Our mother Church may be an Example who found the truth of this Doctrine by wofull experience at whose doore Christ knocking and desiring to enter shee returning a sluggish answer I have put off my coat how shall I put it on but being better advised and arising to open unto him he was gone and as Shee was hardly perswaded to arise and open to him so was He as hardly perswaded to arise and helpe her but suffered her to run up and downe in the streets to seeke him and could not finde him yea to fall into the hands of cruell watchmen who did smite and wound her Oh see the bitter fuits of dallying and late repentance So his people having provoked him and calling to be delivered out of the hands of their enemies see what a cold answer he giveth Where are your gods the rocke wherein yee trusted that did eat the fat of your sacrifices and drinke the wine of your drinke-offerings let them rise up and helpe you and be your protection Oh poore is the helpe that Idols can give to their worshippers having eyes but see not eares but heare not feet but walke not The Prophet biddeth the people that would raise God to give him no rest Christ biddeth us aske seeke knocke and commendeth spirituall violence The Apostle requireth a labouring or striving in prayer and the King of Ninivie commanded his people to cry mightily unto God All which declare that God helpeth not his people till he be raised he is not raised but with violence and as it were by being pricked under the sides as the Hebrew word signifieth Shall I conclude this point with paralelling it with another The people of God being persecuted and much distressed by their enemies David penned that most excellent Psalme the 68. wherein first he directeth them what to doe in their wofull case viz. as the Disciples did here to goe to Christ for to him the Apostle applieth that Psalme And what must they intreat him to doe To arise Arise Lord and let thine enemies be scattered The Lord did arise and went forth before his people made Kings with their Armies to â—lie rebuked the companie of spearemen the multitude of Buls and Calves of the people and scattered them that delighted in warre And what are Gods people taught to doe then Even to praise God and mutually provoke one another thereunto Blessed be the Lord even the God of our salvation he that is our God is the God of salvation and to him belong the issues of death Oh blesse yee God in the Congregations oh sing unto God yee kingdomes of the earth oh sing praises to the Lord even to him that rideth upon the heavens the God of Israel is he that giveth strength and power unto his people blessed be God And is this all No but when they have praised him for the good he hath done they are also directed to pray unto him to goe forward and perfect his good worke begun Strengthen oh God that which thou hast wrought for us for thy Temples sake at Ierusalem so shall Kings bring presents unto thee Oh how fit that Comment and this Theme and both of them for this time Many have beene the troubles of Gods people for these late yeeres in many parts of the Christian world and Christ hath slept long but loe by the importunate prayers of his people he is at last awakened his head is up from the pillow he is risen and hath begun a gracious calme Though I cannot say with the Psalmist Warres are ceased in all the world yet hath he beene marvellous to breake the bow knap the speare asunder and create a glorious peace for so many thousands and millions of his worthy servants in France and to give them the shadow of a great rocke in that weary land Oh let the voice of gladnesse be heard in righteous mens dwellings and let God be praised in the congregations of his Saints and let all men pray the Lord to finish that good worke he hath begun establish that peace in all truth and sincerity and give like comfort and breathing to all his servants in Germanie and else-where Yea be assured now he is risen he will in his good time doe some great worke and cause if his people now praise and pray a great calme I say then with Moses Stand still feare not and see the salvation of God and with the Prophet Zacharie Be silent ô all flesh before the Lord for he is now raised up out of his holy habitation So much for Preparation The Reprehension followeth He rebuked the wind and the sea All the Euangelists doe use one and the same word which in the native proprietie doth signifie to reprehend and chide and charge yea charge strictly even with threatnings and menaces and accordingly translated in some Latine Copies q. d. I charge you be still and calme upon your perill be it I will make you rue it else Which majesticall threatning intendeth three things viz. first Authoritie to command secondly Power to punish if he be not obeyed lastly An acknowledgment of that power For in vaine it is to command or threaten if the parties or creatures doe not regard us But as hee had power to command and threaten and punish so winds and seas had eyes and eares and heart to see heare feare and obey he no sooner commanded and threatned but presently they obeyed There was a great calme Heare â— heaven and hearken ô earth for the Lord speaketh Esay 1. 2. If the Lord speake heaven and earth and all creatures have eares to heare O earth earth earth heare the word of the Lord Ierem. 22. penult I say againe let it be marked that Christ did not pray intreat and beseech but with authoritie he commanded Peace and be still as if he were much provoked with their impetuous insolencie And no marvell What Winds and seas not know their Maker What Have they heretofore trembled and fled at his presence and doe they now rage and roare and conspire to drowne him What high treason against the Lord of heaven and earth is this It is well they escape with a rebuke that he doth not make them feele the power of his wrath and give all posterities occasion to say with the Prophet What ailed thee oh thou sea What didst thou Lake of Gennesareth that the Lord was so angry and displeased with thee What was thy transgression ô sea of Galile for which the Lord powred out upon thee the furiousnesse of his wrath Oh let it be written and let all posterities note the meeknesie and gentlenesse of the Lord towards his creatures who did no further punish such a treasonable conspiracie against his life but with a rebuke Peace and be still Here for our instruction let us learne what is the soveraigne Regall authoritie of this great
world hath not blinded that all the pinnaces of Heretikes and Schismatikes and specially that great Romish ship though painted and gilded faire and hath large sailes with top and top gallant tacklings and cordage is indeed no better than an hot man of war a ship of Pyrates It hath leaked long and though Bellarmine hath put to all his strength in pumping and the Iesuits like cunning Divers have used and doe use all their skill to stop this leake yet shall they not be able it shall one day sinke and make shipwrack In the meane time know that the Church of England is a glorious visible Church a faire ship wherein Christ and his disciples are and therefore for this time I discharge you with renewing of the former charge Take heed you depart not from her take heed you cause not division in her but every man seeke her welfare follow faith to the conservation of the soule and keepe the unitie of the spirit in the bond of peace beware of Heresie beware of Schisme God for his Christ sake helpe us to keepe faith and a good conscience to the end and in the end Amen Followed him We have heard the number of passengers Christ and his disciples the Euangelist also noteth the manner or order of their shipping viz that Christ went before and his disciples followed him Christ ordinarily called the Disciples and Apostles in this forme and phrase of speech as to Simon and Andrew being fishing Follow me and I will make you fishers of men and in the verse before my text Follow me and let the dead burie their dead and to Matthew sitting at the receit of custome Follow me and to the young man If thou wilt be perfect goe and sell that thou hast and give to the poore and thou shalt have treasure in heaven and come and follow me The reason why Christ would specially have the Apostles conversant with him during the time of his Ministerie here was that hearing his doctrine seeing his miracles and observing his manner of life after his departure they might be witnesses to the world of that which they had heard and seene and for this cause after the death of Iudas there was care had that such an one might be chosen into his roome as had accompanied with them all the time that the Lord Iesus went in and out before them Therfore the Apostles commonly followed him from place to place in City and Countrey field and house by water and land though sometimes for some speciall causes he admitted not all but some few of them as Peter Iames Iohn were only admitted to see the miracle of raising the Rulers daughter and his transfiguration on the Mount and his agonie in the Garden The words are sufficiently cleared for their literall sense The letter teacheth us to give due honour and respect to one another The impression of superioritie and subjection command and obedience domination and service is not only stamped on man a sociable creature a little map or modell as it were of the great world though never so barbarous subjects following Kings souldiers their Captaines servants their Masters children their Parents and wives their Husbands whereby that Eutaxie and decorum which is established by nature and fortified by Morall Law Honour thy Father and Mother is preserved and ataxie and confusion prevented but God hath also stamped in man the members subject to the head the bodie to the soule and appetite to reason yea this impression is stamped upon the whole face of nature in the heavens God hath placed a greater light to rule the day and a lesser to rule the night yea if we ascend higher amongst the Angels there are Principalities Thrones Powers and Dominions and Michael an Archangell If we come to the earth the very birds by instinct of nature are subject to the Eagle the beasts to the Lion and very Bees have a master whom they in their kinde doe reverence and follow else their Common-wealth could not subsist yea if we descend lower the very Devils of Hell have Beelzebub for their Prince if that kingdome were divided in it selfe it could not endure there must be precedencie and subsequencie a going before and following after in all creatures specially amongst men and women who as they are many wayes to testifie inferioritie and respect to Gods ordinance so this way specially Christ was their Lord and Master they his servants and scholars it was therefore comely that so often we heare in the Gospell and even in shipping that Christ entred first and his Disciples followed him And it is a perpetuall rule of Civilitie which the Apostle hath prescribed that in giving honour we should prefer or as some Translations have it goe one before another As men and women should not be proud and ambitious a thing reproved by Christ in the Pharisies for loving the chiefe places at meetings shuffling and thrusting being dry drunken in the opinion of their owne worth as if none knew them but themselves whereby in Gods iustice they make themselves vile and hated whereas the way to honour is to be bid sit up higher so neither should any but most willingly in gesture word and deed acknowledge the worth and dignitie of others and specially Christians should in all places carrie themselves modestly and humbly that amongst them all things may be done decently and in order This is the fosterer of love and the spur of vertue and nourisher of Arts for what doth more prick forward and enflame men to great and noble enterprises especially of learning and chivalrie than respect honour and glory All men naturally desire esteeme and regard and to seeke it by vertue and goodnesse is very lawfull It was no ambition or vain-glory in David to aske What shall be done to the man that killeth this Philistim If there be any praise thinke on those things For Christ to goe before and disciples to follow him is a comely sight But I leave the letter In the mystery this doth concerne us all and in what the Disciples did bodily wee may see what we ought to doe spiritually viz. If we be Christ his disciples or Christians wee must follow him To follow is properly an Hebraisme and signifieth to serve and obey and imitate in such things as concerne us as it is said The men of Israel went from after David and followed Shebah the Sonne of Bichri and God reproving his people for Idolatrie asketh How canst thou say I have not followed Baalim And the Pharisies say one to another concerning Christ Behold the world is gone after him that is acknowledge him for the Messiah and submit themselves to receive his doctrine and obey his precepts and imitate his example as their onely teacher and patterne And lest any should thinke it concerned only
Antichrist all light of Ecclesiasticall Order shall lie buried the Priests lament the Church emptie the Altars forsaken and none come to the Lambs solemnitie Many others as Pererius Suarez Ovandus and others speake to this purpose I conclude with that of the Rhemists It is verie like that the externall state of the Roman Church and publike entercourse of the faithfull with the same shall cease With what face then can the Romanists denie our Church to be the true Church of God because of the covering or obscuritie thereof whereas they doe acknowledge their owne subject to the same Thirdly note that it is said the ship was covered with waves but not broken or dashed in peeces or sunke into the waves No no the waves may tosse and shake and cover but cannot breake nor sinke this Ship Your third lesson then is Persecutors may by cruell and bloody practices warres murthers and massacres trouble and disquiet the Church lessen the number of professors hypocrites falling away as the Corne which wanteth moisture withereth when Sunne shineth hot They may destroy for a time the visibilitie of the Church and make such as have publikely served God in his Temple now either serve God privatly in their Houses or Chambers or in Wildernesses Woods Caves Dennes and solitarie places All this they may doe but to destroy the true people of God they cannot They may cut them off and put hundreds and thousands of them to death but as they fall by unities they will rise by multitudes The blood of the Mattyrs will be the seed of the Church Nothing more dangerous to the Church than prosperitie Herem is the Proverbe true the Daughter devoureth the Mother Religion bringeth prosperitie and prosperitie destroieth Religion Gods Church is like the Aire the more it is fanned with the Winds the sweeter it is like Water the more it runneth on Stones the wholsomer like Gold and Silver the oftner tried in the Fire the purer it is like Camomill the more troden on the deeper it rooteth and thicker it groweth like the Lawrell the more oppressed with waight the further it spreadeth like the Vine the nearer cut the more Fruit it beareth like Spice the more it is beaten and bruised the sweeter it smelleth The more the Aegyptians sought to destroy the more the people of God multiplied being like the Bush all in flaming fire but consumed not After the cruell decree of Haman that all the Iewes should be destroied many of the people of the Land became Iewes Never so glorious a Church for zealous profession in England as immediatly after the daies of Queene Mary in whose daies Gods people had beene as dry Stubble before the flaming Fire and one would have thought but few left Never more Protestants in France then since their massacre nor never more Protestants in the Christian world then since the league for to destroy them and that the Iesuites have so farre prevailed with Princes to seeke utterly to root them out and destroy them These are the Israel of God that may truly say Often they have afflicted me from my youth up but they have not prevailed against me Christ is in this Ship and though on sleepe yet it is great weaknesse in Faith to feare the drowning of it But all other Ships though sailing faire for a while shall suffer shipwrack Atheisme Arrianisme Turcisme Iudaisme Anabaptisme Libertinisme Papisme and if there were as many Religions in the world as there are Orders and sorts of Friers in Rome yet shall they all consume and vanish nothing shall continue and abide in the waves and outride all stormes and tempests but the pure Religion of the Gospell of Christ So saith Christ in another Metaphor Every plant which mine heavenly Father hath not planted shall be rooted out Such Trees may for a time yea a long time take deepe root and flourish and spread but the Axe is at the root they must downe and into the fire To conclude seeing Poperie is no plant of Gods planting but a wilding a composition of novelties a miscellanie of heresies brought in by packing and ambition of some God may suffer it to spread and flourish to saile faire for a while but it shall one day be overturned with the breath of God and sinke into the waves Christ is in the Feild with all his Armies the Beast and false Prophet shall be taken An Angel standing in the Sun hath bid the guests to the supper of the great King and told them their cheere even the flesh of Kings and Captaines All Kings that make warre against the Gospel must to it To shut up all in a word know that not one drop of water can come into the Ship but according to Gods pleasure and therefore that he suffereth such a storme and tempest as the Ship even to be covered with waves is doubtlesse for his glorie and the spirituall good of his Church No affliction saith the Apostle for the present is joyous but grievous Oh Lord how grievous and enough to draw teares from that heart which is not harder than the neather Mill-stone that enemies should come with Fire and Sword to ruinate and waste whole Countreys and Provinces take away the liues of so many and utterly undoe moe make many a widow and fatherlesse child But see the good of it by this meanes he hath made many smite on brest and thighes and shed many a teare breathe out many a sigh powre out many a praier which otherwise God had never heard of How doth the miserie of Gods Church covered with waves abroad cause in England Scotland Ireland and other places where by Gods mercy they enioy a calme to be thankfull and pray Verily if the covering of the Ship with waves do not wonderfully affect you and doe you good it is not well with you but I trust it doth and the Lord turne it to more good So much for the first circumstance aggravating their danger The ship was even covered with waves The second followeth But he was asleepe Sleepe properly taken signifieth the rest of the bodie and is a sweet blessing of God as David saith He giveth his welbeloved sleepe yet ordinarily caused by naturall meanes For as the Physitians say the evaporations of meats from the stomacke being condensate and thickned with the cold of the braine doe stop the passages of the spirits and so locke vp the senses from execution of their functions and stay all the parts and members of the body from their labour And this is that sweet dew of nature the repast of the body and the greatest comfort that nature hath and without which no liuing creature can long continue And sleepe hath two degrees either it is weake and remisse such as in sicke persons or aged people who as Salomon saith awake at the chirping of the bird this is called a
neighbour either we flatter him and say All is wel or never rebuke saying Why doest thou so or else with scorne contemne despise and reject him never considering our selves that we also may be tempted But marke how meekely mildly and lovingly he reproveth them not one word of any sharpnes rigour or asperitie no nor so much as affirme This is your great sinne to be fearefull but as God asked Ionah a question about his anger Dost thou well to be angry So he only asketh them a question about their feare Why are yee fearefull intimating their feare was excessive and causelesse and so the reproofe tended rather to comfort and encourage them q. d. Be not so afraid you have no cause of such feare Oh it is the gentle reproofe the milde and loving objurgation and crimination which pierceth deepe The Lords servant must be gentle towards all This is the reproofe that David so much desired Let the righteous smite me friendly and reprove me And the Apostle biddeth us restore such an one as is overtaken in a fault with the spirit of meekenesse But for want of love it commeth to passe we reprove not at all or with such fiercenesse gall and bitternesse as tendeth not to restore but harden sinners Oh let us from this Example learne to be gentle and meeke towards poore and weake sinners and if any be too fearefull because themselves or the people of God are in any great danger let us labour to comfort them to strengthen the weake hands and comfort the feeble knees Speake to the heart of Ierusalem Feare not thou worme Iacob though thou be but a worme And againe Feare not ye men of Israel I will helpe thee saith the Lord thy Redeemer So much for generall observations Now more particularly consider what was it he reproved Fearefulnesse not simply feare for that is ingraffed in our nature neither did Christ goe about to rob them of their affections that they should no more feare danger than the mast of the ship yea Christ himselfe had our affections and namely this of feare but our Saviour reproveth the excesse of it called fearefulnesse The word in the Originall is of harsh signification both amongst prophane Authors as miserable weake and wicked and in the Scriptures for such as shall die the second death such a feare as God hath not given his children the Spirit of a feare which maketh men miserable weake and feeble in minde wicked in practise to use any meanes to escape the evill they feare the high way to hell and that timiditie which the wise Heathen have opposed to the vertue of Fortitude and therefore reproved Why are yee fearefull Wherefore this reprehension must teach us both by divine and humane praier and all worldly wise meanes to bridle and restraine our passions that they exceed not measure nor we be transported with the violence of them to say or doe that which is evill but to remember the Apostolike caution Be angrie but sinne not be merry but sinne not be sory but sinne not be afraid but sinne not If you give way unto it it is a most painfull passion yea as Saint Iohn saith Such feare hath torment and maketh men bondslaves Heb. 2. 15. Christ had passions but blamelesse because his nature was most holy and pure And therefore as a glasse of snow-water though never so much shaken yet abideth cleare and pure but the glasse of muddie water though whilest it standeth still the mud sinder to the bottome and the top is cleare yet no sooner is shaken but the mud ariseth and all is defiled So howsoever in times of peace health and prosperitie our passions be moderate and calme and seeme cleare yet no sooner are troubled but they grow muddie yea defile our selves and all that come neare the raging sea did not more cast up mire and dirt than their troubled affections spirituall defilements for which cause Christ here reproved them Why are yee fearefull The second particular observation is What was the object of this feare Was it God or his judgements No they did feare a temporall not the eternall death water but not fire sea but not hell drowning but not burning a creature not the Creator they may truly say with David The terrors of death are fallen upon us fearefulnesse and trembling are come upon us and horror hath overwhelmed us Which our Saviour reproveth Why are yee fearefull And he teacheth us that Gods people should not immoderatly feare no not any manner of death A lesson which it behoveth us in these daies specially to take out for as the Apostle said If the word spoken by Angels was sted fast and every transgression and disobedience received a just recoÌ„pence of reward how shall we escape if we neglect so great salvation So if these Disciples having heard and seene but a little and being now in such great perill yet are reproved for immoderate feare how much more shall wee be reproved to whom the Gospell of Christ hath beene so clearely revealed who have seene so many workes of Gods goodnesse mercy power as the Passion Resurrection and Ascension of Christ into heaven Here is therefore a good lesson for us to labour that we be not immoderately afraid of death I say not not afraid of death at all for the best of Gods servants mentioned in holy Scripture as Moses David Iob Eliah Ezekiah and the rest have been I may say of them all as the Apostle saith of Eliah they were subject to this passion as wel as we Therefore he doth not say Why are yee afraid but fearefull yea as if the word were not sufficient to expresse the measure of their coÌ„sternation which yet is very significant as you have heard hee addeth thereunto an Adverb of affirmation So qâ—d Why are yee so exceedingly fearefull so fearefull beyond bounds and measure This being that he reproved in them and is reproveable in all his disciples viz. immoderate and excessiue feare of death Let us now see by what meanes Gods children may moderate the feare of death in them wherein I doe specially commend unto you these foure things viz. 1. A good cause 2. An honest life 3. A strong faith 4. Godly meditation on the good of Death First a great meanes to suppresse immoderate feare of death is to die if not for yet in a good cause Blessed is that servant whom his Master shall finde well doing Matth. 24. 46. It is a true saying It is not the punishment but the cause maketh a Martyr Christ hath not absolutely pronounced all blessed that suffer persecution but all such as suffer persecution for righteousnesse sake This was the joy of the Saints in old time that they could truly say Lord for thy sake are wee killed This caused the holy Martyrs of Christ in
marke it was Christ that made this calme none can comfort and quiet the troubled and tempestuous minde and conscience but onely Christ till hee rebuke it will rage fome and fume still Seeke not then thy peace from carnall meanes as merry company pastime play feasting drinking c. For if any good come hereby it is but as deceitfull Surgeons heale the skin but leave corruption within But say with David I will hearken what the Lord God will say for hee shall speake peace to his people For till he speake peace there will be nothing but warre and trouble So much for the first Doctine Mysticall with the Illustration and Vse thereof Observe againe that as there was a sudden great storme so now there is as sudden and great a calme which in the mysterie affordeth us another lesson viz. That according to the measure of troubles and persecutions God sendeth peace and comforts as David saith According to the multitude of the sorrowes which I had in mine heart thy comforts have refreshed my soule And Saint Paul saith As the sufferings of Christ abound in us so also our consolation aboundeth by Christ Hereof also Iob had comfortable experience to whom after his patient triall the Lord restored double all he had Now let us winde up what hath beene said with Application to our selves How great a storme and tempest hath beene in the Christian world and specially in Germanie and France who so ignorant as knoweth not But behold what a great calme the Lord hath made in France wars are husht and gone and Gods servants restored to their former priviledges and liberties in the profession of the Gospel let us all heartily pray God to strengthen the good worke he hath wrought and to confirme it under the broad seale of Heaven that it may remaine inviolable and that the Iesuites who are the beilowes of sedition be never able to raise such a tempest againe and let us also pray that Christ would breake the bow knap the speare in sunder and burne the chariots in the fire and grant to all Nations unitie peace and concord and bid them be still and turne their swords and speares into mattocks and sythes or turne them against the common enemy the Turke who persecuteth and blasphemeth the name of Christ and his Gospell Amen Let us looke home what great stormes and tempests have beene in our Land through bloudy persecution and unnaturall civill dissention our fathers have told us and our Chronicles report to all posteritie but what a glorious calme have we enjoyed for almost so many yeeres as his people endured captivitie without either hostile invasion or civill dissention the Lord making fast the barres of our gates and so establishing peace in our borders that there is no crying nor complaining in our streets no leading into captivitie it being an harbour and sanctuary to the afflicted servants of God The Lord preserve our tranquillitie and rebuke them that would raise a storme Amen VERSE 27. But the men marvelled saying What manner of man is this that both the winds and the sea obey him WE have heard what effect Christ his rebuke had in the winds and sea those senselesse Creatures Now let us see what effect it wrought in the men that heard and 〈◊〉 being endued with reason and understanding The winds and sea obeyed But the men admired being more excellent Creatures it produced in them a more excellent effect which Montanus expresseth by a discretive particle a◠but the men marvelled Wherein two things are to be considered viz. Admiration and Interrogation And in their Interrogation two things first a Question What manner of man is this Secondly a Reason of that question Even the winds and sea obey him Their Admiration is the cause of the Interrogation for therefore they doe mutually inquire and search to know his person because they wonder to see his bare word to produce such strange effects Of them in order And first it is said The men marvelled Who is meant by men in this place is much disputed and the learned in their opinions much divided Some say the Mariners and others at that time on the sea in other vessels or that from the shore saw the tempest and sudden calme but not the Disciples Others by men vnderstand the disciples as well as others and hereunto I subscribe as the truth I doe not deny but many others on sea and shore might see and marvell but the Text speaketh specially of such as heard Christ rebuke the winds and sea for they demand Who is this that even the winds and sea obey him which none but such as were in the ship with him could do And that the Disciples did marvell seemeth to me very plaine from the other Euangelists who expressed it in one continued speech he said unto them Why are yee so feare full How is it that yee have no faith And they said one to another Whence it is plaine that such as were fearefull that were rebuked even those marvelled and they were the Disciples at least chiefly if not only And truly no marvell to us to heare that the Disciples marvelled though some of them fishermen and well acquainted with tempests for it was a most marvellous thing and no miracle that Christ wrought did more declare his Divine Majesty than this But yet for the further opening of the sense of the words the word in originall here translated marvell hath a double signification First verie earnestly and intently both with outward and inward senses to marke and observe a thing and so it fitteth this present place they did most intently with eyes of bodie and minde gaze upon the sea They did observe it well in the storme and it behoved them for they looked to be drowned with every wave but they never so observed it as now it is calme So the common people said of other of Christs miracles Doubtlesse we have seene strange things to day Secondly it signifieth to honour reverence and feare the person or thing wherein we discerne any strangenesse and the more strangenesse the more reverence and feare so the learned Septuagint translate those places of respecting or regarding of the persons of the mightie and aged in this word As also where Naaman the Syrian is said to be an honorable man Which phrase is also retained in the New Testament and translated the having of mens persons in admiration And in this sense also the Disciples may here well be said to marvel for this miracle procured in them a great deale of reverend awe honour and respect unto Christ The other Euangelists say They did exceedingly feare and all say They did aske one another What manner of man is this q. d. How glorious honourable and powerfull this man whom even the winds and seas doe obey And thus
blush that Bellarmine so well knowing what are the lives and conversations of men and women in that Church should not be ashamed of this and is sufficiently confuted by their owne iest of the Duke of Vrbins Painter who being hired by a Cardinall to picture the Images of Peter and Paul the Cardinall told him he had painted them too high-coloured in the face the Painter replied that when they were alive they looked pale with preaching and fasting but now they were so red with blushing at the wickednesse of their successors I will not deny but Rome was an holy Church when S. Paul did write his Epistle to it and during the continuance of 63 Bishops till Boniface the first Pope set up by Phocas who had killed the Emperour Mauritius and his wife and children Many of which said Bishops were Martyrs for Christ and his Gospell which they now persecute and sanctitas vitae is gone I need not reprove the Lay-mens lives wherein some live civilly and morally yea in superstition and blinde devotion severe and not sparing the body But if they would have the world beleeve Romanists are so holy they must not wipe expunge but burne Bernards Sermons Platina Baronius Annals Iansenius c. who have made it known to all the world that Popes themselves have beene convicted of Atheisme Sorcerie Heresie Blasphemie Sodomie Incest Whoredome Adultery Simonie as for Covetousnesse Pride Drunkennesse ordinarie faults `` Only let us marke that as they deceive the simple with glorious titles of Catholike and holy mother Church and honour the Pope with the like of Christ his Vicar and Peters Successour so doe they strangely gull the world in changing the Popes names The first was Sergius who because his owne name Bocca di Porco or Swines-mouth was not consonant to his dignitie hee was called Sergius and so ever since if any be an absolute Atheist he is called Pius if a bloudie Tyrant Clemens if a Coward Leo if a Rusticke Vrbanus if an harmefull man Innocens if a drowsie sluggard Gregorie if an earthly minded man Coelestinus if cursed of God and man Benedict Thus they take great paines to gild and decke their Pilot who sitteth at the sterne by which meanes they draw not a few passengers into their vessell and having put a faire Coape upon the Pope and made him in his name an holy blessed and good man then they stand for sanctitas vitae to be a note of the Church and might have done so with fairer pretence if they had also changed Pope Ioan the harlots name and have called her Casta or Matrona c. Was not Pope Ioan a fit Head for such an holy Church which having plaid the whore fell in travell in the midst of procession Was not the Cardinall of Crema a fit Legat from such an holy Church who in a Councell at London inveighing against the marriage of Priests and with these words It was a shamefull thing to rise from the sides of an whore to make Christs bodie was the same night following taken in bed with a notable whore Yea they must be sure also to burne all the Rolles and Records in England the suppression of their Abbeyes and Nunries here bringing to light such abominations as are not onely a shame to speake but rehearsall whereof would infect the aire yea they must be sure to burne the booke of Revelation too for that telleth us and wee finde true by experience that Rome is an habitation of Devils and a cage of all uncleane birds a sinke of sin and confluent of all uncleannesse and iniquitie I will conclude with the testimonies of two men the first one of their owne a famous Predicant in Turin in Savoy who comming to speake of Sancta Ecclesia he was so far from making it a note of the Church with Bellarmine that fearing hee should rather prove the Calvinists to be the true Church by that he thought good rather against all points of schollership and specially in the tongues to derive sanctam from sancio sancivi Sic Panegirolla ut in Car. Lett. pag. 118. The other a worthie Doctor of our Church having spent many yeeres amongst the throng of Papists in Lancashire professeth that fowlest disorders were ever in those parts where the people were most Pope-holy being generally buried in sinne swearing vncleannesse drunkennesse most dissolute fierce and inhumane behaviour ring-leaders in riotous companies drunken meetings seditious assemblies in profaning the Sabbath quarrels braules and all Heathenish customes But I purposely forbeare to rake in this filthie puddle which I would have passed by if they had not beene so shamelesse to make holinesse of life a note of the Church Let vs blesse God that in our Church and other Reformed Churches we have for a Pilot and Master one of the Trinitie House we have the holy Scriptures and Sacraments purely and sincerely preached and administred According to the foure first generall Councels and whatsoever the Fathers living within the first five hundred yeeres after Christ unanimously taught as needfull to salvation we beleeve and professe And though we have too many sins amongst us yet by the Word and Sword of Civill and Ecclesiasticall Magistrates they are so rebuked and reformed that if we stood to the triall of these two notes it would be found that our Church is the holy Church of God the true ship wherein Christ and his Disciples are and the Church of Rome an Antichristian Hereticall Apostaticall and prophane Synagogue a man of warre and ship of Pirats and therefore all men must take heed of passing in her VERSE 24. And behold there arose a great tempest in the Sea in so much that the ship was covered with the waves but he was on sleepe THe passengers being all shipped now we proceed to the hoyssing of the sailes and launching forth into the deepe and the whole storie of their voyage wherein three things are to be considered viz. First the great perill jeopardie they were in Secondly their deliverance out of it Thirdly The effects thereof Their perill and danger is reported in this 24. verse where we have First a note of attention Behold Secondly the Narration therof it selfe which hath two parts viz. First a Declaration of the cause of their danger and secondly an aggravation of the danger it selfe In the Declaration the cause of danger is first in one word expressed a Tempest secondly described by two things viz. First the qualitie it was sudden it arose secondly the quantitie it was great The danger is aggravated by two circumstances the first concerneth the cause of their danger the tempest was so great that even the ship was covered with waves the second concerned the meanes of their safetie and securitie Christ was on sleepe which in their conceit did not a little aggravate their perill Of these in order And first for the first part viz. The note of regard Such
is the goodnes of God in the desire of our good by causing attētion to his word cōtaining all our good that there is scarcely any memorable and transcendently excellent saying or worke but by some helps of attention regard or other we are provoked well to consider it These helpes that I may range them in order and yet but touch them are of two sorts viz. either from such as did speak or from such as did write the word The Prophets Christ his Apostles in preaching to the people how have they called on men to heare harken and consider what they said unto them Helpes from writing and specially some of these to such as are able to reade the originall copies wherein some of them only continue are of two sorts viz. in words or in forme words are principally two the one initiall or in the beginning which is the word in my Text Behold or finall and at the end which is the word Selah at the end of many sentences in the Psalmes and Habakkuk onely and retained in translations About which word learned men have much disputed and laid downe severall opinions with rehearsall whereof I will not now trouble you I take it to be derived from such a word as signifieth to lift up and the Septuagint Symmachus and Theodotion interpret it Diapsalma the change of the tune or song for by changing the tune extraordinarily lifting up the voice in singing such a streine they did signifie such were most remarkable sentences I told you that also there are helpes of attention from the forme of writing I meane in the Hebrew copies for Interpreters take no notice hereof but are most observable of all such as are learned and they are three-fold viz. in regard of letters prickes or blankes Letters are of two sorts viz. either in regard of location or of proportion In regard of location a very strange remarkable if not mysticall thing it is that mem clausum which is ever finall should onely in one word in all the Bible be found so written in the midst Secondly for proportion whereas the Hebrewes were most curious in their Orthographie yet in some places some letters are of extraordinary size and hold no proportion with the rest of the word or sentence As where Iacob reproved his sonnes Simeon and Levi for their cruell murthering of the Sichemites they answered him with bigge words Should he deale with our sister as with an Harlot And in the word Zonah the first letter is of an extraordinary proportion and where it is said That Abraham mourned for Sarah his wife Caph in Bachah is of a very little size and as in letters so also in prickes whereof I lately gave some instance in this place some words having such prickes as are neither Grammatical Rhetoricall nor Musicall and sometimes in blanckes breaking off and making a pawse in the midst of a sentence and a great space left emptie and onely an o in it as where it is said Cain talked with his brother and these things are preserved in all their copies and therefore could be no error in the Printer But the most common word of attention and regard thorowout the whole Scriptures of old and new Testament is this initiall word or Adverbe of demonstration Behold which is specially used in three cases First when some strange thing is presented to the eye as when Iesus came forth wearing a crowne of thornes and a purple roabe Pilat said to the people Behold the man the strangest thing that ever was presented to the eye of man never the like before nor since the Sonne of God who weareth the crowne of eternall glory crowned with thornes Secondly it is used when both some thing is to be seene with the bodily eye and the minde is to contemplate and consider something represented by that visible spectacle as when Christ rode into the Citie of Ierusalem the Prophet calleth Behold thy King commeth mecke and sitting on an Asse Oh see him ride with thine eyes oh consider his meeknesse with thy minde Thirdly when men are bid Behold when yet nothing can be seene with bodily eye and then it signifieth regard and consider So the Prophet saith Behold a Virgin shall conceive and beare a sonne that was many yeeres after fulfilled according to the letter therfore the people in those dayes could but consider it So here we are bid Behold there arose a tempest that tempest is many hundred yeers agoe calmed we cannot see it with our bodily eyes but wheresoever this storie is preached the people shall be called upon to muse and meditate hearken and consider the same The Vse of all that hath beene said is to move us with consideration of our dulnesse who need so many and such great helps to provoke us to the consideration of heavenly things Gods word and works Oh for earthly things as dignitie wealth honour preferment our profits or pleasures wee are watchful and carefull enough as quick-sighted as Eagles to see things a farre off and exceeding attentive to whomsoever shall talke of these things Yea many doe even weare away themselues with continuall care thought and meditation or if at any time we fall into a slumber about these matters yet the least whispering will make us to start up stand upon both legs looke round about us and over every bodies head yea ride and runne and what not but for the greatest works of God or mysteries of godlinesse wee have no eyes in our heads to see them no eares to heare them no mindes to consider them but please our selves in our spirituall sluggishnesse and drowsinesse like the sluggard in the Proverbs folding our armes and saying Yet a little more sleepe a little more slumber that the Holy Ghost in love of our salvation doth call upon us and stir us up to attend Behold behold So much for the note of attention In the narration we have first the cause of their great danger in one word expressed A tempest The word in the Originall signifieth a shaking or quaking with which words the Greeke Authors doe commonly expresse an earthquake which Varinus also describeth in the word of my Text yea we have it twice in one verse Whose voice shooke the earth Hebr. 12. 26. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Christ saith There shall be earthquakes Matth. 24. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Which also our Latine Translators follow Motus magnus Mont. valg Concussio magna Bez. which being caused by a sudden and vehement wind as we shall heare is well translated a storme wherein the ship was so shaken tumbled and tost as if there had been some mighty earth-quake The Hebrew word which Munster hath here is Sagnar the word which is in Ionah where it is said The Lord sent out a great wind into the Sea and there was a mighty tempest so that the ship was like to
the Sunne in the darknesse though things differ never so much in colour yet they seeme all alike but when light commeth then the varietie of colours is soone descried In the time of ignorance men may thinke they accord in unitie of Iudgement and Affection but when the light of the word commeth the thoughts of many hearts are opened and then the diversitie of humours and varietie of affections and dispositions appeareth The very wicked doe see this truth and abuse it to a wrong end laying all the blame on the Gospel and the preaching of it What more common in these daies than to heare men say whilst all were obedient to the Pope and Church of Rome what great peace what warres but against the Turke the common enemy But since the preaching of the Gospell what sects warres tumults what divisions what killing murthering massacring and burning of one another giving advantage to the common enemy to incroach and in the end to prevaile greatly What more common than to heare country people complaine So long as we had nothing but Service or Reading we lived very lovingly peaceably and neighbourly every man medling but with his owne businesse but since we have had so much preaching there is nothing but siding and partaking all good fellowship is lost nothing but strife and contention and quarrelling of neighbour against neighbour yea many times division in the same house and father and sonne yea husband and wife divided and varying in opinion It is like enough that the most of this is true but what is properly the cause is the Question Is it Christ and his Gospell and the preaching of it So too many conceive and are not ashamed to say and wish they had lesse of it and they thinke they should have peaceable and golden times and then take occasion to open their blacke mouthes and raile upon it and the Preachers and professors of it accusing them for factious humorous turbulent seditious as Ahab to Eliah It was he that troubled all Israel 1 King 18. 17. and Tertullus accused Paul for a pestilent fellow and mover of sedition Acts 24. 5. Good Lord how clamorous are Atheists and Papists in this kinde But let me tell you Christ is the prince of peace his word the Gospell of peace his Ministers the preachers of peace his Disciples men of peace so far as is possible seeking to have peace with all men and striving to keepe the unitie of the spirit in the bond of peace Wherefore these are no causes but by accident no more than Christ and his Disciples in this ship were the cause of this storme in the Sea Alas saith David what have the righteous done Christ must die but his Iudge said he found no cause worthy of death in him You know what an uprore was in Ephesus raised by Demetrius and the Silver smiths against Paul what a confusion there was some crying one thing and some another and Gaius Aristarchus and Alexander like to be murthered but what saith the Towne-Clarke We are in danger to be called in question for this daies uprore for there is no cause of such a concourse no cause indeed given by Paul and his companions Will you then know and see whence are those stormes and tempests that doe so commonly follow the preaching and profession of the Gospell I pray you looke to the letter of your storie what caused this tempest The Winds and Seas Christ rebuked them and then there was a great calme he found no fault with any in the ship Even so there are two causes of these troubles viz. The first is Sathan the Prince that ruleth in the aire who so soone as the Gospell beginneth to be preached which is the power of God to salvation he presently bloweth and pufâ—eth and raiseth mighty winds of false doctrine and heresie he stirreth up false Brethren Sophisters and Tyrants by policie and power fraud and force and every way that he can to hinder the course of the Gospell and overthrow the Church it is He that by Gods permission raiseth these winds as he did for the overthrow of Iobs house The second is the Sea i. the corrupt and unregenerate nature of man which cannot abide the word but if Sathan blow upon it it will rage like the Sea as our Saviour saith He that doth evill commeth not to the light to have his works made manifest but hateth it The man or woman that have any sinne reigning in them though for some sinister respects they may shew a faire countenance yet doe hate the word and if occasion serve will storme and rage and procure all the trouble they can for it is as a fire they cannot endure it as we reade in the booke of the Revelation that fire went out of the mouthes of the two witnesses and tormented them that dwelt on the earth That fire is the word of God which being sincerely and powerfully preached by the two witnesses i. the Ministers of Christ doth torment and vex the Inhabitants of the earth i. unregenerate earthly carnall and worldly-minded men and this maketh them procure all the trouble they can and so to rejoyce and send gifts one to another when they are dead Oh let Sathan and mans corrupt nature be blamed for these stormes and tempests To conclude Christ and his Disciples are shipped and under saile and behold a tempest even as great a tempest as ever was so generally knowne in the Christian Sea The Lord awake and rebuke the winds and waves that make it preserve and make us thankfull for our calme which affordeth so safe harbour to so many Saints as flie hither for succour S. Ierome hath truly said There are tempests of the minde as well as of the Sea I have spoken of the tempest of the Sea according to the letter of my Text and also of the generall tempest of the Church through persecutions of Tyrants in the last Lecture Give me leave now to speake of the tempest of the minde of the inward billowes surges and waves of a troubled soule wherewith a mans particular Vessel or Cock-boat is even covered with waves of fearefull distresse and is like even every moment to sinke and be cast away Wherein for more orderly and profitable proceeding I will first speake of the tempest that the wicked have and then of the tempest that the godly are many times tried withall For the first Howsoever the wicked and ungodly may seeme most merry and joyfull and as if their consciences were marvellous quiet peaceable and calme yet the Holy Ghost assureth us their soules are ever in a tempest their very tranquillitie is a tempest There is no peace to the wicked saith my God but they are like the troubled Sea which cannot rest whose waters cast up mire and dirt and Salomon saith Their laughter is but from the lips the heart is sorrowfull
it not against true Virginitie but the fained shew of it when as the bodie is defiled with monstrous pollutions not against necessarie povertie but voluntary choise of it in opinion of more pleasing God not against good works but the proud conceit of meriting by them not against confession but against the abuses and corruptions thereof which are such as no Papist in the world can justifie by Scriptures Fathers or Reason as namely that it is enjoined of absolute necessitie and only of mortall sinnes and whatsoever such are not confessed are not forgiven That it must only be in the eares of his owne Priest and is of it selfe an act meritorious These foule corruptions being pared away we have Confession in right use amongst us As we begin our publike Service with confession of our sinnes and have remission of sinnes by Gods Minister pronounced to all such as truly repent and vnfainedly beleeve the Gospell So if any be troubled in Soule and cannot rightly apply the meanes of comfort on death-bead or at other times our Church in the second exhortation before the Communion exhorteth such to repaire to some godly and discreet Minister from whose praier counsell and advice they may receive comfort and the conscience may be quieted hath prescribed a forme of absolution and in the Canons of our Church are enjoined upon paine of irregularitie all lawfull secresie And this is a singular meanes which God and our Church hath prescribed for the quieting and calming of stormie and tempestuous Soules and which cannot be godly used without much comfort The third and last way for calming of these inward tempests in the minds of Gods Children is the voice and speech of Christ he rebuked the winds and Seas and so still doth speake to the troubled Soule Yea whatsoever benefits or friends or delights or pleasures any man have yet none nor all these can soundly comfort the distressed Soule but the word of Christ Therefore saith Ieremie Thy Word is the joy and rejoicing of mine heart And David saith The Statutes of the Lord are right and rejoice the heart And againe I had perished in my trouble if thy Lawes had not comforted me And againe This is my comfort in mine affliction for thy Word hath quickned me And therefore praieth Cause thou me to heare the voice of joy and gladnesse that the bones which thou hast broken may rejoice Much more might be said to this purpose but this may suffice and therefore if ever thou wilt have the storme and tempest in thy Soule stilled and calmed thou must diligently hearken to the Word of God read and preached But me thinketh I heare some object against this and say Oh I was never troubled till I began to hearken to the Word till I got a Bible and delighted in reading and tooke delight to heare Sermons I thinke it was the hearing of the Word raised the Tempest I answer that the Sword of the Spirit which is the Word of God hath two edges it hurteth with the one and healeth with the other it cutteth with the one and cureth with the other it humbleth and exalteth it terrifieth and assureth it afflicteth and rejoiceth the heart Wherefore if it have wounded thee stick to it it will heale thee if it have raised a storme it will also calme and still it Oh but I have read it much and heard it often and yet still I am as much troubled and as comfortlesse as ever I was I say with David Oh tarie the Lords leasure be strong and he will comfort thine heart Our mother Church having lost Christ sought him in bed and found him not in streets and found him not met with many discouragements but found not him whom her Soule loved yet in the end she found him and laid hold on him Never any sought constantly comfort from Word and Sacraments but in the end found it Wherefore say with David I will hearken what the Lord God will say for he will speake peace to his people and to his Saints The Wind and Seas which cause thy storme and tempest are within thee bring them to Gods house first or last the Lord will with his Word rebuke them and thou shalt have a calme and praise God for thy peace And so much for the cause of their perill viz. a Tempest both according to the letter and mystery and that both generally in the Church where Christ his Gospel is professed and particularly in the Soule where the same is beleeved Now let vs proceed to the description of this Tempest Wherein the first thing to be considered is the quality of it It was sudden in this word There arose or according to the originall It was made it did not arise or was made by little or little but on the sudden there came such a gust and the sea did so rage that in an instant the ship was even covered with waves Whereof something is first to be said according to the letter and then the mystery According to the letter let us consider the Author and the meanes who and how this Tempest was made For the first It is out of all doubt he made this Tempest that stilled it The Scriptures plainly shew that God is the Author of stormes and tempests by sea and land So saith David They that goe downe into the sea in ships and occupie their businesse in great waters these see the workes of the Lord and hu wonders in the deepe And againe At the brightnesse of his presence the thicke clouds passed haile-stones and coales of fire the Lord thundred out of heaven and the highest gave his voice haile-stones and coales of fire he sent out his arrowes and scattered them he shot out his lightnings and discomfited them then the channels of water were seene and the foundations of the world were discovered at thy rebuke O Lord at the blast of the breath of thy nostrils See how lively the Prophet describeth a Tempest and ascribeth the glorie thereof unto God And againe It is the glorious God that causeth the thunder the voice of the Lord is a powerfull voice the voice of the Lord is full of Maiestie it breaketh the Cedars even the Cedars of Lebanon shaketh the wildernesse even the wildernesse of Kadesh And he withall declareth the use of storms and tempests thunder lightning and raine Give to the Lord the honour due to his name in his Temple let every man speake of his praise And againe hee saith Fire and haile snow and vapour stormy wind and tempest doe fulfill Gods word Oh then it is a great sinne for men to impute the raising of stormes and tempests winds and foule weather to the Devill Conjurers Witches and Wizards Aeolus c. Indeed I will not deny but that Satan is called the prince that ruleth in the aire
the Church of God to persecution imprisonment losse of goods libertie and lives of Gods children without God his good pleasure and purpose Oh as I have from the letter reproved the Atheisme of those men who in stormes and tempests on the Sea or Land doe not looke up to the seat of Majestie and give him the glory thereof who doth rule and governe that huge and vast Element So let me reprove the Atheisme of those who when stormes and tempests are raised in the world or against the Church of God do not looke up to the ruling and over-ruling hand of Iehovah but cry out upon chance or fortune or gaze too much upon the meanes Oh if this had not hapned or that had not beene whereas all is but under God for the executing of his good pleasure and purpose Did not the Lord stir up Hadad the Edomite to be an adversarie to Salomon and stir up another adversarie also Rezon the sonne of Eliadah and Ieroboam also not only to lift up his hand against the King and trouble him in his peace but also in the daies of his sonne to rent away ten Tribes from his house and perpetually to divide the Kingdoms of Iudah and Israel Doth not God say he hath created the destroyer to destroy Esay 54. 16. Good Lord how plaine and plentifull are the Scriptures in this point if I would inlarge my selfe Oh that men would therefore looke to the hand that smiteth search out the causes of such tempests beare with patience his hand and seeke unto him for a calme I beseech you learne this lesson That all the enemies of Gods Church they are Gods souldiers he hath levied them and giveth them pay they fight under his banner and hee hath sent them to destroy though themselves doe not know so much Oh but why will God suffer such havocke and destruction to be made of his people I answer because through long peace plenty and prosperity they are become unthankfull loath the heavenly Manna earthly-minded proud covetous rebellious against Gods word and ordinance and will obey it no further than it doth like themselves prophaning his Sabbaths growing senselesse and obdurate at his corrections of famine pestilence sicknesse despising the warnings of his servants and in stead of repenting and turning to God and meeting him with the intreatie of peace falling foule upon his messengers mocking and abusing them These are the sinnes which he hath threatned to punish these were the sinnes oh these were the sinnes of Gods people in France Palatinate and other places of Germany whereby the Lord of Hosts being provoked to anger hath mustered his Armies and sent his Souldiers to destroy and avenge his quarrell Oh therefore that they had grace to humble themselves under the mighty hand of God to turne to the Lord in fasting weeping and mourning to rent their hearts for their sinnes and become more cheerefull in their obedience to the Gospell and zealous in the profession of it Oh then would the Lord soone humble their enemies and turne his hand against those that hate them and either cause their rage utterly to cease as hee did sundry times in Iudah when the people so sought his face or if in his justice he did harden their hearts to pursue as the Egyptians did the Israelites into the heart of the Sea they should not need to feare but even stand still and see the salvation of God in the perpetuall confusion of such cruell and bloud-thirstie enemies Oh England God calleth to thee to be warned by the example of thy neighbours friends allies and brethren to meet the Lord by repentance and whilst he doth shake the rod at thee to shake off that sluggish and carelesse profession of the Gospell to scoure off the rust of those sinnes which so long peace plenty and prosperity have bred to cause thy love to spring againe afresh to the Gospell and more sincerely to practise the duties of pietie and godlinesse being fruitfull in all good works If thou doest so the Lord of Hosts will cashier and discharge his Armies put an hooke in their nosthrils and a bit in their iawes as hee did against that proud Sennacherib Or else they shall plot and fight without him yea take our parts against them and arme the winds waters against them as sometimes he hath done to his everlasting praise But if England will not be reclaimed and reformed but still refuse and be rebellious hating to be reformed adding drunkennesse to thirst making a mocke of Gods Iudgements when they are threatned the Lord will turne thy calme into a storme and to trust in any earthly thing were but to make vanitie our refuge There is no wisdome counsell nor strength against the Lord It is the Lord that raiseth tempests and if he be disposed to raise one it shall rise indeed he hath wayes and meanes which we see not David was as confident as wee can be that his mountaine was so strong that it could not be moved but it was moved and shaken indeed Cannot he that hangeth the earth on nothing shake a mountaine He doth weigh them in scales Remember this doctrine Yea let every one that is inwardly troubled and afflicted in soule know that howsoever God may therein use Sathan and permit him to vex and disquiet or else the melancholike evill disposition of our bodies yet such spirituall afflictions are from God They neither come by chance or fortune nor properly from Sathan or our selves but God Almightie laieth such troubles upon our soules for exercise of our Faith Patience Meeknesse and he will not suffer us to be tempted above that we shall be able to beare but will give issue with the temptation and in good time cause a calme And therefore still let us provoke our soules to wait upon God and to be of good comfort in him So much for the qualitie Now as this tempest was raised suddenly as a whirle-winde or gust vpon the Sea so for quantitie it was a great one It is worthy to be observed that when our Saviour wrought any miracle the Euangelists are directed to describe the greatnesse of the evill by such circumstances as declare that the evill was by naturall helpe and meanes utterly incurable As a man full of leprosie came to Christ and he did but touch him and cure him A woman had beene diseased with an issue of blood twelue yeeres and had spent her living on Physitians neither could be healed by any came behinde him and did but touch the hem of his garment and immediatly her issue of blood stanched A man that was borne blinde having his eyes anointed with clay was made to see Lazarus who had beene dead foure daies and was said to stinke by the voice of Christ was raised to life The like may be observed in many others So here that the glorie of
this Miracle might be the more which redoundeth to Christ froÌ„ causing this calme the Euangelist telleth us there was a tempest a sudden tempest a great tempest and it appeareth it was so from divers passages of the storie For first the instrumentall Cause was a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a sudden and furious winde which God did cast upon the Sea for so the word in Ionah signifieth the waves also so lifted up and tossed with it that the very ship was covered with them or as the word signifieth was filled brim full for S. Marke useth the same word which is used in S. Iohn at the Mariage-Feast in Cana of Galile where the Water-pots are said to be filled up to the brim yea the passengers whereof some of them were Fishermen as Peter Andrew Iames Iohn were exceedingly fearefull they should be drowned Surely they had seene many a tempest before and were men inured and accustomed to such dangers of whom the Poet saith truly Their hearts are of brasse and oake to encounter dangers yet even they are as at their wits end as David saith and distracted with the greatnesse of this perill and cry out to their Master Saue vs wee perish All which declare the truth of my Text that this was a great dangerous tempest indeed wherof more hereafter wheÌ„l come to speake of the ship being covered with waves In the meane time receive this doctrine which coÌ„taineth both the History Mysterie viz. That God many times suffereth his people to come into great perills dangers extremities and very hard exigents before he deliuer them which being a doctrine lately and largely in this place handled from another Text I onely now barely propose it and proceed Vpon the Sea When God divided the waters from the dry land he called the dry land Earth and the gathering together of the waters Seas and ever since the Hebrewes have usually called all collections and gatherings together of waters Seas Yea that vessell which Solomon made for the vse of the Temple in stead of the Laver in the Tabernacle and was for containing of two or three thousand Baths of water for the Priests to wash with is called a Brasen Sea and Moulten Sea And howsoever my Text calleth this gathering of waters Sea and elsewhere it is called the sea of Galile because the promised Land being divided into three Provinces Galile Samaria and Iewrie this Sea was in the Province of inferiour Galile It is also called the Sea of Tiberias from a Citie on the banke of it of that name It is in the Old Testament called the Sea of Chinnereth and in the New Testament it is called the Lake of Genesarâ—th A lake and so it might more properly be called than Sea and so S. Luke calleth it even in recording this storie A storme of winde came on the Lake for that it was but a few leagues in compasse and the Lake of Genesereth because the countrey of Genesereth adioyned unto it Iâ— was a Sea that abounded with Fish and there was the place where Peter and Andrew Iames and Iohn were Fishers It was nourished with that sweet and pleasant Riuer of Iordan which rising at the foot of Mount Libanus running in a narrow channell did first inlarge it selfe in a small Lake called Merom where Iosuah discomfited the Canaanites Ios 11. 4 5 7. and then contracting it selfe againe kept channell till it came secondly more to inlarge it selfe in this Lake or Sea and then passing out of it againe did at the last emptie it selfe into the dead Sea a Sea though having no entercourse with the Ocean and dead because no fish or other creature doth liue in it because of the bituminous sulphureous matter I know no waters in the world comparably renowmed to this Riuer and this Sea Howsoever disgracefully Naaman once said Are not the riuers of Damascus Abanaâ— and Pharpar better than all the waters of Israel Yet hath God enabled the waters of Israel aboue all the waters of the world and the waters of Iordan aboue all the waters of Israel The waters of this Riuer betwixt this and the salt Sea did stand as on an heape at that time when Iordan overflowed all his bankes till his people Israel passed over it on drie ground into the land of Canaan right over against Iericho Eliah and Elishah divided the waters of this Riuer with their cloake and went over on dry ground Naaman the Syrian washing seuen times in it according to the word of the Prophet was clensed of his leprosie In this did the Prophet Elisha cause the Iron to swim Yea in this was Christ baptised and the Baptist saw heauen open heard the voice of the Father and saw the Spirit in likenesse of a Dove descend and light on Christ Oh that famous River of Iordan no Sea more ennobled than this thorow which it ran Here did Christ call â—oure of his first and prime Apostles On this sea Christ and Peter walked Here did hee calme the Tempest and here hee appeared after his Resurrection when they tooke an exceeding multitude of fishes On this famous sea now this great Tempest was So much for the Letter I having formerly shewed how marvellous God is in this Creature and provoked you to give him due glorie As the Ship representeth the Church so the Sea this world and may so fitly in a threefold respect First as the sea is alwaies in motion but specially tempestuous when the winds doe blow so this world is restlesse ever in action but then specially stormie and tempestuous when Tyrants and Heretikes doe blow upon it Againe as the sea is Dangerous for shelfes rocks sands unlesse men saile by a very good compasse and thousands doe make shipwracke to the losse of lives and goods So in this world are many dangers and perils and specially heresies and sins are as rockes whereon thousands even all that doe not saile by the true compasse of Gods word doe make shipwrack to the eternall destruction of soule and bodie as Saint Paul saith that Hymeneus and Alexander did Lastly as the â—ea is full of fishes and living Creatures there goe things creeping innumerable so is the world and as fishes in the sea are caught with nets so are men by the net of the Gospell as Christ said to his Apostles Follow me and I will make you fishers of men And the kingdome of heaven is like to a draw-net cast into the sea Matth. 13. 47. And as in the sea small fish are a prey to greater so in this world the poore and weake are as a prey devoured of the rich and strong In which respect the Lord by his Prophet calleth them Fishers for which and divers other respects if I would stand upon them the world may very fitly be compared to
this Land in the daies of Queene Mary so cheerefully to receive sentence of death so joyfully to sing in their prisons darke and loathsome dungeons so comfortably embrace faggots kisse stakes clap hands in flaming fire because all this was for a good cause even for Christ the Gospell and a good conscience sake and the holy Ghost hath pronounced Blessed are the dead which die in the Lord This made them rejoyce in death with joy unspeakable and glorious This was Iosephs comfort in prison that he was falsly accused And Daniels that he was cast to the Lions for the matter of his God Therefore Saint Peters charge is Let none of you suffer as a murtherer or as a theefe or as an evill doer or as a busie-bodie in other mens matters but if any suffer as a Christian let him not be ashamed but let him glorifie God in this behalfe But how great is the horror of malefactors No doubt but it pierced Ahabs soule more than the arrow did his bodie that this was the just judgement of God upon him for his sinne How fearefull was death to all such whose carcasses God overthrew in the wildernesse and destroyed them with fiery Serpents and other fearefull meanes Who knoweth the unconceiveable dread and horror which wicked men have in their soules in their prisons death-beds or executions when their owne consciences tell them This miserie is come upon me for murther theft adultery riot and such like wicked courses I doe not deny but such malefactors may die sullenly or desperately Others may be deceived and thinke they die in a good cause when they doe not So the ancient Donatists and Arrians and in our times the Priests and Iesuits thinke they die for Religion and the true Catholike cause and deserve to be Canonized for Saints whereas they suffer deserved punishment for their rebellion and sedition yea they would in death be accounted Martyrs before they have led the life of a Christian yet being thus abused and deceived by Satan and God in his justice giving them over into a reprobate sense they may even astonish men to behold their seeming patience joy and Christian resolution but yet this standeth firme that no man suffering or dying for an evill cause and his minde be rightly informed can die with comfort and peace but with exceeding dread and horror such an one must needs be exceedingly fearefull to die Yea this that I have said must also be understood with exception of Repentance Many men justly suffer pressures and miseries tortures and torments for their sinnes and evill deeds yet upon true repentance finde peace and comfort in life and death Moses died in the wildernesse and might not enter into the promised Land because hee did not sanctifie God at the waters of Strife but repenting he died with comfort Iosiah fighting rashly and without warrant from God was wounded to death but repenting of his folly he died with comfort and was gathered to his Fathers in peace The theefe on the Crosse died justly for his sinnes but repenting he died with comport and went to Paradise Our Prodigall suffered hunger and misery justly for his riotous and luxurious dilapidating and wasting his goods but repenting he found comfort Many a man commeth to great misery poverty sicknesse ache imprisonment banishment death for his disordered life yet truly repenting findeth peace and comfort But these cases excepted no man that is rightly informed in his minde and continueth impenitent can but be exceedingly afraid to die wherefore every one that would moderate the feare of death must be sure to live and die in a good cause The second meanes for moderation of the feare of death is to live an holy and sanctified life The Apostle compareth death to some fierce and truculent beast or serpent which killeth all men that grapple with it with a poysonfull sting and telleth us the sting of death is sinne As a man then would not feare but with great boldnesse encounter that Serpent when he knoweth the sting is gone so may we boldly and comfortably die when we know the sting thereof is gone Oh it is the guilt of sinne maketh men so fearefull to die But great is the peace they have that love thy Law Mark the upright behold the just the end of that man is peace The righteous are bold as Lions Oh such as here live in the feare of God making conscience of their waies eschewing evil Walking in the Spirit Mortifying the flesh with affections and lusts having their conversation in heaven And ever beholding the face of God thorow the perspective of holinesse Setting their minds on those things which are above Being passed from death to life and alreadie entred into the first degree of glorification sanctification being glorification inchoate and glorification sanctification consummate What comfort joy boldnesse have such in sicknesse and death How comfortable to the living to visit such and to heare and see their cheerefulnesse patience prayers praises benedictions valedictions if infirmitie of flesh and bloud or strength of disease doe not hinder on the other side such as walke in their life time after the flesh drinke up iniquitie like water and are continually strengthening and adding poison to the sting of death How are they distracted with feare if they see that beast but gape upon them or hisse at them How comfortlesse to visit such see their impatience observe their worldly mindednesse and heare their words of discontent discomfort and distrust if God have not laid on them the spirit of slumber Therefore let him that calleth on the name of Christ depart from iniquitie And whosoever would with comfort and boldnesse looke for death or Christ to judgement Let him deny all ungodlinesse and worldly lusts and live righteously godly and soberly in this present world The third meanes of moderation is by a lively and stedfast faith This is our victory even faith How can that man be immoderately afraid to die who doth in his heart stedfastly beleeve that Christ died for him and hath conquered Satan death and hell for him disarmed the strong man Satan deprived Death of its sting that it cannot hurt that the nature of it is changed an end of all evill the beginning of all true good It is not possible with the cleare eye of Faith to behold death in the Crystall-glasse of the Gospell and to be immoderatly afraid of it Here then was the Disciples want they had a good cause they followed their Master into the ship they lived honestly Iudas excepted but their faith was weake and therefore their feare so strong Why are yee so fearefull O yee of little faith Wherefore let all such as desire to moderate the feare of death pray for increase of Faith Oh see what an inestimable Pearle Iewel Faith is in
was made the greater was the truth and glory of his Resurrection yea such as were set to watch did publish it Matth. 28. 11. So the greater is the power and the more violent the assaults which enemies make against the Church of Christ the greater is Gods glory in their deliverance which the people confesse in the Psalmes If the Lord had not beene on our side now may Israel say if the Lord had not beene on our side when men rose up against us they had even swallowed us up quicke when they were so wrathfully displeased at us the waters had overwhelmed us the deepe waters of the proud had even gone over our soule But praised be the Lord who hath not given us for a prey to their teeth Our soule is escaped even as a bird out of the snare of the fowler the snare is broken and we are delivered The greater the danger of Gods people at the Red-sea the greater their deliverance the greater the evill by Iesuits intended against the Protestants in France the more glorious their peace the greater mischiefe intended by the Gunpowder treason and the nearer to execution the more marvellous our deliverance in all which cases the Church is taught to praise God and say The Lord hath done marvellous things with his owne right hand and with his holy arme hath he gotten himselfe the victory Oh trust in God be the storme and threatned hurt to the Church never so great for all shall worke for good There is no wisdome counsell or strength against the Lord But he will turne the rage of man to his praise When all that see and heare shall marvell and say with reverend awe Who is this What manner of man is this The Greeke word is very emphaticall and of greater signification than another which is thus translated 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 qualis For though this be often used in the New Testament yet ever translated what which one place only excepted Neither are they derived from the same root for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pavimentum as if it were written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pro 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cujas as if they had fully expressed the word thus What Countrey-man is this Which question bewrayeth their ignorance tendeth to the begetting of knowledge and is an effect of their admiration which may thus be described according to the rules of Philosophie Admiration is a painfull suspension of the minde proceeding from the knowledge of some great effects whereof the causes are unknowne I call it a painfull suspension because all men naturally desire knowledge and the more generously minded any are the more painfull it is for them to be ignorant Some say that Aristotle the Prince touchstone of Philosophers was so grieved that hee could not finde out the cause of the ebbing and flowing of the Sea that he died on it yea some say that he cast himselfe into the Sea saying Seeing I cannot comprehend thee thou shalt comprehend me but the other seemeth more probable Now admiration proceeding from ignorance of causes doth wonderfully provoke to the studie of causes that so they may be eased of that sorrow paine and griefe whereupon admiration is said to be the soule and life of Philosophie And Pythagoras being demanded what was the end of Philosophie answered To marvell at nothing intending that herein a learned Philosopher knowing the causes of things did not marvell whereas an ignorant rustick doth marvell at his owne shadow As in Philosophie so much more in Divinitie ignorance is a painfull thing to the godly disposed and therefore the more they admire the word and workes of God the more they enquire and search into the causes thereof as the Disciples here marvelling said one to another What manner of man is this Whose question intendeth three things viz. First That Christ is true man having a true soule and bodie in regard of their substance and their essentiall properties as in the soule will understanding in body true dimensions as length bredth thicknesse yea taking also the generall and blamelesse weaknesses and infirmities of both as ignorance of some things feare sorrow wearisomenesse hunger thirst sleepe ache paine sicknesse such as accompany the generall nature of man and are not repugnant to the perfection of science and grace as was more largely shewed from his being on sleepe This is it was anciently promised The seed of the woman shall breake the Serpents head And In thy seed shall all the Nations of the earth be blessed And afterwards prophesied A Virgin shall conceive and beare a Sonne A Childe is borne a Son is given A woman shall compasse a man Which promises and prophesies have bin most truly fulfilled as this day doth witnesse to the Christian Churches For the fulnesse of time being come God sent his Sonne made of a woman The word was made flesh Iohn 1. 14. Oh what a sweet comfort is this to us miserable sinners that our blessed Saviour and Redeemer is not a stranger to our nature but tooke upon him the forme of a servant did partake with his in flesh and bloud became that prophesied Shiloh wrapped in the Tunicle skinne or Secundine our kinsman as Iob calleth him If the Baptist did so spring for joy in his mothers wombe when Mary the Mother of Christ saluted his Mother and if the Angels did so rejoyce and sing at the birth of Christ what cause have we to rejoyce and sing yea our very soules to spring for joy that wee doe celebrate this Festivitie in commemoration of our Saviours birth Yea that our comfort may be full he hath not only taken upon him our nature but our infirmities also that he might become a mercifull and compassionate High Priest So as we may boldly goe to the Throne of grace and be assured we shall finde mercie and grace to helpe in time of need The second thing avouched by the proprietie of the word in this question as you have heard in opening the sense of it is That this true man is a stranger they aske whence he is whereunto Christ returneth a perfect answer Hee descended from heaven Saint Paul saith He is the Lord from heaven Not that he brought his humanitie from heaven which passed thorow the Virgins wombe as water thorow a conduit as divers Heretiques have dreamed for he was made of a woman and had the materials of his body from the blessed Virgin but he had not his beginning here on earth as men have but God came downe from heaven and was manifested in the flesh and as he came so here he lived but as a stranger not having where to be
the great wisdome of God glory shame power and weaknes majestie infirmitie so twisted mingled together that if the one trouble and offend the other may comfort and content He was borne but it was of a Virgin He was borne in a stable and laid in a manger but the Angels proclaimed him Herod sought to kill him but Kings came from the East to adore him He was baptised of his servāt but his Father gave testimonie and the Holy Ghost descended from heaven in likenesse of a Dove and rested upon him He was hungry in the Wildernesse but rebuked Sathan He sate on Iacobs Well weary but told the woman of Samaria that came to draw water all that ever shee did He wept for Lazarus but bade him come forth of the grave and he did so He did spit on the ground and made clay but with it he cured a man that had beene borne blinde He hanged on Crosse betwixt two theeves but the Sunne was darkned and the earth trembled He slept but rebuked the wind and sea Remember your question What manner of man is this A man but an extraordinarie man Remember your answer This man is the Sonne of God and that doth the reason of the question shew which commeth now to be considered viz. That even the winds and the sea obey him In which words the Reason both of their Admiration and Interrogation as the cause and effect is rendred To which purpose the words in the Originall are very significant For first there is a double particle which in the former place is augmentative translated even etiam as else-where also With authoritie commandeth he even the uncleane spirits and they doe obey him q. d. What manner of man is this that not only men women children birds beasts but even the very uncleane spirits and even winds and sea obey him The word in the Hebrew copie translated obey doth also signifie to hearken diligently to intend earnestly and to obey readily and perfectly The Greeke word also signifieth no lesse that winds and seas did heare intend and speedily and faithfully obey the voice of Christ Here then is represented unto us the soveraigne dignitie power and authoritie that Christ hath over all creatures and which all creatures though never so sturdie rebellious or senslesse doe acknowledge It is a Doctrine I have already handled but suffer me suffer me willingly I beseech you to inlarge my meditations and ampliate my discourse What sweeter Argument can I handle or you heare What Subject doth not delight to speake of the majestie dominion power wealth and glory of his King And can I speake of any Argument more pleasing and delightfull than of his kingdome majestie dominion glory seeing all these he hath for our good Oh that my tongue were as the pen of a ready writer to indite his honour yea that I had the tongue of an Angell to speake of the glory of thy kingdome and to talke of thy power to make knowne to the sonnes of men thy mighty acts and the glorious majestie of thy kingdome Thy kingdome is an everlasting kingdom and thy dominion endureth throughout all generations Yea I should have an hand to write a tongue to speake if with Solomon I had an heart as large as the sand for of the abundance thereof both hand doth write and tongue doth speake Oh that I could say with the Apostle Mine heart is inlarged and my mouth opened but alas I am straitned in mine owne bowels Oh that I had the spirit of David when hee penned that most excellent curious Alphabetical and Encomiasticall Psalme How did he abound in zeale when he said I will extoll thee my God ô King and I will blesse thy name for ever and ever Every day will I blesse thee and praise thy name for ever and ever Great is the Lord and greatly to be praised there is no end of his greatnesse One generation shall praise thy works to another and declare thy mighty acts They shall abundantly utter the memoriall of thy goodnesse Oh that I had the spirit of S. Augustine when he wrote upon that Psalme wherein if ever he exceeded himselfe Shall Christ in such a famous miracle set forth his glorious majestie and dominion and shall wee thinke and speake so little of it We must be content here to wish and desire hereafter we shall enjoy here to serve God according to the weaknesse of the flesh hereafter according to the perfection of spirit here to praise God in briefes and semibriefes hereafter in larges and longs here but to tune our Harps and instruments when ever and anon a string breaketh or starteth and causeth an harsh jarre sweet shall be the musick in the Quire of heaven when Angels and Saints shall without wearisomnesse or end praise him whose glory and dominion hath no end As there is no end of his greatnesse number of his wisdome nor measure of his bounty so shall there be no end number or measure of our praise But now alas our spirit is strait wit dull speech dumbe that we may justly complaine with the Apostle when we take even the best dutie in hand To will is present with me but how to performe that which is good I finde not As Christ said of his Disciples it is most true in the best of us Though spirit be willing flesh is weake Wherein this is our comfort that we serve so good a Master as accepteth of that we have and so there be a willing minde it is accepted Let me then expresse my willingnesse striking once againe upon the same string for a close but varying in the descant from that you have heard already Herein Lord Iesu leade me with thy good spirit as thou art the King of Maiestie as well as of mercy untie my stammering tongue that thy name may be glorified by thy weakest creature and a worme of the earth may speake wisely of thy Maiestie who art King of Kings Prince of the Kings of the earth and hast on thine head so many Crownes yea the winds and seas obey thee Amen First let us see how this great King of heaven hath commanded all creatures to serve for the temporall good of his children according to his gracious promise They that feare the Lord shall want nothing that is good they that seeke the Lord and his kingdome shall have all earthly things even cast upon them Blessed are the meeke for they shall inherit the earth Being Christs all is theirs All will helpe nothing hurt them Doe they want bread or flesh The clouds shall raine it Do they want water The rocke shall be a fountaine Doe they want apparell Sheepe with fleece and skin shall clothe them Doe they want gold or silver God hath laid it up in veines of the
6. penult k Coloss 3. 1 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l Philip. 2. 10. m Heb. 7. 25. Application Reason n Matth. 18. 11. o Matth. 15. 24. p Matth. 9. 13. Illustration q Matth. 14. 30. r Psal 119. ult Å¿ Psal 88. 15. t Psal 35. 3. Triall Quest Answ Censure * Gravisâ—â—mè aegrotat qui non se sentit aegrotare Direction Conclusion Part. 3. u 1 Cor. 13. 1. CoÌ„firmation * Matt. 6. 11 12. Prevention x Gen. 28. 20. y Psal 69. 1. z Matth. 14. 30. a Luke 22. 42. ReprehensioÌ„ b 2 Kings 4. 40. Part. 2. c Heb. 3. 11. “ Ellipsis * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d John 11. 50. e Luke 15. 17. f Matth. 21. 41. g 1 Cor. 10. 9. h 2 Thess 1. 9. i Iohn 17. 12. k Rev. 9. 11. 1. Doct. ConfirmatioÌ„ l Ps 69. 1 2 c. m Psal 88. 38. n Psal 79. 1. o Psal 44. 9 c. Reason p Luke 1. 78. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Viscera misericordiae q Gen. 43. 30. r Luke 15. 20. Å¿ Matth. 15. 28. t 1 Kings 3. 26. u Esay 49. 15. * Matth. 7. 11. x Ier. 31. 20. y Osay 11. 8. z 2 Cor. 1. 3. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pater misericordiarum b Rom. 15. 5. c Rom. 15. 13 33. d Ibid. e Ibid. Application f Matth. 15. 32. g Matth. 14. 14. h Ps 116. 15. i Iohn 11. 35. Vse Encouragement k Heb. 2. penult l Heb. 4. ult Examples m Exod. 14. 13. n Exod. 2. 3. o Ionah 2. ult p Dan. 3. 2â— q Dan. 6. 23. r 2 Tim. 4. 17. Obiect Å¿ Psal 44. 22. t Psal 79. 2. u Psal 94 5. * Psal 10. 8 9. Application Sol. x Esay 36. 20. y Psal 3. 3. z Psal 73. 2. a Hab. 1. 13. b Malach. 3. 14. c Psal 94. 8 9. d Esay 10. 5. e Esay 47. 6. f Exod. 14. 13. g Psal 56. 8. “ Psal 97. 10. h Psal 66. 10 11 12. i Psal 116. 15. “ Psal 34. 20. 2. Doct. k Matth. 16. 16. l Matth. 14. 30. 1. Glasse “ Arist Ethâ—â— lib. 3 cap. 6. m Iob 18. 14. n Heb. 2. 15. o Psal 4â— â—â— p Luke â—2 20. q Luke 16. 25. 2. Glasse * Bona fortunae †Eccles 41. 1. r Matth. 17. 4. “ His Majesties first speech after discovery of gunpowder treason * Non lethum timco genus est miserabile lethi Demite naufragium mors mihi munus erit Ovid. de tristib Elâ—g 2. Å¿ Exod. 12. 30. Eccles 9. 2. t Rom. 8. 35. * Haec est illa 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quam sibi suisque precari solitus est Augustus Caesar Sic de obitu ejus scribit Suetonius cap. 99. u Gen. 19. 26. †Levit. 10. 3. x Iob 1. 20. Scio me genuisse mortalem Anaxagâ—ras de obitu filij y 2 Sam. 12. 23. z 2 Sam. 18. 33. Application a Mar. 9. 34. b Matth. 20. 21. * sperare sepulchrum Et non equoreis piscibus esse cibum Ovid. 3. Glasse c Dan. 7. 7. Examples d 1 Sam. 28. 20. e Dan. 5. 2 3 c. f Exod. 20. 18. g Heb. 12. 21. h 1 Sam. 25. 36. Application i Psal 119. 70. k Esay 29. 10. l Gen. 4. 13. m Prov. 1. 26. n Rev. 6. 16. AmplificatioÌ„ o Iob 1. 21. p Iob 2. 7. q Iob 13. 26. r Iob 7. 3 4. Å¿ Iob 3. 3 c. t Acts 13. 22. u 1 Sam. 20. 30. * 1 Sam. 29. x Ibid. y 2 Sam. 15. 10. z 2 Sam. 16. 21. a 1 Sam. 17. 14. b 1 Sam. 17. 34. c Ibid. d 1 Sam. 30. 6. e Psal 38. 8. f Psal 6. 6. g Psal 39 ult h Psal 102. 24. i Psal 6. 5. k Esay 38. 2 13 14 19 c. * Dr. Field of the Church lib. 5 cap. 18. l Mar. 14. 33. m Psal 116. 3. n Luk. 22. 44. o Luk. 22. 45. p Iohn 18. 2. q Matth. 26. 36. Luk. 22. 39 c. r Heb. 5. 7. Å¿ Luk. 22. 43. Vse t Deut. 27. ult Conclusion 4. Glasse u Coloss 2. 15. * Acts 2. 24. x Ose 13. 14. y 1 Cor. 15. 55. z Iohn 11. 25. a Iohn 5. 24. b Rom. 8. 1. c Rev. 14. 13. d Gen. 15. 15. e Gen. 35. 29. f Gen. 49. 33. g Numb 20. 24. h Deut. 32. 50. i Iosh 23. 14. k 1 Kings 2. 2. l Matth. 17. 3. m Iohn 13. 1. n Luk. 2. 2â— o Luk. 9. 27. p Luk. 2. 26. q â—hilip 1. 23. r 2 Pet. 1. 14. Å¿ Phil. 1. 23. t 2 Cor. 5. 2. * Mors non terribilis sed optabilis laborum finis requici initium Ambros †Scripsit S. Cyprianus tractatum de mortalitate quem secutus est Ambrosius lib. de bono mortis Application u Dan. 3. 1â— Conclusion * Mark 6. 48. x Ionah 1. 5 13. Application * Genus dementiâ— est nolle à malis quiâ—scâ—re velle Deum à suaiusta ultione cessare Greger Order of history * Potest responderi bis esse reprehensos discipulos Barrad * Non servasse ordinem temporis Chrysost Homil. 28. †Argum. Iansenij in Concord Euang. cap. 30. y Matth. 13. ult z Mark 9. 23. a Iohn 11. 40. * Omnia possibilia credenti Mar. 9. 33 Omnia fierâ— possunt credenti Syr. Bez. Pâ—scat Doct. b 1. Sam. 30. 6. c Iob 13. 15. d Exod. 14. 13. e 2. Chron. 20. 20. Application Division Gen. Observ * Obiurgat non ut deserat sed ut sanet Tossan in Euang. f Ezech. 34. 16. g Esay 42. 1. Matth. 12. 18. h 2 Cor. 12. 9. i Luke 10. penult k Iohn 21. 22. l Matth. 16. 23. Application m Levit. 19. 17 n Gal 6. 1. 2. Gen. Obser o Ionah 4 4. p 2 Tim. 2. 24. q Psal 141. 5. r Gal. 6. 1. * Non studâ—o sananâ—i sed exulcerandâ— probro affâ—â—iendi Mol. in Psal Vse Å¿ Esay 35. 3. t Esay 40 1. u Esay 41. 10 13 14. I. Particular Observ “ Hoc esset humanitatem ex hoâ—ane tollere D. Ierom. Habet currus nostâ—r quaâ—uor rotas amorem laetitiam timorem tristitiam Bern. expervis Serm. 35. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 “ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Homer § 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heâ—â—od †〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hâ—m * Rev. 21. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 x 2 Tim. 1. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 “ Arâ—st Ethic. 3. 6. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quid timidi estis Doct. y Ephes 4. 26. z 1 Iohn 4. 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cruciatum habet tormentum August Simile 2. Particular Observ a Psal 55. 4 5. Doct. lit b Heb. 2. 3. Illustration c Iames 5. 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 “ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quid ita timidi 1. A good cause d Matth. 5. 10. e Psal 44. 22. f Rev. 14. 13. g 1 Pet. 1. 8. Examples h Gen. 39.