The true honor of navigation and navigators: or, holy meditations for sea-men Written vpon our sauiour Christ his voyage by sea, Matth. 8. 23. &c. Whereunto are added certaine formes of prayers for sea trauellers, suited to the former meditations, vpon the seuerall occasions that fall at sea. By Iohn Wood, Doctor in Diuinitie.

HOLY MEDI∣TATIONS FOR SEA-MEN.

It is written, MATTH. 8.23.

And when he was entred into the ship, his Disci∣ples followed him: And behold, there arose a great tem∣pest in the sea, so that the ship was couered with waues, but he was asleepe. Then his Disciples came and awoke him; saying, Master, saue vs we perish: And hee said vnto them, Why are you fearful, O ye of little faith? Then he arose and rebuked the windes and the sea, and so there was a great calme. And the men maruelled, saying, What man is this, that both the windes and the sea obey him?

IT hath euer bin the vse and custome of Gods best Saints and dearest children in their holiest medi∣tations, either of his creatures, or of their owne or others actions, to lift vp their mindes aboue their senses, and to make spi∣••ituall vse to their soules of whatso∣euer they did see, heare, reade, or doe. The heauens (saith the sweet singer of Israel) declare the glory of God, and the firmament shew forth his handie workes. And in another

place; When I behold thine heauens, euen the workes of thy fingers, the Moone and the Starres which thou hast or∣dained. What is man say I, that thou art so mindfull of him, and the sonne of man, that thou visitest him? And this was the reason that the Prophets and Apostles, and especially our Sauiour Christ himselfe taught the people so much by way of parable, that the sight of a little child, nay of the Oxe and the Asse, nay of the Storke, the Crane, the Tur••le, the Swallow; yea euen of the little Ant, or Em∣met, may affoord vs holy and heauenly meditations, and teach vs Christian and religious duties; that the plow∣man breaking vp his ground, may be put in minde of the necessity of repentance, thereby to breake vp the fallow∣nesse and hardnesse of his heart: that the husbandman throwing his seed vpon the ground, may therein consider the nature of the word of God, the necessity and vtilitie thereof, and the chiefe reason why many times it taketh no better effect: that the beholding of tares and weedes in the field, should instruct him of the state and conditi∣on of Gods kingdome in his Church militant: that the Merchant searching diligently for pearles and precious stones, and paying dearely for them, should remember a more precious pearle, to wit, to haue Christ become his, and be content to sell all he hath, to get possession of him; that a poore woman sowing a graine of mustard seede,or laying her leauen, may be taught therein the nature of the kingdome of heauen.

Master Bradford, an holy Martyr, in the bloody daies of Queene Mary, hath left behind him many comfor∣table meditations, for the particular actions of the whole day, from the time of our awaking in the morning, to our lying downe to rest at night. There is a spirituall awake∣ing, and a spirituall light more to be desired then the cor∣porall. There is spirituall arising from sin, and clothing of our selues in our Sauiour Christ. There is spirituall talk∣ing to edification, and a spirituall walking in loue. There is spirituall meate, and spirituall drinke to be laboured for;

and there are spirituall workes that were ordained for vs to doe: our sleepe which we: nightly de••ire, should put vs in mind of our death, and our beds of our graues, and the rest we desire for our bodies, of eternall rest.

But all these may seeme to bee meditations for men on land: Indeed they•• bee such as belong both to land and sea: ••nd the sea-trauelle•• hath heere the aduantage, that they haue many holy meditations proper to themselues: They that goe downe to the sea in ships, and occupiely the great waters▪ They see the workes of the Lord, and his wonders in the deepe. And of such sea-meditations fit for sea-men I purpose to discourse. Wherein if any shall taxe me, as Hannibal the great Captaine did Phormio the Philosopher, for reading a lecture of martiall disci∣pline before him (my selfe neuer hauing passed the seas, and yet writing these things for their sakes and vse, that are the greatest trauellers in the world); My answere is, that I onely purpose to relate the obseruations of the an∣cient Fathers, and such as doe arise from the sea-voyage of our Sauiour Christ, before propounded, that accor∣dingly all trauellers (by sea especially) may raise vnto themselues spiritual meditations, from the seuerall occur∣rences that at any time they shall meet withall.

In the Text I obserue these two things:

• The history.
• The mysterie.

The history hath these foure parts:

First, a sea voyage of our Sauiour Christ and his Dis∣ciples: [ 1] wherein,

• 1. For our Sauiour Christ, He entred into a ship.
• 2. For his Disciples: His Disciples followed him.

Secondly, the danger of the voyage, consisting in two [ 2] things:

• 1. A tempest arising, wherein is to be obserued,
  • 1. A note of admiration or attention, Behold.
  • 2. Secondly, the nature of it in the name, A Tempest.
  • 3. Thirdly, the measure of it, Great.
  • ...

• ...
  • 4. Fourthly, the place: In the Sea.
  • 5. The effect it wrought: The ship was couered with waues.
• 2. In Christs being asleepe: But he was asleepe.

[ 3] Thirdly, the miracle, and in it two things:

• 1. The occasion in the Disciples, wherein I note,
  • 1. What they did, viz.
    • 1. They came to him.
    • 2. They awoke him.
  • 2. What they said: Master saue vs, we perish.
• 2. The miracle it selfe wrought by Christ, and in it,
  • 1. A preparation, in a reproofe of his Disciples: Why are ye fearfull, O ye of little faith?
  • 2. The meanes:
    • 1. He arose.
    • 2. He rebuked the winds and the sea.
  • 3. The worke: There followed a great calme.

[ 4] Fourthly, the successe in the beholders, in 2. things:

• 1. What they did: The men wondred.
• 2. What they said: What man is this, that both winds and sea obey him?

[ 2] The second generall part is the mysterie. For by the iudgement of the Fathers:

• 1. The sea is an image of the world.
• 2. The ship is an image of the true Church of Christ, militant.
• 3. The tempest an image of the rage and furie of he∣retickes, schismatickes, and persecuting tyrants against the Church.
• 4. Christ his sleeping, is an image of his death.
• 5. His arising is an image of his resurrection.
• 6. The Calme that followed, is an image, not onely of that peace of conscience, & ioy in the holy Ghost, which the Church receiueth as the benefits of his resurrection in this life: but also of that eternall rest and happinesse which they receiue thereby in the life to come.

Before I come to the handling of the particulars, the whole history doth deliuer vnto vs the truth of a generall doctrine, concerning a chiefe Article of our Christian faith, of the coniunction of the two Natures, the Humane and the Deuine in one person Christ, to make him a com∣pleate and absolute Mediatour and Sauiour of mankind. In that he entred into a ship, vsed it as a meanes to crosse the sea, his ship was subiect to the violence of the tem∣pest, and himselfe so sound a sleepe; all these shewed him to be perfect man: and in that by his owne onely word, rebuking the Windes and the Sea, there presently follow∣ed a Calme; this shewed him to be perfect God. Which point of doctrine is the summe and ground of the whole Gospell, which doth so set forth Christ vnto vs, that by it wee may firmely beleeue, that the Word was made Flesh; that When the fulnesse of time was come, God sent forth his sonne made of a woman, and made vnder the Law, That he might redeeme them that were vnder the Law, that wee might receiue the adoptiō of sons. And without controuer∣sie, great is the mysterie of godlines, God manifested in the flesh. To this end the Euangelists in the whole historie of his life & death doe purposely intermingle such things, as may shew the truth of both these Natures in one person; As, He was conceiued, and so he was man: but he was con∣ceiued of the holy Ghost, as no other man was, and therfore God. He was borne, and so he was man: but He was borne of a Virgin, as no other man was, and therefore God. He was hungry, which shewed him to be Man: but he fed 5000 with fiue barly loaues and two fishes, & yet there remained of the broken meat twelue baskets full, which proued him to be God. He was thirsty, which shewed him to be man: but he had the water of life to giue, of which whosoeuer dranke should neuer thirst, and therefore he was God. He was weary, and so a man: but he had ease to giue to all that were laden▪ and so he was God. He was Dauids sonne, and so a man: but he was Dauids Lord as he was God. He di∣ed as he was a man: but he raised himselfe from death by

the power of his Godhead. At his birth he was laid in a cra••ch as a man: but a starre in the heauen shewes him to be God. At his death▪ though ••e suffered on the crosse as a man: yet he made a de••d of Parad••se, as he was God. No maruell therefore if the Apostle call it a great mysterie; for The Ancient ••f dai••s to be borne in time; for him, by whom all things were created, to become himselfe a creature; for him, whom the Heauens could not con∣taine, to bee contained in the wombe of a Virgin; for him, that was equall with God the Father, to take vp∣on him the forme of a seruant, to bee made like vnto men, and to bee found in the shape of man, yea, to bee tempted in like sort as we, yet without sinne. This mysterie it pleased God from the begi••ning of the world to keepe hid in himselfe. And as it was beyond the compasse of the diuels knowledge (though he knew much), for he would neuer haue endeuoured the fall of man, if he had vnder∣stood the redemption of mankind by Christ to a more happy estate: so it was not fully reuealed to the elect An∣gels, no, not to the chiefest of them, the Principalities and Powers, vntill his manifestation in the flesh, when they were made the first Preachers of it. And though it were in part reuealed to the Fathers in the old Testament, both by the word of promise to Adam presently after his fall, and after to Abraham, and to Dauid; as also by many types and shadowes; and lastly by Euangelicall prophe∣cies, that a Virgin should conceiue and beare a sonne, and they should call his name Emmanuel, that is, God with vs. Yet was this reuelation made but darkely, and they saw, and b••l••eued in Christ a farre off: so that we say with the Apostle to our comfort, At sund••ie times, and in diuers m••nners God spake in the old time to our Fathers by the Prophets; In these last daies he hath spoken vnto vs by his Son••e, &c. Hence it comes, that the diuell hath euer since laboured to stirre vp diuelish minded men to oppugne this maine article of our faith, so that all heresies are redu∣ced either to those that denie the truth of his Diuinitie or

of his Humanitie, or of the coniunction of both those Natures in one person, to be our onely true Mediatour. Some of these heretickes granted him to be God, but not before hee was borne of the Virgin Marie, who were confuted by that of the Euangelist. In the beginning was the Word, and that Word was with God, and that Word was God: and for confutation of them, was that clause added in the Nicen Creede; Bego••t••n of the Father before all worlds. Some affirmed him to bee the same person with God the Father, who were confuted by his owne speech; There is anoth••r that b••ar••th w••nes of me. Some thought him to be a kind of God, but not of the same substance with the Father: who are likewise confuted by himselfe, where he saith, I and my Father are one. Some acknow∣ledged the Father and him to bee of one substance, but yet that there was no equalitie betweene them, who were confuted by that of the Apostle; He ••hought it no robberie to be equall with God. These were the maine He∣resies touching his Godhead. Some againe denied him to be man, who are confuted by that of the Apostle; There is one Mediatour betweene God and man the Man Christ Iesus. Some thought and taught, that he had no true, but a phantasticall body, who are confuted by him∣selfe, saying; Behold my hands and my feete, handle me and see, for a spirit hath not flesh and bones, as ••e see I haue. Some held, that in respect of the manhood, he had no soule, but that the body was in animated by the God∣head, who are confuted, where he saith; My soule is hea∣uie, euen to the death: but his Diuinitie was not heauie, neither could it suffer. Lastly, some denie the coniuncti∣on of these two natures in one person, that he was not perfect God and perfect Man, who were condemned by such proprieties of speech and phrase in the Scripture, where that is spoken of his Godhead, that belonged to his Manhood, and that of his Manhood, which is proper to his Godhead, as, Feede the Church of God, which hee hath purchased with that his owne blood. There is blood

attributed vnto God, which hee had not, but as hee was man. So on the other side he saith; No man ascendeth vp to heauen, but he that hath descended from heauen, that Sonne of Man which is in heauen. Where that is ascri∣bed to the Sonne of Man, namely, to be in heauen, which was proper vnto him as he was God. This article therfore of our faith is the ground of Christian Religion, and af∣fordeth many comforts to all Christians: but especially to Sea-men, and those that vndertake long voiages amongst Heathens & Infidels; and I could wish none might be ad∣mitted to go, vntill they be well grounded therein, which would afford many heauenly meditations.

[ 1] For first, whereas these men resoluing to leaue their na∣tiue Countrie, and to trauell to the furthest parts of the World, doe expose themselues to more perils and dangers then other men; what sweeter meditation can they haue for the arming of themselues, euen against death it selfe, the last enemie, then to know, that they are in the right faith concerning their Sauiour and Redeemer, that what∣soeuer shall become of their bodies, they haue before prouided for their soules, and so are ready ••o liue or die in that faith?

[ 2] Secondly, when they see preparations made for them (by the Merchants and Aduenturers) of goodly tall ships, with all manner of fit prouisions; when they obserue the skill and art of their chiefe Leaders and Commanders, that haue been trained vp by long experience, not only to guide and gouerne those great Vessels, but themselues al∣so in their seuerall places; that they trust not in any of these secondarie meanes, but to Gods blessing vpon those meanes by and through Christ; for Except the Lord build the house, they labour in vain•• that build it: Except the Lord keep the Citie, the watchman watcheth but in vaine. It is Christ God and Man, by whom wee receiue all good.

[ 3] When they are in the greatest perils, to meditate, that Christ their Sauiour is God, and therefore can; and Man

and therefore will deliuer and free them, if it stand with his glory and with their good.

4 When they come to remote places, and find Infidels that haue not heard of Christ, to remember that they themselues are such by nature, and that they haue deser∣ued no better at Gods hand; nay, they haue deserued much worse, because they haue abused Gods blessings, yea, a his long suffering and patience that should lead them ••o repentance. And therefore to consider, of the great loue of God toward them, that passing by so great and huge nations, and leauing them in incredulitie, hath afforded them the meanes of saluation.

5 To meditate, that the best way to make a good voi∣age indeede, is to labour by all meanes possible, to reduce those Infidels, or any of them, to the profession of the same faith in Christ: there being both b a commande∣ment from Christ to doe it, and c great promises to them that obey that commandement.

6 That aboue al they take heed, that leauing Christen∣dome, they forsake not this faith in Christ, they proue not Apostataes, they make not d shipwracke of faith▪ and of a good conscience: for such e falling away is the high way to the sinne vnpardonable against the holy Ghost. And thus much of the generall doctrine, we come now to the par∣ticulars of the historie, wherein first ••as obserued, a Sea∣voyage by Christ and his Disciples. First, of him, He en∣tred into a ship. Where it may be demanded, why Christ would passe the sea, when he might haue staid on land? For the Philosopher said, that a shipman had but foure inches (the thicknes of the board•• of his ship) betwixt him and death. And it was one o•• ••••e 3 things that Cato in his old age repented him of, that he had trauelled by sea, when he might haue gone by land. It was the charge that Antigonus gaue to his sonnes (hauing escaped a dange∣rous tempest at sea) that they should neither aduenture vpon any such danger againe themselues, nor forget to aduise their posteritie after them, to take heede (by their

example) of that which was like to haue cost them so deare. It was the speech of one of the seuen wise men of Greece, that Sailers at sea were neither to bee reckoned for liue men, nor for dead, but betweene both. And in Diuinitie it may seeme (or at least the diuell will suggest it) that to aduenture to trauell by sea, is a kind of temp∣ting of God. And indeede without a lawfull calling, and vsing the meanes which God hath appointed to preserue vs, it is as vnlawfull for to trauell by sea, as it is for a man in the time of the plague, wilfully to run into an infected house, or to thrust himselfe into any vnnecessary danger. For answere therefore to the former obiection, why Christ would enter into a ship, if hee would needes goe ouer the sea, who could by his word haue diuided the sea into two parts, that hee and his might goe ouer as vpon drie land, f as he did the Read sea for his peoples sake, by the minis••••ry of Moses; or could haue walked, as he did g anothe•• ••••me vpon the water, as vpon firme ground, yet he rather taketh the ordinary course to enter into a ship and saile ouer, for these reasons.

1 He hauing after his long Sermon on the Mount, in the three former Chapters, done diuers great miracles in this Chapter vpon the land, as the clensing of a Leper; the curing of the Centurions seruant; the healing of Peters wiues mother; the ••••sting forth of diuels out of many that were possessed with them, doth now (that hee may shew himselfe h not only the God of the Mountaines▪ but of the vallies; not only the G••d of the Land, but of the Sea) enter into a ship, that thereby he might shew his authority and power on the winds and seas in this miracle.

2 Hauing done the fo••••er miracles in his Apostles sight only, he thought now to doe a miracle vpon themselues, whereof being partakers, they might be more sensible.

3 i He was faine by ••his meanes to auoide the presse of the mult••tude that followed ••im; and therefore vpon such occasions sometime he withdrew himselfe int•• a Moun∣taine, and sometime to the Desert, and sometime to a ship

at sea, as his places of refuge.

4 But principally (as I take it) he entred into a ship, and sailed in it, that by his example he might both giue warrant to those that haue a lawfull calling, to aduenture th••mselues and their liues at sea, depending vpon Gods protection; as also to shew the necessitie that his Apostles should be tied vnto, to take that course afterward, when they receiued commission to k goe preach the Gospell to all Na••ions; which they could not doe (especially to Island∣ers) but by passing of the sea.

Here then we obserue the honour of the Art of Naui∣gation, and of the professors and practisers thereof, gra∣ced (in this place) by the presence and practice of our Sa∣uiour Christ, and this miracle wrought by him at sea; for as we account it none of the least dignities of that hono∣rable estate of Matrimonie, l that Christ adorned and beautified a Marriage with his presence, and first miracle that hee wrought, at Cana in Galile: so must we think it a great honour to Nauigation and Nauigators, that Christ himselfe vouchsafed to enter into a ship, and there∣in to worke a greate•• miracle: and certainely the honours of Nauigators by sea are very great.

For ••irst, howsoeuer they trade and spend the best part [ 1] of their liues in another ••lement, then the ordinary course of other men doe; yet is that element of water, nothing inferiour, but rather more excellent then the earth, the lowest and basest of all the rest: and in the opinion of a m great Philosopher, this is the Element of Elements, or the first matter whereof al b••dies were made; whose opi∣nion in the iudgement of n one of the best Diuines of our age, is most agreeable to the truth deliuered by Moses; o That the Spirit of God moued vpon the waters: where the word (mou••d) being a metaphor, ta••en from birds sitting vpon egges to hatch their young, doth shew, that God p out o•• those waters, as out of the first matter▪ did produce all bodies as well celestiall as terrestiall: for the word heauens in originall, being a compound, doth sig∣nifie

nothing else, butq(there water) answerable to that which followeth in the historie of the Creation, of the waters beneath and aboue the firmament: vnto which if we shall adde for the dignitie of this element, r That the earth was specially cursed for the sinne of man: s That in the generall destruction of all liuing creatures in the de∣luge, the fishes, the inhabitants of this element, escaped: t That our Sauiour Christ did chuse fishermen, for his principall Apostles: That he ordained this element, as the matter of the Sacrament of baptisme: and that u by his owne vndertaking this Sacrament in ••his element: Hee sanctified the Flood Iordan, and all other waters to the mysticall washing away of sinne. All these doe shew the dignitie of this element aboue the earth.

[ 2] Secondly, whereas the difference of excellencie in Trades, doth best appeare in their dependance vpon Gods prouidence; insomuch as the greatest argument of the Fathers against Vsury, is that the Vsurer will not relie or depend vpon Gods blessing and prouidence, but vpon such security as their wits can find out, of Bonds, Statutes, Morgages and Pawnes: This is the second honour of Nauigators and Merchants: that of all other men, they most rest and trust vpon Gods blessing and protection. In which respect if we will call to mind, the blessings that God hath bestowed, especially vpon this our Nation, in this last age of the world, more then euer since the begin∣ning of the world, for the perfecting of the Art of Naui∣gation, and for the discouery of new Nations (which may in comparison be called ne•• worlds): so that those cold parts of the world, towards the Poles and hot Zone, vn∣der and neere the Line, which by ancients were thought to be inhabitable, are now as familiarly gone vnto, as from Douer to Calice; we cannot but admire Gods mer∣cie and goodnesse, to reserue this honour to this last and worst age of the world, that we may at last learne to crie out with the Prophet;x What shall I render vnto the Lord for all his benefits which he hath giuen me?

Thirdly, whereas amongst men the degrees of honour [ 3] consist in the difficulty and hardnesse of the atchiuement, so that the greatest honour is the hardest to be obtained, & is best esteemed by hardnesse in getting it: this is the third honour of Nauigators, especially in great and long voyages, that they purchase their honour the hardest of any other, they indure and ouercome more apparant dif∣ficulties and dangers, then any other men in the world, and therefore their honour so deare bought to be highly preferred,

Fourthly, whereas in all professions, they are most ho∣nourable [ 4] which bring most knowledge and vnderstan∣ding, (because reason, and the true vse of it is held the specificall difference betwixt men and beasts.) And a∣mong all humane learning the Mathematicall sciences haue had the precedence, both for certainty, because they are grounded on demonstration, and also because they acquaint vs with all the courses, motions, & proportions of the celestiall and elementarie bodies. This is the fourth honour of Nauigators, that they haue the most and best vse of all Mathematicall discipline: Arithmeticke, Geo∣metry, Astronomie; and as it is set downe as a commen∣dation of Moses,y that he was learned in all the wisedome of the Egyptians, and therefore powerfull in words, and in deeds: and this wisedome of the Egyptians was in the Mathematicall sciences, especially in Astronomie, where∣by they obserued, not only the distinction of the Planets from the fixed starres, but their site or place, their magni∣tudes, their coniunctions and oppositions, and their influ∣ences and forces vpon bodies beneath the Moone; the in∣gendring of all meteors, the cause of the ebbing, & flow∣ing, and saltnesse of the sea, and such like: so this cannot but adde to the honour of Nauigators, that they not only examine the truth of former obseruations, but doe daily encrease knowledge in the world, concerning these most excellent speculations.

Fifthly, antiquitie hath euer been held a true badge of [ 5]

honour, especially in those artes and professions which were first found out by men famous & renouned in their times. And this is the fifth honour of Nauigators: for howsoeuer prophane historians in their histories, doe ascribe both the inuention of shipping, and the art of Nauigation, to one of themselues, one Atlas, a Moore, (whom for his skill in Astronomie, the Poets faine to beare vp the heauens with his shoulders) as if he were the first inuentor, and in part a perfecter of this excellent Art; yet we Christians, (as we reade in the Scripture) do hold, that the first vse of shipping, and the Art of Nauigation, came both immediately from God himselfe; and were re∣uealed to Noah in forme of an Arke, which hee was not only z commanded to make, but had particular directions, both for the matter whereof, and ••he forme or manner, the length, the breadth, the heighth, the cabbins, the window, and the seuerall decks, Seeing therefore Nauigation hath so honourable an author, of such antiquitie, it may not be despised, but highly esteemed.

[ 6] Sixthly, true religion is the best marke of true honour, as may appeare in that a noble title, giuen by the holy Ghost to the faithfull of Berea. And wee see that God himselfe hath passed his promise, b Those that honour me I will honour. This then is the sixth part of the honour of Nauigators, that they haue the best meanes to bee truly religious and sincere Christians, without hypocrisie: For howsoeuer it is true, that the ordinary meanes to beget faith, is c the word preached ordinarily: which many of these Nauigators doe want; yet (God be thanked) there is care had in those Fleets, that are sent into the East In∣dies, for the furnishing of them with honest Ministers to supply that want, so farre as conueniently may be. And as I am perswaded, that Gods blessings haue been the more multiplied vpon the Merchants aduenturers, for their Christian and religious care in this point: So I hope that the sense and feeling of those blessings from God, will cause them, not only to continue still, but to encrease dai∣ly

in that holy care. But howsoeuer, the thing, I aime to shew, is, that the men that are sent to those parts, especi∣ally the Commanders, being men of wit and vnderstan∣ding, and hauing such helpes and meanes as I know they haue, not onely of the Bible, which is the chiefe and prin∣cipall, but of the best bookes that are now written in our owne language, to helpe daily to encrease their know∣ledge; as they cannot in perusing the great booke of na∣ture (the fabrick of the world) by God, but breake out into that holy admiration with the kingly Prophet: d O Lord, how manifold are thy workes, in wisedome hast thou made them all, the earth is full of thy riches! So is the sea great and wide, therein are things creeping innumerable both small beasts and great. There go the ships, yea that great Le••iathan, whom thou hast made to play therein: All th••se waite vpon thee, that thou m••y••st giue them food•• in due season. And liuing in that element, e from whence all riuers come and returne into it againe, and yet cannot fill it, how can they but meditate of him? f Tha•• gaue his decree to the sea, that the waters should not passe his com∣mande ment, when hee appointed the foundations of the earth. g That shut vp the sea w••th doores, when it issued and came forth as out of the wombe! That made the clouds as a couering thereof, and darknesse as the swadling bands thereof: That stablished his commandement vpon it, and set barres and doores: And said, Hitherto shalt thou come▪ but no further, and here shall it stay thy proud waues. And if these considerations worke not vpon their hearts, God speakes by the Prophet Ieremy, h Feare ye not mee (saith the Lord) or will ye not bee ••fraid at my presence, which haue placed the sands for the bounds of the sea by the per∣pe••uall decree, that it cannot passe it; and though the waues ••hereof rage, yet can they not preuaile; tho••gh they roare, they cannot passe ouer it. And yet besides all these medita∣tions, the Prophet D••uid telleth vs, that, i They that goe downe to the sea in ships, an•• o••cupie by the great waters; they see the workes of the Lord, and his wonders in the

deepe: For he commandeth and raiseth the stormie wind, and it lifteth vp the waues thereof. They mount vp to the heauen, and d••scend to the deep, so that their soule mel••eth for trouble: They are tossed too and fro, and stagger like a drunken man and all their cunning is gone, &c. This teach∣eth vs, that Nauigators cannot but see and acknowledge more then other men, the omnipotencie, the infinitenesse, the iustice, the goodnesse, and mercy of God, both in the variety of creatures, exceeding them vpon earth, and in the variety of administration of all things, himselfe remai∣ning vnchangeable; and how can these men then in re••∣ding good bookes (wherof they haue plentie) but apply them to their hearts, and so liue, as they should euer bee prepared to die?

[ 7] Seuenthly, it is a great honour to men, to supply the ne∣cessities, and to bring profit and renoune to the state and Common wealth wherein they liue. And this is the se∣uenth honour due to Nauigators, especially amongst vs that are seated in an Iland, and separated round about by the ocean sea, from the continent or firme land; that with∣out the vse of Nauigation should bee depriued from all commerce and trade with other Nations: whereas now, by the vse thereof, our land is not onely as fa∣mous as any other, to the remotest parts of the world; but those merchandizes wherewith wee abound, and which wee can well spare, are exported for the benefit of other countreyes: and those things which we want, and without which wee could not conueni••ntly liue, are returned: as corne (in time of dearth) wine, oyle, spices, drugs, siluer, gold, precious stones; and that which must not be forgotten, fish, to the reliefe of many poore, as we daily see with our eyes.

[ 8] But lastly and aboue all, the honour of Nauigation and Nauigators appeares in this, that Christ our Sauiour liuing vpon the earth, though he were borne at Bethle∣hem in Iurie, yet had his whole education at Nazareth, a towne of Galile, not far from the sea; and when hee be∣gan

to shew himselfe to the world, hee k for sooke Naza∣reth, and went and dwelt at Capernaum, which is neere the sea, in the borders of Zabulon and Nepthalim▪ and not onely tooke pleasure to l walk by the sea of Galile, and from thence to call Apostles, while they were casting their nets into the sea to catch fish▪ and promising to make them fishers of me: but likewise made choice of a ship, somtime as a pulpit, out of which he mightm best instruct and reach the people: & here as a passenger, & as a place to rest & sleep in▪ and therein to wo••ke that great miracle that followeth in this story. The vse whereof vnto all Nauigators is, that this honour done vnto that profession then, doth not cease now: but as he was then, bodily and visibly present in this ship; so he is, as hee is God, present in euery ship, in what place of the world soeuer it bee; and with his children, as a speciall protector in their societies, as∣sembled in his feare and name, according to his promise, n Wheresoeuer two or three are gathered together in my name, there am I in the middest of thē: or as he promised to his Apostles when hee sent them to preach to all nati∣ons: o Behold, I am with you alway to the end of the world. To teach Nauigators when they enter into their ships, to take Christ along with them, and to be sure to keepe him, not onely in their ships, but in their harts, without whom they can make no good voyage: for if they think to leaue him behind them, or to fly from him: shall not God finde them out? as he did Ionah. p If I take the wings of the mor∣ning, and dwell in the vttermost parts of the sea: euen thi∣ther shall thine hand leade me, and thy right hand hold me. And thus much of the first point: Christ entred into a ship.

The second followeth, to wit, his company in this [ 2] voyage: His Disciples followed him. For the Scripture is wont to describe his Disciples by that terme of being his Followers, as of Simon Peter, and Andrew his brother, that he said vnto them, q Follow me, and I will make you fi∣shers of men. And they straight way leauing their nets,

followed him. And of Iames and Iohn the sonnes of Zebe∣dee, that were mending their nets, that he called them. And they without tarying, leauing the ship, and their father, fol∣lowed him. So of Matthew, r si••ting at the custome, hee said vnto him, follow me. And he arose and followed him. It is Christs owne rule to his Disciples; s If any man will follow me▪ let him forsake himselfe, and take vp his crosse, and follow me. And it is Peters profession of himselfe and his fellowes: t Behold wee haue f••rsaken all and followed thee. And it is our Sauiours censure, u Whosoeuer beareth not his crosse and commeth after me, cannot bee my Disci∣ple. So that it is no maru••ll, if hee entring into a ship his Disciples followed him. For whom should the souldiour follow, but his Captaine? whom should the seruant fol∣low, but his master? whom should the disciple follow, but his teacher?

This example of the Disciples here, and their obedi∣ence in following their Lord, doth teach vs, that x God is the God of order, and hath made degrees and differences amongst men; some to rule and gouerne, some to serue and obey, as well in the Church, as in the Common∣wealth; as well in warre as in peace; as well at sea, as at the land; as wel in priuat houses, as in al publike states; yea e∣uen in euery particular body: y If all should bee head, or any one member, it must needs become a monster. It was therefore a rebellious conceit and speech of Corah, Da∣than, and Abiram, against Moses and Aaron: z Ye take too much vpon you, seeing all the congregation is holy eue∣ry one of them, and the Lord is among them: Wherefore then lift ye your selues aboue the congregation of the Lord? And we see the fearfull iudgement of God against them, That the ground claue asu••der that was vnder them: And the earth opened her mouth and swallow••d them vp, with their families; and all the men that were with Corah, and all their goods: So they, and all that they had went downe aliue into the pit, and the earth couered them, so they pe∣rished from among the congregation. It was the first ten∣tation,

whereby the arch-enemie of mankind, the diuell, set vpon our great grand-mother Eue, and by it brought sin into the world, to draw her from her subiection to her creator, by insinuating vnto her, that God had no good meaning toward her and her husband, in a abridging them of their free liberty to eate of all the trees of the gar∣den, telling her, b that by eating she should be like to God. So doth he still suggest vnto inferiours, the hard dealing of their superiours, that by procuring them to take some course for further liberty, he may bring them to disobe∣dience, which breeds disorder, and is the high way to vt∣ter confusion. For as the fowlers lay not meate in the shrapes for birds; nor fishers so carefully bait their hooks, to feed those fowles or fishes fatter, but to catch and make prey of them: so the diuell vnder these pretenses and faire shewes, doth aime to bring men to disobedience and de∣struction.

Here therefore in this example, of Christs Disciples following their Master into the ship, all inferiours are taught a lesson of obedience vnto their superiours, that as the Centurion in this Chapter before, saith of himselfe, c that he had souldiers vnder him; And he saith to one goe, and he goeth, and to another come, and he commeth, and to his seruant doe this, and he doth it. So all that are vnder authority, should acknowledge subiection, and bee dire∣cted by their superiours.

But specially it is a fit meditation for Sea-men, (for whose sake principally I haue written this discourse) who in their ships and Fleets, are a body and a kind of Com∣mon-wealth seuered from other men; consisting of di∣uers orders and degrees, of which, some are to command and gouerne, and others (according to their seuerall pla∣ces) to obey and take direction: Amongst whom there cannot come a greater plague, then mutinie and rebelli∣on in the inferiour sort, which hath been the ouerthrow of many voyages and discoueries; and cannot bee other∣wise without carefull and speedy preuention.

As it is fit therefore that the Commanders in long voy∣ages should haue large Commissions, to represse disor∣ders in this kind: so it is necessary for the common sort of sailors to be conscionably instructed in their duties of o∣bedience, which they see practised and performed by the Apostles and Disciples of our Sauiour Christ in this place, toward their Lord and Master.

[ 2] But yet secondly, the Apostles rule of obedience being this, d Follow me, as I follow Chris••. And the bounds of o∣bedience (as they are obserued by Diuines out of the fifth Commandement, Honour thy father and thy mother) be∣ing comprised in these two:

1. First, that though the superiour bee neuer so wic∣ked, yet his lawfull commands are to be obeyed.

2. Secondly, that though he seeme neuer so good, yet if he command others to doe that which is wicked, hee is not to bee obeyed. In this respect let vs learne with the Apostles, in all things to follow Christ as our chiefe Lord and Commander; and so farre as any of our superiours shall command nothing contrary vnto Christ, wee are bound to obey them; but if they command any wicked or vnlawfull thing, our answere is with the Apostles, e Whether it be right in the sight of God, ••o obey you rather then God, iudge ye? For our obedience f to all manner or∣dinance of man, is for the Lords sake. And as g children are bound to obey their parents but in the Lord: So h our obe∣dience to principalities and powers, consists in this, to bee ready to euery good wo••ke. And yet it is expedient that we be not our owne iudges, and censurers of our superiours commands, carping at euery light and slight thing; but rather obey, if it bee in our power, though the thing bee doubtfull: as Ioab, i though hee saw no reason to number the people, yet obeyed Dauid commanding. For sometimes to an vniust commandement, there may bee iust obedi∣ence. As it was more then k Caesar could require of Christ, being free, to pay tribute; yet rather then he would breake quietnesse, he gaue it. So wee must part with our owne

goods to our superiours, rather then breake quietnes, ac∣cording to Saint Augustines rule, vt illum reum facit ini∣quitas imperandi, me innoce••tem facit ordo parendi: that is, As he makes himselfe guiltie by vniust commanding, so I preserue my innocency by orderly obeying. And thus much of the first generall head of the history of Christ his voyage to sea in a ship, and his Disciples following him.

The second followeth, which is the danger of the voy∣age, [ 2] appearing in two things.

1. First, the arising of a tempest in the Sea, so that the ship was couered with waues.

2. Secondly, that Christ was asleepe: both which put together, gaue occasion to the Disciples both to bee in great feare, and to awake and call vpon their Master. Of both these it is the common receiued opinion of diuines, that they were extraordinarie, the tempest being either then raised by our Sauiour Christ, and by the power of his Godhead; or at the least foreknowne and foreseene of him, and his voyage purposely vndertaken at that time, to shew his power and command ouer it. And his sleepe being voluntary and of purpose, thereby bringing his dis∣ciples into further danger, and so not only making triall of their faith, but arming them against future perils.

First, for the tempest and the danger of it. It is first [ 1] set downe with a note of admiration, or at least of atten∣tion set before [Behold]. Secondly, the nature of it is com∣prised in the name here giuen it [A tempest]. Thirdly, the measure of it [great]. Fourthly, the place of it [In the sea]. Fifthly, the effect it wrought [the ship was couered with waues].

First, Behold and wonder: for is it possible, the wind [ 1] and tempestuous storme should be so audacious, as to di∣sturbe either the sea, or the ship, in which the Lord both of heauen and earth was carried? The Psalmist telleth vs: l That vpon the vngodly God shall raine snares, fire, and brimstone, and stormy tempest, this is th•• portion of their

cup: but for the Sonne of God, no sooner to be put forth to sea, but to bee seazed thus on by wind and weather, cannot but worke amazement to all that consider it. Be∣hold.

2 Againe, Behold and attend diligently: Here is a mat∣ter worth your consideration; for Diuines obserue of these two wor••s (ecce) and (absit), Behold, and God for∣bid; that wheresoeuer they bee found in the Scripture, they are as Land-markes to sea-men; as some Steeple, or Beacon, or high tree, by which Saylers doe shape their course, to arriue safely in their hauen, and escape rocks and sands. Wheresoeuer we find this word (behold), there is safe sayling without danger; there is some comfortable doctrine, to direct vs to our hauen Heauen, as m Behold, a virgin shall conceiue a child; and, n Behold the Lambe of God, &c. But where we find the other word (God for∣bid), there take heede, and feare danger; there is some rocke, or sand, or shelfe, to cast thee, and thy goods, and thy ship away. As, o What though some did not beleeue? shall their vnbeleefe make the faith of God without effect? God forbid. And againe: p Shall wee continue in sinne that grace may abound? God forbid: and wheresoeuer we find this word vsed, it is to crosse some position of wicked men, and giue vs warning to take heede of that. Heere then the other word (behold) doth stirre and moue vs to attention, promising not onely some strange and won∣derfull matter, wherewith the heart of man is naturally affected: but also some such excellent thing, as euery one should desire to see and heare; from whence these two meditations doe arise.

1 First, to consider the hardnes of mans heart, which neither Gods promises, nor threatnings, neither his bles∣sings, nor his iudgements can worke vpon; but had neede of him continually to call vpon vs, and stirre vs vp.

2 Secondly, the mercy and goodnes of God, who not onely doth great things for the good of his children, but vseth all meanes, to rouse them vp to the due considerati∣on

of what he hath done for them, that he may iustly ex¦postulate; q What could I h••ue done any more to my Vine∣yard, th••t I haue not done vnto it? And thus much of the note of admiration and attention (••ehold).

Secondly, the nature of the danger is set downe in the next word, A tempest. Now a tempest is a violent and fu∣rious wind bringing, or at least ••••reatning danger and hurt wheresoeuer it commeth. And concerning the na∣ture of the winde. If (with B••za and most of the Greeke Fathers), we interpret that speech of our Sauiour Christ to Nicodemus: r The wind bloweth where it listeth, and thou hearest the sound thereof, but canst not tell whence it cōmeth, or whither it goeth. It may seeme that it is a secret which God hath reserued to himself, and not reuealed vn∣to men, what and whence the winds are. But as learned Zanch••us hath well obserued that speech of our Sauiour, (which the whole current of the Latin Fathers do not ex∣pound of the wind, but of the Spirit of God) if it be to be vnderstood of wind, is onely meant of a concealement of the nature of it, from the vulgar sort and ordinary men: for the Philosophers by the light of nature, haue found out, that the winds bee Meteors of the aire, the matter whereof are drie exhalations, drawne out of the earth by the force of the Sunne; which exhalations, when they come into the middle Region of the aire, and are not on∣ly cooled, but beaten back by those thicke clouds which they there meete withall, doe not only trouble the aire, but are caused to disperse and scatter themselues; and be∣ing hindred by those thicke cloudes from ascending higher, and kept by continuall ascending of more exhala∣tions from descending downeward; according to the thicknesse of the cloudes with which they meete, they are driuen with some violence from one part of the aire vnto another, as from East to the West, and from the North vnto the South; euen as the raine that falleth vpon the earth, when it can neither descend lower, nor yet as∣cend vp againe, is forced to seeke a passage, and leaues not

till it cau••e a violent streame or flood. It is true that a re∣uerend Prelate of our Church hath obserued, concerning the originall of the winds, that neither with the Painims it must be ascribed to Aeolu••, whom they made the god of the windes; nor with ignorant men to chance and for∣tune, which is nothing but the opinion of fooles, that looke not to the true causes of things; nor to Witches and Coniurers, and their compacts with the Diuell: it is God onely that is the true efficient cause both of windes, and of all other Meteors; as the Prophet saith, s He bringeth vp the cloudes from the en••s of the earth, and maketh the lightnings with the raine. He draweth forth the wind out of his treasures: but he doth ordinarily doe all these by secondary meanes, so that the generation of the cloudes, and of the lightnings, and of the winds, may be found out by them that search into them.

And hitherto we haue discoursed of the naturall cau∣ses of all windes, which if they be temperate, doe t coole and refresh the earth, and the creatures therein, and are things which the Sea-men desire, and without whose helpe their ship can make no way, so that a fresh gale whereby they may sayle before the winde, is that which giues them the best content: but here this winde, is cal∣led u a tempest, that is, a violent and furious winde, such an one (as the word in the originall here signifieth) as if it get into the hollow parts of the earth, wil make way be∣fore it,x and shake the very foundations of the earth, and make an earthquake, it will shake, yea, and rent the rockes asunder; and therefore for the measure of it, it is here cal∣led [ 3] (which was the third consideration in this point of their danger) A great tempest; such as whereby the Pro∣phets describe the fiercenesse of Gods wrath against sin∣ners; y As the fire burneth the forrest, and as the flame set∣teth the Mountaines on fire: So persecute them with thy tempest, and make them afraid with thy storm••. And a∣gaine, z Our God shall co••e, and shall not keepe silence, a fire shall de••oure before him, and a mighty tempest shall be mo∣ued

round about him. So that we may say, a The Lord hath his wa•• in the whirlewind, and in the storme. This made the Wise man in that sort to denounce the iudgements of God against t••e wicked: a Destruction shall come vpon them like a ••••••rl••wind. And it caused the Prophet Da∣uid to wish, b O ••hat I had the wings of a Doue, then would I flie away a••d re••t. Behold, I would take my flight far off, and lodge in the wildernesse, He would make haste for my deliuerance, from the stormy wind and tempest. By these phrases of the Scripture, wee may gather the nature and condition of this great tempest.

To which if we adde that which is here set downe in the fourth place, that it was in the sea, which is (as a reue∣rent [ 4] B••••hop hath obserued) a champian and plaine chan∣nell, an open ••l••••••e▪ where there was neither hill, nor for∣rest, nor a••y other impediment, to breake the force of it; this mu•••• ne••des increase the greatnesse.

But we nee••e ••ot seek for amplifications, when in the fifth place the effect of the storme is set downe in the [ 5] Text, tha•• th•• sh••p was couere•• w••th wau••••; that is that it was so neere sinking, that withou•• Christs ••resen•• helpe, the Disciples themselues, that had been brought vp at sea (at least some of them) saw no other way of escape. And seeing (as was said befo••e) the fiercenesse of Gods wrath against sinners, is vs••••••ly in the Scripture set down in the termes of such tempests, no mar••ell if I••nah flying from the presence of God, and from the execution of the duties of his calling, were thus encountred: but that Christ himselfe c going about his Fathers business••, and to whom d it was meat and drink to do his will that sent him, and to finish his worke: and for his Disciples, e that left all to follow him▪ that they should be brought to such extre∣mitie of danger, may seeme strange.

For the first meditation therfore arising vnto sea-men [ 1] from hence. As ••he woman of Samaria said vnto Christ, f Art thou gr••ater then our Father Iacob? So say I, Art thou greater or better then our Sauiour Christ and his

Disciples? we see what estate and condition he and they were subiect vnto, let vs prepare our selues for the like.

[ 2] Secondly, seeing the Apostle telleth vs, g That it b••ho∣••••d h•••• in ••l ••hings to b•• ma••e l••ke vnt•• his breth••en, that h•• might be m••rciful, and a faithful High-Priest in things concer••i••g God that he might m••ke rec••n••••liation for ••he sinn••s of the ••e••ple: For in that he suffer••d, and was temp∣ted, he is able to su••cour them that are ••empted. This is an excellent meditation for sea-men, in their greatest dan∣gers by stormes or tempests, or any other meanes, not on∣ly to consider, that Christ himselfe did vndergoe the like dangers in the daies of his flesh: but the reason why hee did so vndertake them, to wit, that he hauing had experi∣ence of them in himselfe, might be the more mercifull to vs, and the readier to make intercession for vs, and as he is God, to helpe and deliuer vs. And this meditation, will breede Christian fortitude and patience, as the Apostle saith, h There hath no tentation taken you, but such as ap∣pertaine to man, and God is faithfull, wh••ch will not suffer you to be tempted aboue that you be able: but will euen giue the issue with the tentation, that y••e may bee able to beare it.

The third meditation, is the extremitie of danger that [ 3] God doth suffer his children to fal into, that they may see and acknowledge themselues past all worldly helpe, be∣fore he free them. The Patriarch Iacob, though i God lo∣ued him before he was borne: yet we see to what straights he is driuen, before he could enioy the blessing promised. His brother k Esau threatens to kill him. He is in Ishmaels case, l ca••t forth of his fathers house. For his mother that loued him dearely, m is faine to send him away priuately▪ while his wicked brother stayes at home to hunt at his pleasure. Neither goes he (as his grandfather n Abra∣hams m••n went ••o seeke his father a wife) wi••h h••s Cam∣mels, and his furnitur••: but he is faine to o goe alone ouer Iordan with his staffe in his hand, and to take vp his ••••d∣ging

in the op••n field, and make a stone his pillow, before he had that co••fortable vision of the Angels, a••d God s••e••king to him. And yet all this comfort may seeme to be but a dreame: for after this he is faine to endure paine∣full seruice in his churlish Vncle L••ba••s house, the space of twentie yeeres, who as he deceiued him of his daugh∣ter (whom hee had promised him after seuen yeeres ser∣uice) so Iacob doth tell him to his face; p I was in the day consumed w••th heate, and with frost in the night, and my sleepe departed from mine eies. Thus hau•• I been twent•••• yeeres in thine house, and serued thee fourteene ye••res for thy two daughters, and sixe yeeres for thy sheepe, and thou h••st changed my wages ••en times. And yet for all this good seruice, he was f••ine to steale away from h••m by Gods command••ment, and was purs••ed by him, wi••h purpose to haue done him hurt▪ if God himself had not preuen••ed him. Neither did this holy Patriarchs troubles thus end, for q he was after en••ountred by an Angell. And after that r by his brother Esau with foure hundred men. Then was he troubled with the s murther of the Sichemites by his two so••nes: and after that t with the death of his beloue•• wi••e Rach••l in childbed. And yet more with the losse of u Ioseph his eldest sonne by her. And lastly, with x enduring two yeeres of famine. No maruell therefore if he stiled his whole life, y the dayes of his pilgrimage. And his good sonne Ioseph sped little better, who was z enuied by his brethren, threatned to bee killed: cast into a pit, drawne forth and sold as a sl••••e to the Ishmaelites, carried by them into Egypt, and sold to Putaphar: a falsely accused by the harlot his Mistresse, vnius••ly cast into prison: b whose feet they h••ld in ••h•• s••ockes and he was la••d in irons. And last∣ly the fauour he did to the Kings Butler, which was cast in prison, to him, c though he earnestly entreated to be re∣mem••red, was quite forgotten. This then is the state and condition of Gods dearest children, and not to instance in any more particulars, we may obserue it to be his dealing commonly with his Church: for thus hee dea••t with his

people the children of Israel, when (by his mighty power and out-stretched arme) hee had made the Egyptians weary of them by those ten seuerall plagues inflicted vp∣on them by the ministery of Moses▪ insomuch that d they forced them to goe away in hast, saying▪ we dye all. And so deliuered them from that slauery and bondage which they had endured foure hundred and thirty yeeres; yet let vs consider to what straights they are brought: e They had the Red se•• before them, the mountaines on each side, and Phara••h with a great Host of Horses and Chariots p••rsuing them. So that the p••ople are in despaire of any escape, and therefore say to Moses: Hast thou bro••ght vs to die in the wildernesse, because there were no graues in Egypt? Wherefore hast thou serued vs thus, to carry vs out of Egypt? Did we not tell thee this thing in Egypt, say∣ing: Let vs be in rest, that we may serue the Egyptians, for it had been bet••er f••r vs to serue the Egyptians▪ then that we should d••e in the wildernesse: Then, and not till then, was it time for God to shew himselfe; and therefore Mo∣ses doth then answere for God: Feare ye not, stand still and behold the saluation of the Lord, which he will shew to you this day; for the Egyptians, whom ye haue seene this day, ye shall neuer see againe. The Lord shall fight for you, therefore hold you your peace. And presently hee diuided the sea, so that the Israelites went through the midst of it vpon the dry ground, and the waters were a wall vnto them on the ri••ht hand, and on the left: but Pharaoh, and all his host were d••owned in pursuing and following them. I haue been the longer in this meditation, because it is of most vse for Sea-men, that finding it ordinary with God, to haue dealt thus with his best Saints, f they m••y neuer faint (be the danger neuer so great) but wait and expect Gods leasure for deliuery. For God as hee knoweth the best time: so he is the best obseruer of time; and though the ship be couered with waues: yet g cast not away your con∣fidence. Say with holy I••b: h Though he ••ill me, I will trust in him: & resolue with the 3. children: i B••hold our

God whō we serue is able to d••li••er vs, & when he please, he will. I would here end this first point, of the danger in respect of the tempest, but that, (by consideration of that which we find in the other Euangelists, reporting this hi∣story) we finde in Saint Marke, that k there wer•• with him other little ships: and yet wee finde not that those ships, or any of them were in the like danger; for this ship was couered with waues, and both Saint Marke, and S. Luke say, that it was filled with wat••r:l and they both vse a word for the tempest, which (in the Originall) signifieth m A whirle-wind, which is a violent and strong wind, descen∣ding downe right, and turning and winding round about; so that when such a wind shall light vpon such a ship at sea, it carryeth it insta••tly round about, and wheeles it vnderneath the water. So that this word imports, that though the whole sea were troubled, and so the other ships not free from danger: yet this tempestuous whirle-wind did specially aime at this bottome, in which our Sa∣uiour and his Disciples were. And whether this tempest was raised by Christ himselfe as he was God; or whether Satan, whom the Apostle calleth n The prince that ruleth in the aire, was permitted to raise it, as hee o was to raise such another tempest, whereby hee smote the foure corners of the house, wherein Iobs children were eating and drink∣ing▪ and killed them. It is certaine that the end, for which Christ thus suffered this tempest thus directly to seaze vp∣on his ship, was, not onely for the triall of their faith, (which was yet but weake), but also for the confirmation and strengthening thereof, by that great miracle which he then wrought: To teach all men at sea and land, to de∣pend vpon Gods prouidence in their greatest dangers, knowing that p a sparrow c••n••ot fall ••o the ground▪ nor an haire from their he••ds without him; and therefore sub∣mitting their wils to his will in their most extremities, to say with El••, q It is t••e Lord le•• him do what ••••eme••h him good. And thus much for the first point, of the danger.

2. We come now to the second point, But he was a∣sl••ep••.

When Christ told his Disciples concerning Laza∣rus, r Our friend Laz••rus sleepeth, b••t I goe to w••••e h••m. Th••y answere▪ Lord if he sleepe he shall be s••f••. But Christ spake there of his death, by the name of sleepe. And heere (in as great danger of death, as flesh and blood can ima∣gine) the Disciples plainly se••, that their m••sters sleeping, is the greatest cause of their danger; for as Mar••••a saith of her brother, Lord if thou ••a••st b••en here▪ my bro••her had not bin d••ad: so might the Disciples haue said, Lord, if ••hou hadst not slept, wee might haue preuented all this danger. Strange it is therefore that ou•• Sauiour should be so sound asleepe, when his Disciples were so watchfull. It was not so with him in ano••her da••ger, when indeede he was to die, when withdrawing himselfe from the rest, and making choyce of his ••hree pillars of the Apostles, u Peter, Iames, and Iohn▪ to wa••••h with him ••he ••ight be∣fore his passion: as he could not, or would not sle••pe him∣selfe, so he could not keepe them awake, ••ho••gh hee warned and charged them againe and againe; though he t••l•• them of the danger of that right, that x ••he shepheard should b•• smitten, and the sh••epe scattered, yet he found, that h••w∣soe••er the spirit was willing, yet the flesh was weake. The one (the spirit) was like a forward dog, that cannot be hol∣den backe from his game: but the flesh was like a curre in his couples, that will neither goe hims••lfe, nor suffer his fellow (that is coupled with him) to goe neither: It was fit for them as they were Christians, to bee watchful at all times, but at that time especially it concerned them to be y as wise in their generation as the children of ••his world, who z if they kn••w certainly at what houre th•• theefe would come, would surely watch. But they (though fore∣warned) neither looke to ••ndas a who was a ••heefe; nor to Satan, b who was a murther••r f••om the b••ginning: for when they should assist their Master in his greatest ago∣nie, they are fast asleepe. Alas our Sauiour Christ knew, that the danger of this tempest was nothing; and al∣though he tooke our nature vpon him, that in it he might

die, yet hee was sure that his c houre was not yet come: and when it did come, he knew what death he should die; as hee told Nicodemus, d As Moses li••t vp the serpent in the w••ldernesse, so must ••he sonne of man be lift vp: yea he told his Disciples directly, e tha•• he must bee deliuered in∣to the hands of ••he Gen••i••es, to mocke, and to scou••ge, and to crucifie him. So that though his countrey-men at Naza∣reth, f wou'd haue thrown•• him head••o••g from a sleepe hill, wheron thei•• towne stood. Though the Iewes g would ha••e stoned him, h Herod would ••••ue killed him, and here he be in a great tempest, to all shewes in extremitie of danger: yet no maruell if hee sleepe securely, knowing that no harme could come to him. And here (not to enter into any philosophicall discourse, concerning the nature and causes, and necessity of sleepe) it is certaine, that as Christ thereby gaue assurance of the truth of his humanity; so it was specially for the encreasing of the danger to the greatest height, that thereby there might bee i a triall of their faith which is much more precious th••n gold (though tried with the fire): and that the Disciples might thereby be drawne more earnestly to call vpon him for helpe and succour: for we haue no promise of hauing without ask∣ing; or opening, without our knocking.

The vse then of this is to all Sea-men in their greatest dangers, that as Christ did here, animate and encourage his Disciples, by these extremities, to endure whatsoeuer crosses af••erward might fall vpon them: So wee must know, that Christ doth suffer now al••o his best children many times to come in great danger, as the Apostle doth report of himselfe: k Brethren, we would not haue you ig∣norant of our affliction, which came vnto vs in Asia, how we were pressed out of measure, passing strengt••, so that wee altoge••her doubted euen ••f life: yea wee re••eiued the sen∣tence of death in our selues, ••ecause wee should not ••••u••t in ou•• sel••es, but in God which raiseth ••he dea••▪ who deliue∣red vs from so great a ••ea••h, and do••h ••el••ue•• 〈◊〉〈◊〉, &c. This is the case of all Gods children: and howsoeuer wee are

apt in our extremities, to thinke that God is farre from vs, that he doth not see, nor know, or else would not suffer vs to be in such danger: yet let vs comfort our selues with the consideration of this particular: that Christ (being present with his Disciples, in this great storme) would yet sleepe, as though he regarded it not: And certainly as hee was present with them, as hee was man; so hee is alwaies present with his children, as he is God; as hee promised Iacob in his vision: l Behold I am with thee, and will keep•• thee whither soeuer thou goest, and wil bring thee backe in∣to this land, for I will not forsake thee, till I haue performed that which I haue promised thee. So also hath hee promi∣sed, not onely his presence, but his assistance, to all his children in their greatest necessities; as he speaketh in the Psalme: m Who so dwelleth in the secret of the most high, shal abide in the shadow of the Almighty. And the issue ther∣of is set downe in the same Psalme: I will bee with him in trouble, and I will deliuer him, and glorifie him. He n that s••w his Disciples troubled in rowing, when the wind was contrary to th••m in the fourth watch of the night, and came himselfe to helpe them: he seeth and knoweth our trou∣bles also, and when he seeth time will free vs from them, though he seeme to vs to bee asleepe, and to haue little care of vs: for o He that formed the eye, shall not he see? And though he seeme to vs to stay long before he helpe vs, yet he will come quickly, and in conuenient time: for p his m••rcy is ouer all his workes. And therefore if in shewing his iudgements, q hee be not slacke of his promise, as some men count slacknesse: But, r in comming he will come, and will not tary. Then much more in his promises of mercy are we patiently to endure and expect the performance, knowing, that s he is faithfull that hath promised. The conclusion therefore of this part is, that the resolution of all men (but especially of Sea-men) in extremity of dan∣ger, must be that of the Prophet Dauid: t God is our hope and strength, and helpe in tr••••bles ready to be found: Ther∣fore will we not feare though the earth bee moued, and

though the mountaines fall into the middest of the sea: Though the waters thereof rage and be troubled, and the mountaines shake at the surges of the same. Sela••. And thus much shall suffice for the second generall part: The danger of the voyage.

We come now to the third generall head, viz. the mi∣racle [ 3] wrought by Christ: and in it, first, the occasion ther∣of in the Disciples, both in that they did: They came and awoke him: And in that they said, Master saue vs, we p••∣rish.

First, they came: and it may seeme it was high time to come, for they were in great ieopardy. The windes whi∣stled loud; the sea went high; their ship was ful of water; both passengers and mariners were all at their wits end. Their case seemed desperate, as may appeare both by their cry to him, and his reproofe of them in the next verse: no maruell therefore if they came. It is Christs owne precept: u Come vnto me all ye that labour and are heauie laden. And though the best comming to Christ be spiritually by faith, yet while he liued vpon the earth there was also a bodily comming to him, commended in the Wise men, x that came from the East to Ierusalem, by the conduct of a star, to see and worship him, presently after his birth, and y commanded to the shepheards, by the mini∣stery of an Angell▪ and a signe giuen them, by which they should finde him. And it is noted as a fault in Nicodemus, that he came to Christ, z but he came by night for feare of the Iewes, as not daring to ••uouch his comming to him. And there is yet an outward comming to Christ required of Christians, that although hee be present in all places, and at all times, as he is God; yet hauing set apart certaine places and times, to religious duties & seruices, our com∣ming to those places, at those times, doe declare & testifie to the world, that a we are not ashamed of him bef••re men: but specially in cases of extremity, we must not onely be ready our selues, but stirre vp and prouoke others, not onely to come, but to runne vnto him for reliefe and suc∣cour.

And indeed, whether, or to whom should they come in their necessities, but to him, as the text speaketh? For as the Psalmist saith, b Whom haue I in heauen but thee, and I haue desired none in the earth with thee: My strength faileth, and my heart also: But God is the strength of my heart, and my portion for euer: For loe, they that withdraw thems••lues from thee shall perish; Thou destroyest all them that goe a whoring from thee: As for me, it is good for me to draw neere to God, therefore haue I put my trust in the Lord God. As therefore when after the comfortable ser∣mon to the Capernaites, c Many of his Disciples went backe, and walked no more wi••h him: And Iesus said to the twelue: Will ye also goe away? Peter answered: Lord, to whom shall we goe? thou hast the words of eternall life: And we beleeue and know, that thou art the Christ, the Sonne of the liuing God. So in any extremity, whosoeuer seekes for helpe of any other, is deceiued. Wee reade in Ionah, that in that great tempest, when the ship was like to be broken, and the mariners were sore afraid, that d e∣uery man cryed vnto his seuerall God: that is, either to Neptune, or some of their sea-gods, as they were held; or else to the gods of their seuerall countreyes▪ And in Po∣perie superstition hath brought in such imitation of the Heathen in this kind; that as they appointed to euery se∣uerall countrey their seuerall Saints, to be prayed vnto for helpe, and so in euery sicknesse a sundry Saint. So they had also their Saints for the sea. Erasmus in a dialogue which h•• intitles, The Shipwracke, doth pretily set down their superstitious idolatry in this kind: Some praying to the Virgin Mary, terming her the starre of the sea, the Queene of heauen, the Lady of the world, the hauen of health: some praying to the sea it selfe, powring oyle in∣to it, and bestowing vpon it many sweet phrases, therby to calme it: some calling vpon Saint Nicholas, Christopher, Vincent▪ Katharine: Some making vowes to the Lady of Walsingham, and Iames of Compostella; if they might e∣scape. But the Disciples knew first, that as the Prophet

saith, e All the Gods of the Nations were either diuels or idols: (for the word may be interpreted either way). And for the Saints depart••d, howsoeuer they knew, that Noah had been preserued a who••e yeere in the Arke from the danger of the Floud; and f Moses had his name giuen him, for his being saued or drawn•• out of the water; and Io∣nah, though he were cast into the sea, yet g God prouided a great fish to saue him: y••t they seeke to none of these for helpe; for h to which ••f the Saints should they turne? i Abraham is ignorant of vs, and Israel knowes vs not; and therefore they take a better course here, they come directly to Christ, whom they find able and willing to helpe them. But not content with comming, the text ad∣deth, They awoke him.

This is the second part of their action, wherein [ 2] they may seeme somewhat bold and saucy with their Master, to trouble and disquiet him; especially seeing he reproues them in the next verse: but it is not their awa∣king of him, but their too much timerousnesse ioyned with incredulitie, which hee reprehends in them, as wee shall see in the handling of that place. In the meane time as it was a special commendation to the Master of Ionahs ship, that in k a dangerous tempest, he was not only watch∣ful••, and carefull, and painefull in his calling, for the sa∣uing of his ship, himselfe, his men, and goods; but also would suffer none in the ship to be idle, no not Ionah a passenger, but rouzed vp the sluggard: So though it may seeme a b••ld part in the Disciples heere, to trouble and disease their Master; and (in a manner) to vse force and violence towards him & disturbe him; yet seeing in ships of all other places, and in the time of tempests of all other times, the safety of all doth depend especially, vpon the carefull vigilancy of the Commanders; who by their ex∣perience and authority, are able to doe more good, then many other ordinary men, as this example of the Disci∣ples doth giue warrant vnto inferiour persons, if they find their superiours negligent and sleepy, not onely dutifully

to aduise▪ but also to prouoke and stírre them vp, crauing their aides and assistance in time of danger; so doth it teach the best Commanders, not to think scorne of good counsell from the meanest of their followers, and as l Na∣aman, h••••kening to the aduice of a silly girle▪ was by that meanes freed from his leprosie; so they may by the seruice of some meane person (if God so see it good)m who w••r••eth his own purpose many times by very we•••• meanes, free themselues and ships, and men from many dangers. But howsoeuer, the violence and force here vsed by the Disciples to their Master (comming by entreaty and prai∣er to craue his helpe) is such, as he cannot but well like and approue of. For himselfe telleth vs, that n the king¦do••e of heau••n suffereth violen••e, and the violent take it by force. And if o Iacob meete with an A••gell, or with God hims••lfe, offering to wrastle wi••h him, he must hold hi•• hold fast, and say with him, p I will not let thee goe, ex∣cept thou blesse me, and this shal cha••ge his name to Israel▪ th••t is, a preuailer with God. Our Sauiour telling his Dis∣ciples, q That they ought alwaies to pray, and not to waxe faint: doth confirme it by a parable of an vnrighteous Iudge, that neither feared God, nor reuerenc••d man; who by importunitie of a poore widdow, was drawne to doe her iustice. Whereupon he inferres, Shall not God a••••nge his elect, which day and night crie vnto him? yea, though hee suffer long. Wee reade how the poore Cananitish wo∣man is commended, that would receiue no repulse at our Sauiour Christs hands, r neither by his silence, nor by his crosse answeres, telling her he was not sent to her, and cal∣l••ng her dog: yet she continuing her suite, had her desire granted, wi••h this commendation; O woman great is thy faith: contrary to the check giuen here to the Apostles, O ye of little faith.

Now for the manner of their awaking him, whether the Disciples in comming to him touched him, as the s Angell did Eliah, or smote him on the side, as the t An∣gell did Peter, I cannot determine, because the Euange∣lists

doe not report any such thing: I thinke rather, it was their outcrie in their prayer, occasioned by their feare, whereby they awoke him: and indeede prayer in it selfe is so excellent, that as the word of God is the foode of the soule, so thi•• is the exercise of the soule, for the obtaining, keeping, and increasing of all spirituall grace. So that as a man cannot keepe his body for any long time in health and strength, vnlesse he vse some exercise, yea, though he fill it with good meate, and feed it most carefully: So al∣though a man doe heare the Word of God euery day preached v••to him, and so feede his soule with the foode of life, yet vnlesse he doe by this spirituall exercise of prai∣er, draw the said heauenly food into the seuerall parts of his soule, he shall sensibly feele his faith, hope, loue, pati∣ence, & all other spirituall graces, to decrease by little and little; yea, as ••he exercising of the body, doth not onely preserue it in the naturall vigour, but also ••ncreaseth the strength of it, by keeping it from growing fat and foggy, and preseruing it from sicknesse; so by the daily vse of prayer, we shall find, that the Lord will increase in vs all spirituall graces farre aboue our owne expectation, or the opinion of any other. Yea, euen in this life hearty and feruent prayer comming from a faithfull man, is health in sicknesse, riches in pouerty, safety in danger, comfort in aduersitie, and makes supply of all temporall defects and wants whatsoeuer. But aboue all the sea-man (••specially in long voyages) being for the most part debarred of the spirituall food of his soule (that is, the Word of God ordi∣narily preached), should labour to redeeme and recouer that losse, both by reading the Word of God, and lear∣ned mens workes: but specially by hauing continuall re∣course to God in prayer. For it is the end of our preach∣ing to teach men how to pray, and there is not a more in∣fallible signe of a true childe of God, then the spirit or gift of prayer, whereby a man is made able, and willing, and ready, to pray aright vnto God, as the present occasi∣on doth require. Art thou by distance of place, impri∣sonment,

trauell, or otherwise remoued from the ordinary hearing of the Word preached? haue daily recourse vn∣to God by prayer, u three times in a day with Daniel; x seuen times in a day with Dauid; y alwaies as Christ teacheth, and z continually, as Saint Paul commandeth, Offer vp this sacrifice morni••g and euening▪ and say with the Prophet, a Let my prayer ascend vnto thee as the in∣cense, and the lifting vp of my ha••ds as the euening sacri∣fice. Let it be thy first and thy last worke euery day; for this is b clauis die••, a key to open the day; and it is Sera noctis, a locke to shut vp the night: it is c Signaculum ci∣bi, that which makes thee looke for a blessing on thy meat, thy prayer, or grace, before and after m••ales, and whatsoe∣uer thou goest about, though thou haue not time to con∣ceiue a prayer in words, yet learne of Nehemiah, d to lift vp thy heart vnto the Lord. Art thou tempted to any e∣uill? pray to God to giue the•• grace and strength to ouer∣come the tentation: and if thou receiue it not at the first, pray with Saint Paul e the second and third time. Hast thou giuen way, and art thou ouercome by the tentation? pray for repentance and faith, that thou maist bee reconciled vnto God againe. Dost thou find that thou hast deserued Gods iudgements, and that they hang ouer t••y head for sinne? pray that (if it be his will) they may be turned away from thee. Hath God found thee out, and are his iudgements vpon thee? rip vp thy heart, consider thy former life, confesse thy sinnes vnto him, pray for deliuerance, either to remoue his iudgements, or to lessen them, or to encrease thy strength and patience to beare thē. Again, dost thou find any want of any spirituall grace in thee? f pray to him that is only able and willing to bestow it vpon thee. Dost thou find any comfort by any grace already receiued? pray for the continuance and in∣crease in it, and for multiplying and increasing of more graces; g Gi•••• al•• diligence to ioyne vnto your faith ver∣tue, and with v••••tue k••owl••dge, and with knowledge tem∣perance▪ an•• with temperance patience, and with patience

godlinesse, and with godlinesse brotherly kindnes, and with brotherly kind••esse lou••. &c. Pray not only for thy selfe, but for others, both with thee, and farre from thee: Fra∣ter si prote solùm oras, solus pro te oras; si pro omnibus o∣res, omnes pro te orant: Brother (saith Saint Augustin••) if thou onely pray for thy selfe, thou alone prayest for thy self; if thou pray for all men, all doe pray for thee. A man in the remotest parts of the world should not onely remember his friends at home, but his enemies abroad, and pray for all, that they all may pray for him.

Now for the necessity of this duty of prayer, if we con∣sider Gods commandement, h Call vpon me in the day of thy trouble. This is all that he requires, and therefore we say with Naamans seruants;i If the Prophet h••d comman∣ded thee a great thing, wouldst thou not haue done it? how much rather then &c. This commandement of God were a sufficient reason, by the k Centurions rule. And Christ speaking of an obedient seruant; l Doth his Ma∣ster (saith he) thanke him for doing this.

But secondly, our owne wants and necessities do con∣straine vs; for m wee haue nothing of our selues, but what wee receiue of him; neither haue we any promise of recei∣uing any thing without prayer; n Aske and you shall haue.

Thirdly, our enemies are, first, strong likeo the strong man armed that holdeth possession in peace. Secondly, many, euen p principalities, powers, worldlie gouernours, princes of darknesse, &c. Thirdly, crafty, for q the diuell is a deepe polititian. And r lest we should be circumuen••ed, wee must not be ignorant of his enterprises. As that sometimes hee s transformes himselfe into an Angell of light. And there is more heede to be taken of him, when t he comes in the wilie serpent, then when he comes with open mouth u ro∣ring like a Lion. We see when he came to tempt our Sa∣uiour Christ, he comes (as it we••••) with his Psalter in his hand, and x scriptum est in his mouth, It is w••itten (saith he) as though he had Scripture for his warrant.

Seeing then God commands vs, our necessities com∣pell vs, and our enemies are so strong, so many, and so craftie, and wee can haue no helpe but of God, and no meanes to obtaine helpe from him, but by prayer, to which he hath annexed his promise, and y he is faithfull that hath promised. Seeing that which Saint Iames telles vs, that z the prayer of a righteous man preuaileth much▪ is confirmed by examples in holy Scripture, that no dutie hath wrought such miracles, not onely in the Elements (as a the opening of the earth to swallow vp Corah, Da∣than and Abiran, at the prayer of Moses). And in the waters at his prayer, b not onely the mak••ng of bitter wa∣ters sweet, but c deuiding of the sea in two. And in the aire at the prayer of Eliah, d the middle region shut vp from raine for ••hree yeeres and sixe moneths: and at his prayer the e fire descending to consume the Captaines and their fifties): but also in the Heauens, the f Sunne to stand still at the prayer of Ioshuah; and the g strongest diuels to bee cast out by this and fasting. Yea, seeing this duty doth worke vpon h God himself, to withhold him from pouring downe his i••dgements. All those doe not onely excuse the Disciples, but commend them, in comming to their Ma∣ster to awake him, and call vpon him for helpe: and doe teach all good Christians (by their example) neuer to for∣get, or neglect the performance of this dutie.

But we consider further here, the manner of the Disci∣ples comming vnto Christ, by the extremitie of danger whereby they were driuen, not onely presently and sud∣denly to call vpon him, but with exclamation and outcrie to crie and roare to him, thereby to re••eiue present helpe, lest it come too late: for in the great dangers of fier and water (which two elements are said to haue no mercy) there must be neither dallying, nor delaying, but without present helpe there is no hope. As therefore if a man shall see his house on fire, hee comes not coldly and faintly to entreat his neighbors help, & to yeeld them reasons: but breakes out into exclamations, Fier, fier! water, water!

ladders, ladders! helpe, helpe! we are all vndone, &c. So in this place, in this extreme perill of water, it may wel be presumed, that the Disciples being in great feare, skree∣ked, and made a pitifull noise to awake their Master. And howsoeuer the prayers of the godly are neuer vnseasona∣ble, and are therefore to be vsed at all times, and vpon all occasions (as was said before), yet certainely they are neuer so earnest, so feruent, so hearty, and consequently so effectuall, as in extremity of trouble. This therefore is a principall reason why God doth suffer afflictions in this life to seaze vpon, and euen to be ready to ouerthrow his owne dearest children. For though many other reasons hereof are giuen by the Fathers, as first, i To shew his iu∣stice against sinne, of which no man is free in this life. Se∣condly, to terrifie the wicked; for k If iustice begin at the house of God, what shall, &c. Thirdly, to exercise their pa∣tience, of which they haue neede: no patience but in af∣flictions. Fourthly, to make m conformable to the image of his sonne; for as Christ saith of himselfe; n Ought not Christ to suffer these things, and so to enter into glory. So Saint Paul of his children; o All that will liue godly in Christ, must suffer persecution. Fifthly, to weane them from the world, as the nurse annoints the teate with bit∣ter things. Sixthly, to make them know, that their dis∣ease is not incurable. As the Physitian to a desperate pa∣tient, wil giue leaue to eate what he list: but to him whom he hath hope to recouer, he denies many things, hee must keepe diet. Seuenthly, to assure them, p that they are sons not bastards, being partakers of correction. Eightly, to stop Satans mouth, that is ready to say, q Doth Iob serue God for naught. Ninthly, to purge vs from the drosse and corruption of our natures: for that which the r flayle is to the Corne, to bring it from the straw; that which the file is to the yron to take off the rust; that which the fier is to the gold, to purge it from drosse: that is tribulation and affliction to Gods children, to do them good. Tenth∣ly, but aboue all other reasons, the last remaineth, that

they may s call and crie vnto the Lord, renouncing them∣selues, and resting and relying vpon his protection. This is the reason that the Prophet Dauid desireth of God t that his prayer may ascend as the incense. For as incense can send vp no smoke or sweete perfume, till it come into the fier. So the prayers of the Saints, do neuer ascend so forcibly, as in their fiery trials: Oratio sine malis, est sicut auis sine alis: Prayer vntill affliction stings, is like a bird without wings: it cannot raise it selfe to mount and flie vp to heauen: for if we examine our owne harts, we shall find, that euen the best men that pray vnto God ordinarily euery day, either publikely with others, or pri∣uately by themselues (which duty is too much neg∣lected by too too many), doe while they are free from troubles, call vpon God, but weakely and cold∣ly, and faintly, rather for fashion and custome, then with any sound and sensible feeling of their owne miseries, a they offer the calues of their lippes: And b draw neere vnto God with their mouthes, but their hearts are farre from him: and are therefore attended and accompanied with so many wandring imaginations, and vaine and idle thoughts, euen in the middest of this holy and religious duty, that when they haue done praying, they had neede begin to pray againe, for forgiuenesse of their negligent and carelesse carriage therein. But in affliction when the iudgements of God are vpon vs, and wee are thereby brought, either to the true sense and feeling of our sinne, and of y^e waight & burden of it pressing vs downe to hel, or to be deiected by any extremitie of sickenesse, or any other danger that may threaten death: this cannot but worke feare and terror: and howsoeuer many of the wic∣ked, that neuer had care to serue God in the daies of their peace, are thereby brought either to murmur and to re∣pine against God, as the Israelites in the wildernesse; or to reuile the meanes, and seeke reuenge, as dogs, that bite at the stone that is throwne at them; or fall to open blas∣phemy against God, as Iulian the Apostata, crying at his

death, d Vicisti Galil••e, O Galilean (meaning Christ) Thou hast ouercome; Or lastly, fall into despaire, and make away themselues, as e Achitophel and f Iudas: yet if they be not past all grace and hope, the iudgements of God wil work remorse in them. Wee reade of hard-hearted Pharaoh, that at the first would not acknowledge God, and there∣fore said to M••ses and Aaron, g Quis est Iehoua, Who is the Lord that I should heare his voice? Yet afterward though he could not for the hardnesse of his heart pray himselfe, yet when the plagues of God were vpon him, he h entreated Moses and Aaron to pray for him. And a∣gaine, i Goe not farre away, but pray for me. It is admira∣ble to consider, how the feare of Gods iudgements wrought vpon the Niniuites at Ionahs preaching; for the text saith of them, that though they were a Heathen peo∣ple that knew not God, and a great people; kfor their Citie was of three daies iourney,l and there was in it sixe skor•• thousand that knew not their right hand from the left. And they had m fortie daies liberty to bethink them∣selues before the destruction should come: yet at one dayes preaching, of one Prophet, one short Sermon: The men of Niniueh beleeued God, and proclaimed a fast,n and put on sackcloth from the greatest of them to the least of them; for the word came to the King of Niniueh, and hee arose from his throne, and he laid his robe from him, and put one sackcloth, and sat in ashes, &c. No maruell there∣fore if our Sauiour say of the men in his time, that o the men of Niniueh shall rise in iudge••ent with this generati∣on, and co••demne it: for they repented at the preaching of Ionah. But much more may it be said of our generation now: for we are not Heathen as they were, we haue heard not one onely, but many Ionahs, not one day, but many daies, and yeeres, preaching and threatning Gods iudge∣ments: We haue not liberty of forty daies granted vs, be∣fore we are to expect his iudgement except we repent; we haue seene and felt many iudgements, both vpon our neighbours and our selues, and yet we are so farre from

ioyning together from the greatest to the least, to repent and humble our selues in prayer and fasting, for the diuer∣ting his iudgements, and to p turne from our euill wayes (as they did); that we continue in sinne, and daily multi∣ply our sinnes, to prouoke him to hasten his iudgement: yea, many of vs (I feare) may bee accounted among those, that the Apostle prophecied of, that in the last daies should be mockers which would walke after their owne lusts, and say q Where is the promise of his comming? for since the fathers died▪ all things continue alike from the be∣ginning of the Creation. But to all such mockers of Gods iudgements denounced by his Prophets, let that one ex∣ample of the Iewes (Gods owne people) be sufficient; of whom we reade, r That the Lord God of their Fathers sent vnto them by his messengers, rising vp earely, and sen∣ding: for he had compassion on his people, and on his habi∣tation. [ 16] But they mocked the messengers of God, and despi∣sed his words, and misused his Prophets, vntill the wrath of the Lord arose against his people, and till there was no re∣medy. We see how the good thiefe in the Gospel, rebuked the other thiefe that suffered with him, and railed vpon our Sauiour Christ; s Fearest thou not God (saith he) see∣ing thou art in the same condemnation. The feare of which condemnation did so worke with him, that in the next verse, after hee had acknowledged his owne sinne, and Christs innocency, he entreateth of Christ, Lord remem∣ber me when thou commest into thy kingdome: And recei∣ued this comfortable promise, This day shalt thou be with me in Paradise. Now if the feare of Gods iudgements worke so powerfully vpon the wicked to be in some of them, t the beginning of wisedome; that is (as Saint Augu∣stine compares it) u as a needle to draw in the thread of the faith and loue of God, wherby the rent is sowne vp betwixt God and them. How is it possible, but the iudgements of God vpon his owne Saints, shuld make them cleaue vnto him, and call, and crie, and roare, and neuer giue ouer, till they haue deliuerance? and if their griefes and sorrowes

bee so great, that they cannot expresse them in words, it being true of griefes, Le••es loquuntur, ingentes ta∣cen••, that light griefes may bee vttered in words, but extreame griefes doe astonish and depriue men of speech: yet euen in the greatest, with Anna, the mo∣ther of Samuel, x They doe in their troubled spirit poure out their soule before the Lord: or with Hezekiah, y They chatter as a crane or a swallow, and mourne as a doue. And when we z know not what to pray as wee ought; the spirit helpeth our infirmities, and maketh request for vs, with sighes and grones which cannot be expressed. But hee that [ 27] knoweth the heart, knoweth what is the meaning of the spi∣rit, for he maketh request for the Saints, according to the will of God. And thus wee see how the deuotions in our prayers are quickened and excited, and stirred vp, by the sensible feeling of Gods fatherly corrections, which all his children are partakers of.

The vse whereof vnto sea-men, (nay their aduantage by occasion and necessity) is, that seeing they spend their liues in continuall dangers: so that they may say with Saint Paul: a In iour••eying often, in perils of waters, in pe∣rils of robbers, in perils of mine own nation, in perils among the Gentiles, in perils in the Citie, in perils in the wilder∣nesse, in perils in the sea, in perils among false brethren. The more perils they vndergoe, the oftner they should, and shall repaire to God by prayer, in Iesus Christ, seeing hee hath made two promises; the one, that b whosoeuer asketh shall receiue: and the other, that c whatsoeuer ye aske the father in my name, he will giue it. If wee ioyne these two that whosoeuer asketh, whatsoeuer h•• aske, shall bee gran∣ted, that will make vs like children, in all dangers to run vnto our father, and call and cry to him with assured trust to be deliuered. And if we d cleaue fast to God, and haue continuall recourse vnto him; and then most especially, when we are in most danger: then are we sure, that e no∣thing shall separate vs from his loue; neither tribulation, nor anguish, nor persecution, nor famine, nor nakednesse, nor

perils, nor sword: No neither death, nor life, nor Angels, nor principalities, nor powers, nor things present, nor things to come, nor height, nor depth, nor any other creature, shall be able to separate vs from the loue of God, which is in Christ Iesus our Lord. But heere may bee demanded and obiected, Shall any man whosoeuer, receiue any thing whatsoeuer he shall aske of God in Christs name? To this Saint Iames makes answere: f Let him not aske a∣mi••se, to consume vpon his owne lusts. And againe; g Let him aske in faith and not wauer: for a wauering minded man is like a waue of the sea: And as our Sauiour Christ saith, h let him know what he askes: expounded by Saint ••ohn, i If we aske any thing according to his will, he hea∣reth vs. Not as the theese that Saint Chrysostome speakes of, that going to rob, prayed that he might not be taken, and was taken so much the sooner: For conclusion of this point, we obserue two things.

1. That it is no certaine signe of Gods grace and fa∣uour, to haue a request granted at Gods hand. For when the Israelites would needs haue flesh; the Psalmist telles vs, k That he rained fl••sh vpon them as dust, and feathered foules as the sands of the sea. And hee made it fall in the middest of their campe, round about their habitations. So they did eate and were filled, for he gaue them their desire: They were not turned from their lusts, but their meat was yet in their mouthes: when the wrath of God came vpon them, and slew the strongest of them, and smote downe the chosen in Israel. l So God gaue them a King at their re∣quest, but in his wrath. And the very diuels sometimes haue their request granted, as vers. 32. of this Chapter.

2. It is not a signe of reprobation to haue our sute denied; for the sonnes of Zebede m are so serued: and Paul himselfe was not heard at the first, n but was faine to pray three times. God doth not grant presently, to make vs to depend vpon him the more. For the delay∣ing of desires, doth make men the more earnest, and things easily granted, are lightly esteemed; but hee neuer

denies any thing that stands with his glory, and his Chur∣ches good: And thus much of the occasion of their car∣nestnesse.

Now for the prayer it selfe, it is very short, but three words; and I consider in it three things: first, the title they giue him, Master, or Lord. Secondly, their request, Saue vs. Thirdly, the reason, We per••sh.

In the first, I obserue their humility, in calling him, Lord and Master.

In the second, I obserue their weake faith, yet calling to be saued.

In the third, their faint hope, and almost forlorne, Wee perish.

1 And first for the title or name wherby they call him; The three Euangelists (which all report this miracle) doe all differ therein. For the word here vsed by our Euange∣list, signifies, o Lord, acknowledging his rule and authori∣ty ouer them. Saint Marke vseth a word which signifi∣eth, p Master, or Teacher; signifying that they had left their former trades of life, to become his Disciples, and depend on him as their master. Saint Luke vseth a third word, which signifies, q one that was set ouer, and had ta∣ken care and ch••rge of others: a terme giuen to shep∣heards, in regard of their sheepe; and to Commanders, both in peace and warre. In the comparing of which words we may conceiue, that there was a kind of confu∣sed noyse among the Disciples, striuing (as it were) by their outcries, who should wake him first, and who should giue him the best title, whereby they might, not only put him in minde of the dutie that belonged to him toward them, as he was their Lord and Teacher, and Master; but also to shew, that they in this misery depended vpon his only help and assistance, to deliuer them. And here (seeing that our Sauiour Christ approuing of these titles, saith vn∣to them in another place: r Ye call me Master, and Lord, and ye say well, for so I am): I might take iust occasion to speake of names and titles, and shew, that as God him∣selfe

in the first giuing of names, to s the day and the night, the heauens, the earth, and ••he seas. And as Adam after∣ward in giuing particular names t to all the creatures, by Gods commission and appointment, did make their 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to be 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that is, did giue them proper names ac∣cording to their seuerall proprieties of nature; So it beho∣ueth euery one, in what place & calling soeuer he be pla∣eed, to consider what name doth properly belong to his place; whether it be of rule and gouernment, or of subie∣ction and obedience, and to be stirred vp by those names, to performe those duties that belong to their seuerall cal∣lings: whether in the Magistracie, or in the Ministery; whether as a husband, as a father, as a master; and on the other side, whether as a subiect, a scholer, a wife, a childe, a seruant. That seeing seuerall duties doe belong vnto each of these places, and they fitly expressed in the names giuen to euery one, they may learne to make their names and dispositions answerable and sutable: that the argu∣ment giuen by the Apostle, preferring Christ aboue the Angels, (to wit) u That he was made so much more excel∣lent then the Angels, in as much as hee hath obtained a more excellent name then they, might teach all men to studie to excell others in goodnesse, as they are aduanced to higher places, and receiue more honourable names: but the especiall thing that I obserue in these titles, is the humility of the Disciples, acknowledging themselues to bee his vassals, his scholers and seruants, that being now in extreame misery, do relie only on his mercy and good∣nesse for their deliuerance, that they may seeme to say with the Prophet: x Behold, as the eyes of seruants looke vnto the hand of their Masters, and as the eyes of a mai∣den vnto the hand of her mistrisse; so our eyes waite vpon the Lord our God, vntill he haue mercy vpon vs. Now for the vertue of humility: as pride it was not onely the first sin, both in y the Angels, and z in man, but was, and is, the mother and root of all sin, and the bane and poyson of all vertue: So humility it was the first lesson taught to

Adam after his fall; a Dust thou art, and to dust thou shalt returne. And it was the principall lesson that our Sauiour taught his Disciples; both by precept, b Learne of me, that I am meeke and humble of heart: and by his owne example; c Behold I haue giue•• you an example. And by demonstration, setting a little child in the middest of them, and telling them, d Except ye be conuerted, and become as little children, ye cannot en∣ter into the kingdome of heauen. But as this vertue is ne∣cessarie for all Christians, at all times, so is it most necessa∣ry in prayer of all other things, as may appeare in the prayers of the e Pharisie and Publican; where the pride of the Pharisie ouerthrew al the good deeds that he boasted of: and the humble confession of the Publican made him to goe away more iustified: And indeede in the duty of prayer, whether we consider: 1. God, and his excellen∣cie, his maiesty, his omnipotency, and other attributes: 2. Our owne corruption, our weaknessa, our wickednesse, euen of the best men, in their best actions, that euen f our righteousnesse is as a filthie and polluted cloth: That our best workes are fitly compared to starres, which haue a little light, but not of themselues, but from the Sunne: and that light may be discerned in the night and darke; but when the Sunne ariseth doth not appeare. So our workes, if we compare them with the workes of the wicked, g the workes of darknesse, they shew somewhat; but compared with the h Sonne of righteousnesse▪ (from whom wee re∣ceiue all the light we haue) they vanish and are nothing. I say, if we either consider God to whom we pray, or our selues; wee cannot but in all humility acknowledge our selues to be but i dust and ashes; to bee k nothing, nor no∣thing worth: to be l base, wretched, miserable, contempti∣ble: as the Heathen haue confessed, not to bee worthie to looke vp to heauen, nor to tread vpon the earth, nor to call vpon his name, considering m our consciences doe ac∣cuse vs, and he is greater then our conscience, n hee trieth the heart and the raines. Hee hath found, o that the cogi∣tations

of the thoughts of our hearts are onely euill cont••∣nually: p that we were conceiued and borne in sinne. q that wee haue not power of our selues, as of our selues, to thinke a good thought: How then can we dreame or imagine, but to haue r our prayer turned into sinne; and in stead of s a blessing, to receiue a curse? if we present not our selues and our praiers vnto him in humility, acknowledging him our Lord, our Father, and Master; and therefore denying and renouncing our selues, and resting vpon him; who as a Lord and Master is able; and as a tutor and teacher is wil∣ling to deliuer vs in his good time. And so much for the terme giuen, Lord or Master.

The second followeth, that is, the request, in these words, Saue vs. The sense whereof is plaine, that the Dis∣ciples when they came to Iesus, that is the Sauiour of the world, when they cry vnto him, saue vs; doe not speake of eternall saluation of their bodies and soules: but onely of the sauing of their liues from that imminent danger wherein they now are; being ready to bee drowned as they thought. And indeed this life is very sweet: and as the diuell said of Iob, t Skin for skin, all that a man hath will he giue for his life. u The Philosopher can tell vs, that death is of all terrible things the most terrible: and Chri∣stians doe account of x death as their last enemie: and we know how vnwelcome such an enemie is to any, that spares no man, and hath a y statute for it, that all must be∣come his subiects. They know also that z death is the re∣ward of sinne, and consequently, a that after death must come a iudgement, when as euery man must receiue the things that he hath done in the flesh, according to that hee hath done, be it good or euill. As for this life, they know it to be a blessing of God, and the prolonging thereof pro∣mised to the obseruers of the 5. Commandement. Wher∣as iudgements are denounced to the wicked, b they shall not liue halfe their dayes. So that if c the death of Gods Saints be precious in his sight: and d Hee hath giuen his Angels charge ouer them, to keepe them in all their waies,

that they dash not their foot against a stone: no maruell if they call to Christ, for the sauing of their liues. But on the other side if life bee so sweete, and death so bitter, how commeth it to passe, that the godly many times desire death? not onely in impatiency vnder the crosse, as Iob e cursing the day of his birth: and Eliah being persecuted by Iezabel, f that he desired to die, and said: It is enough, O Lord, take my soule▪ for I am no better then my fathers: And the Prophet Ionah, after the Lord had spared the ci∣ty of Nineueh, prayes; g Now therefore, O Lord, take I beseech thee my life from me, for it is better for mee to die then to liue: But euen in a Christian resolution, the Apo∣stle Paul saith, h I desire to bee dissolued, and to bee with Christ: and old Simeon prayes, i Lord now lettest thou thy seruant depart in peace according to thy word. To this we answere; that for Iob, and Eliah, and Ionah, they shewed themselues to be men, subiect to passion, and are not ther∣in to be imitated and followed by vs: and for Saint Paul, and Simeon, and all holy Martyrs, that haue in their desire to be freed from sinne, and to bee with Christ, (waiting Gods leisure, when it may best stand with his glory, and with their good) been desirous to die, that is a thing that we should labour and long for, k not to be vnclothed, but to be clothed vpon: that is, not to be wearie of this life, for any crosses or afflictions in it: but to haue Christian reso∣lution, patiently to endure all, that God shall thinke fit to lay vpon vs. But our hope of a better life, (with which we cannot be clothed, till we be vnclothed of this) makes vs desire, when God sees it good, to make vs wearie of the pleasures and delights of this life, which are vaine and transitorie in comparison of the other, which are eternall. I conclude therefore that it is not onely lawfull and con∣uenient, but necessary for a man in extreame danger of death, to call vpon God for deliuerance from the danger; so that he referre his will to Gods will, and be resolued of a better life, if it please God to take away this. Euery Christian, though weake, is willing to liue, and patient to

die, as God pleaseth: but the strong Christian is patient to liue, and willing to die; for being assured of the mor∣tality of the soule that it dies not, and of the resurrection of the body: he knowes that l They are blessed that die in the Lord, they rest from their labours; and being wearied with the great burthen of his sinnes, he desireth that rest. But here in these words, Saue vs, we haue before obser∣ued, the faith of the Disciples, acknowledging his power to saue them, and expecting it though very faintly. It was their faith, whereby they thought hee was able to saue them; but the weaknes of their faith, that they imagined he could not saue them, except he were awake. And no maruell if their faith were yet weake, (for the confirmati∣on wherof this miracle was chiefly wrought) being yong schollers, fresh-water souldiors, newly entertained by our Sauior Christ, & not fit to be sent forth yet into the world as may appeare in the tenth Chapter of this Gospell.

Much more fearfull seemes to be the case of Saint Pe∣ter, who hauing seene this miracle, and in it the command that our Sauiour had ouer the winds and sea; and hauing receiued commission as a chiefe Apostle, not only m to preach the Gospell,n but himselfe to worke miracles, doth yet after all this, at another time being at the sea, and our Sauiour Christ not with them, and the ship tossed on the sea with waues, and a contrary wind; when first hee and the rest were afraid of Christ walking vpon the sea, crying out for feare that he had been a spirit: and Christ had so comforted them, that Peter desired to walke vpon the water to meet him, and had warrant from his Master so to doe, and accordingly walked vpon the water: yet the text saith, That when he saw a mighty wind, he was afraid, and as he began to sinke, he cried, saying, Master saue me: So immediately Iesus stret••hed forth his hand and caught him, and said vnto him▪ O thou of little faith, wherefore didst thou doubt? If therfore Saint Peter, after many more experiences and trials of his Masters power, and after commission receiued from Christ, did not so venterously

desire to walke vpon the water, as cowardly stagger in his faith at the sight of a great wind, his Lord and Master being so nigh him and awake; though it cannot excuse, yet it may lessen somewhat the fault and weakenesse in the Disciples faith in this place, that may seeme to bee in greater danger, and their Master asleepe.

For the vse of this point, I say with the Apostle. p All these things came to them for ensamples, and were written to admonish vs, vpon whom the ends of the world are come. Our Sauiour Christ would teach them, that they were but men, and so weake and feeble in themselues, that they ought both to acknowledge their weakenesse, and labor continually to increase their strength: but therein not to trust to themselues, but to depend vpon him, and say with the man in the Gospell, q Lord I belieue, helpe my vnbe∣liefe. And if the case were so with them, that were speci∣ally called out of the world by our Sauiour Christ, and enioyed his presence, let vs take heede, that we arrogate not too much vnto our selues, and whatsoeuer measure of grace we haue receiued, remember the Counsell of the A∣postle:r Be not high-minded but feare. I write this the ra∣ther, because that which I find in S. Chrysost. concerning saylers and seamen in long voyages, that a tempest to them is nothing, they haue seene and felt and ouerliued so many tempests, that they are growne familiar with them. They are as old beaten souldiers that feare neither blowes nor bullets, and as Dauid, because t he had killed a Lyon and a Beare perswaded himself that he could kill Goliah; So they hauing been in as great dangers in other voyages as may be, haue now (they thinke) such resolution, that they can∣not feare to meetwith death it self. But take heed thy reso∣lutions be truly grounded in Christ, lest it proue presump∣tion. Be not too rash, nor foole-hardy vnder the name of courage (better called curre-rage); but know that thou art a man, and thy faith in God onely makes thee truely couragious: rest therefore in his protection, and striue by all meanes to increase and strengthen thy faith; crie with

the Apostles, u Lord increase our faith, and then neither storme, nor tempest, nor x raine, nor wind, nor flouds, shall hurt thee: for though thou bee in a mouing house, yet thou art builded vpon the true rock••, against which y the gates of hell shall not preuaile. But of the small measure of the Disciples faith, and the wants in it, more in the next verse Christs reproofa.

We come now to the third and last point of their prai∣er, the reason, We perish. Wherein was obserued their faint, and almost forlorne hope of deliuerance from their present danger: for they say not, we shall perish, or we are like to perish: but in the present, We perish. As if they should haue said; We haue hitherto waited and expect∣ed in hope, that the tempest would haue ouerblowne: we were loth to trouble and awake you so long as the dan∣ger was not desperate; but now the tempest continues, the ship is full of water, and is ready to sinke, euen at this instant; we haue onely time left to tell thee in a word we perish. It appeares by this in what pitifull perplexitie they breake out into this complaint. The Prophet Dauid in∣deuoring to expresse the great danger of the people of God, and Gods mercy in deliuering them, doth make choice of this comparison whereby to set it forth; z If the Lord had not been on our side (may Israel now say), If the Lord had not been on our side, when men rose vp against vs, They had swallowed vs vp quicke, when their wrath was kindled against vs; Then the waters had drowned vs, and the streame had gone ouer our soule: Then had the swel∣ling waters gone ouer our soule. As if the greatest danger that could befall men in this world could not be greater, then to be swallowed vp quicke, to bee drowned and o∣uerwhelmed with water. But let the danger be neuer so great: a good Christian must be sure to retaine hope, as a the anchor of the soule both sure and stedfast, as the Apo∣stle speaketh, which laying fast hold vpon Christ, can ne∣uer be moued: for as the body liues spirando by breathing, so the soule liueth sperando by hoping, and as expirare to

leaue to breathe, is the death of the body; so desperare to despaire and leaue to hope▪ is the most miserable estate of the soule. The Heathen man can say, Dum spiro spero, that is, while I breathe I hope. But the Christian goeth further, & saith, Dum expiro spero, when I leaue to breathe I hope still. Holy Iob telleth vs, b that the hypocrite hath no hope if God take away his soule: but of himselfe hee is confident, c Though the Lo••d kill me ••et will I trust in him▪ And so speakes Salomon, The righteous hath hope in his death. And againe, e There will bee an end, and thy hope shall not be cut off. How comes it then to passe, that the Disciples here are so dismaied at the danger of death at the most? f Orig••n writing on this place makes answere by way of dialogue, first speaking thus to the Disciples▪ How can you possibly feare danger, that haue the Sauiour of the world aboard you? you haue life with you, and are you afeard of death? are ye afraid of a tempest, that haue the Maker and Creator of tempest with you? Dare you awa∣ken him, as if he could not deliuer you while he slept? To this he makes answere in the Disciples names; We are weake and young Christians y••t; our tendern••sse makes vs tremble; we haue not yet seene Christ crucified, nor been confirmed by his passion, and resurrection, and ascending into heauen, nor by his sending, and the descending of the holy Ghost vpon vs; therfore we are weake▪ and heare that reproof•• of our Lord, O ye of little faith, which we willingly beare and s••ffer. Thus farre Origen. But to leaue both him and them.

The vse that we are to make vnto our selues, is to bee warned by them, neuer to forsake our hold for any dan∣ger, be it neuer so great: but g to keepe the profession of our hope without wauering, for hee is faithfull that hath promised. And let vs be assured, that there is no depth of danger either outward to the body, or inward to the soule so great, but if we sing with the Prophet Dauid, a De profu••dis as he did, with a true heart, and cry, h Out of the depth haue I cried vnto thee O Lord: Lord heare my

prayer▪ &c. If when all other helpes faile▪ we reserue the anchor of hope, to cast forth vpon the Lord Christ, he wil not leaue vs, nor faile vs, nor forsake vs, but our greatest crosses shall bee our greatest comforts vpon our deliue∣rance, whether he see good to doe it by life or death: for i Christ is our life, and death is to vs aduantage. And see∣ing sea-men doe, or should determine before they ship themselues, to see euery day▪ death before their eyes, they ought to arme themselues with Christian resolution, de∣pending vpon Gods prouidence, without which a haire shall not fall from their heads, so to encounter the greatest difficulties, by this that they know their hope to bee in Christ, and k if it were onely in this life, then were Christi∣ans of all other the most miserable: but now they are so farre from perishing, that l God so loued the world, that he ga••e his onely begotten sonne, that whosoeuer beleeueth in him should not perish, but haue life euerlasting▪

Hitherto we haue seene the occasions of the miracle, Christ being fast asleepe, and by reason of the extreme danger, now newly awaked by the crie of his Disciples. It remaines that wee come to the miracle, and the meanes whereby it was wrought (to wit) his word onely, rebu∣king the winds and the sea. But yet our Sauiour makes no such haste, but that first he reprehends his Disciples and ••aith, Why are you fearefull, O ye of little ••aith? And yet some writing vpon this place, doe thinke it to bee no reprehension; but rather, that before he will calme the sea, hee doth onely strengthen, and encourage his dis∣ciples in their faith and hope, which was yet very weake, and rid them of their feare and fainting. And (if we do so vnderstand it) the meaning is, that as in the m apparitions of Angels to holy men and women bot•• in the old & new Te∣stamēt, they were strucken ordinarily with such feare, that they could not deliuer their messages, till they had rid thē frō that feare, and therfore began their speeches so; Feare not, or Be not afraid. Or as our Sauiour doth himselfe af∣terward to his Disciples at sea, when they were n trou∣bled,

and cried out for feare, thinking him to be a spirit. He saith to them, Be of good comfort: It is I, be not afraid. So according to this interpretation, it should be a speech, to raise vp their deiected harts and spirits, and to relieue and comfort them. And if wee vnderstand the meaning in this sense, then we learne here, the difference betwixt this, and other of Christs miracles; for that in them he cured the bodily diseases, of the leprosie, paulsey, blindnesse, deafenesse, lamenes: but in this he cured the inward affli∣ctions of the mind, in immoderate griefe, feare, fainting, and distrust of his mercie; which are farre greater then bodily sicknesses. And herein he teacheth vs, that though their faith was very weake, o that he doth not breake the bruised reede, nor quench the smoaking flaxe, but comfort and nourish, and cherish the least desires of goodnesse in his Saints and children. And in that hee doth this before he worke the miracle, he not onely sheweth, that he hath more care of their soules then of their bodies: but withall teacheth them (and in them all Christians) to be princi∣pally carefull for the health of their soules, without which they are p dead spiritually while they are aliue.

But I take it rather (as the current both of the ancient Fathers and new Writers doe agree) to be a reprehension or reproofe of the Disciples, containing, first, a question, Why are ye fearefull? Secondly, an answere, O ye of little faith. The question may seeme strange; for how should they not be feareful, that saw the danger of present death before their eyes, as they verily thought? They were men subiect to passions, and imminent perils cannot but pro∣duce the passion of feare, they must be either Stoicks or stocks that are not moued with such apparent danger. But it was not their feare, but the excessiue measure thereof that our Sauiour reprehends; and therefore Saint Marke renders it so, q Why are you so fearefull? that is, though the danger be neuer so great, yet you ought not thus to be faint-hearted and dismaied; you might call vpon me, but not with such exclamations; you might awake me, but

not so ouercome with passion, as if you were in despaire of helpe; your extreame feare and want of faith doth you more harme, then either the winds or the ••eaes: Why are you so feareful••? Now to let passe the nature and necessity of feare in generall, and to hold me to the text. It was ne∣cessary at this time for them to feare. For without it there would haue been little occasion, and small vse of the mi∣racle following; neither could it haue wrought such im∣pression in them as it did. Neither are Christians to be∣hold Gods iudgements but with feare. r The Lyon hath roared, who will not be afraid. And Moses at the giuing of the Law with lightnings and thunders said, s •• feare and quake, much more the people, of whom t God saith, O that there were such an heart in them, to feare me al∣way. Now howsoeuer the Scripture telleth vs, thatu Christ hath deliuered vs from the hands of our enemies, that wee being deliuered, may serue him without feare, in holinesse and righteousnesse before him, all the daies of our life. And againe; x That we haue not receiued the spirit of bondage to feare againe, but we haue receiued the Spirit of adopti∣on, whereby we crie Abba Father. And so Saint Iohn; y There is no f••are in loue, but perfect loue casteth out feare. In which respect our Sauiour giueth this charge; z Feare not little flocke: for it is your fathers pleasure to giue you a kingdome. Yet these and all such places, as they are to be vnderstood of a seruile and ••lauish feare, not of that filiall and childlike feare, wherby children stand in awe of their parents, and dare not offend them, especially while they are young, for feare of correction, yea, for feare of disin∣heriting: so as Salomon saith; a There is a time for all things, there is a time in Gods children for seruile feare, and that is in their first beginning of their repentance and conuersion vnto God. For no man can truly repent, vn∣till the Spirit of God by the shrill trumpet of the Law, and the punishments due vnto the breakers of the law contained in that one sentence; b Curs••d is euery man that conti••ueth not in all things that are written in the

booke of the Law, to doe them: which is a fearefull sentence if we obserue the words, that they are not only miserable and wretched, but accursed; not onely some or many, but euerie one; not onely that doth not begin, but that doth not continue, and constantly perseuere vnto the end; not onely in some points of the Law, but in all things written in the booke of the Law; not onely to affect and desire, but to doe them. This (I say) is a fearefull sentence, and vntill it haue rowzed vp the ••inners drowzie conscience, and both set before his eyes his manifold breaches and trans∣gressions of Gods commandements, and presented him with the fearefull spectacle of eternal death and condem∣nation, due vnto him therefore: so that the poore sinner holding vp his hand (as it were) at the barre of Gods iudgement seat, being selfe-conuicted and condemned, doth (in a manner) find himselfe in hell, feeling the terrors of God fighting against him, that he is faine to crie out c Miserable man that I am, who shall deliuer me? Til then there is no place for repentance, nor no way for faith, to apprehend and lay hold of the sweete and comfortable promises of God in Iesus Christ. And though where faith and loue are entertained (after our conuersion) ac∣cording to the measure of grace which we receiue in thē, this seruile feare of hell and condemnation, be expelled & cast out, as S. Iohn speaketh: yet seeing we can haue no perfection in any grace in this life, and Gods best chil∣dren doe still carrie with them concupiscence, the body of sin, and as they are daily subiect to infirmities, so ma∣ny times fall into grosse ••innes. As a leaking ship had neede of continuall pumping; and a beggars rotten coat of continuall patching; ••o our liues haue neede of conti∣nuall repenting, which cannot be without the beholding of Gods iudgements with feare: and therefore as the Pro∣phet willes vs, to d serue the Lord in feare, and reioyce in ••rembling. So the Apostle aduiseth vs, e To worke out our saluation in feare and trembling. And as Saint Pe∣ter and Saint Iude doe propound the iudgements of

God against f the Angels, against the old World▪ against Sodome and Gomorrha▪ because (as the Poet saith) Ode∣runt peccare mali formidine poenae, that is, Euill men ab∣stai••e from doing euill for feare of punishment. And Saint Augustine; Si non potes propter amorem i••stitiae, fac propter timorem poenae: If thou canst n••t abstaine from sinne for loue to righteousnesse, yet doe it for feare of pu∣nishment. So the feare of punishment breedes absti∣nence from sinne; and that abstinence a will and desire to doe good; from thence a delight and pleasure in good∣nesse. And thus Gods best children doe make good vse of that feare, that proceedeth from the meditation of his iudgements, as a bridle to restraine them from sinne, and a spurre to set them forward in the seruice of God. It was therfore the excesse of feare that our Sauiour here repro∣ued in his Disciples, that they were so discouraged and dismaied, that they were euen in a maner past hope of de¦liuerance, notwithstanding his presence. The feare of death is naturall, and so far from being sin, that our Saui∣our Christ himself had the sense thereof, when before his Passion Saint Matthew reporteth, g that hee began to bee sorrowfull, and grieuously troubled. And S. Marke saith, h He began to be troubled, & in great heauines: which the Apostle expoundeth thus;i That in the daies of his flesh he did offer vp prayers and supplications with strong crying and teares, vnto him that was able to saue him from death, and was also heard in that which he feared: and if this were the case k of the greene tree, what can we expect of the wi∣thered. If Christ himself were so affected with the sense of death, no maruell though his Apostles now in the time of their minority, do cry out with the Prophet, l Mine heart trembleth within me, & the terrors of death are fallen vp∣on me; Feare & trembling are come vpon me, & a horrible feare hath couered me. And again, m I am afflicted & at the point of death, from my youth I suffer thy terrors, doubting of my life. Thine indignation goeth ouer me, and thy feare hath cut me off. So that our Sauiour doth here not simply

reproue them for their feare, but for the exceeding mea∣sure thereof, proceeding from their want of faith: as him∣self witnesseth in the words, following: O ye of little faith: wherin he answereth to the question before propounded by himself, and sheweth, that in stead of their exclamation before (we perish), they should rather haue said with the Apostle, n We are afflicted on euery side, yet not in distresse: we are in doubt, but yet despaire not: we are persecuted, but not forsaken▪ cast down, but we perish not. Now the questi∣on is, what faith it is, the want whereof our Sauiour doth here charge the Disciples withal: and I vnderstand it, not of iustifying faith, but of the faith of working miracles, that they beleeued not in Christ, that he was able miracu∣lously to deliuer them out of the danger, though it were neuer so great. For as to work a miracle, there is faith re∣quired, as Christ speaketh to them afterwards: o Verily I say vnto you, if ye had faith as much as a graine of mustard seede, ye shall say to this mountaine, remoue hence to yonder place, & it shall remoue, and nothing shal be vnpossible vnto you. So must there be faith in thē vpon whom the miracle is wrought: and therfore when the father of the child that was possessed, said to Christ:p If thou canst doe any thing, help vs, and haue cōpassion on vs: he answereth him: If thou canst beleeue, all things are possible to him that beleeueth▪ and therfore that which our Euangelist saith of Nazareth where our Sauior was brought vp,q That he did not many great works there for their vnbeleefes sake. S. Marke ex∣presseth thus: r He could not there do any great works, saue that he laid his hands vpon a f••w sick folk, & healed them. And he maruelled at their vnbeliefe: for as faith s can draw vertue from Christ vnawares for the working of miracles, And t make Christ wonder; So infidelity & vnbeleefe doth not only eclipse and darken, but also let and hinder, the powerfull working of Gods grace, from doing vs any good, either to our bodies or our soules. And therfore S. August. doth fitly compare faith, to the mouth of a vessel, whereby the sweet liquor of Gods grace is poured in;

and infidelity to a couer or stopple, that hinders the en∣trance of any such liquor. So y^t the meditatiō of this point is that of the Apostle: u Take heede brethren, lest at any time there be in any of you an euill heart of vnbeleefe, to depart away from the liuing God: but exhort one another daily, while it is called to day, lest ye bee hardened through the deceitfulnesse of sinne. Let no man say in his extremi∣ty with the wicked; x Tush, God hath forgotten, hee hi∣deth away his face and will neu••r see: or with Iobs wife: y Curse God and die. But let vs rather as the Apostle wil∣leth vs, z hold the profession of our faith without wauering. a Let vs not cast away our confidence, which hath great recompence of reward. Let vs, b being compassed with a great cloud of witnesses, cast away euery thing that pres∣seth downe, and the sinne that hangeth so fast on, let vs run with patience the race that is set before vs, looking to Iesus, the author and finisher of our faith, &c. And wher∣as miracles are ceased, and therefore in that kind no such faith required of vs: yet our true iustifying faith (which is proper to Gods children) shall giue vs c such peace with God, and peace in conscience, that we shall be d as bold as Lions, and not feare any perils, nor death it selfe: e whose sting is now taken aw••y by Christ: but as the fishes are fresh in the salt waters, so are wee free from hurt in the greatest perils; and as the Apostle saith, f bee more then conquerors. And thus much of Christs reproofe of his Disciples.

Now followeth the miracle it selfe, wherein I obserue these particulars: first, the time, Then: secondly, the man∣ner, He arose. Thirdly, the meanes, He rebuked the winds and th•• sea. Lastly, the worke, There was a great calme.

And first for the time: we see that howsoeuer our Sa∣uiour Christ hath hitherto carried himselfe like a meere man, and lay still, as if he neglected the danger, wherein both hee and his Disciples were: yet now hee will abide no longer, it is time, and high time that he shew himselfe to be God, and giue them deliuerance. To teach all men

in extremity of danger, as to fly to God by pra••er, and de∣pend vpon his helpe: so not to set or prescribe him a time, but to wait and expect his leisure; knowing, that as he best vnderstands the most seasonable times; so he will not ouerslip one minute, when he sees it may most make for his glory, and his childrens good. Diuines doe impute it for a great fault vnto g Ozias, and the Bethulians, that would limit their expectation of deliuerance at Gods hand, to fiue dayes, and if they had not helpe by that time, then to waite on God no longer, but to deliuer their City into the hand of the enemie. But certainly Christians, as in all their necessities, they referre themselues to Gods mercies; so likewise they referre the time to him when hee sees best: and therfore Christ in the working of his miracles, would not be aduised by his mother; for when she told him at the marriage in Cana of Galile, h They haue no wine; his answere is, Woman, what haue I to doe with thee? Mine houre is not yet come. As if he should haue said; Mother, I know that thou desirest that I should miraculously sup∣ply the want of wine whereof thou speakest, and my pur∣pose and meaning is so to doe; but I know my time best when to doe it, and I wil performe it in his due time: and so it may be said of this miracle, that till now his houre or or time wherein to doe it was not come: but now all things being fitted and brought to an head: as we see in diseases many times, Vbi desinit medicus incipit Deus: that is, When the Physitions giue ouer their patients for despe∣rate, God will shew his power to cure them. So when the Disciples were brought past all hope of life, (except by way of miracle) Then, and not till then, the text saith, [ 2] He arose: which is the second part in the miracle, contai∣ning the manner. Now for this arising of Christ, the Pro∣phet Dauid, in the person of God, may seeme to describe it. i Now for the oppression of the needy (saith hee) and for the sighes of the poore: I will vp saith the Lord, and set at liberty him whom the wicked hath snared▪ And as the Psal∣mist saith in another place, k If God arise, his enemies shall

be scattered, they also that hate him, shall fly before him: As the smoke vanisheth, so shalt thou driue them away: and as the wax melteth before the fire, so shall the wicked perish at the presence of God: which Psalme Athanasius called flagellum diaboli, the scourge of the diuell: as if the recitall of it were able to make the diuels in hell quake. The Prophet Dauid doth therefore in his greatest cros∣ses and distresses repose his chi••fest hope in Gods arising: and to that end serue all those short eiaculations (as the Fathers call them) or piercing prayers, l O Lord arise, helpe me my God: and againe, m Arise O Lord in thy wrath, and lift vp thy selfe against the rage of mine enemies, and a∣wake for me, &c. And in another place, n Vp Lord, let no man preuaile. And againe, o Vp Lord, disappoint him, cast him downe. In all which places, and the like, (which are very ordinary in the booke of Psalmes) the Prophet doth call vpon God, as if he were asleepe, and had need to a∣wake and arise. Indeed Eliah doth by an holy Ironie, m••cke the Prophets of Baal with their God: p It may bee (saith he) that he sleepeth and must bee awaked: But our Prophet tels vs of our God, q That he that keepeth Israel doth neither slumber nor sleepe: hee doth not so much as slumber, much lesse sleepe; but he doth seeme to be many times as carelesse of his Church, suffering it to runne into extreame danger, as if he were asleepe, and to bee awaked and called vp, by the supplication of his distressed chil∣dren. But here our Sauiour (as wee haue shewed before) was truly asleepe as hee was man (though hee could not sleepe as he was God); and being awakened, though hee could haue wrought the miracle and laine still; yet to shew his readinesse to doe his Disciples good, and his au∣thority ouer the windes and seas, He arose. Therby both giuing exceeding comfort to the deiected spirits of his Disciples, when they see him so yare and ready to be∣stirre himselfe for their sakes; and in shewing himselfe to the windes and the sea, not onely as the commander, but the creator of them: daring (as it were) the one to blow,

or the other rage and swell against him any longer: and thus he doth shew his power and authority ouer them, which will be more fully expressed in the words follow∣ing, containing the meanes of the miracle by his word onely: He rebuked the wind and the sea: which was the [ 3] third particular obserued in the miracle.

In which words wee obserue, that Christ doth not in this miracle as in the raising of Lazarus, r betake himselfe to prayer to his Father; nor vse any other meanes where∣by to effect it, but onely by his bare word, commanding these insensible creatures to be quiet; and Saint Marke sets downe his words: s Peace and be still. So that here∣in he shewes and proues himselfe to be God: according to that of the Prophet Dauid, t Whatsoeuer pleased the Lord, that did he in heauen and in earth, in the sea, and in all the depths. And againe, u Thou rulest the raging of the sea, when the waues thereof arise, thou stillest them. And in another place: x The waues of the sea are mar••ellous, through the noyse of many waters, yet the Lord on high is more mighty. From which places, and other such like, I gather, that the sea (especially being troubled by winds and stormes) is an vnruly creature, not to be controlled or kept vnder but by God onely. It is true that Moses, y by stretching out his hand on the red sea, diuid••d the waters: but the text telleth vs in the same place, that Moses did it not by his owne power: For the Lord caused the sea to run backe by a strong East wind all the night, and made the sea dry land. z The waters of Iordan gaue way also to the feet of ••he Priests, and were diuided, till all the people went ouer vpon dry land. And the same a Iordan was diuided by the striking of it with Eliahs cloake; both by Eliah him selfe, and by Elisha. But of these miracles wee may well say with the Prophet, b What ailed thee, O thou sea, that thou fl••ddest, and thou Iordan that thou wast turned back▪ And we may answere with him, The earth trembled at the presence of the Lord, at the presence of the God of Ia∣cob. For all men that haue receiued power from God to

worke miracles, must confesse of themselues, as Peter and Iohn after the curing of the cripple that lay at the gate of the Temple, called Beautifull: c Yee men of Isra••l, why maruell ye ••t this? or why looke ye so stedfastly on vs? as though by our owne power or Godlinesse we had made this man goe. The God of Abraham Isaac and Iacob, the God of your fathers, hath glorifi••d his sonne Iesus, whom ye be∣trayed, &c. And a little after: And his name hath made this man sound, whom ye see and know, through faith in his name: And the faith which is by him, hath giuen him perfect health in his whole body, in the presence of you all. So Paul and Barnabas, vpon the like miracle wrought by them vpon another cripple at Lystra, when the people and Priests would haue honoured them as Gods; d rent th••ir clothes, and ran among the people, crying and saying, O men, why doe you these things? we are euen men subiect to the like passions that ye be; and pr••ach vnto you that ye should turne from these vaine things vnto th•• liuing God, which made heauen and earth, the sea, and all that in them are &c. Now then as no man can worke any miracle but as an instrument, by whose hand and ministery God worketh whatsoeuer hee pleaseth in all places: so much lesse can any coniurers, or sorcerers, or witches, or the di∣uell himselfe, worke any miracle: for though the Phari∣sies blasphemously charge our Sauiour Christ in his working of miracles, e that he casteth out diuels by the power of Beelzebub the chiefe of the diuels: yet it is cer∣taine, that the diuell, though he hath power to doe many things which are wonderfull to ignorant men (that vn∣derstand not the causes of things, and f seeke not into the depth of his subtilties), yet hee had neuer power to worke any miracle: for the greatest extent of the diuels power, is either in Illusions, or true workes. By Illusions he may g d••ceiue the senses of men, either by casting a mist before the eyes of men; or by tempering, or rather distempering of the humours in the eyes. For true works, he may h moue windes and thunder, not to create them,

but the matter being before, he is able to stir them vp; he is able to i infect the creatures, as the riuers, and the fishes in it: he is able to take k the shape of a man being dead: yea l to present himselfe like an Angell of light. He can m cor∣rupt the vnderstanding, by taking away the seede of Gods word, that is sowne, out of our remembrance. He can n hin∣der the preaching of the word in Gods Ministers. He can blind the mind of man, o by signes and lying wonders: he can p work•• outragious affections in men▪ as in Saul, and in q those that we reade were possessed in the Gospell, as in the 18. verse of this Chapter. And lastly, he r can bee a lying spirit in the mouthes of false prophets, to deceiue wicked men▪ to bring them to their end; as in the case of Achab, pe••swading him to goe fight against Ramoth in Gilead. But all this power of the diuell is confined and limited within two bounds: the first▪ that he is able to doe no∣thing [ 1] without Gods permission and sufferance; as ap∣peareth in s Iob, in t Saul, in u ••hab; and in the end of this chapter, that the diuels could not enter into the herd of swine, vntill they had gotten leaue of our Sauiour Christ. The second is, that they can doe nothing, but that [ 2] is agreeable to nature, and therefore can worke no mira∣cles, which are aboue nature. The diuels may, in respect of their great knowledge in naturall things, being of a spirituall nature, not troubled mole corporis, by any hinderance of x a body corruptible, to presse downe their soule; and by their long experience of the causes and ef∣fects in nature, they may know and foretell some naturall things to come: but their knowledge is ioyned with much ignorance; they vnderstood not how God did worke the saluation of his elect in the fall of Adam, and in Christ: they were not sure when Christ came into the world, that it was hee: they know not the thoughts of mens hearts, but onely by their outward acti∣ons they iudge of their inward inclinations: For y God onely is the searcher of the heart and raines; and though as Gods ape, hee doe striue to imitate his miracles, yet

could hee neuer worke any true miracle: as the raising of the dead; the staying of the course of the Sunne: the cau∣sing of women that are past children and barren, to con∣ceiue: A Virgin to beare a sonne: the preseruing of men from burning, being in a ho••e fierie furnace: or, the cal∣ming of the sea from tempest, as it is in this place. The which argument I haue handled the more at large, be∣cause of a strange opinion of many men both at sea and land, concerning the power of the diuell in this matter, especially of winds and tempests. For ordinarily, if any tempestuous weather doe arise, it is presently ascribed to the diuell; and men say, that there are some coniurers a∣broad: and I haue heard some trauellers auouch, that in Lapland, any man may for money buy what winde hee please, at a witches hand to serue his turne, and make vse of when he list. For answere whereunto I say, that I ne∣uer finde in the Scriptures, that the diuell hath any power either to create a body, or destroy a body, or transforme any body; as of a man into a beast: and therefore the windes, the lightnings, the thunders, the tempests, and all other meteors, they are the creatures of God, as I haue shewed before, in the description of the nature of the winds and tempests: so that the diuel is not the first cause of any of them; but they being ingendred in the middle region of the aire, and the diuell being, as the Apostle saith, z the prince that ruleth in the aire: hee can, when God will vse his seruice, and giues him permission, hurrie those windes together, and raise tempests, as a secondarie meanes both at land and sea, both for a iudgement and punishment of the wicked, and for the triall of the faith, patience, hope, and dependance of Gods children vpon him: who know, that a a haire shall not fall from their heads without his prouidence: and therefore where the diuell doth most rage they receiue the greatest comfort. As therefore the enchanters of Pharaoh, striuing by their lying wonders to imitate the miracles wrought by God, by the hands of Moses and Aaron, were faine at the last,

(euen in a most vile creature, to wit, lice) constrained to confesse, b that it was the finger of God. So much more should al Christians in the sensible feeling of any of Gods iudgements, and the serious meditation of them, confesse with old Ely, c It is the Lord, let him doe what seemeth him good: and with Hezekias, d The word of the Lord which thou hast spoken is good. Farre be it therefore from them, to runne with Saul in their extremities, e to a witch to aske counsell of the diuell; against which sort of people, f the Law of God is plaine, g that they should be put to death. But let them know, that whatsoeuer power the diuell falsely ascribeth to himselfe, as, h that all king∣domes of the earth, and the glory of them are deliuered to him, and are at his disposing: or whatsoeuer power the Scriptures ascribeito him and his Angels; as that the Apo∣stle calleth themk principalities, powers, &c. yet as was said before, his power is restrained and limited by God. And though as l a strong man armed he hath taken possession of all men by nature now corrupted, yet Christ is stronger then he, that takes from him the things in which he trusteth and diuideth the spoiles. To which the Prophet Esay alluding saith, m In that day the Lord with his sore, and great, and mighty sword shall visit Leuiathan, that piercing Serpent, euen Leuiathan that crooked Serpent; and he shall slay the Dragon that is in the Sea. And that speech of the Pro∣phet Zachary, n The Lord reproue thee Satan, sheweth the power of Christ aboue his. And himselfe shewing his victory ouer the diuell, saith o Now shall the prince of the world be cast out. And he not onely expressed his power against Satan in word, but in deed; both casting out of diuels out of the possessed himself, and giuing power and authoritie to his Apostles and Disciples to doe it also. Therfore doe the Apostles,p Saint Peter, and q Saint Iude tell vs, that the diuels are kept in chaines, as Christs cap∣tiues, and cannot stirre to doe harme, further then he shall giue them leaue. And howsoeuer it is comfort enough to all Gods children, r That he 〈◊〉〈◊〉 giuen his holy An∣gels

charge ouer them to keepe them, to pitch their tents a∣bout them, s to fight for them, and being stronger then the d••uels to ouercome them. So that if they looke to God by the eye of faith, t they shal see as Elisha shewed his seruant, that there are more with them then against them, for they are compassed about with horses and chariots of fire, to de∣fend them from all hurt, and to destroy their enemies. Yet they haue a further cōfort in God, who is alwaies present with them; and therfore say with the Apostle, u If God be with vs, who can be against vs? Or with the Prophet Da∣uid, x The Lord is my shepheard, therefore I shall want no∣thing; yea, though I walk through the vall••y of the shadow of death, I will feare no euill▪ for thou art with me, thy rod and thy staffe, th••y comfort me. And thus we see, that God hath onely absolute power in himself y to worke miracles, and so that Christ in the working of this miracle by his word, onely commanding the winds and the sea, doth thereby shew himselfe to be God, by whose word as z all things at the first were created of nothing so now al things and actions not onely of men, but of all other creatures, yea, euen of the diuels themselues are ordered and dire∣cted; to teach all good Christians, in their greatest crosses not to be dismaied or discouraged, seeing they haue God at hand, who hath promised to helpe them, and to whose word all the creatures must yeeld subiection and obedi∣ence, as it followeth in the next words, the last thing con∣sidered in the miracle, There was a great calme.

This is the worke it selfe, containing the obedience of these vnruly Creatures to the word of Christ, that as the Centurion saith to him before in this Chapter, a But speake the word onely▪ and my seruant shall be healed: so here the word no sooner spoken, but a great Calme fol∣lowed. By which wee see the truth of that deliuered by the Prophet; b He sendeth forth his commandem••nt vp∣on the earth, and his word runneth very swiftly. And a game in the same Psalme; He sendeth out his Ice like morsels, who can abide the cold thereof? He sendeth out

his word and mel••eth them; he ca••s••••h the wind to blow▪ and the waters to flow. So that as his word can raise a tem∣pest; c At his word the stormie wind ariseth, and lifteth vp the wau••s of the sea: Or as the Prophet Ieremi•• spea∣keth; d He giueth by his voice the multitude of waters in the heauen▪ and he causeth the cloudes to ascend from the earth; he tur••eth lightnings to raine, and bringeth forth the windes out of his treasures: So at his word (as they that came to apprehend him, e went backwards and fell to the ground). So (I say) all the creatures must yeeld obe∣dience, and doe his will, as the sea and wind doe in this place. No maruell therefore, if the Apostle do call the af∣flictions that befall the children of God in this lifef light, and but for a moment: for we may say of them, as was said of Iulian, Nubecula est, cito transibit; It is but a little cloud, that will soone be blowne ouer▪ for g Heauinesse may indure for a night, but ioy commeth in the morning. After the storme there will come a calme, and though h Leuia∣than doe make the d••pth boyle as a pot, and the sea like a pot of oyntment, yet our trust is in Gods word, as the Pro∣phet speaketh, i He appeaseth the noise of the seaes, and the noise of the w••ues thereof.

The vse whereof to all men both at sea and land, is to consider the obedience of these disordered creatures, to the word and command of their Lord and Master, and to compare it to their owne disobedience, vpon whom neither the word of God, nor his promises, nor his threat∣nings, nor his blessings, nor his iudgements, can worke so much, as his bare word did heere on these insensible things. The Prophet Ieremie to draw the Iewes to obe∣dience vnto God, doth propound the example of the Re∣chabites by Gods commandement, and applieth it thus; k ••he commandement of Ionadab the sonne of Recha••, that he commanded his sonnes, that they should drinke no wine, is surely kept, for vnto this day they drinke none, but obey their fathers commandement. Notwithstanding I haue spoken vnt•• you, r••sing early and speaking, but you would

not obey me. I haue sent also vnto you all my seruants the prophets, rising vp early, and sending them, saying, Returne now euery man from his euill way, and amend your workes, &c. but you would not obey m••▪ Now if the obedience of the Rechabites to their father, should be so great an ar∣gument to moue the Iewes to obedience vnto God; how much more may the example of these rough seas and stor∣my tempests, being calmed at the word of our Sauiour Christ only, be a greater means (if we truly meditate vpon it) both to cōsider how many words of his, in the mouthes and writings of his Ministers, haue bin in vaine vnto vs in former times, and to put vs in mind of our duty of obe∣dience, that we be not worse then other creatures, which are ready to obey and doe his will, as it appeareth in this place? And surely the word of God which is so power∣full in other creatures, should be of as great command in man: for the Apostle tels vs, that l the word of God is liuely and mighty in operation, and sharper then any two edged sword, and entreth through, euen to the diuiding asunder of the soule and the spirit, and of the ioynts, and the marrow, and is a discerner of the thoughts, and of the intents of the heart. And this word will produce a worke; for so saith the Prophet in the person of God, m Surely as the raine commeth downe, and the snow from heauen, and returneth not thither, but watereth the earth, and maketh it to bring forth and bud; and that it may giue seede to the sower, a••d bread vnto him that eateth: So shall my word be that go∣eth out of my mouth, it shall not returne vnto me void, but it shall accomplish that which I will, and it shall prosper in the thing whereto I sent it. It is true, that if we examine the working of this word in men, it hath not many times that successe, to be n the power of God vnto saluati∣on, and the o sauour of life vnto life: but if it faile of that, it is the sauour of death vnto death, vnto them that perish: p for the earth (saith the Apostle) which drinketh in the raine that commeth oft vpon it, and bringeth forth herbes meete for them, by whom it is dressed, receiueth blessing of

God: but that which beareth thornes and briers, is repro∣ued, and is neere vnto cursing, whose end is to be burned. And (to apply this vnto the text) the Prophet telles vs, q That the wicked are like the raging sea that cannot rest, whose waters cas•• vp myre and dirt. There is no peace (saith my God) vnto the wicked. That is, they are conti∣nually troubled with stormes and tempests; for their ex∣orbitant passions and affections, bee as violent and con∣trary winds distracting them, on the one side to wanton lust, and on the other to hatred and malice; sometime feeding them with vaine hopes, and sometimes renting and tearing them with desperate feares. So that these and all other passions of the mind are fitly termed perturbati∣ons, that corrupt the iudgement, and seduce the will, cau∣sing wicked men neuer to be at rest and quiet. And the chiefe end of the word of God, preached, or read, is to quiet and calme these tempests of the soule, to moderate the violence of these furious passions and perturbations of the mind.

The vse whereof to all men, but specially to Sea-men, when they see stormes and tempests, and their ship in danger, is, to consider their soules, and the spirituall dan∣ger they are in by these outragious winds, that sometime their ship or heart is driuen a shoare, and sticks fast in the mire and dirt of lust and vncleannes; which (I heare) hath been the wracke of many a poore soule in his trauels, and sometime they are driuen into the gulfe of intemperance, whereby they are swallowed vp quicke, for want of cal∣ming that passion of their greedy appetite and desire; sometime they are driuen vpon the rocke of desperate profanenesse, swearing and cursing, and blaspheming God, vntil the ship of their soule be quasht in pieces; and sometime on the sands of selfe-loue and selfe-conceit, which passions and all other so long as they be inordi∣nate, doth driue their ship dangerously they know not whether. Saint Augustine writing vpon that in the Psalme, r He would make haste for my deliuerance from

the stormy wind and tempest, sheweth both the cause and the remedie, of all such tempests arising in thy heart and mind; s Forte nauis tua ideo turbatur, quia Christus in te dormit, &c. Happily (saith he) thy ship is troubled, be∣cause Christ is asleepe in thee. The ship in which Christ sai∣led with his Disciples was sore troubled and in danger: but the reason wa••, Christ was asleepe; when his Disciples awa∣ked him, ••e rebuked the winds and the sea, and there follow∣ed a Calme. Thy heart and mind are therefore perhaps worthily troubled because Christ in whom thou hast ••elee∣ued ••s not awake in thee: thou sufferest many perturbati∣ons, because thou hast forgotten Christ his Passion and suffering for thee. Recouer thy faith in him, call vpon him, awake him, and ••e will arise and rebuke the storme, and giue thee a Calme. The cause then of all thy tempests in thy soule is, that thou sufferest Christ to sleepe in thee; the remedy against them is to awake him, and call vpon him for helpe and deliuerance. Doth the tentation to lust and vncleannesse seaze vpon thee as a tempest? say vnto thy soule, I am a Christian, and haue giuen my name to Christ, and am a member of his Mysticall body; t Shall I then take the members of Christ, and make them the members of an harlot? God forbid. Thus doe thou rouze vp Christ by thy spirituall meditation, the storme will blow ouer, and a Calme follow. And as in this, so in all other tentations if thou repaire to Christ, his word will be as powerfull to giue thee peace and quiet, as it was here to appease the fury of the windes and waues. Thus much shall suffice of the third generall part of the histo∣rie, (to wit) the miracle.

[ 4] The fourth and last followeth concerning the successe of it in the beholders, consisting in two things:

First, They maruelled. Secondly, They acknowledged, What man is this, that both the Windes and Sea obey him.

[ 1] For the first, we neede not stand long (with interpre∣ters vpon this place) to enquire who they are that are

that are here said to maruell and wonder. Our Euange∣list calleth them [the men]; and Saint Marke and Saint Luke [they among themselues]; and seeing Saint Marke saith, There were also with him other little ships. It is plaine, that both the Disciples, and all the rest that were the beholders marueled; for the Disciples (as was shew∣ed before) were yet but young beginners, raw fresh wa∣ter souldiers, and are reproued before for their little faith, and therefore they as well as the rest, could not chuse but wonder. The Prophet Esay speaking of the birth of Christ saith, that they shall u call his name wonderfull. And as the due consideration of his birth could not but moue amazement and astonishment to men and Angels, to see a new thing in the world, The Word made Flesh, God and Man in one person▪ x a Virgin and a Mother in one. So the miracles that hee wrought, such as neu••r any man did, could not but worke admiration in those that saw them. We say therefore with the Prophet, y Stay your selues, and wonder: and with another Prophet, a Behold among the Heathen, and regard, and wonder, and maruell. For all miracles are maruelous and wondrous workes. It is therefore an ordinary thing that attended the miracles of Christ, that his Disciples and the people wondred.

The second thing therefore is rather to be considered, that is their confession; What man is this, &c. Saint Iohn writing his Gospell last of all the Euangelists, purposing thereby to confute Cerinthus and other hereticks that denied the Diuinitie of Christ; after he had proued it by his essence and eternitie. Secondly, by his Creation and preseruation of all things, doth set downe certaine excel∣lent Sermons and notable miracles wrought by Christ, and omitted by the other Euangelists, and at last he con∣cludeth. b These things are written that ye may beleeu••▪ that Iesus is that Christ that sonne of God, and that in be∣leeuing ye might haue life through his name?c thus wrought one strange miracle with Nathanael: Rabbi, thou art the sonne of God. And in the blind man that was cured and

instructed by him, who said, d Lord I beleeue, and worsh••p∣ped him. And in another miracle at the sea, e They tha•• were in the ship came & worshipped him, saying, Of a tru••h thou art the sonne of God. And at his death, f the Centu∣rion, when he saw what was done, and they that were with him saw the Earthquake, they feared greatly, saying, Truely this man was the Sonne of God. All these (brought vnto it by Christs miracles), made that good confession concerning his Diuinitie, which when Saint Peter made, saying, g Thou art that Christ, the Sonne of the liuing God. Our Sauiour told him, That flesh and bloud had not reuealed it vnto him, but his Father which is in heauen. And further: That vpon this rocke (or true confession of him) he would build his Church, and the gates of hell should not preuaile against it. Now howsoeuer the beholders of this miracle proceede not so farre in their confession and acknowledgement, yet they are in a good way, and doe in a manner confesse as much, when they propound it by way of question: Who is this that both the winds and the sea obey him? For it is as much as if they had said; It is impossible that he should bee but a meere man, that hath these vnruly creatures at command, to check and controle at his pleasure. As therefore Christ himself in the next Chapter, in another miracle vpon one that was sicke of the Palsey, when he had first told him; h Sonne be of good comfort, thy sinnes are forgiuen thee. And certaine of the Scribes said within themselues, This man blasphemeth. And Saint Marke addeth their rea∣son, i Who can forgiue sinnes but God onely? That hee might shew himselfe to bee God indeed, and so to haue power to forgiue sinnes, k doth command him to arise, take vp his bed, and goe vnto his owne house. And so thorowly curing the man by his word, doth manifestly proue him∣selfe to be God, and to haue power as well in the one, as in the other. So in this place, though they giue him the terme of a man, yet enquiring what man, and so acknow∣ledging him more then a man, by the worke that he hath

wrought, in commanding the winds and seaes, they doe in a sort confesse him to be God.

For conclusion therefore of the History, the meditation rising to sea-men from hence is this, that as in the vnder∣taking of their voyages, they must (if they haue any hope to make a good and prosperous voyage) begin at Christ, and be carefull and sure to take him along with them: that is, to examine the lawfulnesse of their callings and professions, either as sea-men, or as Merchants and Fa∣ctors, to doe seruice vnto God, and to the state where∣in they liue, committing themselues to that vast ele∣ment the sea, and depending vpon Gods protection and defence, and so expecting a blessing from him in all their honest labours; so must they prepare themselues before hand, (especially in long voyages, and amongst Infidels) for many disasters and counterbuffes, not onely of wind & weather, (which our Sauiour Christs ship was subiect to in his short voyage) but of many other dangers, which cannot possibly be auoided; and if Christ seeme to be a∣sleepe, in not affoording them present helpe, by their ear∣nest and hearty prayers to awake and stirre him vp, by faith beleeuing his omnipotent power, and by hope ex∣pecting and waiting his leisure, submitting their willes to his will, and ready as well at sea, as at land, and as well by death as by life, to giue him praise and glory. And thus much shall suffice for this history of Christs voyage, and the meditations thence arising.

But I haue yet a further taske in the second generall [ 2] part of the text, that is, the mysterie. In the former I haue endeauoured to teach sea-men to be Christians: but now I am to shew that all true Christians bee sea-men, and haue a longer voyage in hand then to the East In∣dies: for their whole life is but a voyage from earth to heauen. In which voyage they haue a sea to passe tho∣rough, and a ship to passe in; and in their passage, they must looke for great tempests, threatning to drowne both them and their ship: and they shall find Christ (in

whom they trust) to be asleepe, as if he regarded not their danger; but if they waken him by their deuout prayers, he will arise quickly, and not onely make all their ene∣mies to vanish, and secure the ship; but neuer leaue them nor forsake them, till he haue brought them to heauen, the hauen where they would be. This voyage cannot be performed by factors and seruants, but euery Christian man and woman must vndertake it in their owne per∣sons. For l ••ustus ex fide sua vi••it, in fide sua mori••ur: that is, the godly man doth liue and die, doth begin, and continue, and make an end of this voyage according to his owne faith. In this voyage: 1. The sea is an image of the world. 2. The ship an image of the true Church of Christ. 3. The tempest an image of the rage and fu∣ry of heretickes and schismatickes, and persecuting ty∣rants against the Church. 4. Christ his sleeping an i∣mage of his death. 5. His arising an image of his resur∣rection, whereby he subdued all his and our enemies. And 6. The calme that followed, is an image, both of the peace of conscience, and ioy in the holy Ghost, the first fruits of the spirit which the Church receiueth, as the be∣nefits by his death and resurrection in this life; as also of that eternall rest in the life to come, (whereof the other is but a pledge and earnest) when the godly shall be parta∣kers of such ioyes, as m the eye hath not seene, the eare hath not heard, nor c••n possibly enter into the heart of man to conceiue.

For the first, the whole current of the fathers tell vs that the sea is an image of the world many waies.

1. First, the sea hath his name of bitternesse:n Propt••r∣ea mare appella••um, quòd eius aquae sun•• amarae: The sea hath his name, Mare in the Latine, of the Latine word, a∣marum, which signifieth bitter, because the waters thereof are bitter. The sea is very bitter, notwithstanding to the fishes that liue and are nourished in it, it sauoureth sweet∣ly: So the world is very bitter, ye•• to worldly men de∣lighting in the fleshly lusts thereof, it seemes sweete: and

though at first it seeme but o as a sport or play: yet as Ab∣ne•• saith to Ioab: Knowest thou not that i•• will be bitter∣nesse in the l••tt••r e••d? For like a subtill serpent, it hath a sting in the taile, and insinuates and windes it selfe into vs for to hurt vs. And though worldly men flatter them∣selues, and say as Agag to Samuel, p Truly the bitternesse of death is p••ssed: yet they are as much deceiued as Agag was, as may appeare in Samuels answere in that place. It is the distemperate taste of worldly men, that makes the pleasures of the world seeme so sweete vnto them; but if euer God effectually call them, and they come to the true rellish of them; they will say with Naomi the mother of Ruth: q Call m•• no more Naomi or beautifull, but call mee Mara, that is, bitter, for the Almighty hath giuen me much bitternesse: For the greatest pleasures of this world are like r the waters of Marah, wherof the Israelites (Gods people) could not drinke for the bitternesse thereof. The waters of the sea of the world, are like those waters which Saint Iohn saw by vision, s into which fell a great starre, named wormewood, and the waters became wormewood, and many men died of the waters, because they were bitter. Let men therefore feare the curse denounced by the Pro∣phet, t Woe be to them which make sowre sweet, and sweet sowre; which call eui••l good, and good euill; which make darknesse light, and light darknesse. For it were easie to shew of u all the things in the world, (as Saint Iohn rec∣koneth them vp) the lust of the flesh, the lust of the eye, and the pride of life, (that is), the vnlawfull desire of worldly pleasure, treasure; & honor; that they be all the bitter wa∣ters of the sea of the world: And it may bee said of them al, as the Wise man saith of the first: x The lips of a strange woman drop as the hony combe, and her mouth is more soft then oyle: But the end of her is bitter as wormwood, and sharpe as a two edged sword. And that wee may see the bitternesse of these waters, in this sweet sinne of vnclean∣nesse, (as the world is not ashamed to call it) and thereby to iudge of the rest. First, Salomon tels vs, that it is a pu∣nishment

in it selfe, for such as God is angry withall: y The mouth (saith he) of strange women is as a de••pe pit: He with whom the Lord is angry shall fall therein. It is therefore a signe of Gods anger towards vs, when he suf∣fereth vs to fall into it. Secondly, it bringeth men to in∣famie, reproch, dishonour: z He shall finde a wound, and dishonour, and his reproch shall neuer be done away. Third∣ly, it bringeth beggery with it: a for because of the who∣rish woman a man is brought to a morsell of bread. Fourth∣ly, it bringeth filthy and loathsome diseases on a man, e∣uen b rottennes•••• to his bones. Fifthly, it destroyeth c not onely his vnderstanding, but his soule also. Sixthly, it d is as a fire that will pursue and follow, not onely him, but his encrease, to ••heir vtter d••struction. Seuenthly, the Apo∣stle maketh it as e a punishment of Idolatry, to be giuen o∣uer to these vncleane lusts. Let men therefore take heede of these bitter waters; and if either they bee afraid of the anger of God, or their owne infamie, or the wasting of their estates, or of the rotting of their bodies, or the de∣stroying of their soules, o•• the vndoing of their posterity; let them take heed of that which (if they looke) they may finde, hath cost other men so deare, and giuen them sharp and bitter sawce to their sweet meate; knowing what a poysonfull hooke lyeth vnder that pleasing bait to betray them. The same may bee said of the rest of the vices that ouerflow the world; as pride, couetousnesse, intempe∣rance in diet, murmuring, enuie, hatred, disobedience to authority; they are all the bitter waters of the world: The wo••ld is a sea: The sea is bitter, Th•• world is bitter.

[ 2] Secondly, the sea is inconstant, it ebbeth and floweth, sometime it is quiet, sometimes troubled: It followeth, the Moone: As the Moone changeth, so the sea chan∣geth: The world is as inconstant, altering and changing euery day, both in priuate men, and in whole states. Some borne, some die, some in health, some sicke, some rising, some falling, some in fauour, some in disgrace: and as Saint Gregory obserued, all the actions of our life are but

remedia taedij when we are wearie of one thing, we seeke for reliefe of the contrary: when we are wearie of fasting, we eate; and being wearie of eating, wee fast; when w••e are wearie of waking, we sleepe; and being wearie of sleeping, we wake: In nothing we continue at one stay; and as the day succeedes the night, and the night the day, so variety and contrariety must giue content in all our a∣ctions. The vse whereof is, to teach vs to obserue in the world, and our selues liuing in the world, the mutability and change of all things vnder the Sunne; God only be∣ing vnchangeable. The Angels in heauen, and man in Pa∣radise were subiect to change, as they found by misera∣ble experience: f In God onely is no change, nor shad••w of change: but g the world passeth, and the concupisc••nce there••f. As the sea therefore is inconstant, so is the world inconstant.

Thirdly, the sea is full of dangers, sometime by contra¦ry [ 3] wi••ds sometime by Pyrats, sometime by entising mer¦maids and syrens, sometime by rockes, somtime by quick-sands, and many other waies. The world is a sea of dan∣gers, yea hath more dangers thē the sea. 1. It hath such cō∣trary windes▪ that Christs ship, (his Church) is faine with Saint Pauls ship, to cast ancor▪ lest it bee driuen backe in her course to heauen. 2. It is ful of py••ats, that watch their opportunitie to take and make prize of the rich commo∣dities wherewith she is laden,h to rob and spoile her of that i most precious faith, which is much more precious then gold that perisheth: yea to depriue her of k those mos•• great and precious promis••s which they that saile in her haue, to be partakers of the diu••ne nature: yea to pillage her of the benefit ofl that most precious blood of Christ, of much more value then gold and siluer, and precious stones▪ 3. This sea of y^e world hath her M••rmaids and Syrens, en∣tising lusts, and fleshly pleasures, alluring men to forsake the ship of Christs Church, withm De••as, and wilfully to leape into this sea to their vtter destruction. 4. It is full of ••ockes on both sides, presumption of Gods mercy on the

one side, making men bold and fool-hardie, to aduenture vpon any dangerous sinne bee it neuer so great: and on the other side, desperation of Gods mercy after sinne, to make the ship split and sinke suddenly. And when wee haue escaped all these dangers, when wee haue euen de∣scried land, & think we haue made our port; yet if we take not the direction of our good pilot, to steer a right course and keepe the deepe channell, there are such quick-sands, that we may soone runne aground, if not to losse of ship and goods, that it may bee verified of vs, procella ••nti, in portu naufragi, that we rid out the storme, and perish in the hauen: which if euer it fall out, n it had been better for vs neuer to haue knowne and begun the way to heauen: at least we shall recouer our port, after so great danger, with so great losse, as we shall haue good cause to repent our carelesse negligence: The sea then is full of dangers: The sea of this world hath more dangers.

[ 4] Fourthly, the sea is full of monsters: The Prophet o Da∣niel in a vision saw the foure winds of the heauen striue vp∣on the great sea: And foure great beasts came vp from the sea, one diuers from another: the first a Lion with Eagles wings: the second a Beare that had three ribs in his mou••h, betweene his teeth: The third like a Leopard, which had vpon his backe foure wings of a fowle, and had also foure heads: The fourth was fearfull and terrible, & very strong, and had iron teeth, and had ten hornes. But the sea of the world hath more monsters: p beasts after the manner of ••en: monstrous men, that are rather to be accounted for beasts then men: some as q full of poyson as serpents: some as r full of rage as roring Lions: some as s blood-thirstie as wild beares and boares: some as t ra••ening after their pray as wolues: some as u wilie and craftie to beguile as foxes: some as x full of lust as goats: some taking as much pleasure in their filthy sinnes, y as swine to wallow in the mi••e: some z generations of vipers, that eate themselues forth of their mothers belly: as if some enchanting Circe in the world, had by her cup of forcerie metamorphized

and transformed men so much, that Diogenes might well goe at noone day into the market, with a lanthorne and candle light, to looke a man amongst men, and lose his labour: The Prophet Dauid telleth vs, that a Man being in honour had no vnderstanding, but is like vnto the beasts that perish. And certainly all beastly minded men and women, are monsters in nature: Some hauing as many heads as they haue noysome lusts, whereby they are led and directed: Some as many hornes as they haue meanes and opportunities to doe mischiefe: Some ha∣uing two tongues, as all flatterers and slanderers: Some hauing swords in their lips, as all railers, reuilers, and ill-tongued persons: b There is a generation whose teeth are as swords, and their iawes as kniues, to eate vp the afflicted out of the earth, and the poore frō among men. Of whō the Prophet Dauid speaketh thus, c Their teeth are speares and arrowes, and their tongue a sharpe sword: and againe, d Behold they brag in their talke, and swords are in their lips. Some carrie two faces, as all liars and dissemblers. Some are great giants, as all proud men. Some are crook-backed, as all rich couetous worldlings, for whom it is as e impossi••le to come to heauen, as for a cammell to goe through the eye of a needle. So generally all men, f that giue their members seruants of vncleannesse and iniquity, to commit iniquity, are monsters, whereof the world is so full, as of Atheists, Idolaters, blasphemers, swearers, drun∣kards, or as the Apostle reckoneth them vp, g Backbiters, haters of God, doers of wrong, proud, boasters, inuentors of euill, disobedient to parents, couenant-bre••k••rs, without naturall affection, such as cannot be appeas••d, mercilesse: that I must conclude this point: As the sea is full of mon∣sters: So is this sea of the world more full.

Fifthly, the sea hath many deuouring fishes, the great [ 5] fishes deuoure the little ones: So in the sea of the world, the great and mighty men (like pikes in a pond) deuoure and vndoe poore men▪ h They grind the faces of the poore, they swallow vy the needy: yea, i Th••y sell the righteous for

siluer; and the poore for shooes: k they take their poore fel∣low-seruan••s by the throat (as our Sauiour speakes in the parable) and say: pay that thou owest. In this sea as in the other, might ouercomes right. For heere wee may many times see great malefactors sitting in iudgement, and gi∣uing sentence of death (as k Iudah was like to haue done, and co••fesseth it) against them that are more righteous th••n themselues. Here Anach••rsis may see Solons lawes like to cob-webs, which hold the little flies, but the great flies breake through. Here Socrates may laugh to see pet∣tie theeues trust vp at the gallowes, and great theeues without punishment, ride vp and downe in state and pompe. Here Heracl••tus may weepe, to see vertuous men despised, and vertue trampled vnder foot; if they speake the truth conscionably from their hearts: and vicious men extolled, for clawing and flattering great men, a∣gainst their conscience. And if good men liue in this sea, it must be as ••onas in the whales belly, which he cals l the belly of hell. For good men haue not onely their purgato∣rie, but their hell in this world: while with m iust Lot, their righteous soule is v••xed from day to day, with the vnlawfull deeds of filthy lust. So that the great fishes doe not make th••ir pray more vpon the small ones in the sea; then wicked men in their greatnesse, doe v••on poore silly wretches in the sea of the world.

[ 6] Lastly, the sea is no place for men to dwell and abide in; but those that loue it best, and liue by trading in it, and through it, make their longest voyages in as short time as they can possibly; and are full of ioy when they can descry the hauen whither they shape their course: So the sea of the world is no place for Christians to dwell and abide in: for they are in it, and liue in it, n as stran∣g••rs and ••ilgrims: o they haue here no abiding City, but they loo••e for one to come. And p they know when the earth∣ly house of this their tabernacle is dissolued, they haue an e∣uerlasting habitation in the heauens: and therefore like to sea-men, they vse the world, as sea-men vse the sea,

as a way or place of passage to goe through; neuer more ioyfull then when their voyage is ended by death, and they brought into their right port or hauen, that they may leaue their ship the Church Militant, and goe ashore into the land of the liuing, the Church Triumphant in heauen.

To conclude this point, and not to passe it any further in the things wherein the sea is a true resemblance of the world, as the vastnesse both of the one and of the other, and that the sea casteth vp her dead vnto the shoare, and so the world casteth vp those that are dead vnto it, q as the filth of the world, a••d the off-scowring of all things, r to make them a gasing stock vnto the world, & to the Angels, and to men, and such like things wherein the sea, and the world are alike. We see, that as the sea is bitter, incon∣stant, full of dangers, full of monsters, full of deuouring fishes, and no place to settle and abide in: so likewise is the world in all these respects; to teach all men so to vse the world, as sea-men vse the sea; who in respect of the conditions and dangers before spoken of, doe continual∣ly stand vpon their guard; and watch day and night, and specially in the night, lest they should be suddenly ouer∣taken. It is fit for all Christians to be as carefull, and ra∣ther more for their soules then for their bodies, the losse being much greater if they should miscary: for s what shall it profit a man to winne all the world, and to lose his soule? or what shall he giue for a recompence for his soule? And the danger greater, wherefore Christ chargeth vs, t Feare not them that can kill the body, but are not able to kill the soule; but feare him, which is able to destroy both soule and bo••y in hell. And wee hauing so many com∣mandements and charges in these regards, to u Watch and pray▪ lest we fall i••to tentation; x to be sober and watch, be∣cause the diuell goeth about like a roaring Lyon, seeking whom he may deuour. Let not y the children of the world be wiser in their generation then we. But though we bee vpon the land, yet let vs thinke our selues to be at sea, see∣ing

this world is to vs as a sea: and let them that are at sea, compare the world and the sea together, and bee as carefull and watchfull to preuent the dangers of the world, as the dangers of the other sea, or else there will be small comfort, in making neuer so speedy, prosperous and gainefull a voyage, when their bodies shall returne safe home, and their soules be drowned by the way, in the gulfe of the worlds pleasures. And thus wee see the sea is an image of the world.

[ 2] Secondly, the ship is an image of the true Church of Christ Militant here on earth. So speakes Saint Chryso∣stome vpon this place: It is not to be doubted (saith he) but this ship was a figure of the Church, according to which exposition the holy Ghost speaketh by Salomon.z She is like a ship of Merchants which fetcheth her goods from farre: that is the Church which the Apostles sayling in, and the Lord guiding it; the Spirit of God blowing on them with a fresh gale, doth runne through the sea of the world by the preaching of the Gospell, carrying in it the rich and inestimable i••well of Christs bloud, the price paid by him for the redemption of all mankind. In which words of Saint Chrysostome agreeing with the current of all wri∣ters, we obserue another honour of Nauigation: for as we account it a great honour to the holy estate of matri∣mony, that Christ, in the coniunction of the man and the woman, would mystically signifie and represent the spi∣rituall marriage and vnion betwixt himselfe and his Church;a so may we not idly ouerpasse the honour done here to Nauigation, that our Sauiour did make the ship here (as hee b did Noahs Arke before) a figure of his Church, by which all Christians might learne of trauel∣lers by sea, how to passe through the sea of the world.

And certainely a ship may be the true resemblance of the Church of Christ in many respects.

[ 1] First, in the building, a ship must be made in the keele toward the water and the earth very close and tight, but is open aloft in the vpper part toward heauen: so the

Church of Christ is close, and shut vp toward the world the sea; but open vpwards towards God; for c our con∣uersation is in heauen, from whence also we looke for the Sauiour, euen the Lord Iesus Christ.

Secondly, in the forme, a ship is made a Head and a [ 2] Sterne, that is, before and behind very narrow; but in the middle it is broad: so the Church of Christ in the begin∣ning was very narrow, kept within the limits of Iudaea, and in the middle when Christ came it spread abroad by the Ministery of the Apostles and their successours: but in the end of the world it shall againe bee narrow: for d Thinke you when the Sonne of man comes, that hee shall find faith in the earth?

Thirdly, a ship that intends to make a long voyage, [ 3] must not onely be built, but well furnisht and prouided of many necessaries; she must haue her Ballast, her Mast, her Rigging, her Sayles, her Victualing, her Ordinance, her Lading, and that neither too light, nor too heauy, and of such Merchandize as will best vent in the place whe∣ther she is to trade; she must haue her Helme to bee gui∣ded by, and her Compasse whereby to steere a right course: and she must haue skilfull Commanders, and se∣uerall Officers, and painefull Saylers: she must haue a Wind to carry her along, and instruments to take the height of the Sunne, and the Starres, whereby she may be sure to steere a good course: And lastly, she must be pro∣uided of an Anchor, both in time of danger, and being ar∣riued in the Port or Hauen. But if I should prosecute this comparison in all things belonging to a ship, it would re∣quire a whole volume of it selfe; and I must confesse, that I am out of my element, and that this taske would require the helpe and art of a skilfull Nauigator. It shall suffice according to these short obseruations, that the ballast of Christs ship is the fea••e of God, to keepe it vpright; That her Mast is the Crosse of Chris••; That her Sayles are the Faith of Christians; That her Rigging consists in appl••∣cation of the examples of the Saints that haue gone before

vs; That her victualing is the Flesh and bloud of Christ, which will neuer perish, bu•• ••ndure to life euerlasti••g; That her Ordinance are the thre••tnings of Gods Law, thun∣dring out death to all malefactors; That her Lading is Good workes; according to which euery man shall make his voyage; That Sin is to heauy a burden, able to sinke ••he ship, as in the case of Ionah: and that hypocriticall and pha∣risaic••ll workes, with opinion of merit▪ must all bee heaued ouer-board; That the riches of this world can neither be carried w••th vs to our hauen that is heauen; and if they could, yet there they are no currant Merchandise; That the helme to guide this ship is a good conscience; And the compasse whereby to direct our course, is the holy Scriptures; That the wind that carrieth vs along, is f the inspiration of the holy Ghost; That Christian Magistrates and Ministers are Commanders and Offic••rs in this ship; and all true Christians are painefull sayl••rs to be ruled and directed by them; That Christ is our g Su••ne of right••ous∣nesse, by true obseruation of whom wee shall neuer faile of a right course in our voyage; And that hope is our an∣chor, not only in all perils and dangers in the voyage, but at our end, and in our end, bringing vs safe on land into our hauen.

[ 5] Fourthly, as no man is so foolish, as to thinke hee can make a voyage and crosse the seas, without the meanes, except he enter into a ship: and as none of all the world were preserued from the generall deluge, but onlyh Noah and his s••nnes, and their wiues that entred into the Arke, which was a figure of the Church: So in the matter of the soule, no man may thinke that he can passe through the sea of the world to heauen, except by baptism•• he en∣ter into th••s ship of Christ, and be made k a memb••r of his Church; Neither doth the baptisme consist in outward water, l that puts away the filth of the flesh; but in a confi∣dent demanding, which a good conscience maketh to God.

[ 4] Fi••thly, as in a ship at sea, if any man wilfully lep out

of the ship into the sea, or be throwne ouer-board, with∣out present helpe, hee must needes miscarry and die; so, extra ecclesiam nulla salus; there is no saluation to be loo∣ked for out of this ship of the Church: and if any m either by schisme doe forsake the Church; n or be throwne out by the censure of excommunication; as Saint Paul saith of the incestuous person, purge out the old leauen: except such a one by repentance be receiued backe againe into the Church, there is no hope of saluation for him.

Lastly, as there is great danger in keeping dead bodies [ 6] aboard of infecting the rest; so in this ship of the Church, o A little leauen will sower the whole lumpe; and a scab∣bed sheepe will infect a whole flocke. And therefore all such as p haue a name to liue▪ but are dead: that is; q that professe they know God, but by workes denie him, and are abominable and disobedient▪ and vnto euery good work re∣probate▪ are not to be kept in the ship of Christ, but to be cast into the sea of the world (to which they belong) as a prey to the deuouring fishes, that are there ready to swallow them. And thus wee see how this ship is an image of Christs true Church, passing the sea of the world.

Thirdly, the tempest is an image of the rage and furie [ 3] of Hereticks, Schismaticks, & persecuting Tyrants against the Church: for as when the sea is neuer so calme, it can not continue long so, without some storme or tempest; so though the world looke neuer so smoothly vpon the Church, yet it will not long continue so, but send forth, r procellas spiritualis nequitiae, the stormes of spirituall wickednesse: as Saint Ambrose calles them: or proce••••as mundi, the tempests of the world, as Saint Cyprian stiles them. The hereticks on the one side (as S. Paul speakes of Hymenaeus and Alexander) thauing themselu••s made shipwracke of faith, and of a good conscience, will labour (according to the example of the diuell their master) to draw others into the same destruction. And Schismaticks on the other side, will so rent and teare the sides of the

Church, that it will be full of leakes, and draw in so much water, as may bring it in danger of drowning: and Ty∣rants will raise such bitter persecutions, that (like the Dra∣gon in the Reuelation of Saint Iohn) u they will bee readie to deuoure the Churches children, as soone as she is deliue∣red. And these all rore, and rage, and storme against the poore Church of Christ. Christ had neuer his Church vpon earth, but the diuell had wicked men to raise stormes against it. There was a x Caine to persecute A∣bel from the beginning: y a Nimrod of the off-spring of Cam, a mighty hunter, and persecutor of the Church: there was an z Ishmael to persecute Isaac in Abrahams house, though he were the father of the faithfull: and an a Esau that began to wrestle and spurne at Iacob in his mothers wombe; and after b threatens to kill him, expecting onely the time of his fathers death. Wee reade how c Ioseph was persecu••ed by his owne brethren; and the d Israelites by Pharaoh in Egypt. And afterward euen in the land of Promise, the e Israelites dwelt among the Canaanites, the Hittites, and the Ammorites, and the Perizites, and the Hiuites, and the Iebuzites, all cruell enemies and perse∣cutors of Gods Church. What should I speake off Ia∣bin and Sisera▪ of the Madianites, and the Philistims, and the rest of them? for not only g Herod and Pilat are ioyned in a league to persecute Christ: but as the Prophet complaineth, h The tabernacle of Edom, and the Ishmae∣lites, Moab and the Agarims, Gebal and Ammon, and Amaleck, the Philistims, with the inhabitants of Tyrus: Ashur also is ioyned vnto them, they haue been an arme to the children of Lot. And if we should make a catalogue of stormes and tempests raised by hereticks and schisma∣tikes against Christ his ship in the Primatiue Church, and the persecutions of it, by the Roman Emperours, Quis talia fando temperet à la••hrymis (as the Poet saith); they could hardly be either written or read, or spoken, or heard of, without tear••s. For that which the Apostle saith of the times before Christ, and their crueltie against the

Church, to wit, i That they were racked and would not be deliuered, that they might receiue a better resurrection: and others were tried by mockings, and scourgings, yea moreouer by bonds and prisonment. They were stoned; they were hewne asunder; they were tempted; they were slaine with the sword; they wandred vp and downe in sheepes skinnes, and goates skinnes, being destitute, afflicted and tormented: whom the world was not worthy of. All these (I say) may seeme to be but little clouds, threatning som∣what, but soone blowne ouer, in respect of the new deui∣sed sauage cruelties of the Roman Emperours; and the tempestuous stormes raised vp from time to time, for the vtter ouerthrow and ruine of this poore ship of Christ his Church; that they might set vp their pillers ob deletos Christianos, as if they had vtterly rooted out all Christi∣ans and Christianitie: for the ten persecutions raised a∣gainst this ship of Christ, by those wicked Tyrants, Nero, Domitian, Traian, Antoninus Verus, Seuerus, Maximi∣nus▪ Decius, Valerianus, Aurelianus, and Dioclesian, were such great stormes, that as Raban••s saith of the first of them, Some were slaine with the sword, some s••ourged with whips, some stabd with forkes of yron. Some fastned to the crosse or gibbet, some drowned i•• the sea, some had their skins pluck•• ouer their e••res, some their tongues cut out, some stoned to d••ath, some killed with cold, some starued with hu••ger, some their hand•• cut off, and dismembred, and left naked▪ &c. So Saint Augustine saith of the Chri∣stians to them all;k They were in bonds and imprisonments; they were slaine, th••y were tortured, they were beaten with cudgels. They were burned▪ they were torne in pieces, and yet they multiplied. Saint Ierome saith, l that there was no day in the whole yeere, vnto which the number of fiue thousand and Martyrs might not be ascribed, except onely the first day of Ia••uary. Eusebius writes of Neroes persecu∣tion of the Church, that m in his time a man might see Ci∣ties lie full of dead ••••dies, the old lying together with the young, and the dead bodies of women cast out into the open

streetes, without reuerence to their sexe. This may serue for a taste of the tempests raised against this ship of Christ in the times of these persecuting tyrants.

But the stormes raised by Arrius the heretick, and his followers in good Constan••••ns time, were as much, if not more dangerous: of which Saint Ierom complaines, n In∣gem••it orbis Christianus & miratur se subito factum esse Arrianum: That the Christian world did lament and wonder, how vpon the sudden they were al bec••me Arians▪ And certainely hereticks haue as furiously assailed the Church, as euer did Tyrants.

But when Heresie and Tyranny met together in o the Ma•• of sinne, the Pope of Rome, especially when p Boni∣face the third, by the meanes of Phocas, that execrable murtherer, that by treason & conspiracy (being but a cō∣mon souldier) did betray and put to death his Lord and Master Mauritius the Emperour, hauing first slaine his Empresse, and his three sonnes before his face, and by this traitrous villany aspired to the Empire; when Boniface (I say) by this persidious Wretches meanes had gotten to be proclaimed, The Head of the Vni••e••sall Church, then and from that time q Satan being let loose, the poore Church or ship of Christ went to wracke, which was about sixe hundred and thirteene yeeres after the birth of Christ. Since that time we may truly say; his armes are a rauening wolfe; his sentence burne, burne, burne; his saying, Let vs lay waite for bloud; his head is blasphe∣my; his shield tyranny; his brest iniurie; his eies fire; his girdle fornication; his breath poyson; his tongue, the sting of death; his feete, ready to shed innocent blood; his sword, violence; his crosse, persecution; his pardons, iniquitie; his triple Crowne, presumption; his keyes, am∣bition; and all his doings, abomination. I write this the rather, because that r Sinagogue of Satan doe boast, and brag, and challenge to themselues, that they are this ship of Christ, and that out of their ship, there is no saluation; that Protestants are hereticks that raise vp stormes and

tempests against this ship. I confesse the time was (to wit, in the times of the forenamed persecuting Tyrants) that the Church of Rome had her part in Christs ship, & ma∣ny of her Bishops were holy Martyrs, & all those stormes raised by those tyrants, might happily fill the ship with water, but could not sinke it. But s how is the faithfull ci∣tie become an harlo••? For when Constantine the Great, gaue not only peace to the Church, but endowed it with worldly promotions; they shutting vp their vpper-decks to heauen-ward, and opening leakes beneath to the sea of the world, thinking they could neuer haue enough of that bitter water, except they had the whole sea and world at their command. From that time, Rome is no longer a ship, but a sea for that proud Bishop to sit in (though he falsely terme it the sea Apostolick) and from that sea haue risen more tempests against Christs ship, then from the persecuting tyrants, that we may iustly say of Rome, as the Prophet said of Niniueh; tO bl••udy citie, it is full of lies, and robbery, the prey departeth not, &c. for this u Whore of Babylon is drunken with the bloud of Saints, and with the bloud of the Martyrs of Iesus. Let their owne Authors speake for them; x Iohn the twentie two did persecute t••e poore Christians of Armenia, and hi∣red the Saracens to warre vpon them, b••cause they would not acknowledge his authoritie. A strange expence of the goods of the Church (as they call themselues) to hire in∣fidels to cut the throats of Christians, and to inuade Chri∣stendome. In the dayes of Queene Marie (saith the same Author) the Papists procured the slaughter of millions of Christians in France, Flanders, and other places: & in that time how many poore Christians were butchered and burned here in England? Natalis a Popish Writer saith, that y threescore thousand H••gonites were mur••ered in the Massacre of France. An. 1572. and therfore he calles that execution cru••ll, and bitter. The Pope in his charitie with his Cardinals hearing of it, reioyced, went a Processi∣on, sang Te Deum, and gaue a Iubile. z Paul the second

is reported▪ by diuers torments to haue vexed diuers godly and learned men, for very small causes. a Alexander the sixth would put men to death for euery light word spoken against him. Budeus calles Iulius the second, b Sanguina∣rium cleri magistrum; that is, A bloody Master of his Clergy. When Charles the Emperour was setting for∣ward against the Turke (the common enemy of Christi∣ans) Cardinal Poole (an English Popish traytor) was sent to him from the Pope: and in an oration (extant in print) did perswade him to turne his forces from the Turke, a∣gainst Henry the eight, as worse then any Turke. I need not speak of the Popes Bulles, and tempestuous thunder-bolts, sent out against Christian Princes, to set them toge∣ther by the eares, and sometimes stirring vp the subiects against their Princes, and sometime owne son against the father. The Bull of Pius Quintus roaring thus against Queene Elizabeth (of happy memory); Iubemus vt con∣tra Reginam Angliae subditi arma capessant: We will and command that the Queene of Englands subiects doe rise vp in armes against her. Neither need we to seeke farre to find, that the Iesuites (his dearest darlings) are the fier∣brands of all Kingdomes and States in Christendome (to goe no further); and that they are both contriuers and patrons of the greatest conspiracies and treasons that e∣uer were hatched in the world. The Spanish inuasion of England intended in the yere 1588, with their Inuincible Nauy (as they termed it); and the Gun-powder treason, intended against the Parliament-house, and the Estates of the land that were there to be assembled (a plot so horri∣ble, as if al the diuels in hel had conspired to ioyne in con∣sultation with them) can neuer be forgotten: for by this they thought to raise at once such thunder, and lightning and storme and tempest, if not from aboue, yet from hell it selfe, as should certainely drowne this poore vessell, and ship of Christ, the Church of England. And for all this, they are not ashamed to arrogate the title to themselues of the ship of Christ, the Catholike Church; and in their

mouthes and writings to exclaime against vs as here∣ticks, and to complaine of bitter persecution, as though we raised stormes and tempests against them. But, Quis tulerit Gracchum de sediti••ne loquentem? Who can en∣dure Gracchus a traytor, to pleade against treason? or Verres a thiefe, to pleade against theft? or the Pope and his followers to complaine of persecution? We haue here no cruell Spanish Inquisition to ••ift them out; neither haue we made any Massacres of them. Since the receiuing of the Gospell, no Papist euer suffered death, or losse of lands for his meere conscience (except he made it consci∣ence not to commit or assent to treason); and for our selues we say with Saint Paul, c We confesse that (after the way which they call heresie) so worship we the God of our fathers▪ beleeuing all things which are written in the Law and the Prophets: And haue hope towards God, that the resurrection of the dead, which they themselues also looke for, shall be both of iust and vniust. And this shall suffice for the tempests and stormes, which the ship of Christ, that is his Church, must continually looke for, while it passeth through the sea of the world.

Fourthly, Christ his sleeping is an image of his death, [ 4] by which the diuel thought to haue swallowed vp Christ quite, that he might dominiere in the world; d therefore he entred into Iudas, to tempt him for couetousnesse of thirty siluer pieces to betray his Master, and stirred vp by all meanes he could e the Scribes and Pharisies to conspire his death, and f the people to be so earnest with Pilate; gand Pilate and Herod to giue consent vnto it: for this death of his, was h not only a stumbling block to the Iewes, and to the Gentiles foolishnes: but his owne Disciples could not abide to heare of it before; and therfore when Christ fore∣told it, saying, i that he must go to Ierusalem, & suffer ma∣ny things of the Elders and High Priests, and Scribes, and be slaine, and be raised vp the next day. Peter tooke h••m a∣side to rebuke him, saying, Master▪ pitie thy selfe, this shall not be to thee. And when his time and houre was come,

kthey all forsooke him & fled. And indeed it was so strange a thing, that he should sleepe this sleepe, and die himself, that came to saue others from death, l that the earth trembled, the Sunne was darkned, the graues opened, m the Vaile of the Temple rent in twaine: and the Centurion confessed, Aut Deus naturae patitur, aut mundi machina diss••luetur: that is, Either the God of Nature s••ffereth, or the frame of the whole world shall haue an end. And when he was dead, the diuell thought he would keepe him fast enough, and therfore he caused the high Priests and Pha∣risies n to call him a deceiuer, because he had foretold his resurrection; and to hinder that, they get commission from Pilat, and lay a great stone on the mouth of the sepulcher, and seale vp the stone, and watch not only him for rising, but his disciples also from stealing him away, which they made their greatest feare; and therefore the text saith, that they made their watch sure (as they thought). But it is no maruell if his enemies thought they had him sure when he was dead, and buried, and such a watch to keep them in his graue; when his bestfriends, his owne Disci∣ples and Apostles (notwithstanding all that hee had told him while he was aliue with them), yet were so dismaied at this his dead sleepe, or sleepe of death; that they do not as in the former history call vpon him to awake him; nay, they are past hope of any good from him, as those two Disciples tell him that were trauelling to Emaus; o Nos sperabamus, We hoped, or trusted (that is) while he was yet liuing, it had been he that should haue deliuered▪ Isra••l: as if they should haue said, Now that hee is dead, our hope and trust is gone. And all the Apostles, when they heard the report of his awaking and arising, by the women that were certified thereof by Angels, yet p esteemed no better of it, then of an old wiues tale, or a fable. And when al ••••e rest had seene him▪ and spoken with him, yet Saint Tho∣mas still incredulous, told the rest, q Except I see in his hands the print of the nailes, and put my finger into the print of the nailes, I will not beleeue. And therefore he was

faine to r cast in their teeth, their vnbeleefe, and hardnes of hart. We see then into what excesse of feare this sleep of Christ, did cast the Church; as if now the ship must needs sink, without hope of recouery: and yet as there was a ne∣cessitie of this sleepe of death in him, as he himselfe saith, s Ought not Christ to suffer th••se things? So the Apostle giueth the reason, t That by death he might destroy him th••t had the power of death, the diu••l; & that he might de∣l••uer al them, that for feare of death were al their life time subiect to bondage; that he might say with the Prophet, u O death I will be thy death, or with the Apostle,x Death is swallowed vp in victory. And therfore the night before he died, he did institute the Sacrament of his Supper, and told them,y This is my body which is broken for you: This is my blood which is shed for you; of which the Apostle saith, z So oft as you eate this bread, and drinke this cup, ye shew forth the Lords death vntill he come. And thus wee see the correspondence of Christs sleeping in the ship, and his death and buriall, and the likenesse of the danger, and feare of the Church both in the one and in the o∣ther.

Fifthly, the arising of Christ, in the extremitie of the [ 5] ships danger, to shew his command and authoritie ouer the greatest stormes and tempests that trouble his ship, is an image of the resurrection of Christ from death to life, thereby a leading captiuity captiue, and destroying all his, and his Churches enemies: that now we may truly say of this b our Sun••e of righteousnesse, as the Prophet speaketh of the Sunne in the firmament; c He commeth for••h as a bridegrom•• out of his chamber, and reioyceth as a mightie mā, to run his race. This is an article of our faith, as neces∣sarily to be beleeued as the former, without which (as the Apōstle speaketh), d All our preaching is vaine, and your faith also is vai••. And yet it is so hard a matter to beleeue it, that not onely the Athenians e mocked Saint Paul for preaching it, and Festus told him (though he heard him well enough till he came to that point), f Paul thou art

besides thy selfe, much learning hath made thee mad. But the Apostles themselues (as was touched before) could hardly be brought to beleeue it. And the Prophet fore-telling it, doth by way of dialogue, bring in the Church wondring (euen when they saw him) who it should be, as suspecting him to be some Edomite, or ene∣my, that should raise some further storme: g Who is this (saith the Church) that commeth from Edom, in red gar∣ments from Bosra? He is all glorious in his apparrell, and walketh in his great strength. And when Christ had made answere; I speake righteo••sne••••e, and am mighty to saue. The Church replies; Wherefore is thine apparrell red▪ and thy garments like to him that treadeth in the wine-presse? To which he answeres; I haue troden the wine-presse a∣lone, and of all other, there is none with me. By which dia∣logue, we see in what feare the Church was of him (com∣ming from among their enemies, the graue and hell; and in their enemies bloudy colours), that he had been one of their enemies, and came to doe them hurt: they thought it vnlikely that it could be Christ, that was so despitefully handled but three daies before, that was shorne and na∣ked, (h they deuidi••g his ••arments▪ & casting lots vpon his vesture) and flayne, and slaine, and buried, should now so soone returne in such pompe and triumph. An admira∣ble sudden change, that hee that but three dayes before was i ag••us ••ccisus, a lambe slaine, should now returne k Leo de tribu Iuda victor, The conquering Lion of the Tribe of Iuda: that he that was so lately l Christus ouis, As a sheepe led to the slaughter, and as a lambe dumbe be∣fore the shearer▪ not opening his mouth should now bee m Christus ouans, Christ comming in triumph frō the midst of his enemies, casting his shoo off ouer Edom, that is, tram∣pling andntrea••ing all his enemies vnder his feet: not only a•• the Apostle expresseth it, o triumphing o••er thē all in his pers••n: but also hauing p been de••••, is now aliue, and hath brought with him the keyes of death, and the graue, to giue life to our bodies; and the keyes of hell, to giue life vnto

our soules, in which respect the Apostle telles vs, that hee q hath brought with him not onely life, but immortalitie. This was the Lords doing,r and could not but be maruellous in the Churches eyes. And yet this was not onely neces∣sary to be so, but impossible to be otherwise: for so Saint Peter telles vs, s That God had raised him vp, and loosed the sorrowes of death, because it was impossible that hee sho••ld be holden of it. For Dauid saith concerning him, t I beheld the Lord alwaies b••fore me, for he is at my right hand, that I should not be shaken; Ther••fore did my heart reioyce, and my tongue was glad, my flesh also doth rest in hope: for thou wilt not leaue my soule in hell, neither wilt thou suffer thine holy o••e to see corruption, &c. This arti∣cle therefore of our faith, being the greatest comfort vnto Christians, and yet so hard to be beleeued, that Saint Au∣gustine saith; Crede resurrectionem & esto Christianus; Beleeue this point of the resurrection, and thou canst not but bee a Christian, hath had as many, if not more con∣firmations of it, then any other. The Law saith, u That in the mouth of two or three witnesses, euery matter shall bee stablished: but in this we haue many more; for, first, x the Angels giue their testimony, recorded by all the foure Euangelists; He is risen, he is not here. Secondly, y the Saints that rose with him, and appeared to many, to con∣firme his resurrection. Thirdly, z the very souldiers them∣selues that were set to watch him, and to keepe him from rising doe confesse it, though aaf••erward they were hired by the high Priests to tell an vntruth. Fourthly,b Marie Magdalen and other deuout women, sent by the Angels, and by Christ himselfe, to certifie the Apostles, that he was risen. Fifthly, the two Disciples that met him, as they were trauelling to Emaus; c that made haste to returne to Ieru∣salem, and certifie the Apostles thereof. Sixthly, the Apo∣stles, though they doubted at the first (of which S. Au∣gustine saith, Dubitabant ill••, ne dos dubitaremus; that is, they doubted, that we might be out of doubt), yet after are d made eye-witnesses, and eare-witness••s, and may say with

S. Iohn, e That which we haue heard, which we haue seene with these our eyes, which we haue looked vpon, and these hands of ours haue handled of that word of life: that, I say, which we haue s••ene and heard, declare we vnto you. Se∣uenthly and lastly, those f fiue hundred witnesses which saw him at once, as Saint Paul speaketh, may serue to as∣sure vs. We see then the resemblance that this his resur∣rection from the dead (to secure his Church from all the dangers and perils, that by his death it was brought vn∣to), hath to his arising from sleepe in the ship, and shew∣ing his power and authoritie ouer the winds and seas. For as in the miracle wrought in the history, he proued him∣selfe to be God that had power to command his crea∣tures at his pleasure: So much more in this his arising from death to life, and that so quickly within three daies, and in the conquest that hee made ouer death and the graue, and ouer the diuell and hell, he sheweth not onely his diuine power, but his tender care for his Church, be∣ing compassed here by a sea of dangers, that they may thereby not onely beleeue the resurrection of their bo∣dies in the end of the world, but in this life g die to sin, and liue to righteousnesse; and h hauing their part in the first resurrection, they are free from all danger of the second death. And let this suffice for the fifth obseruation.

[ 6] Sixthly and lastly, the Calme that followed after Christs arising and rebuking the Windes and the Sea, is an image both of that rest and quiet, which they that are in the Church of Christ i doe finde in their soules and con∣sciences here in this life, and of thatketernall rest and quiet without feare of any stormes, which they shall haue in heauen, whereof the peace of conscience which wee here enioy is a pledge and earnest. Both these doe depend vp∣on the resurrection of Christ (before spoken of) as the fruit thereof to vs.

The first benefit that a Christian doth find by belee∣uing Christs resurrection, and meditating vpon it, is the peace of conscience, that is, peace with God, peace with

the creatures, peace with other men, and peace with him∣selfe. God in the first Creation of the world, did set and settle all things in order and quietnesse. The Elements were to serue and nourish the Plants, and the Plants to serue the Beasts, and the Beasts to serue Man, and Man to serue God. Before sinne there was no disorder or dis∣quietnesse of any creature toward another, but a generall quiet Calme through the whole world. And therefore God may well bee called the l God of peace; and peace may be as well stiled, m the ••eace of God. But man by sin breaking the peace with God, as the Prophet speaketh; n Your iniquities haue separated betwixt God and you, and your sinnes ha••e hid his face from you: consequently the creatures being thereby o made subiect to vanity; there arose stormes and tempests, troubles and oppositions from all the creatures; for the earth being p cursed for mans sake▪ brought forth thornes and thistles: q the An∣gels stood with a blade of a sword shaken, to keepe him from the tree of life. rthe water destroyed all the race of mankind by an vniuersall Floud, except onely those eight that en∣tred into the Arke: The s spirit of God was grieued: And God the Father said, It repenteth me that I haue made man, I will destroy him from the earth. Thus then these tempests being raised against man, from God and his creatures by mans sinne,t and man hauing thereby a warre within himself in his owne conscience condemning him, there was no calming of these tempests, nor no peace to be made, but onely by Christ, who as he is truly termed u the Prince of peace, so likewise the Apostle calleth him x our peace, who hath not onely made peace be••wixt God and vs, but hath also preached peace to all, whether I••wes or Gentiles. This then is the great Calme that Christ brought into the world, to reconcile all mans enemies. That the water that before destroyed the world, should in him by the Sacrament of Baptisme become y Laua∣crum regenerationis, the La••er of our new birth, where∣by we are entred into Gods Church. That the earth in¦stead

of thornes and thistles, should bring forth bread and wine, which in the Sacrament of the Lords Supper doe not onely represent, but exhibit spiritually to ••he faithfull receiuer, the body and blood of Christ vnto sal∣uation. That a whole quire of Angels in stead of swords in their hands, should haue z a song of pe••ce in their mouthes: That the Spirit of God should descend a in the likenesse of a mild Doue: And God the Father acknowledge hi••selfe (by a voice from heauen) to bee in Christ well pleased with mankind. This (I say) is that great Calme wrought by Christ, whereby God, and the Angels, and the creatures are reconciled vnto man; and man is at peace with his owne conscience, that wee may say with the Apostle; b If any man be in Christ, he is a new crea∣ture, old ••hings are passed away, Behold, all things are be∣come new. And therfore our Sauior Christ, when he sent forth his Apostles to preach, yea, and his seuenty disciples also, charged them to begin at that, c Into what soeuer h••••se ye e••ter, first say, Peace be to this house; And if the Sonne of peace be there, your peace shall rest vpon him; if not, it shall ••urne to you againe. And when hee was to leaue them, he left behind him this legacy, d My peace I leaue with you. But specially after his resurrection, his first salutation repeated againe and againe, e Peace be vn∣to you: that we may say with Saint Bernard, Miseros nos! quos non penetrat pax toties repetita: that it is a misera∣ble thing for vs, if we had rather continue out the storme, then be in a calme sea; which made Saint Paul begin his Epistles with Grace, mercy and peace from God the Fa∣ther, and from our Lord Iesus Christ; and conclude them with ••he peace of God, which passeth all vnderstanding, keepe your hearts and minds; that we may say with Saint Bernard: Domine pacem volo, pacem desidero, nil ampli∣us; Lord, I wish and desire peace onely, and nothing ••lse.

And yet all this peace and calme which we can receiue in this world, is but a pledge and earnest of the perfect and compleate Calme and quiet which the Christian by

faith beleeueth, and by hope expecteth in the world to come, when f he shall rest from his l••bours, and g receiue the Crowne of righteousnesse, which the Lord the righte∣ous Iudge sh••ll giue at that day to all that loue his appea∣ring. Now rest and quiet is the onely end of all la∣bour: h God hims••lfe when hee h••d f••nished his worke of Creatio•• in six daies he rested the seuenth day, and sancti∣fied it. And Christ when he had finished the worke of our redemption by a painefull and troublesome life and death in this world, was then i receiued vp in••o hea••en, to sit at ••he right ha••d of God th•• F••th••r. It hath pleased God not only to ordaine and appoint the night for man to take his rest in, as well as the day to labor & trauell in; but also to appoint a seuenth day for a day of rest from bodily la∣bours. And Canaan the land of Promise, where Gods people were to rest after their bondage in Egypt, & trou∣blesome passage through the wildernesse, was a type and figure of that rest and quiet, which God hath prouided in heauen for his children, after their deliuerance from the bondage of Satan, and troublesome passage thorow the wildernesse of this world, as the Apostle proueth at large; i For we (saith he) which haue beleeued, doe enter in••o rest, &c. And in the next verse, For he spake in a cer∣taine place of the seuenth day in this wise: And God did rest the seuenth day from all his workes: And in this place againe; If they shall enter into my rest. And a little after he saith, k If Iesus (••hat ••s Ioshua) had giuen them rest, then would he not after this h••ue spoken of another day; There remaineth th••refore a re•••• to ••he people of God: For he that hath entred into his rest, ha••h also ceased from his own•• workes, as God did from his: let vs studie therefore to en••er into that rest, &c. By all which the Apostle doth proue, that al the peace and rest which we can attaine vn∣to in this life, should put vs in mind, and prepare vs, for the eternall peace and rest in the life to come; that when the time of our dissolution comes, wee may bee ready to say with old Simeon; l Lord now lettest thou thy seruant de∣part

part in peace. The yere of Iubilie, or reioycing which God ordained to be euery fiftieth yeere, m wh••r••in the whole land was to rest, and liberty to be proclaimed to all the in∣habitants, and they were neither to sowe, nor to reape, nor gather grapes, &c. was a type also of this great calme, and eternall rest, purchased to all Gods people, by the death and resurrection of Christ. And (to conclude) this eter∣nall rest is that, which al good Christians should long and looke for, seeing the Apostle telleth vs, n That the feruent desir•• of the creature waiteth, when the sonnes of God shal be reuealed; Because the creature is subiect vnto vanitie, not of it owne will, but by reason of him that hath subdued it vnder hope: Because the creature also shall be deliuered from the bondage of corruption, into the glorius libertie of the sonnes of God: For we know that euery crea••ure groa∣neth with vs also, and trau••lleth in paine together vnto his present. And not onely the creature, but wee al∣so which haue the first fruites of the Spirit, euen wee doe sigh in our selues, waiting for the adoption, euen the re∣demption of our body. Seeing then Saint Iohn telles vs, o Dearely beloued, we are now the sonnes of God: but yet it is not made manifest what we shall be. And we know that when he shall be made manifest, we shall be like him, for we shall see him as he is. Seeing this world is as the sea, as bitter, as inconstant, as full of dangers, as full of mon∣sters, as full of deuouring fishes, as the sea is, and no place for vs to rest and abide in; and yet we must passe through it before we can come to heauen: seeing there is no hope, except we can be assured that we are in Christs ship (his Church) and being in it, we must looke for stormes and tempests, either outward by persecution, or inward by hereticks and schismaticks. Let vs no way dismay our selues, though Christ our Sauior died, and seemed asleep, as not regarding our miseries; for hee is arisen, and hath commanded the windes and seaes; he hath captiued and subdued all our spirituall enemies, and assured vs of e∣ternall and euerlasting life. Let euery one therefore that

readeth or heareth this Treatise, learne of the Apostle: p To deny vngodlinesse and wordly lusts, and to walke so∣berly, and righteously, and godly in this present world: Loo∣king for that bless••d hope, and appearing of that glory of that mighty God, and of our Sauiour Iesus Christ. And so I conclude this Treatise, as Saint Iohn doth his Reuelati∣on, (which is the conclusion of the whole Bible) He which testifieth these things saith, Surely I com•• quickly: Amen. Euen so come Lord Ie∣sus. The Grace of our Lord Iesus Christ be with you all. Amen.

FINIS.

Notes

• Psalm. 19.1.
• Psalm. 8.3.
• Matth. 18.2. Esay 1▪3. Ier. 8.7. Prou. ••.6.
• Ier. 4.4.
• Matth. 13.3▪
• Mat. 13.25.
• Matth. 13.45.
• Mat. 13.31.33.
• Ephes. 5.14.
• Rom. 13.11.14.
• Ephes. 4.29. Ephes. 5.2.
• Iohn 6.27. Ephes. 2.10.1. Cor. 15.18. Reuel. 14.13.
• Psal. 107.23.
• Iohn 1.14. Gal. 4.4.5.
• 1. Tim. 3.16.
• Luke 1.35.
• Esay 7.14.
• Marke 11.12. Iohn 6.10.13.
• Iohn 19.28. Iohn 4.10.
• Iohn 4.6. Matth. 11.28. Mat. 22.42.43. Iohn 19.30. Iohn 10.18.
• Luke 2.16. Matth. 2.2.
• Iohn 19.18.
• Luke 23.43.
• Dan. 7.9. Gal. 4.4.
• Iohn 1.3. Ier. 31.22. Ier. 23.24.
• Phil. 2.7.8. Heb. 4.15. Ephes. 3 9.
• Genes. 3.1.
• Ephes. 3.10.
• Luke 2.10.
• Genes. 3.15. Genes. 12 3. Psal. 89.36.
• Esa. 7.14.
• Iohn 8.56.
• Heb. 11.13.
• Heb. 1.1.
• Zanch. de operi∣••us Dei. lib. 4. cap. 2.
• Samosa••enus.
• Iohn 1.1.
• Sabellius.
• Iohn ••.3 2.
• A••rius.
• Iohn 10.30.
• Eutiches.
• Phil. 2.6.
• Marcion.
• 1. Tim. 2.4.
• Manicheus.
• Luke 24.39.
• Apollinaris.
• Matth. 26.38.
• Nestorius.
• Acts 20.28.
• Iohn 3.13.
• 1. Cor. 15.26.
• Psalm. 127.1.
• Rom. 8.32.
• a

  Rom. 2.4.
• b

  Luke 22.32.
• c

  Iames 5.19. Dan. 12.3.
• d

  1. Tim. 1.19.
• e

  Heb. 6.6.
• Anachar.
• Pittac. Mit.
• f

  Exod. 14.22.
• g

  Matth. 14.29.
• Orig.
• h

  1. King. 20.23.
• Cyril.
• i

  Mark. 4.36.3.
• k

  Matth. 28.19.
• l

  Iohn 2.2.
• m

  Thales Milet.
• n

  Zanch. de op. dei par. 2. lib. 1. cap. 1.
• o

  Genes. 1.2.
• p

  2. Pet. 3.5.
• q

  Rab. Kimchi. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• r

  Gen. 3.17.
• s

  Aug▪ Tom. 3. pag. 710.
• t

  Mat. 4.13.18.
• u

  Mat. 3.16.
• x

  Psal. 116.12.
• y

  Act. 7.22.
• z

  Gen. 6.14.15.16.
• a

  Act. 17.11.
• b

  1. Sam. 2.30.
• c

  Rom. 10.17.
• d

  Psal. 104.24.
• 25.
• 26.
• 27.
• e

  Eccles. 1.7.
• f

  Prou. 8.29.
• g

  Iob 38.8.
• 9.
• 10.
• 11.
• h

  Ier. 5.22.
• i

  Psal. 107.23.
• 24.
• 25.
• 26.
• 27.
• k

  Mat. 4.13.
• l

  Vers. 18.
• m

  Luk. 5.3.
• n

  Mat. 18.20.
• o

  Mat. 28.20.
• p

  Psal. 139.9.
• q

  Mat. 4.18.
• 19.
• 20.
• 21.
• 22.
• r

  Mat. 9.9.
• s

  Mat. 16.2••.
• t

  Mat. 19 27.
• u

  Luk. 14 27.
• Doct. 1.
• x

  1. Cor. 14.33.
• y

  1. Cor. 12.12.14 15.16. &c.
• z

  Numb. 16.3.
• Vers. 31.
• 32.
• 33.
• a

  Genes. 3 1.
• b

  Gen. 3.5.
• c

  Vers. 9.
• d

  1. Cor. 11.1.
• e

  Act. 4.19.
• f

  1. Pet. 2.13.
• g

  Ephes. 6.1.
• h

  ••it. 3.1.
• i

  2. Sam. 24.4.
• k

  Mat. 17.
• 26.27.
• l

  Psal. 11.6.
• m

  Esai. 7.14.
• n

  Iohn 1.29.
• o

  Rom. 3.3.4.
• p

  Rom. 6.1.
• q

  Esa. 5.4.
• r

  Iohn 3.8.
• Doctor King vpon Ionas. L••ct. 4.
• s

  Psal. 135.7.
• t

  Gen. 3.8.
• u

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

  Psal. 18.15.
• y

  Psal. 83.14.15
• z

  Psal. 50.3.
• a

  Nah. 1.3.
• a

  Prou. 1.27.
• b

  Psal. 55.6,
• 7,
• 8.
• c

  Luke 2.49.
• d

  Iohn 4 34.
• e

  Matth. 19.27
• f

  Iohn 4.12.
• g

  Heb. 2.17.
• 18
• h

  1. Cor. 10.13.
• i

  Rom. 9 11.13.
• k

  Genes. 27.41.
• l

  Genes. 21.14.
• m

  Genes. 27.42.
• n

  Gen. 24.••0.11
• o

  Genes. 28.11.
• 1••.
• 1••
• p

  Genes. 31 40.
• 41
• vers. 20.
• 23
• 24
• q

  Genes▪ 32.24.
• r

  Genes. 33.1.
• s

  Genes. 34.25.
• t

  Genes. 35.16.
• u

  Genes. 37 33.
• x

  Genes. 45.11.
• y

  Genes. 47.9.
• z

  Genes. 37.8.
• 20.24▪
• 28.36.
• a

  Gen. 39.17.20
• b

  Psal. 105.••8.
• c

  Genes▪ 40.14.
• 23
• d

  Exo. 12.33.41.
• e

  Exod. 4 2.
• 6▪7,
• 11,
• 12,
• 13,
• 14,
• 21,
• 22,
• 28.
• f

  Heb. 12.3.
• g

  Heb. 10.35.
• h

  Iob 13.15.
• i

  Dan. 3.17.
• k

  Mar. 4.36.
• 37.
• l

  Luk. 8.23.
• m

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

  Ephes. 2.2.
• o

  Iob 1.19.
• p

  Mat. 10.29.
• 30.
• q

  1. Sam▪ 3.18.
• r

  Ioh. 11.11.
• 11.
• Io••. 11.32.
• Gal. 2.9.
• u

  Mat. 26.37.
• 38.
• 40.
• x

  Mat. 26▪ 31.
• 41.
• y

  Luk. ••6▪ 8.
• z

  Mat. 24.43.
• a

  Ioh. 12 6.
• b

  Io••. 8.44.
• c

  Ioh. 7.30.
• d

  Iob. 3.14.
• e

  Mat. 20.19.
• f

  Luk. 4.29.
• g

  Ioh. 8.59.
• h

  Luk. 13.31.
• i

  1. Pet. 1.7.
• Vs••.
• k

  2. Cor. 1.8.
• 9.
• l

  Gen. 28.15.
• m

  Psal 91.1.
• Vers. 15.
• n

  Mar. 6.48.
• o

  Psal. 94.9.
• p

  Psal. 145.9.
• q

  2. Pet. 3.9.
• r

  Heb. 10.37.
• s

  Heb. 10.23.
• t

  Psal. 46.1.
• u

  M••tth. 11.28
• x

  Matth. 2.2.
• y

  Luke 2.12.
• z

  Iohn 3.2.
• a

  Matth. 10.33
• b

  Psalm. 73.25.
• 26
• 27
• 28
• c

  Iohn 6.66.
• 67
• 68
• 69
• d

  Ionas 1.5.
• e

  Psalm. 96.5.
• f

  Exod. 2.10.
• g

  Ionas 1.17.
• h

  Iob 5.1.
• i

  Esay 63.16.
• k

  Ionas 1.6.
• l

  2. King. 5.3.
• m

  1. Cor. 1.27.
• n

  Matth. 11.12.
• o

  Hosea 12.4.
• p

  Gen. 32.26.28
• q

  Luke 18.1.
• r

  Matth. 15.22.
• s

  1. King. 19.5.
• t

  Actes 12.7.
• u

  Dan. 6.10.
• x

  Psal. 119.164.
• y

  Luke 18.1.
• z

  1. Thes. 5.17.
• a

  Psalm. 141.1.
• b

  Cypr. de orat. dom. Greg. de orat. Aug. ad Prob.
• c

  Chrysost.
• d

  Nehem. 2.4.
• e

  2. Cor. 12.8.
• f

  Iames 1.5.
• g

  2. Pet. 1.5.
• h

  Psalm. 50.15.
• i

  2. King. 5.15.
• k

  Matth. 8.9.
• l

  Luke 17.9.
• m

  1. Cor 4.7.
• n

  Matth. 7.7.
• o

  Luke 11.21.
• p

  Ephes. 6.12.
• q

  Reuel. 2.24.
• r

  2. Cor. 2.11.
• s

  2. Cor. 11.14.
• t

  Genes. 3.1.
• u

  1. Pet. 5.8.
• x

  Matth. 4.7.
• y

  1. Cor. 10.13.
• z

  Iames 5.16.
• a

  Numb. 16.31.
• b

  Exod. 15.25.
• c

  Exod. 14.21.
• d

  Iames 5.17.
• e

  2. Kings 1.10.
• f

  Iosh••a 10.12.
• g

  Matth. 17.21.
• h

  Exod. 32.10.
• i

  Luke 16.25.
• k

  1. Pet. 4.17.
• Heb. 10.37.
• m

  Rom. 8.29.
• n

  Luke 24.26.
• o

  2. Tim. 3.12.
• p

  Heb. 12.8.
• q

  Iob 1.9.
• r

  Greg.
• s

  Psal. 50.15.
• t

  Psal. 141.2.
• a

  H••s 14.3.
• b

  Mat. 15.8.
• Exod. 15.24.
• d

  Niceph. hist. eccles. lib. 10. cap 34.
• e

  2 Sam. 17.23.
• f

  Mat. 27.5.
• g

  Exod. 5.2.
• h

  Exod. 8.8.
• i

  28.
• k

  Ionas 3.3▪
• l

  Ionas 4.11.
• m

  Ionas 3.4.
• n

  I••nas 3.5.
• o

  Mat. 12.41.
• p

  Ionas 3.10.
• q

  2. Pet. 3.4.5.
• r

  2▪ Chro. 36.15.
• s

  Luke 23.40.
• t

  Prou. 1.••.
• u

  Aug.
• x

  1. Sam▪ 1.15.
• y

  Esa. 38.14.
• z

  Rom. 8.2••.
• a

  2. Cor. 11.26.
• Orare nescis? nauiga, p••eca∣bere.
• b

  Mat. 7.8.
• c

  Ioh. 16.23.
• d

  Ps••l. 73.28.
• e

  Rom. 8.35.
• 38.
• f

  Iam. 4.3.
• g

  Iam. 1.6.
• h

  Mat. 20.22.
• i

  1. Ioh. 5.14.
• k

  Psal. 78.27.
• 28.
• 29.
• 30.
• 31.
• l

  1. Sam. 8.22.
• m

  Mat. 20.23.
• n

  ••. Cor. 12.
• o

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

  Mark. 4.38. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• q

  Luk. 8.24. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• r

  Ioh. 13.13.
• s

  Gen. 1.5 8.
• 10.
• t

  Gen. 2.20.
• u

  Heb. 1.4.
• x

  Psal. 123.2.
• y

  Esa. 14.14. Iude, vers. 6.
• z

  Gen. 3.5.
• a

  Gen. 3.19.
• b

  Mat. 11.29.
• c

  Ioh. 13.15.
• d

  Mat. 18▪3.
• e

  Luk. 18.
• f

  Esa. 64.6.
• g

  Ephes. 5.11.
• h

  Mal. 4.2.
• i

  Gen. 18.27.
• k

  Basile.
• l

  Homer. Epictet.
• m

  1. Ioh. 3.20.
• n

  Psalm. 7.9.
• o

  Gen. 6.5.
• p

  Psa••. 51.5.
• q

  2. Cor. 3.5.
• r

  Psal. 109.7.
• s

  Gen. 27.12.
• t

  Iob 2.4.
• u

  Aristot.
• x

  1. Cor. 15.26.
• y

  Heb. 9.27.
• z

  Rom. 6.21.
• a

  2. Cor. 5.10.
• b

  Psal. 55.23.
• c

  Psal 116.15.
• d

  Psal. 91.11.
• e

  Iob 3.3.
• f

  1. King. 19.4.
• g

  Ioh. 4▪3.
• h

  Phil. 1.23.
• i

  Luk. 2.29.
• k

  2. Cor. 5.4.
• Note.
• l

  Reuel. 14.13.
• m

  Mat. 10.
• n

  Mat. 14.25.
• Mat. 14.30.
• p

  1. Cor. 10.11.
• q

  Marke. 9.24.
• r

  Rom. 11.20.
• Chrysost. de Resurrec.
• t

  1. Sa. 17.34.35.
• u

  Luke 17.5.
• x

  Matth. 7.25.
• y

  Matth. 16.18.
• z

  Psalm. 124.1.
• 2.
• 3.
• 4.
• a

  Heb. 6.19.
• b

  Iob. 27.8.
• c

  Iob 13▪15.
• e

  Prou. 24.14.
• f

  Orig. in di∣uers. bom. 7.
• g

  Heb. 10.23.
• h

  Psalm. 130.1.
• i

  Phil. 1.21.
• k

  1. Cor. 15.19.
• l

  Iohn 3.16.
• m

  Genes. 15.12. Iudg. 6.12. Luke 1.30. Luke 2.10.
• n

  Matth. 14.26.
• o

  Mat. 12.20.
• p

  Ephes. 2.1.
• q

  Mark. 4.40.
• r

  Amos 3.8.
• s

  Heb. 12.21.
• t

  Deut. 5.29.
• u

  Luke 1.74.
• x

  Rom. 8.15.
• y

  1. Iohn 4.18.
• z

  Luke 12.32.
• a

  Eccles. 3.1
• b

  Deut. 27.26. Gal. 3.10.
• c

  Rom▪ 7.24.
• d

  Psalm. 2.11.
• e

  Phil. 2.12.
• f

  2. Pet. 2.4.5.6 Iud vers. 6.7.
• g

  Mat. 26.37.
• h

  Mark. 14.33.
• i

  Heb. 5.7.
• k

  Luke 23.31.
• l

  Psal. 55.4.5.
• m

  Psa. 88.15.16
• n

  2. Cor. 4.8.9.
• o

  Mat. 17.20.
• p

  Mar. 9.22.23.
• q

  Mat. 13.58.
• r

  Mar. 6.5.7.
• s

  Mar. 5.30.
• t

  Luk. 7.9.
• u

  Heb. 3.12.
• x

  Psal. 10.11.
• y

  Iob 2.9.
• z

  Heb. 10.23.
• a

  Heb. 10.35.
• b

  Heb. 12.1.
• c

  Rom. 5.1.
• d

  Prou. 28.1.
• e

  1. Cor. 15.55.
• f

  Rom. 8.37.
• g

  Iudith 7.30.
• 31.
• h

  Ioh. 2.3.4.
• i

  Psal. 12.5.
• k

  Psal. 68.1.2.
• l

  Psal. 3.7.
• m

  Psal. 7.6.
• n

  Psal. 9.19.
• o

  Psal. 17.13.
• p

  1. King. 18.27.
• q

  Psal. 121.4.
• r

  Ioh. 11.41.
• s

  Mar. 4.39.
• t

  Psal. 135.6.
• u

  Psal. 89 9.
• x

  Psal. 93▪ 4.
• y

  Exod. 14.21.
• z

  Iosh. 3.18.19.
• a

  1. King. 2.8.14.
• b

  Psal. 114.5.7.
• c

  Act. 3.12.
• 13.
• 16.
• d

  Act. 14.14.15
• e

  Mat. 12.24.
• f

  2. Cor. 2.11.
• g

  Exod. 7.11.
• h

  Iob 1.••9.
• i

  Exod. 7.22.
• k

  1. Sam. 28.14.
• l

  2. Cor. 11.14.
• m

  Mat. 13.19.
• n

  1. Thes. 2.18.
• o

  2. Thes. ••.9.
• p

  1. Sam. 19.10.
• q

  Mar. 9▪22.
• r

  1. King. 22.22.
• s

  Iob 1.12.
• t

  1. Sam. 16.14.
• u

  1. King. 22.22.
• x

  Wisd. 9.15.
• y

  Ier. 7.10.
• Pag. 24.
• z

  Ephes. 2.2.
• a

  Mat. 10.30.
• b

  Exod. 8.19.
• c

  1. Sam. 3.18.
• d

  2. King. 20.19.
• e

  1. Sam. 28.7.
• f

  Exod. 22.18.
• g

  Deut. 18.10.11
• h

  Luke 4.6.
• i

  Mat. 25.41.
• k

  Ephes. 6.12.
• l

  Luke 11.21.
• m

  Esai. 27.1.
• n

  Zach. 3.2.
• o

  Iohn 16.31.
• p

  2. Pet. 2.4.
• q

  Iude 6. verse▪
• r

  Psal. 91.11.
• s

  Reuel. 12.7.8.
• t

  2. Ki. 6.16.17.
• u

  Rom. 8.31.
• x

  Psal. 23.1.4.
• y

  Psal. 136.4.
• z

  Psal. 33.9. Psal. 148.5.
• a

  Matth. 8.8.
• b

  Psal. 147.15.
• 19.
• 20.
• c

  Psal. 107.25.
• d

  Ier. 10.13.
• e

  Iohn 18.6.
• f

  2. Cor. 4.17.
• g

  Psal. 30.5.
• h

  Iob 41.22.
• i

  Psal. 65.7.
• k

  Ier. 35.14.
• 15.
• l

  Heb. 4.14.
• m

  Esa. 55.10••
• 11.
• n

  Rom. 1.16.
• o

  ••. Cor. 2.16.
• p

  Heb. 6.7.8.
• q

  Esa. 57.20.21.
• r

  Psal. 55.8.
• s

  Aug. t••m. 8▪ in loc.
• t

  1. Cor. 6.15.
• u

  Es••y 9.6.
• x

  Ier. 31.22.
• y

  Esay 29.9.
• a

  Hab. 1.4.
• b

  Iohn 20.31.
• c

  Iohn 1.49.
• d

  Iohn 9.38.
• e

  Mat. 14.33.
• f

  Mat. 27.54.
• g

  Mat. 16.16.17.18.
• h

  Mat. 9.2.3.
• i

  Marke 2.7.
• k

  Mat. 9.6.
• l

  Abak▪ 2.4.
• m

  1. Cor. 2.9.
• n

  Isidor. lib. 13. cap. 14.
• o

  2. Sam. 2.14.26.
• p

  1. Sam. 15.32.33.
• q

  Ruth 1.20.
• r

  Exod. 15.23.24
• s

  Reuel. 8.11.
• t

  Esa. 5.20.
• u

  1. Ioh. 2.16.
• x

  Prou. 5.3.4.
• y

  Pr••u. 22.14.
• z

  Prou. 6.33.
• a

  Prou. 6.26.
• b

  P••ou. 12.4.
• c

  Prou. 6 32.
• d

  Iob 31.12.
• e

  Rom. 1.24.
• f

  Iam 1.17.
• g

  1. Ioh. 2.16.
• h

  Act. 27.29.
• i

  1. Pet. 1.7.
• k

  2. Pet. 1.4.
• l

  1. Pet. 1.19.
• m

  2. Tim. 4.10.
• n

  2. Pet. 2.21.
• o

  Dan. 7.3.4.5.6.7.
• p

  1. Cor. 15.32.
• q

  Esay 59.5.
• r

  Psal 18.13.
• s

  Psal. 80.13.
• t

  Mat. 10.16.
• u

  Luk. 13.32▪
• x

  Mat. 25.33.
• y

  2. Pet 2.22.
• z

  Mat. 3.7.
• a

  Psal. 49.20.
• b

  Prou. 30.14.
• c

  Psal. 57.4.
• d

  Psal. 59.7.
• e

  Mat. 19.24.
• f

  Rom. 6.19.
• g

  Rom. 1.30.
• h

  Amos 8.6.
• i

  Amo•• 2 6. Mat. ••8.28.
• k

  Gen. 37.24.26
• k

  Gen. 37.24.26
• l

  Ionas 2.2.
• m

  2. Pet. 2.8.
• n

  1. Pet. 2.11.
• o

  Heb. 13.14.
• p

  2. Cor. 5.1.
• q

  1. Cor. 4.13.
• r

  1. Cor. 4.9.
• s

  Matth. 16.26.
• t

  Matth. 10.28.
• u

  Matth. 26.41
• x

  1. Pet. 5.8.
• y

  Luke 16.8.
• z

  Prou. 31.14.
• a

  Ephes. 5.32.
• b

  1. Pet. 3.20.
• c

  Phil. 3.20.
• d

  Luke 18.8.
• Iohn 6.27.
• f

  Iohn 3.8.
• g

  Mal. 4.2.
• h

  1. Pet. 3.20.
• Mark. 16.16.
• k

  1. Co. ••2.13.27
• l

  1. Pet. 3.21.
• m

  1. I••hn. 2.19.
• n

  1.1. Cor. 5.7.
• o

  1. Cor. 5.6.
• p

  Reuel. 3.1.
• q

  Tit. 1.16.
• r

  Amb. in Luc. 8.
• Cyp. de bono patientiae.
• t

  1. Tim. 1.19.
• u

  Reuel. 12.4.
• x

  Genes. 4 8.
• y

  Genes. 10.9.
• z

  Gal 4.29.
• a

  Gen. 25.22.
• b

  Genes. 27.41.
• c

  Genes, 37.20.
• d

  Exod. 3.7.
• e

  Iudges 3.5.
• f

  Iudges 4.2.
• g

  Act. 4.27.
• h

  Ps. 83.6.7.8.
• i

  Heb. 11.35.36, 37, 38.
• k

  Aug. de ciuit Dei. lib. 22. c. 6.
• l

  Hieron. Epist. ad Chromat. & Heliodor.
• m

  Euseb. hist. eccles. lib. 2. cap. 26.
• n

  Dialog. cont. Luciferianos.
• o

  2. Thes. 2.3.
• p

  Platin. in vit. Bonifacij 3.
• q

  Reuel. 20.7.
• r

  Reuel. 3.9.
• s

  Esay. 1.21.
• t

  Nah. 3.1.
• u

  Reuel. 17.5.6.
• x

  Ioh. Villan. hist. Florent. 11.
• y

  Nat. hist. li. 24.
• z

  Plat. in vit. eius.
• a

  Plat. in vit. eius.
• b

  Budaeus de asse.
• Flectere si ne∣queam superos, Acheronta mo∣uebo.
• c

  Acts 24.14.
• 15
• d

  Iohn 13.27.
• e

  Iohn 11.53.
• f

  Mat. 27.23.
• g

  Acts 4.27.
• h

  1. Cor. 54.23.
• i

  Mat. 16.21.22
• k

  Mat. 26.56.
• l

  Mat. 27.51.52
• m

  Mat. 27.45.
• n

  Mat. 27.62. Vers. 66.
• Vers. 64. Vers. 66.
• o

  Luke 24.21.
• p

  Luk▪ 24.11.
• q

  Iohn. 20.25.
• r

  Mark. 16.14.
• s

  Luke 24.26.
• t

  Heb. 2.14.
• u

  H••sh 13.14.
• x

  1. Cor. 15▪ 54.
• y

  Mat. 26.16.28
• z

  1. Cor. 11.24.25.26.
• a

  Ephes. 4.8.
• b

  Mal. 4.2.
• c

  Psal. 19.5.
• d

  1. Cor. 15.14.
• e

  Acts 17.32.
• f

  Acts 26 24.
• g

  Esay 63.1.
• 2.
• 3.
• h

  Matth. 26.35.
• i

  Reuel. 5.12.
• k

  Reuel. 5.••.
• l

  Esay 53.7.
• m

  Psalm. 60.8. Psalm. 108.9.
• n

  1. Cor. 15.25.
• o

  Col. 2.••5.
• p

  Reuel. 1.18.
• q

  2. Tim. 1 10.
• r

  Psal. 118.23.
• s

  Acts 2.24.
• t

  Psal. 16.8.
• 9.
• 10.
• u

  Deut. 19.15.
• x

  Mat. 28.5.6. Marke 16 6. Luke 24.7. Iohn ••0.12.
• y

  Mat. 27.52.53
• z

  Mat. 28.11.
• a

  Mat. 28.7.
• b

  Iohn 20.17.
• c

  Luke 24.33, 34.35.
• d

  Luke 24.48.
• e

  1. Iohn 1.1.3.
• f

  1. Cor. 15.6.
• g

  Rom. 6.4.
• h

  Re••el. 20.6.
• i

  Mat. 11.29.
• k

  Ier. 6.16.
• l

  Heb. 13.20.
• m

  Phil. 4 7.
• n

  Esa. 59.2.
• o

  Rom. 8.20.
• p

  Genes. 3.17.18
• q

  Genes. 3.24.
• r

  Genes. 7.11.
• s

  Genes. 6.6.7.
• t

  Rom. 7.23.
• u

  Esa. 9.6.
• x

  Ephes. 2.13.14 15.16.
• y

  Tit. 3.5.
• z

  Luke 2.14.
• a

  Mat. 3 17.
• b

  2. Cor. 5.17.
• c

  Luke 10.5.6.
• d

  Iohn 14.27.
• e

  Iohn 20.19.21.26.
• f

  Reuel. 14.13.
• g

  2. Tim. 4.8.
• h

  Genes. 2 1, 2.
• i

  Marke 16.19.
• i

  Heb. 4.3,
• 4,
• 5.
• k

  Heb. 4.8,
• 9,
• 10▪
• l

  Luke 2.29.
• m

  Leuit. 25.10, 11.12.
• n

  Rom. 8.19.
• 20,
• 21,
• 22,
• 23.
• o

  1. Iohn 3.2.
• p

  Tit. 2.1••.13.
• Reuel. 22.20.
• 21.