6.
• f 1.1222

  Exod. 14. 13.
• g 1.1223

  Psal. 56. 8.
• “ 1.1224

  Psal. 97. 10.
• h 1.1225

  Psal. 66. 10, 11, 12.
• i 1.1226

  Psal. 116. 15.
• “ 1.1227

  Psal. 34. 20.
• * 1.1228

  2. Doct.
• k 1.1229

  Matth. 16. 16.
• l 1.1230

  Matth. 14. 30.
• * 1.1231

  1. Glasse.
• “ 1.1232

  Arist. Eth••••▪ lib. 3 cap. 6.
• m 1.1233

  Iob 18. 14.
• n 1.1234

  Heb. 2. 15.
• o 1.1235

  Psal. 4••. ••••.
• p 1.1236

  Luke ••2. 20.
• q 1.1237

  Luke 16. 25.
• * 1.1238

  2. Glasse.
• * 1.1239

  Bona fortunae.
• † 1.1240

  Eccles. 41. 1.
• r 1.1241

  Matth. 17. 4.
• “ 1.1242

  His Majesties first speech after discovery of gun∣powder treason.
• * 1.1243

  Non lethum ti∣mco, genus est mise∣rabile lethi; Demite naufragium, mors mihi munus erit. Ovid. de tristib. El••g. 2.
• s 1.1244

  Exod. 12. 30.
• * 1.1245

  Eccles. 9. 2.
• t 1.1246

  Rom. 8. 35.
• * 1.1247

  Haec est illa 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, quam sibi suisque precari so∣litus est Augustus Caesar. Sic de obitu ejus scribit Sueto∣nius, cap. 99.
• u 1.1248

  Gen. 19. 26.
• † 1.1249

  Levit. 10. 3.
• x 1.1250

  Iob 1. 20. Scio me genuisse mortalem. Anaxa∣g••ras de obitu filij.
• y 1.1251

  2 Sam. 12. 23.
• z 1.1252

  2 Sam. 18. 33. Application.
• a 1.1253

  Mar. 9. 34.
• b 1.1254

  Matth. 20. 21.
• * 1.1255

  - sperare sepul∣chrum; Et non equoreis piscibus esse cibum. Ovid.
• * 1.1256

  3. Glasse.
• c 1.1257

  Dan. 7. 7.
• * 1.1258

  Examples.
• d 1.1259

  1 Sam. 28. 20.
• e 1.1260

  Dan. 5. 2, 3, &c.
• f 1.1261

  Exod. 20. 18.
• g 1.1262

  Heb. 12. 21.
• h 1.1263

  1 Sam. 25. 36.
• * 1.1264

  Application.
• i 1.1265

  Psal. 119. 70.
• k 1.1266

  Esay 29. 10.
• l 1.1267

  Gen. 4. 13.
• m 1.1268

  Prov. 1. 26.
• n 1.1269

  Rev. 6. 16.
• * 1.1270

  Amplificatiō.
• o 1.1271

  Iob 1. 21.
• p 1.1272

  Iob 2. 7.
• q 1.1273

  Iob 13. 26.
• r 1.1274

  Iob 7. 3, 4.
• s 1.1275

  Iob 3. 3, &c.
• t 1.1276

  Acts 13. 22.
• u 1.1277

  1 Sam. 20. 30.
• * 1.1278

  1 Sam. 29.
• x 1.1279

  Ibid.
• y 1.1280

  2 Sam. 15. 10.
• z 1.1281

  2 Sam. 16. 21.
• a 1.1282

  1 Sam. 17. 14.
• b 1.1283

  1 Sam. 17. 34.
• c 1.1284

  Ibid.
• d 1.1285

  1 Sam. 30. 6.
• e 1.1286

  Psal. 38. 8.
• f 1.1287

  Psal. 6. 6.
• g 1.1288

  Psal. 39 ult.
• h 1.1289

  Psal. 102. 24.
• i 1.1290

  Psal. 6. 5.
• k 1.1291

  Esay 38. 2, 13, 14, 19, &c.
• * 1.1292

  Dr. Field of the Church, lib. 5 cap. 18.
• l 1.1293

  Mar. 14. 33.
• m 1.1294

  Psal. 116. 3.
• n 1.1295

  Luk. 22. 44.
• o 1.1296

  Luk. 22. 45.
• p 1.1297

  Iohn 18. 2.
• q 1.1298

  Matth. 26. 36. Luk. 22. 39, &c.
• r 1.1299

  Heb. 5. 7.
• s 1.1300

  Luk. 22. 43.
• * 1.1301

  Vse.
• t 1.1302

  Deut. 27. ult.
• * 1.1303

  Conclusion.
• * 1.1304

  4. Glasse.
• u 1.1305

  Coloss. 2. 15.
• * 1.1306

  Acts 2. 24.
• x 1.1307

  Ose. 13. 14.
• y 1.1308

  1 Cor. 15. 55.
• z 1.1309

  Iohn 11. 25.
• a 1.1310

  Iohn 5. 24.
• b 1.1311

  Rom. 8. 1.
• c 1.1312

  Rev. 14. 13.
• d 1.1313

  Gen. 15. 15.
• e 1.1314

  Gen. 35. 29.
• f 1.1315

  Gen. 49. 33.
• g 1.1316

  Numb. 20. 24.
• h 1.1317

  Deut. 32. 50.
• i 1.1318

  Iosh. 23. 14.
• k 1.1319

  1 Kings 2. 2.
• l 1.1320

  Matth. 17. 3.
• m 1.1321

  Iohn 13. 1.
• n 1.1322

  Luk. 2. 2••.
• o 1.1323

  Luk. 9. 27.
• p 1.1324

  Luk. 2. 26.
• q 1.1325

  ••hilip. 1. 23.
• r 1.1326

  2 Pet. 1. 14.
• s 1.1327

  Phil. 1. 23.
• t 1.1328

  2 Cor. 5. 2.
• * 1.1329

  Mors non terri∣bilis sed optabilis, laborum finis, & requici initium. Ambros.
• † 1.1330

  Scripsit S. Cypri∣anus tractatum de mortalitate, quem secutus est Ambro∣sius. lib. de bono mortis.
• * 1.1331

  Application.
• u 1.1332

  Dan. 3. 1••.
• * 1.1333

  Conclusion.
• * 1.1334

  Mark. 6. 48.
• x 1.1335

  Ionah 1. 5, 13.
• * 1.1336

  Application.
• * 1.1337

  Genus dementi•• est nolle à malis qui••sc••re, & velle Deum à suaiusta ultione cessare. Greger.
• * 1.1338

  Order of history.
• * 1.1339

  Potest responde∣ri, bis esse reprehen∣sos discipulos. Barrad.
• * 1.1340

  Non servasse or∣dinem temporis. Chrysost. Homil. 28.
• † 1.1341

  Argum. Iansenij, in Concord, Euang. cap. 30.
• y 1.1342

  Matth. 13. ult.
• z 1.1343

  Mark. 9. 23.
• a 1.1344

  Iohn 11. 40.
• * 1.1345

  Omnia possibilia credenti, Mar. 9. 33 Omnia fier•• possunt credenti, Syr. Bez. P••scat.
• * 1.1346

  Doct.
• b 1.1347

  1. Sam. 30. 6.
• c 1.1348

  Iob 13. 15.
• d 1.1349

  Exod. 14. 13.
• e 1.1350

  2. Chron. 20. 20.
• * 1.1351

  Application.
• * 1.1352

  Division.
• * 1.1353

  Gen. Observ.
• * 1.1354

  Obiurgat, non ut deserat, sed ut sanet. Tossan. in Euang.
• f 1.1355

  Ezech. 34. 16.
• g 1.1356

  Esay 42. 1. Matth. 12. 18.
• h 1.1357

  2 Cor. 12. 9.
• i 1.1358

  Luke 10. penult.
• k 1.1359

  Iohn 21. 22.
• l 1.1360

  Matth. 16. 23.
• * 1.1361

  Application.
• m 1.1362

  Levit. 19. 17
• n 1.1363

  Gal 6. 1.
• * 1.1364

  2. Gen. Obser.
• o 1.1365

  Ionah 4 4.
• p 1.1366

  2 Tim. 2. 24.
• q 1.1367

  Psal. 141. 5.
• r 1.1368

  Gal. 6. 1.
• * 1.1369

  Non stud••o sa∣nan••i, sed exulce∣rand••, & probro aff••••iendi: Mol. in Psal.
• * 1.1370

  Vse.
• s 1.1371

  Esay 35. 3.
• t 1.1372

  Esay 40 1.
• u 1.1373

  Esay 41. 10, 13, 14.
• * 1.1374

  I. Particular Observ.
• “ 1.1375

  Hoc esset huma∣nitatem ex ho••ane tollere. D. Ierom. Habet currus nost••r qua••uor rotas: a∣morem & laetitiam, timorem & tristiti∣am. Bern. expervis, Serm. 35.
• * 1.1376

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• “ 1.1377

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Homer.
• § 1.1378

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 He••••od.
• † 1.1379

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. H••m.
• * 1.1380

  Rev. 21. 8. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• x 1.1381

  2 Tim. 1. 7. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• “ 1.1382

  Ar••st. Ethic. 3. 6.
• * 1.1383

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; quid ti∣midi estis?
• * 1.1384

  Doct.
• y 1.1385

  Ephes. 4. 26.
• z 1.1386

  1 Iohn 4. 18. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, cru∣ciatum habet, tor∣mentum: August.
• * 1.1387

  Simile.
• * 1.1388

  2. Particular Observ.
• a 1.1389

  Psal. 55. 4, 5.
• * 1.1390

  Doct. lit.
• b 1.1391

  Heb. 2. 3.
• * 1.1392

  Illustration.
• c 1.1393

  Iames 5. 17. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• “ 1.1394

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; quid (ita) ti∣midi?
• * 1.1395

  1. A good cause.
• d 1.1396

  Matth. 5. 10.
• e 1.1397

  Psal. 44. 22.
• f 1.1398

  Rev. 14. 13.
• g 1.1399

  1 Pet. 1. 8.
• * 1.1400

  Examples.
• h 1.1401

  Gen. 39. 2. 20.
• i 1.1402

  Dan. 6. 5.
• * 1.1403

  Vse.
• k 1.1404

  1 Pet. 4. 15.
• l 1.1405

  1 Kings 22. 35.
• m 1.1406

  1 Cor. 10. 9.
• * 1.1407

  I. Caution.
• “ 1.1408

  Aug. Epist. 61. & contra Cresconi∣um, lib. 3. cap. 47.
• * 1.1409

  2. Caution.
• * 1.1410

  Examples.
• n 1.1411

  Deut. 34. 5.
• o 1.1412

  2 Chron. 34. 28.
• p 1.1413

  Luke 23. 40. 43.
• q 1.1414

  Luke 15. 21, 22.
• * 1.1415

  2. An holy life.
• r 1.1416

  1 Cor. 15. 56.
• s 1.1417

  Psal. 119. 165.
• t 1.1418

  Prov. 28. 1.
• u 1.1419

  Iob 1. 1.
• * 1.1420

  Gal. 5. 16.
• x 1.1421

  Gal. 5. 24.
• y 1.1422

  Philip. 3. 20.
• z 1.1423

  Heb. 12. 14.
• a 1.1424

  Coloss. 3. 2.
• b 1.1425

  Iohn 5. 24.
• c 1.1426

  Rom 8. 1.
• d 1.1427

  2 Tim. 2. 19.
• e 1.1428

  Titus 2. 12.
• * 1.1429

  3. A stedfast Faith.
• f 1.1430

  1 Iohn 5. 4.
• g 1.1431

  Luke 17. 5.
• h 1.1432

  Psal. 119.
• i 1.1433

  2 Thess. 1. 3.
• k 1.1434

  Esay 28. 16.
• l 1.1435

  1 Sam. 13. 9.
• m 1.1436

  1 Sam. 28. 7.
• n 1.1437

  Psal. 46. 2.
• o 1.1438

  Matth. 6. 26.
• p 1.1439

  Psal. 147. 9.
• q 1.1440

  Psal. 34. 10.
• r 1.1441

  Psal. 91. 7.
• s 1.1442

  Psal. 3. 6.
• t 1.1443

  Psal. 7. 13.
• u 1.1444

  Matth. 10. 30.
• * 1.1445

  Iohn 11. 25.
• * 1.1446

  Obiect.
• * 1.1447

  Answ.
• * 1.1448

  4. Godly Me∣ditation.
• x 1.1449

  Eccles. 7. 3.
• y 1.1450

  Phil. 1. 23.
• * 1.1451

  2. Doct. myst.
• z 1.1452

  Esa. 8. 1.
• a 1.1453

  Esa. 8. 12, 13.
• * 1.1454

  Application.
• * 1.1455

  Vse.
• b 1.1456

  Matth. 28. u••••.
• c 1.1457

  Matth. 16. 18.
• d 1.1458

  Hest. 4. 14.
• * 1.1459

  2. Part.
• e 1.1460

  Iudg. 14. 14.
• * 1.1461

  1. Observ.
• f 1.1462

  Iohn 6. 64.
• g 1.1463

  1 Kings 17. 12.
• * 1.1464

  2. Observ.
• i 1.1465

  Heb. 11. 34.
• k 1.1466

  Ephes. ••. 16.
• l 1.1467

  1 Iohn 5.
• m 1.1468

  Mar. 4. 40.
• n 1.1469

  Luk. 8. 25.
• * 1.1470

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; Vbi est illa sides vesira? Toll. Comment. in locum.
• * 1.1471

  Obiect.
• “ 1.1472

  Mark. 16. 14. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: Ex∣probravit m••r••du∣litatem eorum.
• * 1.1473

  Iohn 20. 27. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Ne si•••• m••cred••l••••, sed credens
• * 1.1474

  Answ.
• † 1.1475

  2 Co••. 7. 15.
• * 1.1476

  Application.
• o 1.1477

  Rom. 8. 34.
• p 1.1478

  Matth. 28. 18.
• q 1.1479

  Psal. 121 4.
• * 1.1480

  Exhortation.
• o 1.1481

  Rom. 4. 18.
• * 1.1482

  1. Gen. Doct.
• * 1.1483

  Iob 7. 1.
• t 1.1484

  Eph. 6. 12.
• u 1.1485

  1 Pet. 5. 9.
• * 1.1486

  Eph. 6. 16.
• x 1.1487

  1 Tim. 6. 12.
• y 1.1488

  2 Cor. 1. ult.
• z 1.1489

  1 Iohn 5.
• a 1.1490

  Psal. 22. 1.
• b 1.1491

  Psal. 89. 46.
• c 1.1492

  Rom. 7. penult.
• * 1.1493

  Vse.
• * 1.1494

  1. Observ.
• d 1.1495

  Rev. 3. 17.
• * 1.1496

  2. Observ.
• e 1.1497

  Iohn 3. 6.
• f 1.1498

  2 Cor. 10. 3.
• g 1.1499

  Rom. 8. ••.
• h 1.1500

  2 Cor. 10. 3.
• i 1.1501

  Rom. 8. 14.
• k 1.1502

  Gal. 5. 17.
• l 1.1503

  Rom. 7. 20.
• * 1.1504

  Vse.
• m 1.1505

  Gal. 1. 16.
• * 1.1506

  Iob 31. 1.
• n 1.1507

  Ruth 1. 16, 17.
• o 1.1508

  Matth. 19. 12.
• * 1.1509

  1. Obiection. No sense of Faith.
• * 1.1510

  Answ.
• p 1.1511

  2 Cor. 13. 5.
• q 1.1512

  2 Cor. 4. 9.
• * 1.1513

  2. Obiection. No sense of Gods love.
• * 1.1514

  Answer.
• r 1.1515

  Psal. 22. 1.
• s 1.1516

  Iob 13. 24.
• t 1.1517

  Iob 16. 12.
• u 1.1518

  Psal. 77. 8, 10.
• * 1.1519

  Numb. 23. 19.
• x 1.1520

  Iames 1. 17.
• y 1.1521

  Iohn 13. 4.
• z 1.1522

  Ierem. 33. 20.
• a 1.1523

  Esay 54. 8.
• * 1.1524

  2. Gen. Doct.
• b 1.1525

  1 Pet. 1. 7.
• c 1.1526

  Gen. 22. 1.
• d 1.1527

  Iohn 6. 6.
• e 1.1528

  Psal. 27. 1, 3.
• f 1.1529

  1 Sam. 27. 1.
• g 1.1530

  Ioh. 13. penult.
• h 1.1531

  Matth. 26. 72.
• * 1.1532

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.1533

  Rom. 4. 20.
• * 1.1534

  Which is the greatest measure of Faith.
• k 1.1535

  Rom. 4. 18, 19, 20.
• l 1.1536

  Iob 19. 25.
• m 1.1537

  Rom. 8. ult.
• * 1.1538

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• n 1.1539

  Esay 42. 3. Mat. 12. 20.
• o 1.1540

  Matth. 17. 20.
• * 1.1541

  Which is the least measure of Faith.
• p 1.1542

  Mar. 9. 14.
• * 1.1543

  Ground.
• * 1.1544

  Cōfirmation.
• q 1.1545

  Psal. 10. 17.
• r 1.1546

  Iam. 1. 6.
• s 1.1547

  Psal. 145. 19.
• t 1.1548

  Matth. 5. 6.
• u 1.1549

  Rev. 21. 6.
• * 1.1550

  Two Arguments proving a godly desire of Grace, to be true Grace.
• * 1.1551

  1 Thess. 5 23.
• x 1.1552

  Rom. 8. 30.
• * 1.1553

  2
• y 1.1554

  Rom. 8. 25.
• z 1.1555

  Iohn 3. 6.
• a 1.1556

  1 Iohn 4. 13.
• b 1.1557

  Ephes. 3. 17.
• * 1.1558

  Object.
• * 1.1559

  Answ.
• c 1.1560

  Titus 1▪ 1.
• d 1.1561

  Acts 13. ult.
• * 1.1562

  Notes of dif∣ference.
• * 1.1563

  1
• e 1.1564

  Ose. 6. 5.
• f 1.1565

  Matth. 14. 9.
• g 1.1566

  Exod. 8. 15.
• h 1.1567

  Prov. 4. 18.
• * 1.1568

  2
• i 1.1569

  Marke 6. 20.
• k 1.1570

  Num. 23. 10.
• l 1.1571

  2 Pet. 2. 15.
• * 1.1572

  ••
• m 1.1573

  Marke 9. 24.
• n 1.1574

  Rom. 4. 20.
• * 1.1575

  Reason.
• o 1.1576

  Rom. 3. 21.
• p 1.1577

  Iohn 3 24. Numb. 21. 9.
• * 1.1578

  Vse.
• * 1.1579

  Prevention.
• q 1.1580

  Rom. 6. 1.
• * 1.1581

  2 Cōfirmation.
• r 1.1582

  Ierem. 32. 39.
• s 1.1583

  Iohn 6. 35.
• t 1.1584

  Luke 22. 31.
• u 1.1585

  Iohn 17 21.
• * 1.1586

  Matth. 16. 18.
• x 1.1587

  1 Iohn 3. 9.
• y 1.1588

  Iohn 3. 36.
• z 1.1589

  Iohn 5. 24.
• a 1.1590

  Ephes. 2. 6.
• b 1.1591

  Rom. 8. 30.
• * 1.1592

  Prevention.
• * 1.1593

  Assertion.
• * 1.1594

  Iohn 3. 2.
• b 1.1595

  Iohn 19. 39.
• c 1.1596

  Matth. 26. 70.
• d 1.1597

  Acts 3. 15.
• e 1.1598

  Iohn 20. 25.
• f 1.1599

  Iohn 21. 18.
• g 1.1600

  Luke 1. 52.
• * 1.1601

  Vse 1.
• h 1.1602

  Philip. 2. 12.
• i 1.1603

  1 Cor. 10. 13.
• * 1.1604

  Vse 2.
• k 1.1605

  Rom. 14. 4.
• “ 1.1606

  Semper bene spe∣remus de eo, in quo cernimus aliquid Dei. Calvin.
• l 1.1607

  2 Cor. 12. 9.
• * 1.1608

  Conclusion.
• m 1.1609

  1 Cor. 12. 11.
• * 1.1610

  3
• n 1.1611

  Esay 42. 3.
• o 1.1612

  Esay 40. 29.
• p 1.1613

  Esay 61. 1.
• q 1.1614

  Psal. 145. 14.
• r 1.1615

  Matth. 11. 28.
• s 1.1616

  Iohn 6. 37.
• t 1.1617

  Iohn 10. ••8.
• * 1.1618

  Prevention.
• u 1.1619

  Matth. 8. 10.
• * 1.1620

  Matth. 15. 28.
• * 1.1621

  Examples.
• x 1.1622

  Ionah 3▪ ••.
• y 1.1623

  Matth. ••. ••.
• y 1.1624

  Marke 9. 24.
• a 1.1625

  Marke 10. 22.
• b 1.1626

  Marke 12 34.
• * 1.1627

  Vse.
• c 1.1628

  Heb. 11. ••.
• d 1.1629

  Heb. 3. 6.
• e 1.1630

  Heb. 6. tenult.
• * 1.1631

  Observ.
• f 1.1632

  2 Cor. ••▪ 26.
• * 1.1633

  Si eligeret Re∣gem, di••••ret Re••, potestas mea; si Oratorem, eloquen∣tia mea; si Philoso∣phum, sapien••••a mea electa est, &c. August. de ••erbis D••••••ni, Serm. 59.
• * 1.1634

  Si eligeret Re∣gem, di••••ret Re••, potestas mea; si Oratorem, eloquen∣tia mea; si Philoso∣phum, sapien••••a mea electa est, &c. August. de ••erbis D••••••ni, Serm. 59.
• g 1.1635

  Matth. 11. 5.
• h 1.1636

  Iames 2. 5.
• i 1.1637

  Matth. 22. 2. Luk. 14. 21. &c.
• k 1.1638

  Iohn 7. 48. Prevention.
• l 1.1639

  Iohn 6. 9.
• * 1.1640

  2. Part.
• * 1.1641

  Division.
• * 1.1642

  1. Part.
• * 1.1643

  Sense.
• “ 1.1644

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 ••unc.
• * 1.1645

  Doct. lit.
• * 1.1646

  Perit omne ju∣dicium, cum res transit in affectum. Scnec.
• * 1.1647

  Vse.
• m 1.1648

  Psal. 77. 7.
• * 1.1649

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Sur∣gens.
• n 1.1650

  Acts 3. 6.
• * 1.1651

  Sense mystic.
• o 1.1652

  Ionah 1. 2.
• p 1.1653

  Ier. 1. 17.
• q 1.1654

  Ezech. 2. 3, 2.
• r 1.1655

  Psal. 12. 5.
• s 1.1656

  Esay. 33. 10.
• t 1.1657

  Psal. 68. 1.
• * 1.1658

  Psal. 82. ult.
• * 1.1659

  Ierem. 2. 27.
• * 1.1660

  Doct.
• * 1.1661

  Cōfirmation.
• x 1.1662

  Psal. 78. 60.
• * 1.1663

  Examples.
• y 1.1664

  Gen. 15. 13.
• z 1.1665

  Deut. 28. 48.
• a 1.1666

  Exod. 1. 11.
• b 1.1667

  Exod. 5. 12.
• c 1.1668

  Exod. 5. 14.
• d 1.1669

  Exod. 1. 10.
• e 1.1670

  Exod. 3. 7.
• f 1.1671

  Psal. 105. 43.
• g 1.1672

  Exod. 24. 28.
• h 1.1673

  Hesth. 9. 22.
• * 1.1674

  Vse.
• i 1.1675

  Ose. 5. ult.
• k 1.1676

  Cant. 5. 3.
• l 1.1677

  Deut. 32. 37.
• m 1.1678

  Ps. 115. 7.
• n 1.1679

  Esay 62. 7.
• o 1.1680

  Matth. 7. 7.
• p 1.1681

  Matth. 11. 12.
• q 1.1682

  Rom. 15. 30.
• r 1.1683

  Ionah 3. 8.
• * 1.1684

  Non excitatus nisi punctus & ex∣timulatus, juxta Hebrae•• vim verbi. Lorin. in Ps. T. 2. p. 625.
• * 1.1685

  Paralell.
• s 1.1686

  Eph. 4. 8.
• * 1.1687

  Application.
• t 1.1688

  Psal. 46. 9.
• u 1.1689

  Esay 4. penult.
• * 1.1690

  Esay 32. 2.
• x 1.1691

  Ps. 118. 15.
• * 1.1692

  Conclusion.
• y 1.1693

  Exod. 14. 13.
• z 1.1694

  Zach ••. ult.
• * 1.1695

  2. Part.
• † 1.1696

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.1697

  〈◊〉〈◊〉 est. Bez. in Mat. 12. 16. C••••••inatus est. Syr▪ in Mat. 4. 39. Est inc••••patu•• do∣minorum •••• serves, cum commina••••••••, imperium. Castro in Proph. Nah. 1. 4.
• a 1.1698

  Psal. 114. 3.
• b 1.1699

  Hab. 3. 8.
• * 1.1700

  Tace, obmut••sce.
• * 1.1701

  Doct. lit.
• † 1.1702

  Iohn 18. 36.
• c 1.1703

  Psal. 2. 8.
• d 1.1704

  Psal. 89. 25.
• e 1.1705

  Psal. 72. 8.
• f 1.1706

  Hest. 1. 1.
• g 1.1707

  Exod. 5. 2.
• h 1.1708

  Ionah 1. 13.
• i 1.1709

  Acts 27. 41.
• * 1.1710

  Herodot. lib. 7. Valerius l. ••▪ ••▪ 2. Iuve••al. sat. 10. Orosius l. 2. c. 9. Diodor. Sic. Plut.
• k 1.1711

  1 Tim. 1. 17.
• l 1.1712

  Psal. 114. 3.
• m 1.1713

  Matth. 14. 25.
• * 1.1714

  Psal. 77. 1••.
• n 1.1715

  Psal▪ 18. 15.
• o 1.1716

  Exod. 24. 26.
• p 1.1717

  2 King. 2▪ 8, 14.
• q 1.1718

  Ibid.
• r 1.1719

  Matth. 14. 29.
• s 1.1720

  Acts 19. 15.
• * 1.1721

  Vse.
• t 1.1722

  Iob 38. 8, 11.
• u 1.1723

  Ierem. 5. 22.
• * 1.1724

  Psal. 8. 3.
• x 1.1725

  Psal. 33. 7.
• y 1.1726

  Psal. 65. 7.
• z 1.1727

  Psal. 77. 12.
• a 1.1728

  Psal 92. penult.
• b 1.1729

  Gen. 1. 9.
• * 1.1730

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Septuag.
• c 1.1731

  Psal. 104. 7.
• † 1.1732

  Quisquis fuit ille deorum: jussit & extendi campos. Ovid. metam. 1.
• d 1.1733

  Exod. 7. 19.
• e 1.1734

  Exod. 14. 21.
• f 1.1735

  Psal. 106. 9.
• g 1.1736

  Iosh. 3. 15.
• h 1.1737

  Psal. 114. 3.
• i 1.1738

  Rev. 1. 18.
• k 1.1739

  Matth. 28. 18.
• l 1.1740

  Philip. 2. 10, 11.
• m 1.1741

  Luk. 9. 55.
• n 1.1742

  Luk. 9. 21.
• o 1.1743

  Luk. 4. 39. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Impe∣ravit f••bri.
• p 1.1744

  Mar. 1. 24.
• q 1.1745

  Mar. 3. 12.
• r 1.1746

  Luk. 4. 36.
• s 1.1747

  Luk. 8. 30, 31.
• t 1.1748

  Iude 9. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.1749

  Vse.
• * 1.1750

  Sense mystic.
• * 1.1751

  Confirmatiō.
• u 1.1752

  Esay 17. 12, 13.
• * 1.1753

  Illustration.
• * 1.1754

  1. Great meanes disa∣bled.
• * 1.1755

  A••ac. 1. 16.
• * 1.1756

  Esay 31. 1.
• y 1.1757

  Iudg. 20. 26.
• z 1.1758

  Psal. 33. 15. 16.
• a 1.1759

  Prov. 21. ult.
• b 1.1760

  Psal. 121. 1.
• c 1.1761

  Psal. 46.
• d 1.1762

  Psal. 20. 5. 7.
• * 1.1763

  2. Enableth weake means.
• e 1.1764

  Iudg. 7. 2. 7.
• f 1.1765

  1 Sam. 14▪ 7.
• g 1.1766

  Amos 5. 9.
• h 1.1767

  Ierem. 37. 10.
• * 1.1768

  3. Worketh without meanes.
• i 1.1769

  Psal. 68 1.
• k 1.1770

  Exod. 14. 24.
• l 1.1771

  2 Chron. 14. 11.
• m 1.1772

  Esay 57. ••9▪ Hic digitus est Dei.
• n 1.1773

  Psal. 105. 14. Esay 17. 13. Psal. 76. 6.
• * 1.1774

  I. By incli∣ning to peace.
• o 1.1775

  Gen. 27. 41.
• p 1.1776

  Gen. 32. 6.
• q 1.1777

  Gen. 33. 4.
• * 1.1778

  2. By terrify∣ing.
• r 1.1779

  Gen. 20. 3.
• s 1.1780

  Gen. 31. 24.
• t 1.1781

  Iosh. 2. 10. Exod. 15. 14.
• u 1.1782

  Psal. 48. 4.
• * 1.1783

  Psal. 76. ult.
• * 1.1784

  2. Outward∣ly.
• * 1.1785

  1. In person.
• * 1.1786

  1. With sick∣nesse.
• x 1.1787

  Gen. 12. 17. 2. Death. 1. Naturall.
• y 1.1788

  2 Kings 16. ult.
• z 1.1789

  Esa. 32. 2. Violent.
• * 1.1790

  1. By them∣selves.
• a 1.1791

  1 Sam. 31. 4.
• * 1.1792

  2. By others.
• b 1.1793

  2 Kings 21. ult.
• * 1.1794

  2. Their Powers.
• * 1.1795

  1. Diversion.
• c 1.1796

  1 Sam. 23. 27.
• * 1.1797

  2. Dispersion.
• d 1.1798

  Psal. 68. 30.
• e 1.1799

  2 Kings 7. 6.
• f 1.1800

  Iudg. 7. 22.
• * 1.1801

  3. Destructiō. 1. By Sea.
• g 1.1802

  Psal. 48. 7.
• * 1.1803

  2. By Land.
• * 1.1804

  1. By others.
• h 1.1805

  2 Kings 19. 32.
• * 1.1806

  2. By them∣selves.
• i 1.1807

  2. Chron. 20. 23.
• * 1.1808

  1. Vse.
• * 1.1809

  2. Vse.
• * 1.1810

  Conclusion.
• k 1.1811

  1 Kings 19. 11.
• l 1.1812

  Psal. 18. 15.
• m 1.1813

  Esa. 54. 11.
• * 1.1814

  3. Gen. Part. Division.
• * 1.1815

  1. Part.
• n 1.1816

  Psal. 107. 23.
• * 1.1817

  Sense lit.
• * 1.1818

  Shethikah, à ra∣dice Shatha, in Kal. siluit. idem quod Shakat. Pag.
• † 1.1819

  Ci ••ishtokn, quia siluerunt. Mont.
• * 1.1820

  Ionah. 1. 11. Iishtok haiam, Silebit mare.
• o 1.1821

  Psal. 46. 3.
• p 1.1822

  Psal. 93. 3. Kolam, vocem suā.
• † 1.1823

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.1824

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Lac: quasi aer lactens. Eu∣stath. fortasse re∣spiciens ad illud Homer. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• † 1.1825

  Via Lactea.
• * 1.1826

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, à ridendo. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Rideo. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, quasi 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• “ 1.1827

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, trāquillitas magna.
• * 1.1828

  Decet magnum magna facere, Orig.
• q 1.1829

  Psal. 95. 3.
• r 1.1830

  Psal. 126. 2.
• * 1.1831

  Non paulatim sedati sunt fluctus. Barrad. T. 2. lib. 5. cap. 15. p. 319.
• * 1.1832

  1. Doct. lit.
• s 1.1833

  Rev. 12. 1.
• t 1.1834

  Iob. 14. 2.
• u 1.1835

  Eccles. 1. 2.
• * 1.1836

  Vse. 1.
• * 1.1837

  Psal. 30. 6, 7.
• * 1.1838

  Vse. 2.
• x 1.1839

  Psal. 30. 5.
• * 1.1840

  2. Doct. lit.
• * 1.1841

  Cōfirmation.
• y 1.1842

  Dan. 7. 10.
• z 1.1843

  Heb. 12. 22.
• a 1.1844

  Esa. 6. 2.
• b 1.1845

  Psal. 103. 20.
• c 1.1846

  Psal. 19. 6.
• d 1.1847

  Iosh. 10. 13.
• e 1.1848

  2 Kin. 20. 10, 11.
• f 1.1849

  Amos 8. 9.
• g 1.1850

  Iudg. 5. 20.
• h 1.1851

  Gen. 19. 24.
• i 1.1852

  Levit. 10. 2.
• k 1.1853

  2 King. 1. 10, 12.
• l 1.1854

  Dan. 3. 27.
• m 1.1855

  Psal. 29. 3.
• n 1.1856

  Psal. 29. 8.
• o 1.1857

  Psal. 18. 14.
• p 1.1858

  Iob 38. 35.
• q 1.1859

  Iob 38. 28.
• r 1.1860

  Iob 38. 37.
• s 1.1861

  Psal. 135. 7.
• t 1.1862

  Psal. 148. 8.
• u 1.1863

  Psal. 114. 7.
• * 1.1864

  Exod. 20. 18.
• x 1.1865

  Num. 16. 31.
• y 1.1866

  2 Kings 17. 25.
• z 1.1867

  Dan. 6. 22.
• a 1.1868

  Num. 21. 6.
• b 1.1869

  Exod. 8. 6, 21.
• c 1.1870

  Ionah 4. 7.
• d 1.1871

  Ioel 1. 6. 2. 2. 2. 25.
• e 1.1872

  1 Kings 17. 6.
• f 1.1873

  Esa. 7. 18, 19.
• g 1.1874

  Acts 12. 23.
• h 1.1875

  Psal. 93. 4.
• i 1.1876

  Psal. 29. 3.
• k 1.1877

  Exod. 14. 22.
• l 1.1878

  Gen. 7. 22.
• m 1.1879

  Iosh. 3. 16.
• n 1.1880

  Iudg. 5. 21.
• o 1.1881

  Ionah 1. ult.
• p 1.1882

  Psal. 105. 16.
• q 1.1883

  Psal. 132. 15.
• r 1.1884

  Ibid.
• s 1.1885

  Levit. 26. 17.
• t 1.1886

  Luke 4. 39.
• u 1.1887

  Gen. 20. ult.
• * 1.1888

  Psal. 113. ult.
• x 1.1889

  Esa. 45. 7.
• y 1.1890

  Mar. 1. 27.
• z 1.1891

  Esa. 6. 2.
• * 1.1892

  Seraphim, à Sa∣raph, in kal, ussit, combussit.
• a 1.1893

  Psal. 104. 4.
• b 1.1894

  Exod. 8. 3, 4.
• c 1.1895

  2 King. 10. 16.
• d 1.1896

  Ionah 1. 13.
• e 1.1897

  Heb. 10. 27. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• f 1.1898

  Luk. 16. 24.
• g 1.1899

  Prov. 6. 6.
• h 1.1900

  Psal. 50. 17.
• i 1.1901

  1 Sam. 15. 15.
• k 1.1902

  Esay 1. 2.
• l 1.1903

  Prov. 1. 25.
• m 1.1904

  Esay 65. 2
• n 1.1905

  Iohn 5. 40.
• o 1.1906

  Matth. 23. 37.
• p 1.1907

  Acts 7. 51.
• † 1.1908

  Gen. 1. 27.
• * 1.1909

  Psal. 8. 5.
• q 1.1910

  Psal. 49. ult.
• r 1.1911

  Esay 1. 3.
• s 1.1912

  Ierem. 8. 7.
• * 1.1913

  1. Vse.
• * 1.1914

  2. Vse.
• t 1.1915

  Ierem. 5. 21.
• u 1.1916

  Malach. 1. 6.
• x 1.1917

  Psal. 114. 3. 7.
• * 1.1918

  3. Vse.
• x 1.1919

  Psal. 95. 7.
• y 1.1920

  Iames 1. 22.
• * 1.1921

  Vide homo quo∣modo amavit te, qui propter te secit me; servio tibi, quia fa∣ctus sum propter te, ut servias illi, qui fecit, & me, & te; me propter te, & te propter se. Hugo Cardm.
• * 1.1922

  Myst.
• * 1.1923

  1. Doct. myst.
• * 1.1924

  Illustration.
• * 1.1925

  1. Generall.
• z 1.1926

  Matth. 16. 18.
• a 1.1927

  Matth 7. 25.
• b 1.1928

  Exod. 3. 2.
• c 1.1929

  Gen. 8 4.
• d 1.1930

  Gen. 8. 11.
• * 1.1931

  Illiditur flucti∣bus, non tamen alli∣ditur scopulis. Stell.
• * 1.1932

  Examples.
• e 1.1933

  Exod. 1. 12.
• f 1.1934

  Acts 8. 1.
• g 1.1935

  Act. 9. 31. 6. 7.
• * 1.1936

  Alternant per∣secutio, & pax in ecclesia. Lorin.
• * 1.1937

  2. Particular.
• h 1.1938

  Ioshua 1. 5.
• i 1.1939

  Heb. 13. 5.
• k 1.1940

  Ps. 50. 15.
• l 1.1941

  1 Cor. 10. 13.
• m 1.1942

  Iohn 16. 20.
• n 1.1943

  Psal. 105. 18.
• o 1.1944

  Ps. 105. 20, 21.
• p 1.1945

  Gen. 41. 43.
• q 1.1946

  Hesth. 5. ult.
• r 1.1947

  Hesth. 6. 11.
• s 1.1948

  1 Sam. 26. 20.
• t 1.1949

  Psal. 18. 4.
• u 1.1950

  1 Sam. 27. 1.
• * 1.1951

  1 Sam. 31. 3, 4.
• x 1.1952

  2 Sam. 2. 4.
• y 1.1953

  1 Chro. ult. 28.
• z 1.1954

  Iob 1. 14.
• a 1.1955

  Iob ult. 10.
• b 1.1956

  Psal. 107. 15.
• * 1.1957

  Post lachrymas risus; post exilium Paradisus: dixe∣runt veteres.
• * 1.1958

  2. Internall.
• c 1.1959

  Esay 54. 7.
• d 1.1960

  Psal. 30. 5.
• e 1.1961

  Psal. 126. 5.
• f 1.1962

  Matth. 5. 5.
• * 1.1963

  Examples.
• g 1.1964

  Psal. 88. 7.
• h 1.1965

  Psal. 88. 15.
• i 1.1966

  Psal. 116. 7, 8.
• k 1.1967

  Ibid.
• l 1.1968

  Psal. 119. 62.
• m 1.1969

  Psal. 69. 30.
• n 1.1970

  Iob 13. 26.
• o 1.1971

  Ibid.
• p 1.1972

  Iob 6. 4.
• q 1.1973

  Iob 19. 25.
• r 1.1974

  Iob 13. 15.
• * 1.1975

  Iob 42. 10.
• s 1.1976

  Ion. 2. 4, 7.
• t 1.1977

  Ibid.
• u 1.1978

  Ionah 3. ult.
• * 1.1979

  Vse.
• † 1.1980

  Psal. 102. 6, 7.
• x 1.1981

  Psal. 80. 5.
• y 1.1982

  Psal. 42. ult.
• * 1.1983

  Caution.
• z 1.1984

  Psal. 85. 8.
• * 1.1985

  2. Doct. myst.
• * 1.1986

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Magnus motus, & magna tranquilli∣tas.
• * 1.1987

  Cōfirmation.
• a 1.1988

  Psal. 94. 19.
• b 1.1989

  2 Cor. 1. 5. Non aequatur consolatio passionibus; sed ex∣uberat, & longe major est. Theoph.
• c 1.1990

  Iob 42. 10.
• * 1.1991

  Application.
• d 1.1992

  Psal. 46. 9.
• e 1.1993

  Psal. 68. 28.
• f 1.1994

  Ps. 46. penult.
• g 1.1995

  Esay 2. 4.
• h 1.1996

  Ierem. 25. 11.
• * 1.1997

  2. Effects.
• * 1.1998

  Division.
• * 1.1999

  Subdivision.
• * 1.2000

  1. Part. Sense.
• “ 1.2001

  Origen. Beda. Drut••m••r. Tilm. Hilar. Canon. 8.
• * 1.2002

  Ierom. Dionys. Carth. Cajetan. Victor. Antioch. Toll. in Luc. 3. An∣not. 52.
• * 1.2003

  Marke 4. 40, 41. Luke 8. 25.
• “ 1.2004

  Opus revera om∣ni admiratione dig∣num. Chemnit▪ con∣cord. cap. 64.
• * 1.2005

  1
• * 1.2006

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: à 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, video: un∣de 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, quasi 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, visu dig∣na, invitant 〈◊〉〈◊〉∣tium oculos.
• k 1.2007

  Luke 5. 26.
• * 1.2008

  2.
• * 1.2009

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Deut. 10. 17 2 Chron. 19. 7. 28. 50.
• “ 1.2010

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. 2 King. 5. 1.
• l 1.2011

  Iude 16. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Graecis idem est quod obser∣vantia, cultu{que} pro∣sequi, suspicere mag∣ni facere, in pretio habere. Budaeus, & Auctor Graeci Thes.
• m 1.2012

  Matth. 8. 10. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, mira∣tus est.
• * 1.2013

  Non nobilitatem, potentiam, opes, sed fidem. Orig.
• * 1.2014

  Doct. Lit.
• n 1.2015

  Prov. 16. 4.
• o 1.2016

  Psal. 8. 1. ult.
• “ 1.2017

  Ita magnus in maximis, ut non minor in minimis. August. cont. Faust. Manich. lib. 21. c. 5.
• * 1.2018

  Epist. 168. quae est ad Eunom. Tom. 2. fol. 121.
• p 1.2019

  Prov. 6. 6.
• * 1.2020

  Application.
• q 1.2021

  Ierem. 5. 21.
• † 1.2022

  Iob 40. 10.
• “ 1.2023

  Thalassi-metrae. Ambros.
• r 1.2024

  Psal. 104. 26.
• s 1.2025

  Iob 41. 31.
• * 1.2026

  Plin. Nat. Hist. lib. 32. cap 1.
• “ 1.2027

  Psal. 139. 14.
• t 1.2028

  Psal. 86. 10.
• * 1.2029

  Conclusion.
• u 1.2030

  Psal. 28. 5.
• * 1.2031

  Psal. 106. 9.
• x 1.2032

  Ioshua 3 16.
• y 1.2033

  Exod. 16. 13.
• z 1.2034

  Exod. 17. 7.
• a 1.2035

  Dan. 3. 27.
• b 1.2036

  Dan. 6. 22.
• c 1.2037

  Gen. 19. 24.
• d 1.2038

  Levit. 10. 2.
• e 1.2039

  Numb. 16. 31.
• f 1.2040

  Exod. 8. 3.
• g 1.2041

  Acts 12. 23.
• * 1.2042

  Doct. mystic.
• h 1.2043

  Iohn 13. 27.
• i 1.2044

  Matth. 27. 26.
• k 1.2045

  Iohn 19. 16.
• l 1.2046

  Luke 23. 33.
• m 1.2047

  Heb. 2. 14.
• n 1.2048

  Coloss. 2. 5.
• o 1.2049

  Matth. 27. ult.
• p 1.2050

  Psal. 124. 1. &c.
• q 1.2051

  Psal. 118. 15.
• * 1.2052

  Vse.
• r 1.2053

  Rom. 8. 28.
• s 1.2054

  Prov. 21. penult.
• t 1.2055

  Psal 50. 22.
• “ 1.2056

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; qualis est hic?
• * 1.2057

  2. Part.
• * 1.2058

  1 Pet. 1. 11.
• “ 1.2059

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Arist. Metaph. lib. 1. cap. 1.
• † 1.2060

  Princeps & lydi∣us lapis Philosopho∣rum.
• * 1.2061

  Caelius Rodiginus antiq. lect. lib. 29. cap. 8. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Iu∣stin. Mart. ad Grae∣cos cohort. pag. 34.
• “ 1.2062

  Quoniam ego non possum capere te, tu capies me.
• § 1.2063

  Ke••kerm. Systh. Log. plenior. in T. 1. c••ll. 1164.
• † 1.2064

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Arist. super∣citato loco.
• * 1.2065

  Nihil admirari.
• * 1.2066

  1
• u 1.2067

  Gen. 3. 15.
• * 1.2068

  Gen. 12. 3.
• x 1.2069

  Esay 7. 14.
• y 1.2070

  Esay 9. 6.
• z 1.2071

  Ierem. 31. 22.
• “ 1.2072

  Sermon in the Queere, on Christmas day morning, 1622.
• a 1.2073

  Gal. 4. 4.
• * 1.2074

  Vse.
• b 1.2075

  Philip. 2. 7.
• c 1.2076

  Heb. 2. 14.
• d 1.2077

  Gen. 49. 10. Pet. Galat. de oc∣cultis Cathol. verit. lib. 5. cap. 4.
• e 1.2078

  Iob 19. 25. Goel.
• f 1.2079

  Luke 1. 41.
• g 1.2080

  Luke 2. 14.
• * 1.2081

  Amplificatio.
• h 1.2082

  Heb. 2. 14.
• i 1.2083

  Heb. 4. ult.
• * 1.2084

  2
• “ 1.2085

  Alienigena.
• * 1.2086

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; cujas.
• k 1.2087

  Iohn 3. 13.
• l 1.2088

  1 Cor. 15. 47.
• † 1.2089

  Marcionites, Gno∣••lici, Manichaei, & Valentiniani.
• * 1.2090

  De Coelo dicitur, respectu divinae per∣sonae.
• m 1.2091

  1 Tim. 3. ult.
• n 1.2092

  Matth. 8. 20.
• * 1.2093

  Iohn 1. 14. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 quod in tabernaculis habi∣tare significat.
• o 1.2094

  Ierom. 14. 8.
• p 1.2095

  Iohn 1. 11.
• q 1.2096

  Acts 3. 14.
• r 1.2097

  Luk. 23. 33.
• * 1.2098

  3.
• * 1.2099

  Communion.
• s 1.2100

  Cant. 5. 10. Electus ex milli∣bus.
• * 1.2101

  •• Heb. dagul, Vexillarius est è myriade. Trem.
• t 1.2102

  Psal. 45. 7.
• u 1.2103

  Iohn 3. 34.
• † 1.2104

  Coloss. 2. 3.
• x 1.2105

  Coloss. 2. 9.
• y 1.2106

  Esay 8. 18.
• z 1.2107

  Esay 9. 6.
• * 1.2108

  1. His person.
• * 1.2109

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Sic Concil. Gen. Ephes. & Calcedon. contra haeret. Nestor. & Eutych. decrev.
• a 1.2110

  1 Tim. 3. ult.
• b 1.2111

  Iohn 1. 14.
• c 1.2112

  Gen. 2. 17.
• “ 1.2113

  Anselm. Cur Deus home, lib. 2. cap 18. This is the kisse the Church anciently so desi∣red. Foelix osculum, in quo nō os ori ••••∣primitur, sed Deus homini unitur. Bern. in Cant. serm. 2.
• † 1.2114

  Ea quae humanae sunt naturae, non possunt de divina, in abstracto praedi∣cari. Aquin. sunt. 3. part. quaest. 16.
• d 1.2115

  Acts 2. 15.
• e 1.2116

  Acts 20. 28.
• f 1.2117

  Iohn 3. 13.
• * 1.2118

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, se∣cundùm aliud. Dr. Fi••ld de Eccles. lib. 5. cap. 13. Bez. in Ioh. 3. 13. Sicut in Trinitate, est alius & alius, non aliud; ita in Christo, aliud & aliud, non alius.
• * 1.2119

  Hook. Eccles. po∣lit. lib. 5. parag. 52. pag. 108.
• * 1.2120

  2. Conception.
• “ 1.2121

  August. de Hae∣res. cap. 10.
• * 1.2122

  Luk. 1. 35.
• g 1.2123

  Psal. 110. 4.
• h 1.2124

  Heb. 7. 3.
• * 1.2125

  1.
• * 1.2126

  2.
• * 1.2127

  3. Ludolph. de concept. Salvat. in 1. part. fol. 8. col. 4.
• * 1.2128

  Mirabilia singu∣lariter, & singula∣ria mirabiliter, Deus & homo, ma∣ter & virgo. Bern. serm. 3. in vigil. nativit.
• i 1.2129

  Psal. 139.
• † 1.2130

  Officina miracu∣lorum. Damasc. serm. 1. de nativit.
• * 1.2131

  3. Birth.
• k 1.2132

  Rev. 12. 1.
• l 1.2133

  Esay 57. 15.
• “ 1.2134

  Luk. 2. 11.
• m 1.2135

  Esay 9. 6.
• n 1.2136

  Iohn 1. 1.
• o 1.2137

  Prov. 8. 12.
• p 1.2138

  Esay 7. 16.
• q 1.2139

  Heb. 1. 3.
• r 1.2140

  1 Tim. 6. 16.
• s 1.2141

  Luk. 2. 17. Invi∣sibilis in suis, visibi∣lis in nostris. Leo serm. 2. de nativit.
• t 1.2142

  Esay 66. 1.
• u 1.2143

  Luk. 2. 7.
• * 1.2144

  Ierem. 5. 22.
• x 1.2145

  Luk. 7.
• y 1.2146

  Psal. 145. 16.
• z 1.2147

  Luk. 11. 17.
• a 1.2148

  Matth. 22. pe∣nult.
• b 1.2149

  Ibid.
• c 1.2150

  Iohn 8. penult.
• d 1.2151

  Gen. 22. 18.
• e 1.2152

  Rom. 10. 12.
• f 1.2153

  Philip. 2. 7.
• g 1.2154

  Gen. 1. 26.
• h 1.2155

  Rom. 8. 3. Si∣cut in principio fa∣ctus es•••• homo. Aug. de temp. hom. 13.
• i 1.2156

  Gen. 2. 22.
• k 1.2157

  Gal. 4. 4.
• l 1.2158

  Ierem. 31. 22.
• * 1.2159

  Chi barah Ie∣hovah kodashah; Creavit Dominus novum.
• “ 1.2160

  Francisc. Mayro, illuminat. Doct. Pa∣ris. serm. de An∣nunciat.
• m 1.2161

  Iosh. 10. 13.
• n 1.2162

  2 King. 20. 11.
• o 1.2163

  Matth. 27. 45.
• p 1.2164

  Malach. 4. 2.
• q 1.2165

  Philip. 2. 7. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Exinanivit sese.
• r 1.2166

  Exod. 3. 2.
• s 1.2167

  Numb. 17. 8.
• t 1.2168

  Esay 11. 1.
• u 1.2169

  Exod. 16. 13.
• * 1.2170

  Iohn 1. 18.
• x 1.2171

  2 Kings 2. 11.
• y 1.2172

  Iohn 3. 13.
• † 1.2173

  Non mundi ••u∣jus staturam admi∣ror, non terrae stabi∣litatem. Cypr. serm. 3. de Nativitate. ``Deum in utero Virginis, omnipo∣tentem in cun••bu∣lis.
• z 1.2174

  Hab. 3. 2.
• a 1.2175

  Ps. 118. 24.
• b 1.2176

  Gen. 3. 15.
• c 1.2177

  Iohn 8. 56.
• d 1.2178

  Gen. 22. 18.
• e 1.2179

  Matth. 22. 45.
• f 1.2180

  Psal. 132. 11.
• g 1.2181

  Luk. 1. 70.
• h 1.2182

  Gal. 4. 4.
• i 1.2183

  Luk. 1. 48.
• k 1.2184

  Esay 7. 14.
• l 1.2185

  Esay 9. 6.
• m 1.2186

  Luk 1. 78.
• n 1.2187

  Malach. 4. 2.
• o 1.2188

  Iohn 6. 41.
• p 1.2189

  Luk. 2. 25.
• q 1.2190

  Matth. 9. 12.
• r 1.2191

  Luk. 2. 11.
• * 1.2192

  4. Titles.
• * 1.2193

  5. Disputation in the Temple.
• a 1.2194

  Luk. 2. 46. Ad ostendendumse ho∣minem, humiliter audiebat: ad pro∣bandum se Deum, sublimiter respon∣debat. Chrys.
• * 1.2195

  6. Baptisme.
• b 1.2196

  Matth. 3. 16, 17.
• * 1.2197

  7. Offices.
• c 1.2198

  Matth. 16. 16. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• d 1.2199

  Iohn 1. 41.
• e 1.2200

  Luk. 9. 20. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• f 1.2201

  1 Sam. 10. 1.
• g 1.2202

  Levit. 8. 12.
• h 1.2203

  1 Kings 19. 16.
• i 1.2204

  Psal. 105. 25.
• k 1.2205

  1 Sam. 26. 9.
• l 1.2206

  1 Sam. 24. 5.
• m 1.2207

  Luc. 19. 27.
• n 1.2208

  Deut. 18. 19.
• o 1.2209

  Heb. 7. penult.
• * 1.2210

  8. Transfigu∣ration.
• p 1.2211

  2 Pet. 1. 17.
• q 1.2212

  Matth. 17. 2. Mar. 9. 2. Luk. 9. 28.
• * 1.2213

  9. Doctrine.
• r 1.2214

  Matth. 5▪ 3, 4.
• s 1.2215

  Matth. 16. 24.
• t 1.2216

  Matth. 5. 44.
• u 1.2217

  Rom. 12. ult.
• * 1.2218

  Matth. 5. 39.
• x 1.2219

  Matth. 5. 12.
• y 1.2220

  Matth. 11. 28.
• z 1.2221

  Iohn 6. 37.
• a 1.2222

  Matth. 12. 20.
• b 1.2223

  Iohn 3. 16.
• c 1.2224

  Iohn 5. 24.
• d 1.2225

  Iohn 10. 27, 28.
• e 1.2226

  Iohn 6. 39.
• f 1.2227

  Matt. 19. penult.
• g 1.2228

  Matth. 19. 28.
• h 1.2229

  Luke 22. 30.
• i 1.2230

  Cant. 4. 11.
• k 1.2231

  Psal. 45. 2.
• l 1.2232

  Luke 4. 22.
• m 1.2233

  Iohn 7. 46.
• n 1.2234

  Marke 1. 27.
• o 1.2235

  Matth. 13. 55.
• * 1.2236

  10. Conver∣sation.
• p 1.2237

  1 Pet. 2. 22.
• q 1.2238

  2 Cor. 5. ult.
• r 1.2239

  Iohn 8. 46.
• s 1.2240

  Matth. 5. 17.
• t 1.2241

  Matth. 3. 15.
• u 1.2242

  Matth. 5. 20.
• * 1.2243

  Rom. 3. 21.
• x 1.2244

  Matth. 9. 11.
• y 1.2245

  Heb. 7. 26.
• z 1.2246

  Eccles. 13. 1.
• a 1.2247

  Luke 7. 39.
• b 1.2248

  Matth. 12.
• c 1.2249

  Matth. 21. 5. 10.
• * 1.2250

  11. Miracles.
• d 1.2251

  Matth. 11. 5.
• e 1.2252

  Luke 4. 39.
• f 1.2253

  Matth. 4. 23, 24.
• * 1.2254

  12. Sacra∣ments.
• “ 1.2255

  Quid aliud sunt Sacramenta, nisi quaedamquasi ver∣ba visibilia? August. tom. 6. contr. Paust. Manich. l. 19. c. 16.
• g 1.2256

  Psal. 34. 8.
• h 1.2257

  1 Iohn 1. 1.
• † 1.2258

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: Sa∣cramentum. Ephes. 1. 9. 3. 3. 5. 32. Coloss. 1. 27. 1 Tim. 3. 16.
• * 1.2259

  Sacramenta con∣stant, verbo, signis, & significatis. Con∣fess. Helvet. cap. 19. & Trisag. l. 1. c. 85. Accedit verbum ad elementum, & fit Sacramentum. Aug. Serm. de Cataclys∣mo. tom. 9. coll. 987. & in Iohan. Tract. 80. coll. 445.
• † 1.2260

  Aug. de Doctri∣na Christiana, lib. 3. cap. 9. tom. 3. ••oll. 50. A. Articles of Reli∣gion 25.
• i 1.2261

  1 Cor. 10. 3.
• * 1.2262

  Elements.
• “ 1.2263

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Iustin. Mart. Apolog. pro Chri∣stian. 2. pag. 97.
• * 1.2264

  Hooker. Eccl. Po∣lit. lib. 5. parag. 67. pag. 176. Doctor Airie on Philip. 1. 23. Lect. 19. pag. 225.
• † 1.2265

  Spiritually, and therefore truly and really.
• k 1.2266

  1 Cor. 11.
• l 1.2267

  Matth. 9. 20.
• * 1.2268

  Vse.
• m 1.2269

  Matth. 26.
• n 1.2270

  26. 28.
• o 1.2271

  1 Cor. 10. 16.
• “ 1.2272

  Gregor.
• * 1.2273

  Chrysost.
• † 1.2274

  Iren.
• “ 1.2275

  Hooker. Eccles. Polit. lib. 5.
• p 1.2276

  Heb. 4. 2.
• q 1.2277

  1 Cor. 11. 29.
• * 1.2278

  Vse.
• * 1.2279

  Crede & mandu∣casti. August.
• “ 1.2280

  Non cibus den∣tis, sed mentis est.
• * 1.2281

  1. Faith.
• † 1.2282

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: Absurdū ••st, credere naturae, de naturalibus; & ar∣ti, de artificiali∣bus; Deo autem non credere de di∣vinis. Iustin. Mar••. Quaest. & Respon. numb. 32. pag. 214.
• r 1.2283

  2 Cor. 13. 5.
• * 1.2284

  2. Repentance.
• s 1.2285

  Exod. 12. 8. gual merorim, cum amaris.
• t 1.2286

  Lament 3. 15.
• * 1.2287

  1 Cor. 5. 7.
• * 1.2288

  Esay 58. 5.
• x 1.2289

  Iames 4. 8.
• y 1.2290

  Psal. 43. 4.
• z 1.2291

  Matth. 15. 20.
• a 1.2292

  Heb. 9. 14.
• * 1.2293

  3. Love.
• * 1.2294

  Exhortation.
• * 1.2295

  1. Come.
• b 1.2296

  Prov. 9. 5.
• c 1.2297

  Luke 14. 17.
• * 1.2298

  Application.
• d 1.2299

  Gal. 3. 1.
• c 1.2300

  Luke 17. 22.
• * 1.2301

  2. Not alone.
• f 1.2302

  Esay 2 3.
• g 1.2303

  Iosh. 24. 15.
• h 1.2304

  Adduc ••os ad domum Dei tecum, qui sunt in domo tuatecum. August.
• i 1.2305

  1 Cor. 11. 26.
• * 1.2306

  Reprehensiō.
• k 1.2307

  Numb. 11. 6.
• * 1.2308

  Panem quotidia ••um: August. a•• verbis Dom••••••, Ser. 2••. & Ho••. 2.
• “ 1.2309

  Quotidie Eu∣charistiae communi∣onem percipere, nec laud••, nec reprehen∣do; omnibus tamen Dominicis diebus communicandum suadeo & hortor. August. Tom. 3. lib. de dogmatibus Ec∣clesiast. cap. 52. col. 205.
• * 1.2310

  O ectb.
• * 1.2311

  Sol.
• * 1.2312

  Ille honorando, non audet quotidie sumere; & ille honorando, non au∣det ullo die praeter∣mittere. Aug. Tom. 2. epist. 118. col. 558.
• l 1.2313

  Matth. 8. 8.
• m 1.2314

  Luk. 19. 6.
• n 1.2315

  1 Cor. 13. 7.
• o 1.2316

  1 Cor. 7. 5.
• p 1.2317

  1 Iohn 3. 20.
• q 1.2318

  Gal. 6. 7.
• * 1.2319

  In time of recei∣ving.
• * 1.2320

  13. Passion.
• r 1.2321

  Luk. 22. 44.
• s 1.2322

  Lament. 1. 12.
• t 1.2323

  Matth. 27. 21.
• u 1.2324

  Matth. 27. 22.
• * 1.2325

  Matth. 27. 25.
• x 1.2326

  Matth. 27. 29.
• y 1.2327

  Matth. 27. 30.
• z 1.2328

  Mar. 15. 24.
• a 1.2329

  Psal. 22. 6.
• b 1.2330

  Matth. 14. 25.
• c 1.2331

  Iohn 19. 34. August. serm. de nat. Dom. Bern. bomil. 2. super missus est.
• d 1.2332

  Math. 27. 45. 51. 54.
• e 1.2333

  Math. 27. 45. 51. 54.
• f 1.2334

  Math. 27. 45. 51. 54.
• g 1.2335

  Math. 27. 45. 51. 54.
• h 1.2336

  Iohn 19. 19, 22.
• * 1.2337

  14. Resurre∣ction.
• * 1.2338

  15. Ascension
• i 1.2339

  Acts 1. 3.
• k 1.2340

  Luk. 24. 51.
• l 1.2341

  Mar. 16. penult
• m 1.2342

  Rom. 8. 34.
• n 1.2343

  Acts 2. 3.
• o 1.2344

  Acts 1. 5.
• p 1.2345

  Ephes. 4. 8.
• q 1.2346

  Eph. 4. 11.
• r 1.2347

  Acts 17. 31.
• s 1.2348

  Mar. 13. 26.
• t 1.2349

  Acts 10. 42.
• u 1.2350

  Mar. 13. 27.
• * 1.2351

  1 Thess. 4. penul.
• x 1.2352

  Esay 9. 7.
• * 1.2353

  Conclusion.
• y 1.2354

  Hebr. 9. 10.
• z 1.2355

  Gal. 4. 9.
• a 1.2356

  Rom. 1. 23.
• * 1.2357

  Observ.
• “ 1.2358

  Excelsum locum habet humana na∣tura; quod homini∣bus, in vero homi∣ne, Deus apparuit. August. de vera Re∣ligione, cap. 16.
• b 1.2359

  Heb. 2. 16.
• c 1.2360

  Gen. 1. 26.
• d 1.2361

  Gal. 4. 4.
• * 1.2362

  Agnosce, ô Chri∣stiane, dignitatem tuam. Leoserm. 1. in nativit. Dom.
• * 1.2363

  Obiect.
• * 1.2364

  Sol.
• e 1.2365

  Matth. 11. 6.
• f 1.2366

  Esay 8. 14.
• g 1.2367

  1 Cor. 1. 23.
• h 1.2368

  Esay 7. 14. Matth. 1. 23.
• i 1.2369

  Luk. 2. 11, 12.
• k 1.2370

  Matth. 2. 2.
• l 1.2371

  Matth. 3. 16, 17.
• * 1.2372

  Herodes perse∣quitur, sed adorant Magi: baptizatur à servo, sed vox de∣super Dei intonantis auditur. Hieronym. in Ephes. cap. 3.
• m 1.2373

  Matth. 4. 2, 10.
• n 1.2374

  Iohn 4. 6, 29.
• o 1.2375

  Iohn 11. 35, 45.
• p 1.2376

  Iohn 9. 6.
• q 1.2377

  Matt. 27. 38, 45.
• * 1.2378

  2. Part.
• * 1.2379

  Sense.
• * 1.2380

  Mar. 1. 27. Imperat etiam spiritibus im∣puris.
• † 1.2381

  iishamgnu, à radice shamang, exaudivit, atten∣dit, obtemperavit. S. P.
• * 1.2382

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, ex 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 & 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Ausculto, subausculto.
• * 1.2383

  Doct.
• r 1.2384

  Psal. 45. 1.
• s 1.2385

  Psal. 145. 11.
• t 1.2386

  1 King. 4. 29.
• u 1.2387

  Matth. 12. 34.
• * 1.2388

  2 Cor. 6. 12.
• x 1.2389

  Psal. 145.
• † 1.2390

  Tractat hunt Psalmum Augu∣stinus, si quem ali∣um, egregre. Lorin.
• * 1.2391

  Non finis magni∣tudinis, numerus sapientiae, nec men∣sura benignitatis. August. Soliloquijs cap. 21. Tom. 9. col. 773.
• † 1.2392

  Spiritus arctus, ingenium hebes, & serno mutus est. Hill.
• y 1.2393

  Rom. 7. 18.
• z 1.2394

  Mar. 14. 38.
• a 1.2395

  2 Cor. 8. 12.
• * 1.2396

  A Prayer.
• * 1.2397

  Doct. lit.
• b 1.2398

  Psal. 34. 9.
• c 1.2399

  Matt. 6. penult.
• d 1.2400

  Matth. 5. 5.
• e 1.2401

  1 Cor. 3. ult.
• f 1.2402

  Exod. 16. 12.
• g 1.2403

  Exod. 17. 6.
• h 1.2404

  Gen. 3. 21.
• i 1.2405

  Iob 28. 1.
• k 1.2406

  Psal. 104. 15.
• l 1.2407

  Ibid.
• m 1.2408

  Rev. 12. penult.
• * 1.2409

  Chrysost. Tom. 5. homil. Nemo laedi∣tur nisi à seipso.
• * 1.2410

  Vse.
• n 1.2411

  1 Tim. 6. 17.
• “ 1.2412

  Si tanta in car∣cere, quid in pala∣tio? Aug. soliloqu.
• * 1.2413

  Vse.
• * 1.2414

  1. Doct. myst.
• y 1.2415

  Psal. 115. 3.
• z 1.2416

  Matth. 28. ult.
• a 1.2417

  Matth. 16. 18.
• * 1.2418

  Vse. 1.
• b 1.2419

  Psal. 77. 10.
• c 1.2420

  Matth. 22. 29.
• d 1.2421

  Psal. 115. 9, 10.
• * 1.2422

  Vse 2.
• “ 1.2423

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Divinae authoritati nihil immorigerum. Iust. Mart. quaest. & Respon. numb. 33.
• e 1.2424

  Iohn 5. 28.
• f 1.2425

  Ezech. 37. 1, 2.
• “ 1.2426

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Iustin. Mart. Quaest. & Resp. ad Orthodox. quaest. 45. August. de Genesi ad lit. lib. 10. cap. 5.
• * 1.2427

  Perkins on the Creed.
• f 1.2428

  Revel. 20. 13.
• “ 1.2429

  Nulla difficultas impediet, quominus & terrae, & aquis, & igni, imperet, ut quod videtur abillis consumptum, red∣dant. Pet. Bulling. Trecens. in Apoc. ••ol. 612.
• g 1.2430

  Psal. 4. ult.
• h 1.2431

  Iob 19. 25.
• * 1.2432

  2. Doct. myst.
• l 1.2433

  Prov. 16. 4.
• k 1.2434

  Revel. 5. 9, 10.
• * 1.2435

  Vse.
• l 1.2436

  Iohn 7. 18.
• m 1.2437

  Gal. 1. 8, 9, 10.
• “ 1.2438

  Haec nota est An∣tichristi. Aug. tom. 9. in Iohan. tract. 29 coll. 246. B.
• * 1.2439

  Conclusion.