It well beseemed the great God to doe a great miracle and greatly to shew his power and authoritie in turning a great tempest into a great calme Yea as hee is a great God above all gods so he commonly doth great things for his glory and his peoples good so as their enemies confesse the Lord doth great things for them Yea lastly as there was a tranquillitie stilnesse calmnesse a great one so was it also sudden And herein lieth the greatest part of the miracle for the winds though sometime blowing strongly yet by little and little falling and sea raging extremely by little and little to grow calme is no great wonder being commonly seene But that no sooner the word of rebuke passed forth of Christs mouth but the effect of it appeared presently there was a great calme hee no sooner spake the word but it was done loe herein lieth the miracle and matter of wonder And so much be said for the opening of the sense of the words I now proceed to raise your doctrines And first from the letter The first may be raised from the context First A calme then arose a great tempest and now is made a great calme againe Which representeth unto us the mutabilitie or changeable vicissitude of all earthly temporall and sublunary things as summer and winter day and night cold and heat so in mens bodies health and sicknesse ease and paine and in mens estates wealth and povertie gaine and losse honour and disgrace and imprisonment peace and persecution are oftentimes changed one for another The world is like the Moone ever variable nothing continueth in one stay Vanitie of vanities all is vanitie And as it is in these earthly and outward so in heavenly and inward things state and condition The best of Gods children in this life are well acquainted and exercised with changes and alterations stormes and calmes mirth and mourning laughing and lamentation singing and sighing doe many times change and keepe their turnes and seldome are of any long continuance Wherefore let not such as are in best condition presume with David Tush my mountaine is so strong it cannot bee moved but let every one walke in humilitie and prepare for crosses afflictions and temptations And let such as are under the rod not be too much dejected but in patience possesse their soules and wait upon God after a storme commeth a calme Heavinesse may endure for a night but ioy commeth in the morning Our second lesson is That even all yea the most senslesse creatures man excepted doth heare and obey the voice of God and are in their kinds as it were zealous of his glory If we looke up to heaven we shall see thousand thousands and ten thousand times ten thousand stand before him even an innumerable company of most glorious Angels standing about his throne readie to doe what hee commandeth most willingly speedily and faithfully Descend by the Firmament and the Sunne which every morning commeth as a bridegroome forth of his chamber and reioiceth as a giant to runne his race yet at Gods command it stood still yea went backe and at Christ his passion it â—id it face as if then God performed what he had threatned I will cause the Sunne to goe downe at noone and I will darken the earth in a cleare day And the very starres fought against Siserah God rained fire out of heaven to burne Sodom and Aarons sonnes and Captaines with their fifties but the fire could not would not so much as sindge an haire on the heads of the three children Descend lower by the Regions of the Aire and we shall see it is the glorious God that maketh the thunder It is his voice which maketh the wildernesse of Cades to shake and Hindes to calve Lightnings are Gods arrowes and when the Lord calleth for them they answer Here we are He is the father of the raine The clouds are his bottles He also bringeth the winds out of his treasures Haile Snow Vapour all fulfill his word The earth trembleth aâ— his presence Mount Sinai shaketh as if it would rent in sunder and openeth to swallow up Core Dathan and Abiram God sent Lions to teare the Samaritanes in peeces but they did not offer any violence to Daniel being cast into their Den He did sting the rebellious Israelites with Serpents He plagued Egypt with flies and poore contemptible creatures He prepared a worme to bite Ionahs gourd at the root that it withered The Grashoppers when God sendeth them are called a strong nation mighty people and an huge armie The birds of the Aire at his command feed his Prophet with bread and flesh He hisseth for the flies of Egypt and bees of Assyria Devoureth Herod with lice Yea he doth sit above the water flouds and ruleth the Sea At his pleasure the waters must stand on an heape to let his people passe and sometimes must overflow and drowne all creatures in whose nosthrils is the breath of life The river Iordan must open and let Israel passe but the ancient river Kishon with a violent streame must sweepe the Canaanites away Fishes swim in Sea at his pleasure He prepared a Whale to swallow Ionah and the great sholes of Herrings faile not at such a day to be on such a coast He calleth for a Famine and destroyeth the provision of bread and at another time causeth the clouds to drop downe fatnesse that the poore may be satisfied with bread All diseases goe and come at his pleasure as the Centurion intended in Matth. 8. Hee punisheth disobedience with consumption and burning fever and when he rebuked it Peters wives mother was cured He shutteth up the wombe and it is he that maketh the barren to beare and become a ioyfull mother of children He formeth the light and createth darknesse maketh peace and createth evill even the Lord doth all these things Yea this great King carieth his Mace in Hell the place of confusion so as the very Devils are subject and obedient to him He never threatned or commanded uncleane spirits to bee gone but they went whereat the people greatly wondred Yea not only all creatures in Heaven Firmament Aire Earth Sea and Hell are obedient but in their kinds zealous See the zeale of the Angels who are winged and called Seraphims because they burne with a zeale of Gods glory are as a flaming fire when he useth their ministery See the zeale of the Frogs though breeding feeding creeping croaking in marish grounds and farre from houses yet being sent of God to plague Pharaoh they assaulted the Kings Palace crept into his ovens and kneading troughes yea could not be kept out of the Kings
mari .i. seculo fluctibus i. persequutionibus inquietatur Domino per patientiam velut dormiente donec orationibus sanctorum suscitatus compescat seculum tranquillitatem suis reddat I need not translate it it is but the summe of that you have heard before And so I hope that handling it according to letter and mysterie as if it were a reall parable it wil prove profitable unto us For our more orderly proceeding wherein we will first observe the Context and then the parts of the Text. For the Context In the former part of the Chapter the Euangelist shewes that Christ had wrought divers miracles he had cleansed a Leper restored a Centurions servant cured Peters wives mother of a fever cast out devils out of the possessed healed many that were sicke and instructed by word of mouth some that would have beene his disciples but all this was done upon the land Now he will to sea and there worke miracles and really instruct his Apostles that he may declare himselfe to be Lord both of sea and land In Christ his transfretation over the sea of Galilee with his Disciples two things are principally to be noted viz. first their shipping in this 23 vers and secondly their sailing in all the rest In their shipping two things viz. the persons and the means who and wherein the persons are knowne by their number He and his Disciples and their order Hee went before and the Disciples followed him the meanes or vessell wherein they passed a ship In their sailing or passage three things are to be noted viz. 1. their danger 2. their deliverance 3. the effect In declaration of their danger wee are to note the cause and greatnesse of it the ordinary cause of their danger was a tempest which is described first by the qualitie it arose suddenly and secondly by the quantitie it was great Secondly the greatnesse of their danger is declared by two circumstances viz. the ship was even covered with waves and secondly Christ was on sleepe As concerning their deliverance out of this danger two things are to bee noted viz. first the procuring and secondly the performing thereof In the procurement of deliverance three things are to be noted viz. first to whom in this distresse they seek for deliverance his Disciples came to Him secondly what they doe being come to him they awaken him thirdly what they say unto him wherin observe 1. a great Suit Lord save us 2. A weightie Reason wee perish In the performance of deliverance thus procured note a double Reprehension 1. Of his disciples and he reproveth them for two things viz. first excesse of feare why are yee fearefull 2. Defect of faith O yee of little faith In the second we are to note two things viz. Preparation he arose 2. Reprehension he rebuked the winds and seas The effect of this deliverance is two-fold first in winds and seas there was agreat calme secondly in disciples and beholders that is twofold viz. first admiration the men marvelled and secondly proclamation who is this that even the winds and seas doe obey him Thus I have made readie the ground laid the foundation proposed a modell laid in a readinesse the materials the halfe of my work is now over but the whole profit therof to you remains Of these parts therfore now orderly for our further instruction and edification And first of their shipping and therein first of the Passengers and of them the first and chiefest commeth orderly in the first place to be considered He. Who is that mentioned in the verse immediatly before my Text whereunto this is a relation Iesus And when Iesus was entred Our Saviour went divers times and on severall occasions into ships sometimes for more conveniencie in his preaching and ministery of the Word So when there were great multitudes gathered together to him he went into a ship and sate and the whole multitude stood on the shore And he spake many things to them in parables And at another time the people pressing upon him to heare the word of God as he stood by the lake of Gennezareth he seeing two ships entred into one of them and sate downe and taught the people out of the ship That as out of the ship they used to cast their nets and catch fishes he might by his example teach the Apostles how to cast the net of the Gospell and catch men as he said unto them Follow mee and I will make you fishers of men Sometimes also being weary with trauel and with preaching of the Gospell for the refreshing of himselfe and his Disciples As they withdrew themselves froÌ„ the multitude he saying unto them Come apart into a desert place and rest a while for there were so many comming and going they had no leasure so much as to eat so they departed into a desert place by ship privately So good and gracious Christ was knowing the bodies of his Disciples not to be iron nor brasse but flesh and bloud subiect to faintnesse and wearisomenesse to allow them refreshings and recreations though alas it was but a poore refreshing and for a little while For the people saw their departure and ranne on foot thither out of all Cities and he had compassion on them and began to teach them and healed all their sicke Thus could hee scarce ever take rest If he sit downe wearie on Iacobs Well to rest him by and by commeâ—â— a woman to â—raw water and giveth him occasion of a large discourse Though wearied with the labour of the day yet even on the night time Nicodemus commeth to him to be instructed If he goe into the desert the people are there as soone as he and he must teach and heale and feed them If he enter into a ship no sooner on sleepe but his Disciples awaken him because of a storme that as he had not whereon so he could no where rest his head Even such are the occasioÌ„s of doing good which God offreth to his servants who are his Stewards Husbandmen and labourers that their work goeth round with the yeare they must follow it in season and out of season labour to wearisomenesse and yet never be wearie of labour but as the proverb is lay weary to weary and comfort themselves with that of Saint Iohn Blessed are the dead that die in the Lord for so saith the Spirit they rest from their labours and their workes follow them But it may seeme there were other two more special causes of his entring into ship going to sea with his Disciples at this time viz. First that he might proceed froÌ„ doctrine to miracles which may be observed still to be his manner As having preached upon the mountaine he was no sooner come downe but he cleansed a Leper healed the Centurions servant cured Peters wives mother and many that were diseased for his miracles were as the seale of
have therfore Verily I say unto you ye that have followed me in the regeneration when the Son of Man shal sit in the throne of his glory ye also shal sit upon twelve thrones and iudge the twelve Tribes of Israel andevery one that hath forsaken houses brethren sisters father mother wife children or lands for my names sake shall receive an hundred fold and shall inherit everlasting life And againe Yee are they that have continued with mee in my temptation And I appoint to you a kingdome as my Father hath appointed to me That yee may eat and drinke at my table in my Kingdome and sit on thrones iudging the twelve Tribes of Israel According to which promises the Apostle saith If wee suffer with him wee shall reigne with him It is a most true saying of the Apostle If in this life only we have hope in Christ we are of all men most miserable But in regard of the reward to come such as follow Christ to the end are of all men most happie Moses had respect to this recompence of reward and it made him leave following of Pharaoh and his Court and chuse to suffer afflictions with the people of God rather than to enioy the pleasures of sinne for a season This made the Apostles being scourged to depart out of the Councell rejoycing that they were counted worthie to suffer for the name of Christ This hath encouraged thousands and millions of holy Martyrs to suffer with patience and joy all the tortures and torments that the Devill and Tyrants could devise and by no meanes be pulled from following of Christ Oh then on on follow follow him let us all be Acolytes I neither meane it according to Philosophie the Stoicks being so called because they alwaies followed their opinions and did with obstinate pertinacie adhere to their doctrine and counted it a shame to forsake the same neither doe I meane it according to ridiculous Popery wherin Acolytes are one of their Ecclesiasticall Orders whose office is to light tapers and candles for there must be candles light whensoever the Masse is celebrated though at noone-day and Sunne shine never so bright and no marvell for it is a worke of darknesse but by Acolytes I meane according to the word in my Text let us follow Christ his doctrine and morall conversation and let our light so shine before men that they may see our good workes and glorifie our Father which is in heaven Oh follow him in troubles and temptations and you shall follow him in glory for so is the promise They shall follow the Lambe whither soever hee goeth Follow him on earth and you shall follow him in heaven follow him in momentanie misery and you shall follow him in endlesse felicitie follow him in temporarie death and you shall follow him in everlasting life then suffer with him and you shall reigne with him Now follow him that rideth upon the white horse and is gone forth to war and you shall follow him in triumph with Palmes in your hands and crownes on your heads when the Devill and all enemies shall be troden under foot But now give mee leave before I conclude this point to lament the paucitie the small number of those that follow Christ The time was whē it was said The whole world followed him but now may we complaine that all follow the world as the Apostle long since did All seek their own not those things which are Iesus Christs Good Lord how greedily and unweariedly doe men and women follow and even runne some after their pleasures of Hawkes Hounds Cards Dice some their profit and gaine some their honour and preferment some one sinne some another and in that pursuit will endure any hardnesse any discouragements but how few follow Christ in the way of obedience to the Gospell Which S. Bernard in his time lamented and discovered the folly of in a wittie descanting upon a Latine word The world saith I will deceive thee the flesh saith I will infect thee the Devill saith I will destroy thee but Christ saith I will refresh thee Yet how many follow the other and how few Christ They would come to Christ in heaven and are ready to say with Stephen at their departure Lord Iesu receive my spirit but will not follow Christ on earth they would with Balaam die the deaths of the righteous but cannot abide their lives they wish the end but not beginning or if they wil follow Christ on the shore they will not to sea with him can endure in times of libertie peace plentie and prosperitie to professe the Gospell but not in trouble and persecution they will bring him to the water-side and if he will preach out of the ship they will stand on shore and heare him but if it be rough they will not to sea with him But know you that the marke of a true disciple is to follow Christ in temptations tribulations perils and persecutions yea it is adversitie trieth and declareth a true disciple not like the Israelites to reioyce sing when they passed safely thorow the red sea but murmure when they wanted bread or water wherefore follow him in sicknesse povertie disgrace imprisonment death follow him to the sea let winds and waves rage never so horribly yea follow him into the sea if he call thee thereunto what hurt had the children of Israel by following the Cloud and Arke into the midst of the red sea The Lord is with his in all their temptations and tribulations hee will deliver them and bring them to honour Thus the passengers are all shipped we have observed both their number and their order Christ went in before and his Disciples followed him It now followeth to speake of the Vessell wherein they passed but for this time I conclude with that Prayer our holy mother Church hath taught vs in the Collect for this day Almightie God which by thy Sonne Iesus Christ didst give such grace to thy holy Apostle Saint Peter and commandedst him earnestly to feed thy flock make we beseech thee all Biships and Pastors diligently to preach thy holy word and the people obediently to follow the same that they may receive the crowne of everlasting glorie through Iesus Christ our Lord. Amen Into a ship We have observed the Passengers for their number and order of shipping Now let us consider the Vessell wherein they passe which is here said to be a Ship The Romish Peterlings say this was Peters ship and in that they have a great mysterie that Christ and his Disciples are in their Church Indeed that Christ once was in Peters ship taught out of it and drew a great draught of fishes the Text is cleare That also Christ and his Disciples were in the Church of Rome is as cleare when Saint Paul saith Their faith
and invest him with absolute authoritie to governe the ship every one must plie their tacklings according to his whistle and though he runne them all upon the rocke yet hath he that unlimited and transcendent authoritie that no man may once question him or say why doest thou thus Oh dangerous to passe in that Vessell wherein such ignorant and wicked Atheists are made sole Governours and Commanders But happy that Church wherein Christ is in the Sterne and hath the governing of the Helme continually viewing of the Compasse and sounding so as it is not possible for that ship to miscarry Thirdly how is he disposed there Hath hee there a bed of downe whereon to rest No the Euangelist saith he did but lay his head on a pillow yea and an hard one too as some conceive a woodden pillow little better than that of Iacobs which was of stone A sweet comfort also to consider how ready Christ is to helpe his in distresse The Church being called on answered I have put off my coat how shall I put it on Loe what a paine it is to rise out of the warme bed and put on cloathes Christ hath not put off his seamelesse coat and is in his warme bed that hee had rather all should be much endangered if not cast away rather than hee would arise and dresse himselfe No no hee hath but leaned his head on an hard pillow hee is ready to helpe in any need as David saith Hee is a present helpe in trouble Hee appeared unto Iohn walking in the midst of the seven golden Candlesticks as ready to helpe any member of the Church that standeth in need of him And thus much bee said of the first generall part in their sailing viz. their great danger or jeopardie Now followeth to speake of their deliverance VERSE 25. And his disciples came to him and awoke him saying Master save us we perish COncerning deliverance out of this their great feare and danger the second part in the storie of their sailing two things are to be considered viz. first the procurement and secondly the performance of it How deliverance was procured the Euangelist expresseth in this 25 verse viz. when they were in greatest danger and extremest perill as you have heard the disciples goe to Christ give themselves to prayer and thereby procure it whereof I purpose first to speake generally and then particularly In generall from this example we learne according to the letter thereof where-ever we become what-ever we goe about to exercise our selves in prayer No dutie more often commanded more highly commended or abundantly rewarded Wherefore David was given to prayer Invocation of the name of God is made in the Scriptures the true note or marke of a Christian When Saul had got letters from the High Priests to persecute the Church it is said by S. Luke He received authoritie to binde all that call on the name of God S. Paul writing to the Church of Corinth and describing the saithfull he calleth them Saints and such as call on the name of the Lord Iesus On the other side the Prophet David noteth out the Atheist that saith in his heart there is no God by this marke that such an one calleth not on the Lord By which it appeareth that of many who desire to beare and be knowne by the name of Christians yet there are indeed very few sound and true Christians The world is full of Atheists very poore in heavenly graces because they have not the spirit of invocation or supplication whereby to aske what they want Oh it is the happinesse of Christians that they may in all places and at all times in Gods houses and their owne by sea or land within doores or without in field or bed on mountaines or in dungeons at midnight as well as at mid-day lift up their hearts and hands and call on God Oh let us be ashamed of our negligence herein both in Gods house with the assembly of Saints and in our owne and let us more inure our selves herewith let it be the first thing we doe when we awake the last thing we doe when we lie downe to sleepe yea throughout the day whether we eat or drinke labour or rest worke or play let our hearts be ever disposed to prayer and on every occasion lifted up if not with words yet with devout sighes and vehement desires if no larger yet in such short wishes as here and elsewhere Lord save us God be mercifull Christ blesse and prosper Lord increase our faith As Moses by familiar talking with God had his face to shine so assuredly he cannot but be a good man and have a shining soule and life too that talketh much with God and prayeth continually Secondly hence let us learne that times of necessitie and great distresse are both fittest for prayer and great furtherers thereof Yea this is a principall end that God respecteth in sending afflictions and perplexities viz. to provoke the praiers of his people wherein he delighteth So saith the Lord when his people grew wanton and ran after their lovers I wil go returne to my place til they acknowledge their offence and seek my face in their affliction they will seeke me early Let Iacob heare that his fierce brother Esau cōmeth out against him 400 men with him threatning to smite him the mother with the children then he will pray yea and wrestle with God and never let him goe till he blesse him Let the people of God be in danger at the Red Sea banke to be all destroyed and then Moses will cry Let Annah be barren and Peninnah upbraid her and then shee will up to the Temple pray weepe and powre out her soule before the Lord Let Ierusalem be besieged and Rabshekah raile and blaspheme and then Ezekiah will up to the Temple and spread the blasphemous letter before the Lord yea let him receive a message from the Lord that he shall die and not live and then he will turne his face to the wall and pray and weepe sore Let a great Host of Moab Ammon and Mount Seir come against Iudah that they know not what to doe and then King Iehoshaphat will proclaime a fast and pray O Lord God we know not what to doe but our eyes are unto thee Let David come into extreme miseries and out of the deeps he will cry unto God Few will when they goe to Sea pray with S. Paul we reade not that these disciples did but let there arise a storme which mounteth up to heaven and letteth them goe downe againe to the depths that their soule melteth because of the trouble and they are even at their wits end and then they will cry to the Lord in their trouble Let the ship be even covered with waves and then the disciples
the lesse he seemeth to heare or regard the more doe they cry and never give over till they awaken him This doth the Prophet require Yee that make mention of the Lord keepe not silence and give him not rest till he establish and make Ierusalem a praise in the earth Christ biddeth vs aske seeke knocke Yea and commendeth such as offered violence to the kingdome of God and tooke it by force Where he speaketh not of any corporall or naturall but of a spirituall force and the strength of the soule specially consisteth in two things as the hands therof First in Faith which laieth hold on all the promised mercies and goodnesse of God and will not part with them or let goe as Iob professed Though the Lord should kill mee yet will I trust in him The second is fervent Praier which as it were striveth with God breaketh open the doore of heavenly treasures and enricheth it selfe with what it wanteth So the Apostle requireth the Romanes to continue instant in prayer Yea that they would strive together with him in prayers to God for him Thus did Iacob he wrestled with God and would not let goe his hold till the Lord blessed him though he received a blow which lamed him yet hee would have a blessing though it cost him a limbe he wept and made supplication and by his strength had power with God Moses so encountered God with his praiers that Hee intreated him to let him alone And the woman of Syrophaenicia would take no nay but in the end overcame and received both commendation and reward Oh woman great is thy faith be it unto thee even as thou wilt Dixeris nisi accepero non recedam prorsus accipies Chrysost If we make application whatsoever our owne estate be yet the Church of God standeth in need of our best praiers our brethren in France and Germanie are vnder the firie triall how calme soever our Sea be there is a great storme in theirs and the ship even covered with waves and Christ fast on sleepe Oh that he would arise as David praied Let God arise and let his enemies be scattered let them also that hate him flie before him as smoake is driven away c Yea oh that he would but awake yea lift up his eye-lids and but looke at his enemies as sometimes he looked vpon the hoast of the Egyptians thorow the fierie and cloudie pillar and then all the hoast of the Egyptians was troubled But alas no marvell that the Lord sleepeth and as it were void of sense and care suffer all to goe to wrecke and ruine seeing we doe not awaken him with our praiers the most pray not at all others though saying often the Lords praier or some other yet know not what they aske and the best pray negligently and coldly if they come neere to God with lips yet the heart is farre off Their praiers are but the labour of lips without fervencie of spirit earnest intention and contention of the soule our bodies in Church our mindes at home Gods Altar is without fire prayers without heat tongue and heart are strangers the one knoweth not what the other is doing Whereas he would have his blessings as it were wrung out of his hands by spirituall violence a sluggish and drowsie praier getteth nothing it is no better than babbling Oh would you be glad to see a calme Goe to Christ by praier pray pray pray for the peace of Ierusalem Many cannot otherwise helpe the Church but none so poore that cannot this way as I have lately shewed and be bold suiters God delighteth in an holy instancie and importunitie hee hath taught it by the example of a man comming to borrow bread of his friend at midnight and by the parable of the wicked Iudge being overcome by the importunitie of the poore widow yea sometimes the Lord maketh as though he did not heare and doth purposely deferre to helpe because he would set an edge on our desire and provoke us to pray more instantly and fervently So he suspended the Syrophaenicians suit as it were to hold her long in his companie his eares being more delighted to heare her redoubled obsecrations than the sweetest instrument of Musicke it tried faith won a soule occasioned a miracle Wherefore the Apostle requiteth so often not onely that we pray but that wee pray continually and that wee be instant and labour in them and that wee watch in them Iâ— ever wee will awaken Christ by praier wee must watch in them our selves a sluggish praier doth but â—ull him on sleepe And herein many come justly to be taxed and reproved for either they pray of custome and fashion without any sense or no sooner have kneeled down lifted up hands and eyes to heaven but forthwith if they go so far as if they were asleep or in an heavy slumber they have forgotten before whom they have presented themselves and what is the thing they have in hand or if for a while they hold out well yet by and by they will suffer Satan to carrie away their mindes and set them on other things The Disciples did not so here and dost thou thinke to awaken God when thou callest on him with yawning halfe asleepe halfe waking Or dost thou thinke to obtain any good blessing at Gods hands by a cold sluggish and drowsie praier No no as the praâ—er of faithfull fervencie is an excellent service to God both exceeding pleasing and available to bring downe many blessings from the Lord c. So an idle perfunctorie praier is exceeding displeasing and taking of his name in vaine and only mightie to pull downe curses Oh pray then but take â—eâ—d how you pray be fervent in praier and put up your supplications with sobs sighs grones teares and all earnest intention of soule and bodie Double treble yea multiply your praiers and supplications for your selves and for his people vncâ—ssanâ—ly importune him and as Moses Nehemiah and Daniel urge his mercies compassions promises glorie blasphemie of enemies c. Oh this is the way to awake him but cold suters prove cold speeders And because though the spirit be willing yet the flesh is weake even Moses his hands grew wearie as hee had Aaron and Hur to helpe to stay them up so quicken thy spirit by fasting and meditation and therein consider both how happy thou art if God heare and grant thee thy blessing thou desirest and how exceeding miserable and wretched thou art if he deny thee It is a true Proverb That life is sweet and no marvell for it is the greatest blessing unto man and whereon all earthly blessings have so farre their dependance as it ceasing all they also cease to be the Disciples considering their life and all earthly happinesse was now at stake if the storme
God Let Ionah be cast into the sea and devoured of a Whale and he will pray out of the fishes belly and crie by reason of his affliction Let the woman of Canaans daughter be grievously vexed with a Devill and shee will pray to Christ yea follow after him and take no deniall Let there arise a storme that the Disciples are all like to be drowned and then you shall heare their prayers Lord save us c. Let Pharaoh be plagued and if he cannot pray himselfe he will intreat Moses and Aaron to doe it for him And surely amongst others this is one singular benefit of affliction that it provoketh prayer than which there is nothing more pleasing to God or profitable to our selves yea this is not the least benefit from the great troubles which have befallen the Church and people of God that God hath received many a sigh sob groane teare and prayer which else he had not knowne Well if Affliction be the Mistresse of Prayer surely never were Gods people more taught to pray than in these daies such warres and rumours of warres troubles distresses perplexities on everie side Oh pray for the peace of Ierusalem But alas herein we are generally too cold and negligent how are publike humiliations and solemne assemblies in fasting weeping mourning and confessing of sinnes laid aside and as it were worne out of date How justly may God complaine of us as sometimes he did of his owne people I called to fasting weeping mourning baldnesse and girding with sack-cloth But behold joy and glad nesse slaying oxen and killing sheepe eating flesh and drinking wine Let us eat and drinke for to morrow we shall die Or who in private is so affected with the calamities of their brethren as feelingly and fervently to pray for them in the words of my Text Lord save them No no in stead of fasting and praying we feast and play we wanton and riot it still we thinke our selves out of danger in sure harbour and are therefore senslesse of the miseries of our brethren few as they ought doe pray for them a sinne which once God threatned This is revealed in mine eares surely this iniquity shall not be purged from you till yee die saith the Lord God of hoasts Oh arise and call upon God in this troublesome time that we perish not Secondly hence we may learne how powerfull even a short prayer is with God so it be fervent yea therfore short praiers commonly most powerfull because commonly most fervent The counsell of Salomon is Let thy words be few The counsell of Iesus the son of Swach iâ— Make not much babbling when thou prayest Yeâ— Iesus â—he Son of God and wiser than Salomon biddeth When we pray to use no vaine repetitions In all which long prayers are not simply forbidden discommended or disgraced so they be with fervenâ—â— of spirit and without opinion of being heard for much babbling sake A great part of the day at a publike fast was spent in prayers and confession of sins And though our Saviour Christ many times were very briefe yet he spent whole nights in prayer And a large Chapter is but one of his prayers therefore most sweet and powerfull are the long prayers of Gods people when time place and occasion serve but because even Moses his hands grew heavie and though the spirit be never so wiling the flesh is weake and quickly dulled and distracted and no prayer is further heard or pleasing to God than it is fervent therefore the Scripture prayers which have most prevailed with God are most short and but as holy ejaculations Moses cried but spake never a word Annah powred out her soule and wept sore but spake not The prayer of the Leper was Lord if thou wilt thou canst make me cleane The prayer of the blind men O Lord Sonne of David have mercy on us The prayer of Christ for himselfe Father if thou wilt let this cup passe from me and againe the same words and for his enemies Father forgive them they know not what they doe The prayer of the Publican God be mercifull to mee a sinner The prayer of the father of the sicke childe Lord helpe mine unbeleefe The prayer of the penitent theefe Lord remember me when thou commest into thy Kingdome The prayer of Saint Stephen for his persecutors Lord lay not this sinne to their charge The prayer of the Disciples here because the time was short death at hand place inconvenient and distractions many they beg all in a few words and couch a great deale of devotion in a little roome Lord save us we perish All which I observe for the speciall comfort of such as mourne in their soules because of their want in this kinde and are much assaulted with this temptation that they cannot pray and therefore cannot be Gods children because they have not Gods spirit Indeed the Spirit of God is called the spirit of supplication and it is an excellent gift of the Spirit and much to be desired whereby a man or woman when times places and occasions serve are able to lay open their wants and in Scripture phrase to expresse their desires but yet the Apostle saith The Spirit doth helpe our infirmities with sighes and grones which cannot be expressed yea if thou canst say no more but as thou hast heard Lord save us Lord have mercy Lord remember Lord helpe mine unbeleefe If faithfully and fervently these are most powerfull prayers with God yet strive to increase in this grace for God may accept at the beginning what he will not afterwards be content withall yea whosoever useth this gift aright shall doubtlesse finde a gracious increase therein And so much be said of the petition in generall now let us view it more particularly It is short and in most languages that I know hath but three words I say in most for such is the elegancie of the Hebrew Language affixing the Pronounes that in it here are but two yet in Greeke Latine and English three Which three words containe so many vertues in this and in all godly composed prayers The first noteth the partie to whom all prayers are to be made Lord. The second the blessing they crave salvation The third communitie and love us Lord save us For the first they pray to the Lord not to the Lady to change the Gender is Popish wickednesse A Reverend Bishop hath truly observed that it is a sufficient challenge to all the Papists that in so many prayers of both ancient and righteous Patriarcks Prophets Iudges Kings registred in the Booke of God and in an hundred and fiftie Psalmes an hundred whereof at least are prayers and supplications and in all the devout requests that the Apostles of Christ and other his disciples sent into Heaven if they take the
no strength in him When wicked Belshazzir an enemy of Gods people and at that time he and his Wives Concubines and Princes carowsing in the Vessels of Gold and Silver which his father Nabuchodonezer had brought from the Temple of the Lord in Ierusalem and praised their gods of Gold and Silver Brasse Iron Wood and Stone no sooner cast his eye on death through the glasse of the Law which God set up on the wall over against the Candlesticke but his countenance was changed his thoughts so troubled him that the ioints of his loynes were loosed and his knees smote one against another and nothing could comfort him or still that raging storme This was signified by that dreadfull manner of giving the Law on Mount Sinai with such darknes thunder lightning and earth-quake that all the people fled and Moyses himselfe confessed I exceedingly feare and quake We see when wicked and ungodly men come to die how they fare either they die sullenly as Nabal whose heart was dead as a stone it being the righteous judgement of God upon them that such as refused grace in their life time when he offered it should in their sicknesse neither have grace nor crave it but die blockishly and senslesly The Lord knoweth our times are full of such men and women which as David saith have hearts as fat as brawne possessed with a spirit of slumber you might as well speake to the bed-sted as to them talke with them of the way of Redemption Iustification and Salvation alas how ignorant Tell them of Resurrection and last Judgement they have no apprehension Reprove them for their sinnes past they know no such matter Informe them in the doctrine of Repentance Contrition of heart longing after the righteousnesse of Christ the happinesse of heaven they wonder as if you were reading of Riddles to them You shall finde no sound knowledge no token of true repentance no fruit of lively faith no testimonie of a well-grounded hope no signe of Christian joy as looking for a better life nothing but dulnesse and deadnesse of spirit and all their desire is to live But others being awakened out of their sins their consciences accusing and they beholding death in the looking-glasse of the Law good Lord how are they affrighted What tossing sighing groaning sweating compassed about with the sorrowes of hell and he is overwhelmed with despaire Now are his sinnes set before him the sinnes of childhood youth age his swearing riot uncleannesse oppression contempt of Gods word and generall profanenesse such as hee made but a mocke and sport of but now they come in troopes and appeare so great that he is swallowed up of dismaiednesse and letteth his tongue be wray his despaire and utter blasphemie and let a man labour to comfort him he still holdeth Cains conclusion My sin is greater than can be pardoned And thus as his life was full of sinne his death is full of sorrow as in his health he had no conscience in his sicknesse he hath no comfort as in his life he mocked Gods counsell in his death God laugheth at his destruction and he is in hell whilest he liveth which to prevent he could wish the rocks and mountaines to fall on him and cover him Yea not only the wicked and reprobate but even the elect and most righteous having but a glimpse of death thorow this glasse have beene exceedingly daunted and brought into most fearefull fits Holy Iob a man by Gods owne testimonie that feared God and eschewed evill and all the dayes of his life did wait for his change Iob 14. 14. could in good measure beare the sudden strange losse of all his substance cattell servants and children and say The Lord hath given and the Lord hath taken blessed be the name of the Lord but let him be touched in his bodie sicke and sore from the crowne of the head to the soale of the foot let God withall write bitter things against him and make him possesse the sinnes of his youth let him see death in the looking-glasse of the Law and then he enjoyeth wearisome nights and is full of tossings yea will curse the day and all the services of his birth David a man after Gods owne heart will wade thorow a world of troubles and it is not the malice of Saul hatred of the Philistims envie of the Princes rebellion of Absolom trecherie of Achitophel no threatning of Goliah grapling with a Lion fighting with a Beare no hunger cold danger can discourage him but in all distresse he comforteth himselfe in his God but let him see death in the looking-glasse of the Law and hee will even roare for the disquietnesse of his heart his heart will be pained the terrors of death fall on him fearefulnesse and trembling come upon him and horror over whelme him Psal 55. 4. yea the feare of death doth undoe him then will he make his bed to swim and even water his couch with teares and then all his prayers are against death Oh spare me that I may recover my strength and Oh my God cut me not off in the midst of my dayes Oh save me for thy mercies sake for in death there is no remembrance of thee and who will give thee thanks in the grave Let King Ezekiah receive a message of death from God and behold in the glasse of the Law and hee will turne his face to the wall and weepe bitterly chatter like a Crane or Swallow mourne like a Dove and complaine that God like a Lion hath broken all his bones and all his prayer is for life The living the living shall praise thee But in Christ himselfe we have an Example of all Examples for this purpose who as Mediator beholding death in the glasse of the Law and the inferiour reason presenting it to the minde not with all circumstances he began to feare his soule was exceeding sorrowfull even to death yea the sorrowes of death compassed him about that he fell into a dreadfull agonie his thoughts were troubled his spirits affrighted his heart trembled his ioynts shooke his pores opened and a sweat of drops like bloud burst thorow and thorow his garments Oh this was a grievous storme in his soule And what doth he As his disciples came to him so he to his Father and in a sweet and solitarie place a Garden an Oratorie whither he had often resorted to pray there he powreth out his soule in an heavenly prayer most commendable both for substance and circumstance with earnest intention for he did double and ingeminate the title often Father Father with wonderfull fervencie of spirit every word afforded a drop of bloud in faith he said my Father with humblenesse for he kneeled downe with wonderfull reverence he fell downe groveling as it were kneeling
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
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
Doctrine how plausible soever yea such Doctrines are most pleasing to our corrupt nature which doth sooth up man in his owne free-will workes and righteousnesse to make him strout it and pride himselfe and say What manner of man am I that have this power and have done these these workes it is earthly carnall sensuall Hearest thou then any doctrine delivered which thou art not able fully to examine for the truth of it nor to unty the knots of intricate questions Yet aske Doth this Doctrine advance the glory of Christ It is good then Doth it make man proud and haughty in himselfe It is naught then And I need not any other Argument to make me reject it As the most points of Popery doe as their doctrine of Free-will workes of righteousnesse meritorious of congruitie or condignitie obedience to Councels Auricular Confession Penance and workes of satisfaction the Propitiatory Sacrifice of the Masse mediation of Angels and Saints Popes Pardons and Indulgencies Purgatorie c. all draw from Christ to admire themselves or the Pope This rule our Saviour himselfe hath given He that speaketh of himselfe seeketh his owne glory but he that seeketh the glory of him that sent him he is true and there is no unrighteousnesse in him Saint Paul examined his doctrine by this touch-stone and found it currant Doe I now perswade men or God Doe I seeke to please men Then I were not the servant of Christ And therefore confidently pronounced If an Angell from heaven shall preach otherwise let him be accursed What doctrine soever doth rob Christ of his glory and draw away the hearts and minds of men from marvelling and praising of him as most points of Popery doe it is accursed and woe to them that preach and beleeve it We are now at the last come safely to shore blessed be Christ our Pilot who hath brought us thorow the tempest to the haven where we would be and hath visibly commented from heaven and confirmed the truth of that hath beene delivered in the present state of his Church All I am or have what I have delivered you have received I dedicate to his glory And let every thing that hath breath in all the parts of his Dominions praise the Lord. He also bring us l and all his thorow all the stormes and tempests of this world that in the end in despight of Satan and all contrary winds and waves we may saâ—â—â—y arrive at the blessed haven of eternall happinesse To him with the Father and the holy Spirit of us and his whole Church even of al the Angels and Saints in heaven most gloriously triumphant and all Christians men women and children on earth militant be rendred as is most due all Honour Glory Majestie Wisdome Thankes and Dominion â—â— ever and ever Amen FINIS a Hieronym epist Paulino Tom. ult Basil apud Iâ— Frob. anno 1524. b Tull. de Orat. lib. 3. c Clem. Alexand. Strom. lib. 1. Basil anno 1556. d Dr. And. CoÌ„cion ad Convocat anno 1592. e Videant Lectores societatem Iesuitarum à Iesuita Cosmopolitam dictam Cornel. à Lapid in Numb 1. 5. pag. 774. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Graeâ— Paroem * 1 Cor. 4. 1. f Hoc auguror hoc voveo Amen g August Tom. 6. contr Manich. h Sylv. Girald Topogr Hiber i Poscentes vario nimium diversa palato Horat. inserm 1 Cor. 1. 17. k Eruditum saâ—is quod clarum est l August in Iohan. tract 26. col 225. D. m Ambros n Hieronym Damas pag. 131. Basil Apud Io. Eroben Anno 1524. o Sic non te spernat qui pro nobis dignatus est sperâ—â— August tom 2. Ep. 2â— coll 100. p August tom 3. de T 〈…〉 lio 1. cap. 3. coll 241. q Luâ—oviâ— Viv. in August de Câ—vi at Dei â—â—b 22. cap. ult ad 〈◊〉 coll 1398. r August Tom. 2. Ep. 110. coll 515. B. Å¿ August Tom. 9. Manual cap. 6. coll 794. t August sup Manual c. 36. coll 808. Prayer Preface Acts 20. 36. a Psal 107. 23. 5. b Ionah 1. 4. c Acts 27. 14. d Gen. 16. penult 21. 2. e Gal. 4. 22. f Gen. 6 7 8 cap. g 1 Pet. 3. 21. h Exod. 14. i 1 Cor. 10. 2. k Exod. 17. 6. l 1 Cor. 10. 4. m Exod. 16. 14. n Ioh. 6. 48 51. o 1 King 3. 1. p Psal 45. 9 10. I. Sea * Salva rerum gestarum fide August lib. de unitate Ecclesiae cap. 5. q Rev. 4. 6. r Eph. 4. 14. Å¿ 1 Tim. 1. 19. t Eph. 6. 12. u Rom. 13. 12. * Ibid. x Hebr. 4. 13. y Rev. 1. 14. 2. Ship 3. Storme z Psal 18. 4. a Psal 124. 4. b Esay 8. 7. Ierem. 47. 2. c Psal 69. 1. 4 Christ his sleepe d Psalme 10. 1. e Psal 22. 2. f Psal 74. 10 11 22. g Psal 3. 7. h Psal 7. 6. i Psal 44. 23. 5 Called upon and awaked 6 Causing a calme 1 Context * in terra jam transit ad mare Ludolph ex Origen Analysis Part. 1. 1. For preaching k Matth. 13. 2. l Luke 5. 1. m Matth. 4. 19. 2 For recreation n Marke 6. 31. o Marke 6. 34. Matth. 14. 13. Luke 9. 10. 11. p Iohn 3. 2. q Matth. 8. 20. Application r 2 Tim. 4. 2. Å¿ Revel 14. 13. 3. The working of the miracle t Iohn 5. 36. u Iohn â—â— 37. * Marke 4. 34. Luke 8. 22. x Iohn 6. 6. 4. Triall of his Apostles faith y Gen. 22. 1. Doctr. Simile Confirmation z 2 Tim. 3. 12. a 1 Pet. 4. 12. b Heb. 12. 8. c Ecclus. 21. Prevention d Iames 1. 12. e 1 Pet. 1. 7. Vse f Luk. 17. 5. Exhortation g Psal 26. 2. h Psal 139. ult i Ierem. 17. 9. k Iob 9. 21. l 1 Cor. 4. 4. Comfort m Exod. 3. 12. n Iosh 1. 5. o Ierem. 1. 8 19. p Esay 43. 2. q Matth. 28. ult r Rev. 1. 13. Å¿ Matth. 14. 29. t Psal 23. 4. Absence fearefull u Exo. 33. 2. 3. 14. * Ezech. 9. 3. x Iohn 16. 6. y Iohn 16. 7. z Ibid. a Iohn 14. 2 3. b Ibid. c Acts 1. 9. d Luk. 24. 17. Vse Obiection c Iudges 6. 12 13. Solution 1. Miraculous deliverance f Dan. 6. 22. g Dan. 3. 27. h Exod. 34. 24. i Psal 46. 8. k Psal 76. 3 10 vlt. 2. By gratious supportation l Rom. 8. 35. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 supervincimus m Acts 5. penult n Acts 16. 25. o Heb. 10. 34. p Heb. 11. 35. * Tyrannâ—s ipsumque Neronem velut quosdam culices Chrysost 2. Homil de laudibus Pauli q Tertull. advers gentes non procul ab initio “ Rupert Part. 2. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ex 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 disco q Matth. 11. 29. r Iohn 6. 45. Å¿ 1 Tim. 2. 11. t Matth. 11. 2. u Iohn 9. 28. * Acts 20. 30. “ 〈◊〉 〈◊〉 〈◊〉 〈◊〉