The raging Tempest stilled.  
THE HISTORY of CHRIST his passage, with his Disciples, over the Sea of Galilee, and the memorable and miraculous occurrents therein.  
Opened and explained in weekly Lectures (and the Doctrines and Uses fitly applied to these times, for the direction and comfort of all such as fear God's judgements) in the Cathedral and Metropolitical Church of CHRIST, Canterb.  
By THOMAS JACKSON, Doctor of Divinity, and one of the Prebends, and Lecturer there.  
LONDON, Printed by JOHN HAVILAND for Godfrey Emondson and Nicolas Vavasour. 1623.   

DIGNISSIMIS Clarissimisue Viris, Domino DECANO, ac PREBENDARIIS, Ecclesiae Cathedralis, & Metropoliticae, CHRISTI Cantuar. Fratribus charissimis, Gratiam & Pacem in Domino.  
QVanquam (Viri, Patres, Fratres, in Christo Reverendi) plurimùm latentis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 viva vox habet, & in aures discipuli, de Authoris ore transfusa, adeò sonet, (quod habet Hieronymus 
a Hieronym. epist. Paulino, Tom. ult. Basil. apud I●. Frob. anno 1524. ) ut illa, rei scriptae, quantum homo vivus picto homini, antecellat 
b Tull. de Orat. lib. 3. ; tamen, dubitandum non est, quin (iuxta dictum illius 
c Clem. Alexand. Strom. lib. 1. Basil. anno 1556. ) mirificos fructus, res scripta afferat, & etiam quoddam praedicandi genus sit. Quod identidem mihi consideranti, cum iam per triginta annos, in Ecclesia, quasi in acie, cum vitijs pro virtutibus Concionator depugnârim; videor me, non prorsus inutile, facturum; si conscientia zeli erga benignissimum meum Salvatorem motus, & publicae utilitatis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quâdam ductus, ista, qualia, qualia fuerint, praelo mandem, & in lucem emittam. Equibus, si vel minimis Domini mei conservis, in Ecclesiae navicellâ (heû, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 penè opertâ!) hinc indè fluctuantibus, aliquantulum solatij emersisse persentiscam; me aliquâ ex parte officio meo functum, nonignarus conijciam.  
Non desunt Iesuitae (deessent utinam) rerum publicarum flagella, & seditionum flabella 
d Dr. And. Contion. ad Convocat. anno 1592. ; qui 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in Ecclesiâ excitantes, quibus possunt medijs, vi, dolove, veritatem indies magis, magisque (proh dolor!) conantur obstruere. Vbi enim non est locus tormentis, utuntur argumentis; ubi terrore non movent, errore decipiunt; ubi non compellunt minis, precibus compellant; denique aut regunt, aut rogant; & in his, ipsi susque deque cursitantes exudant 
e Videant Lectores, societatem jesuitarum, (à jesuita)- Cosmopolitam dictam. Cornel. à Lapid. in Numb. 1. 5. pag. 774. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: Grae●. Paroem. . Quidinterim nos, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
* 1 Cor. 4. 1. ? In utramque aurem otiosè dormitabimus; dum cymba Christi patiatur naufragium? Absit, absit dico; utut. n. dormire ad tempus videatur Nauclerus, nobis interim Ministris, remis & velis, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, totis (quod aiunt) viribus, gnavitèr incumbendum est. Evigilabit siquidem tempestiuè Dominus; ehodùm mare, ac ventos obiurgabit; & magna erit tranquillitas 
f Hoc auguror, hoc voveo. Amen. . Quae, quo citius oriatur, tuam Clementiam, Bone Rector Maris, precamur; ut averruncentur hinc procul sceleratissimi Iesuitae, cum iniquitatis suae cooperarijs, sacerdotibus Pontificijs; à quibus (sine Scripturâ, Theologis; sine miraculis, Apostolis; sine veritate, Catholicis; sine pace, Sacrificis; sine Patientia, Martyribus; sine vera fide, Religiosis 
g August. Tom. 6. contr. Manich. ;) nulla securitas expectanda est: utpote, quorum ars, quam mars; pax, quam fax; mel, quam fel; proditio, quam expeditio; amicitia praefucata, quam inimicitia despicata, longè gravius est extimescenda 
h Sylu. Girald. Topogr. Hiber. .  
In Conciunculis interim his, quas ipse crasso (quod aiunt) filo contexerim, si vel nihil, vel per-parum occurrat, quod acriori ingenio, & sublimiori judicio aetatis nostrae, (quae 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 expectat,) planè arrideat 
i Poscentes vario nimium diversa palato. Horat. inserm. ; ne miremini obsecro. Scitote, me, rebus Dei, non phalaris humanis studuisse; homines, non humana; 
1 Cor. 1. 17.  utilitatem, non elegantiam; emolumentum, non ornamentum quaesivisse: quippè, qui, à Christomissus Euangelizare (neque illud, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
k Eruditum sa●is, quod clarum est. , apud me judicârim. Veritatem Dei, (qua non fortius desiderat anima justa 
l August. in johan. tract. 26. col. 225. D. ) nudè proposui. Gloriam suam quaerit, qui, splendore verborum, gloriam crucis Christi obscurat, ut non illa sed ipse laudetur 
m Ambros. : Et, Rhetoricorum pompa verborum, Daemonum cibus est 
n Hieronym. Damas. pag. 131. Basil. Apud Io. Eroben. Anno 1524. .  
Methodus, quae mea futura sit, primo limine introspîcienti, est obvia; quam, cum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, mihi probonitate sua impertierit, ipsam nemo despiciat 
o Sic non te spernat, qui pro nobis dignatus est sper●●. August. tom. 2. Ep. 2●. coll. 100 : sed in singulis, quaelegerit, ubi pariter certus est, pergat mecum; ubi pariter haesitat, quaerat mecum; ubi errorem suum cognoscit, redeat ad me; ubi meum, revocet me 
p August tom. 3. de T 〈…〉. lio. 1. cap. 3. coll. 241. . Si quid in his benè est, divinum agnoscat; si quid malè, quod humanum est, ignoscat; si quid placeat, habeat Deo gratias propter me; si quid non, ignoscat mihi propter Deum 
q Lu●ovi●. Viu. in August de C●vi at. Dei, ●●b. 22. cap. ult. ad 〈◊〉, coll. 1398.  Si quid monendum censuerit, liberè (modò candidè) f●ciat; sentiet enim me, in id operam navare sedulò, ut commune Religionis negotium, dictis, scriptis, fact●●, pro virili promoveam; quaeque Deograta Ecclesiae utilia, mihique ad salutem necessaria fuerint, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 peragam.  
Cogitanti autem mihi, cujus tandem Patrocinio, has impolitiores oratiunculas, pro more, darem; subinde se ultro obtulit praelustris Fraternitas vestra, (viri gravissimi:) quorum & pio affectu, & pleno consensu, cum in Praelectorem inclytae nostrae Ecclesiae Cathedralis, ac Metropoliticae, electus, extremum vitae curriculum, apud vos praeclaros meos Symmistas egerim, & per continuos hosce annos octo, Sacrae Scripturae locis (praesertim Parabolicis) explicandis, inservierim, Deoque annuente, inservio; aequissimum duxi, ut tenues hos meos labores, vobis, qui praesentiâ sedulâ, & arrectis auribus, eosdem viva voce prolatos, cohonest âstis; quo possum cum affectu, quo debeo cum respectu, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
Accipite ergo, sicut accepistis, (rogat vos avidè, qui pro vobis orat quotidiè,) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hoc, levidense fateor, at amoris synceri 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; candidâ, quâ datur, ment suscipite. Quid hinc mihi solatij certò venerit, quiduè libro balbutienti splendor is emicuerit, vobis veluti parcens 
r August. Tom. 2. Ep. 110. coll. 515. B. , scriptis gravabor conijcere.  
Quinimò studijs vestris gravioribus consulens, Coronidis loco, Deum Opt. Max. intimè precabor, ita cogitationibus & conatibus vestris supernè benedicat, ut pace, colloquio, consilio mutuis (sicut fecimus) ad Dei gloriam, Ecclesiae commodum, et nostrum solatium, perpetuò fruamur: quo fiet, ut qui in Ecclesiâ militante, fratres convivimus unanimes, intriumphante, regnemus coheredes; ubi hymnidici Angelorum chori, & societas civium supernorum; ubi semper melliflua hymnorum organa sonant, suavissima Angelorum melodia, Cantica Canticorum mira, à supernis civibus decantantur 
s August. Tom. 9 Manual. cap. 6. coll. 794. ; Vbi gaudium plenum, & plusquam plenum; pleno quippe corde, plena ment, plena anima, pleno toto homine gaudio illo, adhuc supra modum, supererit gaudium 
t August. sup. Manual. c. 36. coll. 808. . Hoc, obnixè obtestatur,  
Frater, & Orator, foelicitatis vestrae studiosissimus: T. J.   

A Logical ANALYSIS of the Text.  

IN the history of Christ his passage by Sea, two principal things are to be observed, viz.  
1. Their shipping, in the 23. verse: where note, 

1. The persons, who; and are made known by two things: and 

1. By their number, who were and 

CHRIST, and  
His Disciples.    
2. By their order, (Christ went before, and h● Disciples followed him)    
2. The vessel wherein, (a ship.)    
2. Their sailing: where note, 

1. Their danger, in vers. 24. wherein observe, 

1. A note of attention, (Behold.) and  
2. A Narration; which hath two parts: 

1. A declaration of the cause; and that is, 

1. 〈…〉, (a Tempest.) and  
2. 〈◊〉, by two things, 

1. Quality, (it rose suddenly.) and  
2. Quantity, (a great one.)      
2. A●a●gravation of the danger by two circumstances, 

1. The ship was even covered with waves. and  
2. Christ himself was on sleep.        
2. Their deliverance, which is 

1. Procured in the 25. verse● where note, and 

1. The persons procuring it, (His Disciples.)  
2. Of whom they procure it, (Him.)  
3. What they do being come to him, (they awoke him.)  
4. What they said which being supplicatory hath two parts, 

1. Their suit, (Lord save ●s.) and  
2. Reason, (We perish.)      
2. Performed by a double reprehension, viz. 

1. He reproveth his Disciples; and that for two sa●●ts, and 

1. Their excessive fear, (Why are ye fearful?) and  
2. Their defective faith, (O ye● of little faith!)    
2. He rebuketh the winds and sea: where note, 

1. A preparation, (He arose.) and  
2. Reprehension itself, (He rebuked the winds and the sea.)        
3. The effects, which were of two sorts, 

1. In the winds and sea, (There was a great calm.) and  
2. In the men; and was twofold, viz. 

1. Admiration, (But the men marvelled.) and  
2. Interrogations where note 

1. A 〈◊〉, (What manner of man is this?) and  
2. A R●●son thereof, (For even the winds and sea obey him.)            

THE RAGING TEMPEST STILLED.  
MATTH. 8. 23, 24, 25, 26, 27. And when he was entered into a ship, his disciples followed him. etc. 

Comment.  
lit. THey that go down to the Sea in ships, and occupy their business in great waters; these see the works of the Lord, and his wonders in the deep: for he commandeth & raiseth the stormy wind, which lifteth up the waves thereof: they mount up to the heaven, they go down again to the depths, their soul is melted because of trouble. They reel to and fro, and stagger like a drunken man, and are at their wit's end: then they cry to the Lord, in their trouble, and he bringeth them out of their distresses; he maketh the storm a calm, so that the waves thereof are still. Then are they glad, because they be quiet: so he bringeth them to their desired haven. Psal. 107. 23- 31.  
mystic. Navicula, Ecclesia est; quae mari. i. seculo; fluctibus, i. persecutionibus inquietatur; Domino, per patientiam, veluti dormiente; d●nec orationibus Sanctorum suscitatus compescat seculum, & tranquillitatem suis red dat. T●rt. l. de Baptismo cap. 12.   
LORD JESV CHRIST, who art ascended 
Prayer.  on high, leadest captivity captive, and givest gifts unto men; captivate, and bring into subjection, mine understanding, will, affections; furnish me with gifts, and guide mine heart, tongue, and pen, that I may think, write, and speak, such things as may be for thy glory, the edification of thy Church, and the peace, and comfort of mine own soul. Amen.  
And when he was entered into a ship] Amongst 
Preface.  other comforts & refresh, which travellers have in their journeys, & voyages in this world, this is none of the least, that being wearied with tedious land-travell, they may more easily pass by water; one main end, of the sea, & of great rivers, wherewith it hath pleased God, to interlace the habitable world, as the natural body with veins of blood. We have traveled a long and wearisome journey by land, and fetched home the prodigal from a far country: now if it please God, and you, we will refresh ourselves by water; we have been in travel, with the Wisemen, who came from the East; we have been in the High Priests house, where Peter denied his Master; we have been in the pharisees house, where the penitent woman washed Christ's feet with tears; we have been in the Temple, where judas cast down his silver; we have been in the field, both in seed time, in the parable of the sour; and in harvest, in the parable of wheat and tares; we have been in the garden, in the parable of the sowing, and growing of mustardseed; we have been upon Mount Tabor, in the story of Christ his transfiguration; and on Mount Calvarie, where, one of the thiefs penitently confessed: we have been in the wilderness, in the parable of the shepherd seeking his lost sheep; we have been in the Indies, in the parable of seeking for hidden treasure; yea we have, in our meditations, been in the joys of Heaven, and torments of Hell, in the parable of Dives, and Lazarus; we have been almost every where: but, upon the sea, in all our travels, we have not taken ship till now; but now by God's grace, we will make a seavoyage. But, as wise mariners, though wind and weather be never so fair and calm, provide for a storm; so I wish you provide your tackle; for I assure you, we shall have a great storm: but fear neither wind nor sea, rock nor sand; for Christ is our pilot; and every passenger, though much weatherbeaten, yet shall in the end arrive safely at the wished haven: only, as Paul before he took ship, kneeled down and 
Acts 20. 36.  prayed; be not wanting in your private prayers, that God would send us a prosperous journey.  
If it please you, I will first parallel this story with some other both positive & exemplary Scriptures: the former is in the Psalms, where the Psalmist saith, They that go down to the sea in ships, & occupy their business in great waters, these see the works of the Lord, and his wonders in the deep; for he commandeth and raiseth the stormy wind, which lifteth up the waves thereof; they mount up to the heaven, and go down again to the depths; their soul melteth, because of the trouble; they reel to and fro, and stagger like a drunken man, and are at their wit's end; then they cry unto the Lord in their trouble, and he bringeth them out of their distresses; he maketh the storm a calm, so that the waves thereof are still; then are they glad because they be quiet, so he bringeth them to their desired haven: Oh that men would therefore praise the Lord for his goodness, and declare his wonderful works to the children of men 
a Psal. 107. 23. 5. . Oh what an excellent Comment is that, on this story! Other such examples the Scriptures afford; as a like story we have in jonah, when he flying to Tharsis from the presence of the Lord, the Lord raised a wonderful storm and tempest, the sea wrought and was troublous, the ship like to be broken, so as the mariners were afraid, and cried to their gods, and cast forth their wares into the sea; but the sea would not be calm, till jonah was cast into it 
b jonah. 1. 4. . A like we have, in the New Testament, in Paul's dangerous voyage towards Rome, there rising so great a tempest, that all hope to be saved was taken away, and though they cast out the very tackle and all, yet upon boards, & broken pieces of the ship, all came safe to land 
c Acts 27. 14. . The letters of which story afford many excellent and useful instructions, and specially to seamen; yea and to be laid up for future use of us all; for howsoever we have been borne, and lived long upon the land, yet it may be, we have been, or we know not how we may be endangered, and tossed upon sea, before we die. But specially the mystery doth greatly concern us all: for preparation whereunto, be pleased to note, that there are many histories in the word, which either are Allegorical in signification, or may be Allegorically compared and resembled; we have good warrant from the Scriptures for it. It is a plain story, that Abraham had two sons, the one by a freewoman, Sarai; the other by a bondmaid, Hagar 
d Gen. 16. penult. & 21. 2. : yet the Apostle saith, these things are an Allegory, and signify the two Testaments 
e Gal. 4. 22. ; or Covenants of Works and Grace. Noah's Ark, wherein eight persons were saved, a true story 
f Gen. 6, 7, 8 cap. ; yet S. Peter maketh it a figure of Baptism, whereby we are saved 
g 1 Pet. 3. 21. . The children of Israel's passing thorough the red sea, a true story 
h Exod. 14. ; yet the Apostle maketh that also a figure of Baptism 
i 1 Cor. 10. 2. . The children of Israel did drink of the water out of a rock, a true story 
k Exod. 17. 6. ; yet the Apostle saith, that rock was Christ 
l 1 Cor. 10. 4. . God fed them with Manna from heaven, a true story 
m Exod. 16. 14. ; yet Christ saith, I am that bread of life, which came down from heaven 
n joh. 6. 48, 51. . Solomon's marriage with Pharaohs daughter, a true story 
o 1 King. 3. 1. ; yet representeth unto us, Christ his espousing of the Churches of the Gentiles 
p Psal 45. 9, 10. . Many such there might be produced, of which nature this present story is, (as all that I have seen commenting on the same, do unanimously affirm) And therefore reserving the 
I. Sea.  truth of the story 
* Salva rerum gestarum fide. August. lib. de unitate Ecclesiae, cap. 5. ; by sea here, we may understand this world; so it is compared by S. john; Before the throne there was a sea of glass like Crystal 
q Rev. 4. 6. : like a sea; for as it is sometimes calm, so doth it many times rage, & is in wonderful motion & agitation, & full of rocks, syrtes, & sands; by allusion whereunto, the Apostle speaketh of some tossed to and fro, & carried about with winds of doctrine 
r Eph. 4. 14. ; yea and speaketh of some, that have made shipwreck 
s 1 Tim. 1. 19 : but a sea of glass; for no glass so brittle, & subject to cracks, as this world; but a sea of Crystal too: Satan is the prince of darkness 
t Eph. 6. 12. , and his children are children of darkness 
u Rom. 13. 12. ; and their works are works of darkness 
* Ibid. ; such subtle and politic plots and projects against the Church, as no eye can see or discern them: but as a man's eye will easily discern the least spot, yea or mote in Crystal; so, and a thousand times more clearly, doth God see and discern, even the secretest thoughts of men's hearts, all things being naked, and open before his eyes, with whom we have to do 
x Hebr. 4. 13. ; and the eyes of Christ being like a flame of fire 
y Rev. 1. 14. , carrying light which way soever it pleaseth him to look. And as the Ark of Noah, so this ship, into which Christ and does disciples 
2. Ship.  entered, may represent unto us the Church militant, wherein Christ and all the faithful do pass towards the haven of happiness; and in most resemblances is wonderful fit; as hereafter more fully.  
Thirdly, this great tempest upon the sea, endangering 
3. Storm.  the ship, doth lively represent the great troubles and persecutions, which the Devil and bloody Tyrants raise in the world, against the true Church of Christ; threatening, in man's judgement, the utter ruin & destruction thereof; whereof David thus speaketh, in one metaphor, The sorrows of death compassed me, the floods of ungodly men make me afraid 
z Psal. 18. 4. : and again, If the Lord had not been on our side, when men rose up against us, the waters had overwhelmed us, the stream had gone over our soul: Then the proud waters had gone over our soul 
a Psal. 124. 4. . And the Lord thus threateneth, I will bring upon them the waters of the river, even the King of Assyria 
b Esay 8. 7. jerem. 47. 2. . And David thus prayed, Save me O God, for the waters are come into my soul, I am come into deep waters, where the floods overflow me 
c Psal. 69. 1. .  
Fourthly, Christ his being on sleep, in this 
4 Christ his sleep.  storm, when the ship was in such danger, doth represent Christ his seeming to neglect his Church, in her persecutions, and to leave his people in their enemy's hands; about which they thus expostulate, Why dost thou absent thyself, in this needful time of trouble 
d Psalm 10. 1. ? we cry, and thou hearest not 
e Psal. 22. 2. : O God, how long shall the Adversary do this dishonour, how long shall the enemy blaspheme thy name, for ever: why withdrawest thou thine hand, eve thy right hand? pluck it out of thy bosom: arise O God, plead thine own cause 
f Psal. 74. 10, 11, 22. . Arise, O Lord to save me, 
g Psal. 3. 7.  etc. And again, more plainly in the metaphor of my text: Arise O God in thine anger, lift up thyself, because of the rage of mine enemies, and awake for me, to the judgement that thou hast commanded, 
h Psal. 7. 6.  etc. And again, Awake, why sleepest thou? O God, arise, cast us not off for ever, wherefore hidest thou thy face, and forgettest our affliction and oppression 
i Psal. 44. 23. ? The like in other places, whereof more hereafter.  
The Disciples coming unto Christ, and as it 
5 Called upon and awaked.  were with out-cries awakening him, doth shadow out the prayers of the faithful, who in the distresses of the Church, do day and night call and cry to him to awake, arise, and defend his Church, whereof I have even now alleged some examples out of the Psalms.  
Christ his arising, and rebuking winds and seas, 
6 Causing a calm.  and causing a great calm, doth represent Gods entering into judgement with the enemies of his Church, apparently rebuking them, with sudden death, or some great and visible judgement, whereupon great peace cometh to God's Church and people. So that I know no Story, which may be allegorized, by greater authority from the Scriptures, than this. And as by authority of the Scriptures, so of the learned Fathers; witness that short metaphrase of Tertullian, lib. de Baptismo, cap. 12. a very learned, and one of the ancientest Fathers, for there were but justin Martyr and Irenaeus before him; Clemens Alexandrinus was his synchronos, or coetaneus, viz. within two hundred years after Christ; so rarely qualified, humanis & divinis disciplinis, that both jerom and Lactantius commend him: and Cyprian usually called for his works, thus, Da magistrum. Sixtus Senens. Navicula, Ecclesia est, quae mari, i. seculo, fluctibus. i. persecutionibus inquietatur, Domino per patientiam velut dormiente, donec orationibus sanctorum suscitatus, compescat seculum, & tranquillitatem suis reddat. I need not translate it, it is but the sum of that you have heard before. And so I hope that handling it according to letter and mystery, as if it were a real parable, it will 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, 
1 Context.  the Evangelist shows that Christ had wrought diverse miracles: he had cleansed a Leper, restored a Centurion's servant, cured Peter's wives mother of a fever, cast out devils out of the possessed, healed many that were sick, and instructed by word of mouth some that would have been his disciples; but all this was done upon the land. 
* in terra: jam transit ad mare. Ludolph▪ ex Origen.  Now he will to sea, and there work miracles, and really instruct his Apostles, that he may declare himself to be Lord both of sea and land.  
In Christ his transfretation over the sea of Galilee 
Analysis.  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 known by their number, (He, and his Disciples) and their order; He went before, and (the Disciples followed him:) the means, or vessel 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, we are to note the cause, and greatness of it: the ordinary cause of their danger was (a tempest) which is described, first, by the quality (it arose suddenly) and secondly, by the quantity, it was (great.) Secondly, the greatness of their danger is declared by two circumstances, viz. (the ship was even covered with waves) and secondly, (Christ was on sleep.) As concerning their deliverance out of this danger, two things are to be 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 distress they seek for deliverance, (his Disciples came to Him:) secondly, what they do being come to him, (they awaken him:) thirdly, what they say unto him; wherein observe, 1. a great Suit (Lord save us.) 2. A weighty Reason (we 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, excess of fear, (why are ye fearful?) 2. Defect of faith (O ye 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 twofold, first in winds and seas, (there was agreat calm:) 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 do obey him?) Thus I have made ready the ground, laid the foundation, proposed a model, laid in a readiness the materials; the half of my work is now over, but the whole profit thereof to you remains. Of these parts therefore 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 cometh orderly in the first place to be considered, 
Part. 1.  (Herald) Who is that? mentioned in the verse immediately before my Text, whereunto this is a relation, (jesus.)  
And when jesus was entered.] Our Saviour went diverse times, and on several occasions, into ships: sometimes, for more conveniency in his preaching 
1. For preaching.  and ministry of the Word: So when there were great multitudes gathered together to him, he went into a ship, and sat, and the whole multitude stood on the shore: And he spoke many things to them in parables 
k Matth. 13. 2. : And at another time; the people pressing upon him to hear the word of God, as he stood by the lake of Gennezareth, he seeing two ships, entered into one of them and sat down, and taught the people out of the ship 
l Luke 5. 1. : 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 Gospel, and catch men; as he said unto them, Follow me, and I will make you fishers of men 
m Matth. 4. 19 2 : Sometimes also being weary with travail, and with preaching of the 
For recreation.  Gospel, for the refreshing of himself and his Disciples: As they withdrew themselves from the multitude, he saying unto them, Come apart into a desert place, and rest a while, for there were so many coming and going, they had no leisure so much as to eat; so they departed into a desert place by ship privately 
n Mark 6. 31. . So good and gracious Christ was, knowing the bodies of his Disciples, not to be iron nor brass, but flesh and blood, subject to faintness and wearisomeness, to allow them refresh and recreations; though, alas, it was but a poor refreshing, and for a little while: For the people saw their departure, and ran on foot thither out of all Cities, and he had compassion on them, and began to teach them, and healed all their sick 
o Mark 6. 34. Matth. 14. 13. Luke 9 10. 11. . Thus could he scarce ever take rest. If he sit down weary on Jacob's Well to rest him, by and by comme●● a woman to ●raw water, and giveth him occasion of a large discourse. Though wearied with the labour of the day, yet even on the night time, Nicodemus cometh to him to be instructed 
p john 3. 2. . If he go into the desert, the people are there as soon as he, and he must teach, and heal, and feed them. If he enter into a ship, no sooner on sleep, but his Disciples awaken him, because of a storm; that as he had not whereon, so he could no where rest his head 
q Matth. 8. 20. .  
Even such are the occasions of doing good, which 
Application.  God offereth to his servants, who are his Stewards, Husbandmen, and labourers, that their work goeth round with the year, they must follow it, in season and out of season 
r 2 Tim. 4. 2. : labour to wearisomeness, and yet never be weary of labour; but as the proverb is, lay weary to weary, and comfort themselves with that of Saint john, Blessed are the dead that die in the Lord, for so saith the Spirit, they rest from their labours, and their works follow them 
s Revel. 14. 13. .  
But it may seem, there were other two more special causes of his entering into ship, & going to sea with his Disciples at this time; viz. First, that he 
3. The working of the miracle.  might proceed from doctrine to miracles, which may be observed still to be his manner; As having preached upon the mountain, he was no sooner come down, but he cleansed a Leper, healed the Centurion's servant, cured Peter's wives mother, and many that were diseased; for his miracles were as the seal of his doctrine, as himself hath said, The works that I do, bear witness of me, that the Father hath sent me 
t john 5. 36. . And again, If I do not the works of my Father, believe me not; but if I do, though ●●● believe not me, believe the works 
u john ●●▪ 37. . Now if we compare this with the other Evangelists, it will appear, that Christ had taught the people many things in parables 
* Mark 4. 34. Luke 8. 22. , and therefore went purposely to the sea, that he might by miracle there (as it were) seal the truth of that doctrine which he had taught, and delivered; for as our Saviour asked Philip, Whence shall we buy bread, that these may eat? did it only to prove him, for he himself knew what he would do 
x john 6. 6. : So our Saviour knew what he would do on the sea, and for what work he purposely went thither at this time.  
The fourth and last, was the trial of their faith, 
4. Trial of his Apostles faith.  who having been now some good time with him, he would make trial of their proficiency, as God tried Abraham 
y Gen. 22. 1. : not that God was ignorant what was in Abraham, or Christ ignorant, what was in his Apostles; but they were ignorant what was in themselves, and presumed they had more faith, than they had: wherefore it pleased our Saviour Christ, by bringing them into this danger on the sea, to let them see the weakness of their faith, and by doing such a miracle strengthen it, and make them in all future dangers, to rest more steadfastly on his Almighty power, and not fear any evil, by water or land.  
In whom we may behold, and learn for our instruction, 
Doctr.  what is the Lords usual manner of dealing with his Disciples. No Schoolmaster doth 
Simile.  make that trial of his scholars, of their proficiency, that God maketh of his, concerning their profiting, and growth in Knowledge, Faith, Repentance, 
Confirmation.  Patience, Zeal; none shall be long in his School, but he will try them, either by sickness of body, discomfort of soul, losses, crosses, dangers; by water or land, false doctrine, evil example; one way, or other; All that live godly shall be sure of their trials 
z 2 Tim. 3. 12. . The Apostle saith, That is no strange thing 
a 1 Pet. 4. 12. ; yea, as the Apostle Paul saith, They that are without correction, are Bastards, and not sons 
b Heb. 12. 8. : So they that are without trials, are Bastards, and not sons; all God's children are partakers thereof: you cannot be ignorant of the great trials of Abraham, Isaac, jacob, joseph, Moses, David, job, the Children of Israel in the wilderness: it is our common condition, and therefore good counsel that Syracides giveth, My son, if thou come to serve the Lord, prepare thy soul for temptation 
c Ecclus. 21. .  
Thou canst not be long with Christ on the land, 
Prevention.  but he will have thee into the ship, thou must to the storm; and yet all for the best: in regard whereof, Saint james hath pronounced, Blessed is the man that endureth temptation, for when he is tried, he shall receive the crown of life, which the Lord hath promised to them that love him 
d james 1. 12. . And Saint Peter saith, Our faith being tried, and found more precious than gold that perisheth, shall be found unto praise, and honour, and glory, at the appearing of jesus Christ 
e 1 Pet. 1. 7. .  
Oh, if the graces of God, as Knowledge, Faith, 
Use.  Patience, Humility, Zeal, do appear in excellent measure, as they did in Abraham, job, David, and others, specially the holy Martyrs; how greatly is it for God's honour, and their true comfort and happiness? but if these be very weak and feeble in us, and humane frailty exceedingly appear; yet how profitable is it, to know our wants? as for those Apostles, to know how weak their faith was, that so they might walk in greater humility, and pray the more earnestly, Lord increase our faith 
f Luk. 17. 5. .  
Wherefore be not afraid of the storm, (if thou 
Exhortation.  be'st sound at the heart) it shall be for thy good: which made David so pray, Examine me, o Lord, and prove me, try my reins and my heart 
g Psal 26. 2. : And again, Search me, o God, and know mine heart, try me, and know my thoughts, mark well if there be any way of wickedness in me 
h Psal. 139. ult. . For howsoever David knew his integrity, yet the heart of man is deceitful above all things, who can find it 
i jerem. 17. 9 ? and he desired to know, if his faith were weak, or any wickedness lay lurking in any secret angle and corner of his heart; as holy job suspected himself, Though I were perfect, yet will I not know, that is, justify mine own soul 
k job 9 21. : and S. Paul in jealous humility confesseth, I know nothing by myself, yet am I not hereby justified: he that judgeth me is the Lord 
l 1 Cor. 4. 4. . Thus in an holy & humble jealousy, we should be glad to know if there be any weakness or wickedness in us. The manifestation whereof in his Apostles, was a principal motive to lead them to the sea and into this storm.  
For a conclusion of this first point, let it be observed, 
Comfort.  & for ever remembered that my Text saith, Christ is the first that entered into the ship. He sendeth not his disciples to sea, and himself standeth fast on shore; but He first entered into the ship. The greatest comfort to the Church of God in general, and every Christian in particular, is, that Christ is present with them in all their troubles and dangers. God spoke to Moses out of the burning bush. And this is it which he hath so often & graciously promised; As to Moses, when he sent him to speak to Pharaoh, and deliver his people, Certainly I will be with thee 
m Exod. 3. 12. : and the like to joshua, As I was with Moses, I will be with thee, all the days of thy life, I will not fail thee, nor forsake thee 
n Iosh. 1. 5. : and unto jeremy, Speak all that I have commanded thee, and fear not their faces, for behold, I am with thee, to deliver thee 
o jerem. 1. 8, 19 : yea the promise is made to all God's people, When thou passest thorough the waters, I will be with thee, and thorough the rivers, they shall not overflow thee; when thou walkest thorough the fire, thou shalt not be burnt, neither shall the flame kindle upon thee 
p Esay 43. 2. . And again, Because he hath set his love upon me, I will be with him in trouble; I will deliver him and bring him to honour, Ps. 91. penult. And Christ his promise to all his disciples is, Lo, I am with you always, even unto the end of the world 
q Matth. 28. ult. : and, for confirmation thereof, appeared to JOHN, walking in the midst of the seven golden Candlesticks 
r Rev. 1. 13. ; whose corporal presence gave Peter such boldness and comfort, that he presumed to walk upon the waters towards him 
s Matth. 14. 29. : yea the assurance of his spiritual presence gave David such courage, that he said, I will not fear to go thorough the valley of the shadow of death, for thou art with me, thy rod and thy staff comfort me 
t Psal. 23. 4. .  
But on the other side, God's absence and departure 
Absence fearful.  is most grievous and fearful (specially in times of danger and distress) as when God was angered by the golden Calf, he told Moses, he would not go any longer before them as he had done; whereupon Moses grew very importunate with him, that he would never carry them thence, if his presence went not with them; and never left him till he prevailed that he would go with them, as he was wont 
u Exo. 33. 2. 3. 14. . It was an heavy sight, and the forerunner of great destruction, that the Prophet in Vision saw the glory of the God of Israel, gone up from the Cherub, whereupon it was, to the very threshold of the house, as ready to depart 
* Ezech. 9 3. . Christ telling his disciples that he must go away, their hearts were full of sorrow 
x john 16. 6. ; yea, and though Christ laboured to give them comfort, that they might take his departure well, as that it was expedient for them 
y john 16. 7. ; and that he went to send the Comforter 
z Ibid. ; yea that he went to prepare a place for them 
a john 14. 2, 3. ; and that he would come again, and take them to himself, and they should be with him for ever 
b Ibid. ; yet all would not serve, it was an heavy sight, to see their Master taken out of their sight 
c Acts 1. 9 ; and Christ (after his resurrection) took notice how the two disciples that traveled towards Emmaus, were sad 
d Luk. 24. 17. . If the disciples were thus distracted with fear, notwithstanding Christ went into the ship before them, and was there in the storm, though on sleep; how would they have been affected, if he had not been there, but left them alone?  
Wherefore it behoveth all God's people, in times 
Use.  of dangers, to make very special search, and inquiry, whether Christ be present or no?  
And here me thinketh, I hear that of Gedeon 
Objection.  commonly objected, who being saluted by the Angel, The Lord is with thee, thou valiant man, answered, Oh my Lord, if the Lord be with us, why then is all this befallen us? where be all the miracles which our fathers told us of 
c judges 6. 12, 13. ? If the Lord be with us, why is all this befallen us? our houses are burnt, our goods and labours spoiled; yea Gods temples demolished, his servants slain; sword, fire, and famine prevail.  
I answer, God testifieth his presence two ways, 
Solution. 1. Miraculous deliverance.  viz. sometimes outwardly, in the miraculous deliverance of his servants out of evils: thus was God present with Daniel in the Lion's den, stopping their mouths, that they could not hurt him 
f Dan. 6. 22. ; and with the three children in the fiery furnace, not suffering an hair of their heads to be singed 
g Dan. 3. 27. : Thus was God with his people in Egypt, red sea, wilderness, and Canaan; a thing exceedingly to be wondered at, that thrice a year, viz. at their solemn feasts, all the males going from all parts of the Land up to jerusalem to worship, and none left at home to keep their frontiers from invasion, Cities and houses from burning, and goods from spoiling, but only weak women and children; yet so long as they continued in God's fear and obedience, he protected their lands, houses, and goods, that no enemy invaded, or offered the least violence: for so God had promised, at those times, No man shall so much as desire thy land, when thou shalt go up to appear before the Lord thy God 
h Exod. 34. 24. . Oh how marvellous was God in the famous victories which he gave his people over their enemies in the days of Moses, joshuah, judges, David, jehoshaphat, Ezekiah, breaking the bow and arrows, knapping their spears, and burning their chariots in the fire 
i Psal. 46. 8. ; showing his puissance and power, making bare his right hand, in the sight of the Heathen, restraining the rage of enemies, turning it to his praise, and making himself terrible to the Kings of the earth 
k Psal. 76. 3, 10, ult. . But yet, sometimes it pleaseth him, when his ship is in a dangerous storm, to sleep, and only to testify his presence another way, suffering their enemies to prevail, to kill, murder, and spoil, and only 
2. By gracious supportation.  furnish his people, with faith, repentance, patience, humility, zeal, contentation, comfort, joy, and inward peace, with other such like inestimable graces of his Spirit, whereby his servants are enabled, by suffering, to prevail, and get most glorious victories; howsoever flesh and blood would persuade, God hath forsaken that people, in whose defence and preservation he doth not appear; yet the holy word of God teacheth us, that it is an infallible Argument of God's powerful presence, that his servants are able to suffer, with patience and joy, whatsoever it shall please God, to suffer their enemies to lay upon them. The Apostle speaking of tribulation, distress, persecution, famine, nakedness, peril, sword; yea that for God's sake, they are killed all the day long, and counted as sheep for the slaughter, yet saith he, In all these things we are more than conquerors through him that loved us 
l Rom. 8. 35. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, supervincimus. . Was not Christ with the Apostles, when being scourged, they went out of the Council rejoicing 
m Acts 5. penult. ? Was he not with Paul and Silas, singing Psalms of praise at midnight in the dungeon 
n Acts 16. 25. ? Was he not with the Hebrews, suffering with joy the spoil of their goods 
o Heb. 10. 34. ? Was he not with those Saints, of whom the world was unworthy, though being destitute, afflicted, tormented, wand'ring up and down in wildernesses, mountains, dens, & caves of the earth 
p Heb. 11. 35. ? Was he not with Ignatius, who being condemned to the beasts, and hearing the Lions roar, he cheerfully said, he was God's corn, to be ground with teeth of wild beasts, that he might become pure manchet for God? Was he not with those Martyrs in the Primitive Church, who esteemed Tyrants as gnats, and their torments but as flea-bite 
* Tyrann●s, ipsumque Neronem, velut quosdam culices. Chrysost. 2. Homil. de laudibus Pauli. ? Was he not with them, who (as Tertullian said) to be accused, wished, and to be punished for Christ, they accounted felicity 
q Tertull. advers. gentes, non procul ab initio. ? A certain woman running in all haste with a child in her arms, towards the place of execution, and being asked the cause of her haste, O (saith she) I hear a great sort of Christians are to be martyred, and I am afraid that I and my little one shall come too late. How did many holy Martyrs in this land, in the days of Queen Marie, most willingly forsake offices, houses, goods, parents, wives, children, liberty; most cheerfully receive sentence of death; most gladly go to place of execution, and most comfortably kiss the stake, embrace the faggots, and clap hands in flaming fire? And whence was all this? Was it not from Christ, who in that great tempest was in the ship with them? Let the blessed Martyr Gl●ver witness; who having received sentence of death, though the remembrance of the fire was so terrible, that he was exceedingly perplexed, & made his dulness and heaviness known, which continued all that night, and the morning, till he came within the sight of the stake, but then was suddenly filled with boldness and joy, which made him call to his friend, He is come, he is come. Oh this is a glorious victory indeed, as one saith of the martyrdom of Saint Laurence: God did more gloriously triumph in his patience and constancy, when he was broiled on the gridiron, than if he had saved his body from burning by a miracle 
“ Rupert▪ . Thus Christ hath shipped himself first, and thereby assured us that he is with his Church and people in all their dangers and distresses, and will witness that his presence, either by miraculous deliverance, or most merciful supportance, as he seeth it to be most for his glory, and their true good.  
The second sort of persons, that were shipped, 
Part. 2.  are called his [Disciples.] Disciple, is properly a Latin word, and doth signify in English, a Scholar, or learner; from the verb Disco: the Greek also is of the same signification 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ex 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, disco. , and is often so translated; as where our Saviour saith, Learn of me 
q Matth. 11. 29.  : And every one that hath heard and learned of the Father, cometh unto me 
r john 6. 45. . Let the woman learn in silence, with all subjection 
s 1 Tim. 2. 11. . In which, and many other places which might be alleged (but that these are sufficient for instance) you have the word of the Text translated, Learn, as it properly signifieth. So that every scholar, or learner, is called a disciple; and of whom he is taught, or learneth, he is called his disciple: So we read of john's disciples 
t Matth. 11. 2. ; and of Moses disciples 
u john 9 28. ; and so all Haeresiarches or schismatics, that are factious and Schismatical, seeking to draw men to learn of them, and embrace their opinions, are said to draw disciples after them 
* Acts 20. 30. . And thus all that professed Aristotle for their Master, and were scholars in the school of the Peripatetics. Plato, Pythagoras, Zeno, and others, are said to have disciples, that is, scholars, learners, and professors of their doctrine and maxims 
“ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, saepe apud Plut. . The Hebrew also in Munster's Copy, agreeth with both these 
§ Talmudav. from Lamad, didicit. . And as from the Greek word, some special Sciences 
† Artes numerandi & metiendi: Astronomy, Arithmetic, Geographie, Keck. pracognit. Philosoph. lib. 1. c. 2. p. 17. , are, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, called the Mathematics, because of their deepness of learning, and sharpness of wit, and capacity required in all the learners thereof: so from the Hebrew word cometh the jews Thalmud, that is, Doctrinal, a Systhema, or composition of their doctrine. The ancientest was composed about 230. years after Christ, and was full of jewish fables, and rabinical Traditions, but was afterwards refined and purged of many idle fables, traditions, and disputes, by Moses the son of Maimon, which is in great request amongst the jews unto this day, and much alleged out of it, by our best Writers 
* Chemnit. Exam. 1. part. 13. & Har. cap. 79 pag. 242. Shind●●r●● Penteg. in Lamad. . You see then what the word Disciple signifieth, according to the propriety of holy languages.  
Christ had two sorts of Disciples: First, in the largest sense, all that professed the doctrine, or Gospel of Christ, were called his Disciples, whether that profession was in sincerity, or but in hypocrisy; so the Disciples were first called Christians in Antiochia 
x Acts 11. 26. : And many of his Disciples went from him, and walked no more with him 
y john 6. 66. .  
Secondly, and more strictly they were called his 
2  Disciples, that not only learned and professed the Gospel, but were also called and appointed of him to preach the Gospel to others. And they were of two sorts: first, and of a lower order, the seventy, 
1  sent forth two and two, before his face, into every city and place, whither he himself would come, to preach the Gospel, and work miracles 
z Luke 10. 1. . And these both in Scriptures, and Ecclesiastical stories, are known by the name of The seventy disciples. Who these were, though Eusebius, Epiphanius, and others, tell us; yet in the Gospel their names are concealed, and Christ bade them rejoice, that their names were written in heaven 
a Luke 10. 20. . The other, and higher order, were the twelve Apostles, many times called his Disciples, 
2  and made known by their names 
b Matth. 10. 1. Mark 3. 15. Luke 9 1. 5. . The learned Divines say; herein the truth answered ancient types, both of the twelve patriarchs, and seventy Elders, called their Sanedrim; as some, the seventy souls that came with jacob into Egypt: Others, the twelve fountains of water, and seventy Palmtrees in Elim 
c Exod. 15. ult. Numb. 33. 9 Sic Tertul. cont. Marcionem lib. 4. ca 24. jerom. Epist. ad Fabiolam Mansio. 6. . Who those Disciples were that entered with Christ into the ship, is a question, because the Text doth not clear it: it is most probable, that all the Apostles were there, for confirmation of whose faith, this miracle was wrought: likewise, that there were others, as Mariners, and, it may be professors too, for it is said, the men marvelled; but not the seventy: I will not say, none of those out of whom the seventy were chosen, for that might be; but not the seventy being chosen: for by chronotaxie, and harmony of the Evangelists, it appeareth, that this miracle was wrought in the latter end of the first year of Christ's Ministry; the choosing and sending of the seventy, was not till the third and last year of his preaching 
* August. lib. 2. de consens. Euang. cap. 23. Tollet. Cardin. in Luc. 10. 1. . And this is all the light I have received from the Scriptures and Fathers, concerning those Disciples, that entered with Christ into the ship.  
Now observe, I pray you, the passengers; 
Observe. 1. As the Master of the house went to see the guests, let us well view these passengers.  and observe it well, that judas is gone aboard amongst the disciples; a wicked man ever, though as yet he had not committed that transcendent wickedness of betraying his Master. What more observed by friends that stay behind? Yea observe, Christ hath a ship wherein judas was not; but all passengers in it shall be saved; believing one God, one Faith, one Baptism, one Church, which is Holy, Catholic, and Apostolic, out of which there is no salvation 
“ No more than life, out of Noah's Ark. . Therefore, as the Lord added daily to the Church, such as should be saved 
c Acts 2. 47. : so every one that hath a care and desire of salvation, must be sure that he be a member of that holy Church, which is invisible; an article of our Faith: 
The Church, what.  not but that we see the bodies and professions of such; but saving grace is not seen, nor their election known, but in judgement of charity, being that company of the elect & faithful only, gathered out of mankind, by the Word and Spirit, consenting in true faith; here living, and warring against the Devil, world and flesh: and this is called in Latin Ecclesia, which yet is properly a Greek word, and cometh from such a theme as doth signify to call forth 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, evoco. . It was an ancient custom in Athens, that a company of Citizens were called forth by the voice of a Crier from the rest of the multitude, to such an assembly, wherein some public speech was made, or to hear relation, of some sentence, or judgement of the Senate; from whence it seemeth the Apostles translated the name Ecclesia, to signify such a congregation as cometh not together by chance, but are called from the profane multitude by the Crier of the Word and Spirit, to profess God and true godliness. I say again, that it is absolutely requisite to salvation, that a man be a member of this Church, & called Company: he that is not in this world a member of the Church Militant, shall never in the world to come be a member of the Church Triumphant. And therefore Saint Peter chargeth men to give all diligence, to make their calling and election sure 
d 2 Pet. 1. 10. .  
Observe secondly, that all the Disciples went 
Observ. 2.  into the ship where Christ was, even judas amongst them, for whose sake, as some of the Fathers conceive, this storm did arise. Then is this society a shadow or figure of the visible Church. By visible 
Sense. Termini.  and invisible, I do not mean two distinct Churches (as our Adversaries falsely charge us) as if a member of the visible, were not also a member of the invisible: but I distinguish the diverse considerations of the same Church 
* Field. lib. 1. c. 10. ; which is visible in respect of profession, and use of the Word and Sacraments; but invisible, in respect of saving grace, wherein only elect do communicate, and whose bodies & profession is visible; but saving grace, invisible, & unknown of us, (saving in the judgement of charity) As all men might know Nathaniel to be an Israelite, but to be a true Israelite, in whom was no guile, that Christ only knew; so that many of the invisible lie hid in the visible, as 
john 1. 47.  a part in the whole; which visible Church may be thus described: viz. 
Described.  It is a mixed company, that profess that doctrine which is according to godliness, having the word of God (for matters fundamental) purely preached, & Sacraments (for substance) sincerely administered. And I say, this is a mixed company: For in such 
Similes.  a company, may be ludas, and many unregenerate, and hypocrites, in the visible, which are not of the invisible Church. This Church was shadowed out by Noah's Ark, wherein were both clean and unclean beasts 
f Gen. 7. 2. ; by a floor, having a heap of corn and chaff mingled together 
g Matth. 3. 12. ; a field, wherein wheat and tares grow together 
h Matth. 13. 24. ; a draw-net, gathering all sorts of fishes, good and bad 
i Matth. 13. 47. ; a wedding, wherein are guests that have the wedding garment, and that want it 
k Matth. 22. 11. ; by a company, wherein are both wise and foolish virgins, the one having lamps and oil, the others lamps only 
l Matth. 25. 2. ; a flock of sheep and goats, Matth. 25. 32. a great house, wherein there are vessels of gold and silver, so also of wood and earth, some to honour, and some to dishonour 
m 2 Tim. 2. 20. . And this visible Church is twofold, Universal and Particular: the Universal 
Distinguished.  visible Church, is the company of all such as profess the doctrine of godliness, and enjoy the ministry of the Word and Sacraments, wheresoever in the world they be. A Particular visible Church, is a company, professing as before, but receiving denomination from the Country, Kingdom, or City; as the Church of England, Scotland, Bohemia; Corinth, Galatia, Ephesus, Philippi: which is the reason, why particular visible Churches are so affected with joy or grief, at one another's prosperity or adversity, because (in effect) they are even the same, and as members of the same body, parts of the whole. Thus we have shipped the passengers. Now, as friends at parting have commonly some loving Charge or other; suffer me, before they launch forth, to give to them, and in them, to you and us all, a double warning; viz. Beware of departure from, and of division among; I say, beware of departure, and division; go not out, fall not out.  
For the first, howsoever judas the covetous 
1. Departure. Departure upon two pretences, 1. Doctrine: 2. Discipline: upon the one the Romanists, upon the other the novelists.  wretch, and who afterwards was Traitor, be in the company, yet let none depart from the ship, and forsake the fellowship of Christ, and the rest of the disciples, for his sake; it had been no less dangerous to the body of any of them, to have gone out of the ship into the sea, than it is to the soul of any, to depart from a true visible Church, where Christ and his Disciples are. I do not deny, but for many respects it may be warrantable for a man to depart from one visible Church, to become a member of another; yea, for a time to dwell where no visible Church is; but to depart, because of some corruptions, specially in discipline, or manners, is the dangerous departure, condemned by the Scriptures, and the ancient Fathers, in Donatists, Novatians, Catharists, and such like Separatists; of all whom S. john hath pronounced, They went out from us, but they were not of us, for if they had been of us, they would, no doubt, have continued with us 
n 1 john 2. 19 ; neither shall such departers, ever satisfy their blind and preposterous zeal. There never was, nor will be a visible Church in this world without great blemishes, faults, and corruptions. Look upon the state of the Church from the beginning of the world, and you will find it so; yet in all the Scriptures there is no precept (rightly understood) commanding to depart, nor warrantable example of any, that have so departed. A thing also, which the Fathers in their times, have exceedingly declamed against. Not that we should sit down careless, and not take to heart the corruptions of Church or Commonwealth; or as if Magistrates and Ministers, by word and sword, should not endeavour 
Object. Sol.  reformation. Indeed the Master said to his servants, Let both grow together till the harvest 
o Matth. 13. 30. ; which place the Anabaptists abuse amongst others, to prove a toleration; and S. Augustine's opinion was so at the first (as himself confesseth 
“ Me● primitus senten●i●. Epist. 48. ) and gave his Reason, lest professed Heretics should become dissembling Hypocrites: but Luther hath both shortly and sound expounded the place, saying, It is not a sentence of approbation, but of consolation 
* Non approbation●, sed consolations, Luth. l●c. come. tit. de zelo. ; that we should not endeavour reformation, but a comfort, when we cannot so reform, but still there will be corruptions; yet for them not to forsake the fellowship, as the manner of some is 
p Heb. 10. 25. . But these things I have more largely handled, and pressed in this place hereto fore from some other Scriptures 
† Serm on parab. of wheat & tares, Mat. 13. 30. pag 27 Serm●on 10. Virgins, Matth. 25. 1. pag. 27. ; and because such departure is not now so hot, and common as it hath been, I pass it over with this touch and caution in few words given.  
The second charge I give, is the same that joseph 
2. Division.  gave to his brethren, Beware of division, and falling out. All division is dangerous, be it of Kings, Cities, or Families, as our Saviour saith, Every kingdom divided against itself, shall be brought to desolation; and every city or house, divided against itself, shall not stand 
q Matth. 12. 25. ; but no division so dangerous as that in a ship, and specially in a storm; what doth that threaten but ship wrack and destrucction to them all? Wherefore there is nothing that Satan more laboureth, and wherein he doth more hurt, than by causing of divisions; and nothing more commanded, than peace, amity, and unity; Have salt in yourselves, and have peace one with another 
r Mar. 9 ult. . The Angels at Christ his coming into the world, proclaimed peace 
s Luk. 2. 14. ; and Christ at his going out of the world, bequeathed peace, My peace I leave with you, my peace I give unto you 
t john 14 27. . The Apostles still wished Grace and Peace to those Churches to which they wrote; and enjoined the Saints, If it be possible, and as much as lieth in them, to live peaceably with all men 
Rom. 12. 18. ; yea, to follow peace with all men 
* Heb. 12. 14. ; and to strive to keep the unity of the Spirit, in the bond of peace 
x Ephes. 4. 3. . And here I cannot sufficiently wonder at the Romanists, that considering our unite, and the great and grievous divisions in the Synagogue of Rome; yet the Romanists are not ashamed to make Unity one of the marks (or their seventh note) of the true Church, and assume that to themselves, and impute Division to us 
“ Bellar. de notis Ecclesiae, lib. 4. ●. 10. . First, for their Divisions, it is strange (but that men of that side will say and write any thing) that Bellarmine should say, they all join in obedience to their Head, and that their Counsels, Popes, Decrees, and Writers do wonderfully agree, though writing in diverse tongues, places, occasions; whereas the world hath taken notice, yea all must needs know, that know any thing, how Rome itself, by her own children, hath been sacked, siege laid to the Castle of Saint Angel, and the Pope taken prisoner 
* By the Duke of Bourbon, Leader of the Emperor's army. . Is this their Canonical obedience? How diverse Popes have challenged the Popedom, and three stood at once. Many battles have been fought, and thousands slain. Who was the head of their Unity then; and when a woman was Pope? How Popes have cut off Cardinal's heads: one Pope abrogate and condemn the Decrees of others 
“ So true is that of Platina in Stephan. vita, for the most part it hath been the manner, that the later Popes have either infringed, or wholly taken away the decrees of the former. ; yea in extreme hatred, digged up their bodies, and cutting off two of the fingers, to bury it again; and sometimes cut off head, and cast the body into Tibur; one Council condemning what another had decreed. What Writers ever more eagerly opposite, than Dominicans and Franciscans, Priests and jesuits, yea Schoolmen themselves, about the books of Canonical Scripture themselves? the Virgin's being without sin, Transubstantiation, Purgatory; yea justification, merit of works, worshipping of Images? yea what point of difference is there betwixt them and us, wherein some of their own side, do not side with us against them 
† Whites Way, Digress. 24. pag. 154. ? yea, as the Church of Rome is wholly departed from that ancient faith it professed in the days of the Apostles; so the modern Church is exceedingly declined from that faith it formerly professed, even since it came to be the seat of Antichrist; which being so abundantly cleared by diverse of our learned Divines, in their polemical Tracts and Discourses 
* See the peace of Rome by D. Hall. , and hoping that either you know, or do not doubt of the truth hereof; I will not insist upon probation of particulars, which were infinite 
“ Vid. D. White de notis Ecclesiae. Will. Synop. pag. 71. D. Whites Way, Digress. 23. : and therefore if Unity be a note of the true Church, Rome cannot be it; so divided, as it must needs one day come to ruin and destruction.  
For our own divisions, (which we do not deny, have been some, and too many, yet) 
1. justified, in comparison with others.  such as disprove not the true Unity of the Church, but are justified, not only by the divisions of the Romish Church, which are more and greater, (and (it is like) will never be composed) but the divisions, (which by Satan's malice, and subtle abusing of the weakness of some,) have ever infested the true Church of God, even in Rome, in her best estate, Saint Paul saith, There were therein that caused divisions and offences, contrary to the doctrine 
y Rom. 16. 17. ; And telleth the Corinthians there were among them, envying, strife, and contention, some holding of Paul, some of Apollo, some of Cephas 
z 1 Cor. 3. 3. : Paul and Barnabas were at variance 
a Acts 15. 39 : Paul & Peter had jars 
b Galath. 2. 11. : great strife betwixt East and West Churches, about the keeping of Easter, so as they excommunicated each other: no less broils in the Churches about Rebaptization: What Tragical troubles did Theophilus Patriarch of Alexandria raise against Chrysostome, Bishop of Constantinople? a chief adversary to whom was Epiphanius Bishop of Cyprus. The event was, Chrysostome lost both Bishopric, and life in banishment; many were flame in taking parts, the Cathedral Church, and Senate-house in Constantinople burnt down to the ground, in pursuit of revenge 
* Socrat. lib. 6. cap. 17. 21. Nicephorus lib. 13. cap. 17. 21. Baron. Annal. 400. num. 31. . How did the Orthodox Bishops in the Council of Nice fall at variance, and complain of one another to the Emperor, so as Constantine had much ado to compose the difference. In the second Council of Ephesus, such eager contention, that Flavianus, the Bishop of Constantinople was not only deposed, but also pitifully murdered 
† Evagr. lib. 1. cap. 10. . Too too many such grievous contentions, Ecclesiastical stories witness to happen in the Churches of God, in Counsels, and amongst the learned Fathers, and Bishops, so lamented by Cyprian, and Basil, as the cause of persecution, and the turning away of many from embracing of the Christian religion, and a great advantage to Arrius, and such like Haeretikes, to spread the poison of their heresies, far and near. Thus you see, there have been, yea, and as long as Satan hath leave to compass the earth to and fro, and that God's Saints be imperfect in knowledge, and weak in affections, there will be divisions, they have been and are greater than amongst ourselves, yet not disproving a true Church.  
Secondly, our divisions are not of the Church, 
2. Not of the Church.  but of some in the Church: our Church doth wonderfully accord, in the unity of faith, and uniformity of government, and therefore are falsely imputed to the Church.  
Thirdly, not in matters of faith, wherein as our 
3. Not matters of Faith.  Church doth accord with other Reformed Churches abroad, in all fundamental verities, there being no fundamental dissension, betwixt any the Reformed Churches 
* Non est fundamentalis dissentio. Whit. controv. 2. quaest. 5. cap. 8. pag. 322. ; (as the Harmony of Confessions beareth witness) so, neither is the difference, or dissension, amongst such in our Church, (except Popishly affected) about matters of substance, but of circumstance; not about the boards or body of the ship, anchor, cable, card, or who shall be Pilot; but about the sail, and ceremonies, of black or white.  
Fourthly, though these differences have been 
4. Not with extremity pursued.  too hotly and eagerly followed of some; yet, God be thanked, not pursued by fire or death, nor to the pronouncing of each other, Heretics; as both anciently, (as partly you have heard, and might hear much more, if I delighted in this Argument, and would for this purpose search the Authentic histories of the Church) and lately also in the Romish Church, betwixt the Popes themselves, and the Franciscans, with all cruel extremity, persecuting the poor Dominicans.  
Lastly, blessed be God, even in this happy calm, 
5. Well composed.  our divisions and contentions are well slaked and composed, notwithstanding they were kindled and nourished especially, by the cunning of subtle, and secret Papists lurking amongst us, as the remnant of the Canaanites, to be as pricks in our eyes, and thorns in our sides; but a little storm would make us perfect friends, as some of our learned forefathers, who in time of prosperity, were much divided, and abounded in their several senses, and opinions, concerning such matters, yet in the days of Queen Marie, went joyfully to the stake, and died together, for that truth which they jointly believed: it being most true of an ancient Father, The communion of good things oftentimes breedeth envy and hatred, but communion in misery, breedeth love and compassion.  
Thus I have shipped the passengers: I have given 
Conclusion.  them their charge. Looking upon the sea, I see many ships, when I come to handle the vessel wherein they pass. It is a needful question for these days, which is that ship wherein Christ and his disciples pass, and how may it be infallibly known from all other? When I come to that, I hope to make it clear to all (whose eyes the god of this world hath not blinded) that all the pinnaces of Heretics and Schismatics, and specially that great Romish ship, though painted and gilded fair, and hath large sails, with top and top gallant, tackle and cordage, is indeed no better than an hot man of war, a ship of Pirates. It hath leaked long; and though Bellarmine hath put to all his strength in pumping, and the jesuits, like cunning Divers, have used, and do use all their skill to stop this leak; yet shall they not be able: it shall one day sink, and make shipwreck. In the mean time, know, that the Church of England is a glorious visible Church, a fair 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 seek her welfare, follow faith to the conservation of the soul, and keep the unity of the spirit in the bond of peace: beware of Heresy, beware of Schism: God, for his Christ sake, help us to keep faith and a good conscience, to the end, and in the end. Amen.  
Followed him] 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. secuti sunt cum. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, sequor.  We have heard the number of 
2. Part.  passengers, Christ and his disciples; the Evangelist 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 form and phrase of speech, as to Simon and Andrew being fishing, Follow me, and I will make you fishers of men 
c Matth. 4. 19 ; and in the verse before my text, Follow me, and let the dead bury their dead 
d Matth. 8. 22. ; and to Matthew, sitting at the receipt of custom, Follow me 
e Matth. 9 9 ; and to the young man, If thou wilt be perfect, go and sell that thou hast, and give to the poor, and thou shalt have treasure in heaven, and come and follow me 
f Matth. 19 21. Reason. . The reason why Christ would specially have the Apostles conversant with him, during the time of his Ministry 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 seen 
g 1 john 1. 1. Acts 4. 20. john 15. ult. : and for this cause, after the death of judas, there was care had, that such an one might be chosen into his room, as had accompanied with them, all the time, that the Lord jesus went in and out before them 
h Acts 1. 21. . Therefore the Apostles commonly followed him from place to place, in City and Country, field and house, by water and land: though sometimes for some special causes, he admitted not all, but some few of them: as Peter, james, & john, were only admitted to see the miracle of raising the Ruler's daughter 
i Luke 8. 51. ; and his transfiguration on the Mount 
k Matth. 17. 1. ; and his agony in the Garden 
l Mar. 14. 33. . The words are sufficiently cleared for their literal sense.  
The letter teacheth us to give due honour and 
Doct. lit.  respect to one another. The impression of superiority and subjection, command and obedience, domination and service, is not only stamped on 
1. On man.  man, a sociable creature, a little map or model (as it were) of the great world, though never so barbarous; subjects following Kings, soldiers their Captains, servants their Masters, children their Parents, and wives their Husbands; whereby that Eutaxie and decorum, which is established by nature, and fortified by Moral Law, Honour thy Father and Mother, is preserved; and ataxy and confusion prevented: but God hath also stamped in man, the members subject to the 
2. In man.  head, the body to the soul, and appetite to reason: yea this impression is stamped upon the whole face of nature; in the heavens, God hath 
3. On all creatures.  placed a greater light to rule the day, and a lesser to rule the night 
m Gen. 1. 16. : yea if we ascend higher, amongst the Angels, there are Principalities, Thrones, Powers, and Dominions 
n Coloss. 1. 16. ; and Michael an Archangel 
o jude 9 . 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 kind) do reverence and follow, else their Commonwealth could not subsist: yea, if we descend lower, the very Devils of Hell have Beelzebub for their Prince 
p Matth. 12. 24. ; if that kingdom were divided in itself, it could not endure 
q Matth. 12. 25. ; there must be precedency, and subsequencie, a going before, and following after, in all creatures; specially amongst men and women, who as they are many ways to testify inferiority, and respect to God's ordinance, so this way specially. Christ was their Lord and Master 
r john 13. 13. Confirmation by Scripture. ; they his servants, and scholars: it was therefore comely, that so often we hear in the Gospel, and, even in shipping, that Christ entered first, and his Disciples followed him. And it is a perpetual rule of Civility, which the Apostle hath prescribed, that in giving honour, we should prefer, or (as some Translations have it) go one before another 
s Rom. 12. 10. . As men and women should not be proud and ambitious; (a thing reproved by Christ in the pharisees, for loving the chief places at meetings 
t Matth. 23. 6. ;) shuffling and thrusting, being dry drunken in the opinion of their own worth; (as if none knew them but themselves) whereby (in God's justice) 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 dignity of others; and specially Christians, should in all places carry themselves modestly and humbly, that amongst them, all things may be done decently and in order 
“ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 1. Cor. 14. 4. ult. . This is the fosterer of love 
* Fomentum amoris. Calv. , and the spur of virtue, and nourisher of Arts 
† Honos alit arts. ; for what doth more prick forward, and inflame men to great and noble enterprises, especially of learning, and chivalry, than respect, honour, and glory 
§ Tu sola, animas mertemque perurisgloria. ? All men naturally desire esteem, and regard, and to seek it by virtue and goodness, is very lawful. It was no ambition or vainglory in David, to ask, What shall be done to the man that killeth this Philistim 
u 1 Sam. 17. 26. ? If there be any praise, think on those things 
* Philip. 4. 8. . For Christ to go before, and disciples to follow him, is a comely sight. But I leave the letter.  
In the mystery, this doth concern us all, and in 
Mystery. Sense.  what the Disciples did bodily, we may see, what we ought to do spiritually: viz. If we be Christ his disciples, or Christians, we must follow him. [To follow] is properly an Hebraisme, and signifieth to serve, and obey, and imitate in such things as concern us; as it is said, The men of Israel went from after David, and followed Shebah the Son of Bichri 
x 2 Sam. 20. 2. : and God reproving his people for Idolatry, asketh, How canst thou say, I have not followed Baalim 
y jerem. 2. 23. ? And the pharisees say one to another, concerning Christ, Behold, the world is gone after him 
z john 12. 19 ; that is, acknowledge him for the Messiah, and submit themselves to receive his doctrine, and obey his precepts, and imitate his example, as their only teacher and pattern. And, lest any should think it concerned only the Apostles and Disciples, in the days of Christ, Christ generally, in the spiritual and mystical sense, enjoineth it unto all; Whosoever doth not bear his cross, and come after me, cannot be my disciple 
a Luke 14. 27. . Yea, lest any should yet think, that this was only enjoined to all the faithful in those days; the Apostle, after Christ his Ascension, biddeth the Ephesians, and in them all Christians to the end of the world, Be ye followers of God, as dear children 
b Ephes. 5. 1. . If any shall yet ask me wherein can we follow Christ? Not in bodily manner, 
Quest. Answ.  as the Apostles, and Disciples now did; that is impossible; he is gone, ascended above these visible 
Impossible.  heavens; Henceforth the world shall thus know Christ no more 
c 2 Cor. 5 16. .  
As it is to us impossible, so was it to some unprofitable; it shall do judas and many no good, 
Unprofitable.  that they followed him from place to place for sinister respects, as to see his miracles, hear novel doctrine, as himself said, Verily ye seek me, because ye did eat of the loaves, and were filled 
d john 6. 26. . Some shall plead this at the last day, saying, We have eaten and drunken in thy presence, and thou hast taught in our streets 
e Luke 13. 26, 27. : but mark what answer shall be given them, I know you not whence you are, depart from me, ye workers of iniquity. All cannot follow him in the Ministry and preaching of the Gospel, none, but such as are thereunto called: How can any preach, except he be sent 
f Rom. 10. 15. ? Few or none can now follow him in working miracles; as giving sight to the blind, speech to the dumb, hearing to the deaf, cleansing lepers, curing diseases, and raising the dead; for these were miraculous, and tended to the confirmation of his doctrine: with which power, though some in the Primitive Church were endowed for a while, that as they preached new doctrine, they might do new works; yet now that the doctrine of the Gospel hath taken root, it needeth no such watering; this gift is ceased. Bellarmine may well challenge it, for it is a mark of the Antichristian Synagogue. The Apostle saith, Antichrist his coming shall be with all deceivable signs and wonders 
g 2 Thess. 2. 9 . But now the true Ministers of Christ are known, not because they do, but because they do not miracles 
“ Hinc ver●s agn●f●●mus verbi ministers, non quia faciunt, sed omnino quia non faciunt miracula. . And saith S. Augustine, Miracles now adays, are either the prodigious works of lying spirits, or fables and lies of deceitful men 
* Portenta mendacium spirituum: aut mendacia fallac●●m hominum. . But let us go to the cited text, and see what following of Christ the Apostle now requireth. What the word is, which the Evangelist here useth, you have heard, and the signification of it; viz. requiring a bodily motion and action 
“ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, pedessequus. ; and very rarely used in any figurative, or metaphorical sense: but the Apostle useth another word 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. , which is properly referred to imitation of virtues, as Saint john biddeth us, follow that which is good 
h 3 john 11. : And the Apostle Paul biddeth us follow faith 
i Heb. 13. 7. : The signification of which word, the Apostle expresseth in the next verse, adding 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Walk in love, as Christ hath loved us. For the full clearing of this point, know, that man hath two feet, whereby he cometh to Christ, and followeth after him; the first is of faith, whereby he believeth his doctrine, whereof Christ hath said, He that cometh to me, shall not hunger, and he that believeth in me shall not thirst 
k john 6. 35. : Where he showeth, to come, is to believe. And as we come, so we follow, which is by faith. Secondly, the practice of Christ his moral virtues; he being therein the perfect copy and Exemplar. To which purpose the Fathers have excellent sayings: 
Fathers.  He saith not unto thee, Thou shalt not be my disciple, except thou walk upon the sea, or raise the dead, But, Learn of me, because I am humble and meek 
* Non tibi dicit, non eris discipulus meus. Aug. praefat. in Psal. 30. . And again, the same Father expounding those words, observeth, That Christ doth not say, Learn of me to make a world, and create visible and invisible things; But, Learn of me, I am meek and humble 
“ Non mundum fabruare, visibilia & invisibilia creare. Aug. de verbis Dom. serm. 10. . And another, We cannot follow Christ in power, magnificence, and the like; but we may follow him, in humility, meekness, charity 
† Non possumus in potentia, magnificentia: sed in humilitate, mansuetudine. jerom. . And another saith, No man is worthily called a Christian, who so far as he can, doth not imitate Christ in his manners 
§ Nemo rectè Christianus, nisi qui Christo moribus. Cyprian. . In this it is, Christ biddeth us learn of him; and the Apostle biddeth us be followers of him: and another Apostle saith, Christ hath suffered for us, leaving us an example, that we should follow his steps 
l 1 Pet. 2 21. : and a third Apostle saith, He that abideth in Christ, aught to walk, as Christ hath walked 
m 1 john 2. 6. . Then look unto your copy, if you would be truly accounted Christians, look unto Christ the 
Exhortation.  Author and finisher of your faith 
n Heb. 12. 2. . If you be true members of the Church, vow and perform as she did, Draw me, and I will run after thee 
o Cant. 1. 3. . Behold his poverty, who being rich, for our sakes became so exceeding poor 
p Matth. 8. 20. , that he had not whereon to rest his head 
q 1 Pet. 1. 23. : and if it be required of thee for his sake and the Gospels, stick not to forsake all, and follow him in this; behold his meekness, who being reviled, reviled not again 
r Mat. 12. 19, 20. , broke not the bruised reed, nor quenched the smoking flax, whose voice was not heard in the street. Behold his patience, taking a reed in his hand, wearing a crown of thorns, mocked, buffeted, spit on, and saith not a word 
t Matth. 27. 29. . Behold his charity, praying for his cruel enemies, Father, forgive them, they know not what they do 
u Luke 23. 34. . Behold his contentation, thanking God for barley bread 
* john 6. 11. . Behold his diligence, preaching & working miracles, till he was weary 
x john 4. 6. ; yea, and on the night time, when he should have slept 
y john 3. 2. . Behold his devotions, spending whole nights in prayer 
z Luke 21. penult. . Behold his zeal, purging the Temple, scourging out buyers and sellers, and overthrowing the tables of money-changers 
a john 2. 15. . Behold his humility, choosing poor fishermen and tolegatherers for Apostles 
b Matth. 4. 18, 19 : Wearing a poor seamelesse coat 
c john 19 23. : Fleeing when they sought to make him King, joh. 6. and riding on an Ass into jerusalem 
d Matth. 21. 5. . Behold his constancy, who never gave over till the work was finished 
e john 19 30. . Oh that we could do thus, when Satan tempteth us to pride, revenge, idleness, discontent; how would it dash temptations to say, Avoid Satan, I must follow Christ, and he did not so. Oh that we could do this, when, like men, we have failed in our duties, and sinned; how would it break the heart with godly sorrow, and make us smite on breast and thigh, and say, Oh wretched man that I am, Christ did not so, and I should have followed him; oh follow, follow.  
And here give me leave to encounter our Adversaries, 
Confutation. Gallica ●irata est Calvinum Ecclesia, nuper quo nemo docuit doctius: was said and written by no child in Divinity.  who falsely and full spitefully, call us Calvinists, and Lutherans, and Zwinglians, as if we taught you to follow Calvin and Luther, to believe every point of doctrine, & to conform yourselves in all poins of discipline and government, as they have prescribed. No, no, we leave that to the Papists, whose faith & manners are tied to the Pope's sleeve, and they depend on his mouth what to believe, and do, and receive his decrees with greater reverence, piety, and devotion, than that of Christ himself: it being most true in them, that Christ imputed to the pharisees, they made the Commandment of God of none effect, through their traditions, yea, teach for doctrine the commandments of men 
f Matth. 15. 3. 9 ; and do glory to be called Papists, acknowledging the Pope to be their Nauclerus or Pilot 
“ Torture. Tort. p. 15. : we leave that to the Franciscans, Dominicans, Benedictines, jesuits, and many other sorts; which some of the best writers of our Adversaries well know, as Orladius, Salmeron, D. Carr. pag. 158 jansenius, that have verbatim transcribed whole leaves; and Pighius reading Calvin upon justification by Faith, with a purpose to confute him, was converted by him, as Tapperus in his 2. Tom. 8. Artic. confesseth, who sometimes was his fellow-pupill under Adrian the sixth. What need I tell you what wonderful testimony Thuanus, D. Stapleton, and Panygirolla, have given him, though Doctor Carrier a seduced malcontent, do spite him, a man not worthy to light his candle when he went to his study: More precisely observing the rules of their order, and following the prescripts of their Founders, than they do of Christ. As for Master Calvin and Luther, whom they do so extremely hate, (for that they have given an incurable wound to Popery) we know they were learned men, and singular instruments of God's glory, such as lived and died godly, (notwithstanding that lying Cochlaeus and Bolsecus, most wickedly slandered them; and Bellarmine in his Oration prefixed to his 4. Tom, would make the world believe, he and his followers are the wickedest men in the world) but we neither follow them, no nor Saint Paul himself, further than they followed Christ: and so far we have good warrant, for Saint Paul biddeth, Be followers of me, and look on them which walk so, as you have us for an example 
g Phil. 3. 17. . And again, Be ye followers of me, even as I am of Christ 
h 1 Cor. 11. 1. . He, nor they never required more to him, nor them; we never yielded more; we do not make Master Calvin our Nauclerus. Let men be never so learned and holy, yet in this life we know but in part, are sanctified but in part; never any so dear to God, but have had their errors and blemishes; none ever wrote so fair, but blurred his copy; only Christ is the perfect copy, for doctrine and conversation 
“ Sic Basilius vocat Christu, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. : and him only we teach and persuade you to follow. Oh, follow, follow him.  
And thus that I have directed you in what society 
Encouragement.  to ship yourselves, and showed you what men are: Now be pleased that I encourage all such as are godly minded, to this following of Christ, whereunto I exhort them. Which I shall the better do, if I remove such lets and hindrances, which the Devil, the world, and their own corrupt reason, do cast in their way to hinder them.  
First, me thinketh I hear some complain, Alas, 
Obiect. 1.  Christ is so perfect and absolute an example, I cannot come near him; so fair a copy, I am clean out of heart to write, or once to take pen in hand.  
I answer, that in following, Christ requireth quality, 
Sol.  but not equality 
“ justin. in Eph. 5. 1 ; a similitude, but not proportion; a perfection indeed (as Christ saith, You shall be perfect, as your heavenly Father is perfect 
i Matth. 5 ult. ,) but a perfection of parts, not of degrees: what we do, let us do it in truth, and sincerity; be loving, humble, diligent, zealous, without hypocrisy; and the Lord will accept according to that which we have 
k 2 Cor. 8. 12. ; so there be an holy and honest endeavour, with godly sorrow, that we come so far short, and, with Peter, that we follow so far off 
l Luke 22. 54. : and hearty and continual prayer with the Church, Draw Lord, and we will run after thee 
m Cant. 1. 3. : He knoweth what pace we are able to make, better than ourselves, he will bear with our limping and halting, and accept of the will for the deed. Wherefore (so there be truth and sincerity in the inner parts 
n Psal. 51. 6. ) let us not be out of heart with our weakness, but follow after, though we creep with the Snail 
* Cursu testudineo, Bez. in Cant. 3. . What dulness did David find in himself, when he said, My soul cleaveth to the dust, oh quicken me 
o Psal. 119. 25. : And I shall run the ways of thy Commandments, when thou hast enlarged mine heart 
p Psal. 119. 32. . How did our holy Mother Church find her soul and affections fettered and shackled with worldly cares, carnal pleasures, vain delights, when she prayed Christ to draw her 
q Cant. 1. 3. ; with his Word, Spirit, Mercies, Corrections. Therefore strengthen the weak hands, and comfort the ●eebleknees 
r Esay 35. 3. . Whosoever followeth with an holy endeavour, shall be sure to obtain. A good Scribe will bear with his scholar, if against his will and purpose, he make a blot, or deformed letter; and if he eye his copy, and have a care and desire to imitate, he will guide his hand: but no man on earth hath that loving regard to his scholar, that Christ hath to the weakness of all such as follow him.  
Oh, but hereby I shall expose myself to many 
Obiect. 2.  evils, checks, mocks, taunts, disgraces; it may be persecution, to the loss of goods, liberty, life.  
Indeed it is true, it many times fareth better 
Sol.  here, with those that follow the Devil, world, flesh, that profess any doctrine, follow the Pope and Mahomet, and live never so profanely; than it doth with the holy servants of Christ, professing the Gospel in sincerity, and striving to live accordingly: wherein Christ and his Apostles have dealt faithfully, deceiving none with vain hopes; he said, his Kingdom is not of this world 
s john 18. 36. ; and telling him (that with an earthly mind offered his service, Master, I will follow thee whithersoever thou goest) The Foxes have holes, and birds of the air have nests, but the Son of Man hath not whereon to rest his head 
t Matth. 8. 20. : And called Zebedees' sons from the crown to the cross, Are ye able to drink of the cup, and be baptised with the Baptism, I must be baptised with 
u Matth. 20. 22.  ? Whosoever will be my disciple, must take up his cross daily, and follow me 
* Luke 9 23. ; Yea, He that doth not forsake father and mother, wife, children, house and lands for my sake, and the Gospels, cannot be my disciple 
x Luke 14. 26. : And therefore would have all men to sit down, and cast their account, what it will cost them 
y Luke 14. 28. : because to set hand to God's plough, and look back, maketh a man utterly unfit for God's Kingdom 
z Luke 9 62.  : And it were better never to have known the ways of godliness, than afterwards to depart from the holy Commandments given unto them 
a 2 Pet. 2. penult. . Oh no marvel that so many are so loath to go from home, and so hard a task to get them aboard. But see, oh see, the happy reward 
Promises.  of all followers in the end; Behold (saith Peter, in the name of all the Apostles, yea of all disciples, when ever living, that for action or affection can truly say with him) we have forsaken all, and followed thee, what shall we have therefore? Verily, I say unto you, ye that have followed me in the regeneration, when the Son of Man shall sit in the throne of his glory, ye also shall sit upon twelve thrones, and judge the twelve Tribes of Israel: andevery one that hath forsaken houses, brethren, sisters, father, mother, wife, children, or lands, for my name's sake, shall receive an hundred fold, and shall inherit everlasting life 
b Mat. 19 penult. . And again, Ye are they that have continued with me in my temptation: And I appoint to you a kingdom, as my Father hath appointed to me: That ye may eat and drink at my table in my Kingdom, and sit on thrones, judging the twelve Tribes of Israel 
c Luk. 22. 28. . According to which promises, the Apostle saith, If we suffer with him, we shall reign with him 
d 2 Tim. 2. 12. . 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 
e 1 Cor. 15. 19 . But in regard of the 
Conclusion.  reward to come, such as follow Christ to the end, are of all men most happy. Moses had respect to this recompense of reward, and it made him leave following of Pharaoh and his Court, and choose to suffer afflictions with the people of God, rather than to enjoy the pleasures of sin for a season 
f Heb. 11. 24. . This made the Apostles, being scourged, to depart out of the Council rejoicing, that they were counted worthy 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 Devil and Tyrants could devise, and by no means be pulled from following of Christ.  
Oh then, on, on, follow, follow him; let 
Exhortation.  us all be Acolytes; (I neither mean it, according to Philosophy, the Stoics being so called, because they always followed their opinions, and did with obstinate pertinacy, adhere to their doctrine, and counted it a shame to forsake the same; neither do I mean it, according to ridiculous Popery, wherein Acolytes are one of their Ecclesiastical Orders 
“ 1 Tim. 3. 8. Rhem. ibid. sect. 7. , whose office is to light tapers and candles; for there must be candle's light whensoever the Mass is celebrated, though at noonday, and Sun shine never so bright 
* Trisag. p. 549. ; and no marvel, for it is a work of darkness: but) by Acolytes, I mean according to the word in my Text, let us follow Christ his doctrine, and moral conversation, and let our light so shine before men, that they may see our good works, and glorify our Father which is in heaven 
g Matth. 5. 16. .  

Pressed.  Oh follow him in troubles and temptations, and you shall follow him in glory, for so is the promise, They shall follow the Lamb whither soever he goeth 
h Revel. 14. 4. . Follow him on earth, and you shall follow him in heaven: follow him in momentany misery, and you shall follow him in endless felicity: follow him in temporary death, and you shall follow him in everlasting life: then suffer with him, and you shall reign with him. Now follow him that rideth upon the white horse, and is gone forth to war 
i Revel. 19 11. , and you shall follow him in triumph, with Palms in your hands 
k Revel. 7. 9 , and crowns on your heads, when the Devil and all enemies, shall be trodden under foot 
l Rom. 16. 20. .  
But now give me leave, before I conclude this 
Application.  point, to lament the paucity, the small number of those that follow Christ. The time was, when it was said, The whole world followed him 
m joh. 3. 26. 12. 19 : but now may we complain, that all follow the world; as the Apostle long since did, All seek their own, & not those things which are jesus Christ's 
n Phil. 2. 21. . Good Lord, how greedily, and unweariedly, do men and women follow, and even run, some after their pleasures, of Hawks, Hounds, Cards, Dice; some their profit and gain; some their honour and preferment; some one sin, some another: and in that pursuit, will endure any hardness, any discouragements! but how few follow Christ in the way of obedience to the Gospel! Which S. Bernard in his time lamented, and discovered the folly of, in a witty descanting upon a Latin word 
* Decipiam, inficiam, interficiam, reficiam. . The world saith, I will deceive thee; the flesh saith, I will infect thee; the Devil 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 jesus receive my spirit 
o Act. 7. penult. ; but will not follow Christ on earth 
† Ad Christum, non post Christum; consequi, sed non sequi. : they would, with Balaam, die the deaths of the righteous 
p Num. 23. 10. ; but cannot abide their lives: they wish the end, but not beginning 
“ Optant extrema, sed non principia justorum. ; or if they will follow Christ on the shore, they will not to sea with him; can endure in times of liberty, peace, plenty, and prosperity, to profess the Gospel, but not in trouble and persecution; they will bring him to the waterside, and if he will preach out of the ship, they will stand on shore and hear him 
q Matth. 13. 2. ; but if it be rough, they will not to sea with him.  
But know you, that the mark of a true disciple is to follow Christ in temptations, tribulations, perils, and persecutions; yea it is adversity trieth and declareth a true disciple; not like the Israelites, to rejoice & sing, when they passed safely thorough the red sea, but murmur when they wanted bread or water: wherefore follow him in sickness, poverty, disgrace, imprisonment, death; follow him to the sea, let winds and waves rage's 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 Ark into the midst of the red sea? The Lord is with his in all their temptations and tribulations, he will deliver them, and bring them to honour 
r Psal. 91. Penult. . 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 speak of the Vessel wherein they passed; but for this time I conclude with that Prayer our holy mother Church 
CCC. on Saint Peter's day. Anno 1622.  hath taught us in the Collect for this day.  
Almighty God, which by thy Son jesus Christ, 
Part. 2.  didst give such grace to thy holy Apostle Saint Peter, and commandedst him earnestly to feed thy flock; make we beseech thee, all bishops and Pastors diligently to preach thy holy word, and the people obediently to follow the same, that they may receive the crown of everlasting glory, through jesus Christ our Lord. Amen.  
Into a ship.] We have observed the Passengers, for their number and order of shipping. Now let us consider the Vessel wherein they pass, which is here said to be a [Ship 
“ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : ex 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 navigo; navis, dempto, n▪ avis; both do fly, one with wings of nature, the other of Art, velis quasialis volare docuit. Bell. de ascen. mentis ad Deum, grad. 8. ca 5. and both in the intermedial Elements, air and water; and easily changed one into another; the water rarified with heat, becometh air; and air condensate with cold, turneth into water: but I leave the word. .] The Romish Peterlings say this was Peter's ship: and in that they have a great mystery 
* Ber. tom. 2. lib. 5. cap. 6. Rhem. annot. on Luke 5. sect. 1. ; that Christ and his Disciples are in their Church. Indeed that Christ once was in Peter's ship, & taught out of it, and drew a great draught of fishes, the Text is clear 
s Luke 5. 3. : That also Christ and his Disciples were in the Church of Rome, is as clear, when Saint Paul saith, Their faith was famous throughout the world 
t Rom. 1. 8. , and afforded so many Martyrs: and let it be granted, that this was Simon Peter's ship, which he had left when Christ called him 
u Matth. 4. 19 , but not aliened the property, but afterward used it for fishing 
* john 21. 3. . Yet then let the Papists be pleased to note, that if it were Peter, it was but a fisher boat, a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a navicula, rather a cockboat, or small Bark: Ascendente in naviculam. Vulg. Mald. Band, & omnes Pontificij: no man of war, with flags, & streamers, and abundance of cast pieces, as theirs is, a Bear with 3. ribs in his mouth. Alas, the Church of God is poor, simple, and abject, in comparison of other societies. Witness God himself, who hath described it thus, saying, Oh thou afflicted, tossed with tempest, and not comforted 
x Esay 54. 11. ; far unlike the Romish Church, which challengeth Unity, visibility, Antiquity, Universality, Miracles, and whatsoever may make her glorious in the world. I beseech you, let us not contend with them in this, for the judgement of God is so upon them, that nothing doth more disprove them from being the true Church of God, than what they do most challenge for themselves.  
But why would Christ enter into a ship, seeing 
Quest.  he could walk upon the sea? was it not he that led the people of Israel thorough the red sea, himself walked on the sea, and made Peter to do so too? If then he would not enable his Disciples to do so, yet why did he not compel the Disciples to enter into a ship, but himself to walk after them upon the sea, as at another time he did 
y Matth. 14. 25. ?  
I Answer, though he that made the sea, could 
Answ. I. Declaration of humanity.  have walked on it; yet for three causes specially, he would now go in the ship. First, to declare the truth of his Humanity, which he well foresaw would be denied by Manechies, Marcionites, and other Heretics; and therefore as at other times; so specially when he wrought any glorious miracle, for declaration of his Deity, he also gave some testimony of true Humanity. As man, he did spit upon the ground; as God, with clay he cured him that was borne blind 
z john 9 6. ; as man, he wept for Lazarus his death; as God, he raised him that had been four days dead 
a john 11. 35. 43, 44. ; as man, he entered into a ship and slept; as God, he stilled the raging of the winds and seas. If the Disciples seeing him but once to walk upon the sea, were troubled, saying, It is a spirit, and they cried out for fear 
b Matth. 14. 26. : What would they have thought, if he had used it ordinarily? And if they were so terrified and affrighted, supposing they had seen a spirit, because the doors being shut, he stood in the midst of them 
c Luke 24. 36. : What would they have thought, if he had always, so supernaturally, and miraculously, so behaved himself? Wherefore to declare the truth of his Humanity, he would now enter into a ship with his Disciples.  
Secondly, for the confirmation of their faith, 
2. Trial of Apostles.  and enabling them to greater trials; first, he would now be with them, and but on sleep; but the next time he will be absent, & see how they profited by this. Thus doth God proceed from lesser to greater, seeing what use we make of former providence, help, grace, and goodness.  
Thirdly, that by his Example, he might teach 
3. To teach the use of means.  us to use lawful means in our callings, and as we travel by water or land, and not tempt God, by rashness and presumption, casting ourselves into needless perils and dangers: the Devil placed Christ on a pinnacle of the Temple, and bade him cast himself down, which he could have done without hurt; yet to teach us how to carry ourselves in the like case, he answered, It is written, Thou shalt not tempt the Lord thy God 
d Matth. 4. 7. . So if men have occasion to pass over rivers, or seas: we must not with Peter, strive to walk upon the sea, lest we link and be drowned, (as he might have been, if his Master had not saved him) but by bridges, ships, and such ordinary ways and means, as God, by man's art hath appointed. So much for the sense.  
The letter teacheth us, that it is a thing lawful, 
Doct. lit.  and warrantable for Christ his Disciples, as occasions serve, to travel in boats and ships from place to place; yea and if there arise a storm, and they 
Illustration.  come into danger of life, yet not to be out of heart, as if they were not in their ways, and therefore not to hope for protection, yea though they might with more toil, have gone to the same place on foot, and by land; for Christ and his Disciples might have gone from Bethsaida to Gaderen by land, this sea being but a lake, so as if they would have compassed the lake, they had met with no water, saving jordan, over which, there were doubtless bridges, and safe passages; but Christ and his Disciples, to avoid that toil, and being weary, take ship, and go by sea, warranting the like; yea if any shall take ship, but for pleasure and recreation, it is lawful, as for pleasure, to ride on horse, or in coach; Christ hath sanctified these things to his children.  
I am not ignorant that this doctrine is gainsaid, 
Confutation.  and that wise men (specially amongst the Heathen) have disliked Navigation, and declaimed against it, and the invention thereof; as one saith, Go and commit thy life to the winds, trusting in wood, not four inches from death 
e ay, nunc & ventis animam commit. Juven. : Horace admireth the boldness of him that first went in ship 
“ Illi robur & as triplex circa pectus erat. Hor. 1. Carm. 3. : It was one of the three things that Cato repented, Travel by sea, when by land he might have gone: And Antigonus gave his son's charge, that they never hazard themselves on such adventures: and the Greek Comic saith, It is better to be poor by land, than rich by sea 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . But these were Heathen men, and though some fearful Christians be little wiser, thinking it ever safest to see raging waters from the shore 
† Neptunum pr●cul à terra. : yet we are better taught in God's School, viz. That as all other Arts are primarily and originally from God, that first and most perfect intelligible 
§ Primum & perfectissimum intelligibile. Kecker. Physic. li. 4. c. 4. p. 1611. : so specially this of Navigation, for God himself gave express direction to Noah, how to build the Ark for the saving of the creatures in the Deluge, which was the first vessel (for any thing we know) that ever floated on the sea, and which resting upon the Mountains of Armenia, was the model or Idea for the building of ships; the Phoenicians, and after the Egyptians being the first that practised this Art 
“ Strabo. lib. 16. Plin. lib. 3. cap. 56. Kecker. Problem. nautica. T. 1. pag. 1991. ; which is grown to a wonderful perfection; specially, since the invention of the Loadstone: and it is primarily from God, which by experience is grown to such perfection, so exceeding useful and profitable for Man; for this is first a singular means of 
1. Invectio Commeatuum.  provision, for how doth the sea contend with the earth, for plenty, variety and delicacy? how many sundry sorts of most wholesome & delicate fishes for food, and most useful for their bones and oil, doth the sea yield? which we could never enjoy, to God's praise and our comfort, but by the benefit of ships. Again, God having enriched several 
2. Copula distantium.  Countries, with several commodities, and scarce any one that affordeth all things, even for the being, much less the well being of man; but as some have great store of Corn; others abound with Wine; others have plenty of Fruits; others stored with mines of Gold, Silver, Copper, Tin, Led, or Iron; others are for breed of cattle 
“ Even India itself, the great storehouse of the world, wanteth many things, which we have. Thus hath the great Creator disposed these earthly good things. : that as in the body of the little world, the head cannot say to the foot, I have no need of thee; so in the body of the great world, one Country cannot say to another, I have no need of thee: and though never so far distant; yet by benefit of Navigation, the Commodities of several Nations are exchanged; merchandise with wonderful increase of wealth, is maintained; yea the knowledge of God propagated; far remote countries, by this means, being made as near neighbours, and daily passage from one to another, as over a wooden bridge. Lastly, 
3. Compendium itineris.  it is a wonderful ease in journey, shipping maketh great burdens light, and long ways short; conveying both persons and commodities, from place to place, both with more ease, in shorter time, and with far lesser charge: so beneficial is the Art of Navigation.  
Now to make Application. jacob blessing his 
Application.  Sons before his death, and in spirit foreseeing their placing in Canaan, as if with josuah, he had seen the Lots cast and fall'n, gave this blessing to his Son Zebulun: Zebulun shall dwell at the Haven of the Sea, and he shall be for an Haven of Ships 
f Gen. 49. 13. . In this Tribe was this Sea, & Corazin, Bethsaida, Capernaum, which was so commodious & gainful a dwelling, that Moses before his death blessing the Tribes, ●●ddeth Rejoice Zebulun in thy goings out 
g Deut. 33. 18. ; First, in thy prosperous voyages; whereby they did suck of the abundance of the Seas, and of treasures hid in the Sands 
h Deut. 33. 19 . The people were so rich in Solomon's days, that in jerusalem, Silver was as plentiful as stones 
i 1 King. 10. 27. : but by his Ships he fetched it from Ophir 
k 1 King. 9 ult. . England is a fruitful Country, and as complete in itself, as any I read of, a very Canaan flowing with Milk and Honey, specially abounding with such things as are for food and apparel, which give the Law to all other Merchandise. Yet we want (I say not Tobacco) I would we wanted that Indian Gold, and Silver, and Wine, and Weed and all, rather than it should be so abused through wantonness and riot. But we want Spices, and thousands of comfortable blessings. Our Merchants fetch them from far in their Ships, wherein they excel all Nations 
“ Hoc certum est, omnibus hodie gentibus, navigandi industria & peritia superiores esse Anglos. Kecker. prob. nautic. pag. 1992. . Lastly, whereas Inhabitants in the main Continents are subject to sudden and violent incursions of enemies, so as many times when no danger is suspected, Cities, and Castles are surprised, and Princes led into captivity by their enemies: how doth Nature and Art secure us Islanders; Nature having digged so great and unpassable a Ditch (without great and long preparation) and Art builded such strong, though wooden, Walls, Castles, and Bulwarks? Wherefore that we may be happy still, as well in Earthly, as Heavenly things; let us pray God to maintain Merchandise, the sinew of our wealth, peace, and welfare; that they may cheerfully go out and in, and with Zebulun rejoice in their trading; export such things as we can spare, and import such blessings as we want: And specially, for his Majesty's Royal Navy, that, that may be as a ready-well-furnished Wall and Castle of defence, for the propulsation of every invading Foe. And so much be said of the Letter.  
It is generally agreed, by the ancient Fathers, 
Mystical sense.  and later Divines, both orthodoxal and heretical, that the Ship is a most excellent Emblem and Hieroglyphic, wherein is most lively (almost in all things, as may be gathered from the Scriptures, and writings of learned Divines) represented, the state and condition of a true visible Church in this world; The Ship (I say) resembleth the Church; the Sea, the world; the storm, persecutions; Christ his sleep, his patience; the Haven, is Heaven; the Pilot is Christ; the Mariners, Prophets, Apostles, Ministers; the Passengers, Christians; diverse rooms, diverse orders and offices; the main Mast, Christ's Cross; the Sails, profession of godliness; the wind, the Spirit of God; the contrary winds, the counterblasts of Satan, by false Doctrine; the Card and Compass whereby they sail, God's Word; the pixis nautica, which only eieth the fixed North Pole, Faith; the Cable and cordage, Love; the Anchor, hope; prayers, and tears, their Ordnance; Word and Sacraments, their food; Gods good pleasure, the Rudder; and prosperity, the Remora, which maketh the Ship stand still, or sail very slowly. If I should now insist upon these things, and show you both by what authority, from Scriptures, or Fathers, or both, I frame this Allegory; and how fit this resemblance is, in all the passages thereof, in many a Lecture, I could not dispatch it. I hasten to things more profitable, and do only in general propose it, and refer the particulars, to your own further meditation; and now come to resolve the weightiest question which troubleth so many in these days, viz. Which is 
Quest.  that Ship wherein Christ and his Disciples are, seeing every Ship saith he is there; which is that true visible Church in these days, wherein to live, and whereof to be a member, is most happy? To search 
Answ.  all the Ships, pinnaces, and Cockboats, which are or have been upon the Sea, were an endless labour, (there are or have been so many jews, Turks, Arrians, Anabaptists, Familists,) yea and fruitless; for many of them which formerly have failed fair, and troubled the eyes of beholders, have suffered Shipwreck, and are long since sunk: only some few pieces of their broken Ships, do float here and there; and others have received great leaks, and will sink of themselves; which show, that Christ is not in them. I will only search two, viz. the Romish Ship, (which they say is the only Ship of Christ and Peter;) and the Ship of the Reformed Church (which they say, is but an haereticall Cockboat.) Have but patience, and by God's grace, I shall resolve the question, in whether of these do Christ and his Disciples pass, that so we may ship ourselves with them. For the Church of Rome, there is nothing better pleaseth them than this Allegory; they say theirs is Peter's Ship, and therefore express it upon the Walls, and in Tabletures, in portraiture of a beautiful, and goodly Ship, under sails 
“ Splendidi● picturis hanc naviculam exornare solent. Chem. Harm. cap. 64. ; the Pope at the Stern; Cardinals, and Bishops, and Shavelings, the Mariners, and plying their tackle; and the poor Protestants, as Heretics, cast over board, and swimming a while for life; but in the end drowned. And therefore they send out their Emissaries, jesuits, Priests, to draw all Disciples to board there. But let me tell you, I have searched that Ship, and find it a fair one to look on, and furnished with Masts, Yards, Cables, Cordage, large Sails, and mighty Ordnance, a number of cast Pieces: but Christ is not there, nor his Disciples: if Inquisition can find them out, they must over board. They will suffer jews, Atheists, and all sort of wicked livers, but not Christ's disciples. This shall suffer wrack. And therefore we call to all Passengers therein, Come out from amongst them 
Revel. 18. 4. .  
And for this purpose I allege the Testimony of one of their own, (whom I do not name for honour, being such a wretched, and faithless Hypocrite and Renegade; but because such as are Popishly affected, it may be, will regard his saying,) thus therefore hath he painted in paper the Romish Church: 
* Marcus Antonius de Dominis, in a Sermon preached in Italian in Mercer's Chapel, pag. 33, 34.  It is a good Vessel, well built, not rotten, nor fallen in pieces; but indeed, the Pilot, who sitteth at the stern, hath thrown aside the ordinary Compass, and left the use of the approved Sea Map, and out of his own capricious conceit, devised a new Card, and contrived a new found Compass of his own, whose Needle hath no aspect towards the Pole, or touch at all of the Loadstone, suitable hereunto; he hath, out of his own head, framed certain Cardinal winds, which serve only for his Card, and propounding only one Port, his own greatness, and temporal pomp, hath in his devised Compass, quartered out his own counterfeit winds, which must blow for that haven; but he ring-leads them all to wrack. And will you hear what testimony he hath given of the Reformed Churches ship, in the same Sermon: The Reformed Churches (saith he) have cast out that strange intruding Pilot, and yielded up their ship to be governed by their own true Steersman, such as God himself hath ordained, and so using the infallible Card of the holy Scriptures, and the true Compass, quartered out into the four ancient Cardinal winds, of the four first General Counsels, and seconded with the under winds of the Holy Fathers, they make an happy Voyage, and without wand'ring arrive at the appointed Haven of Salvation 
* Serm. sup. pag. 36. . If he had believed this with his heart, which in the name of God, he preached with his mouth, he had been an happy man; but dealing falsely with God, God hath justly discovered him. Let them take him, we renounce him as an hypocrite, and nullifidian, and regard not what he hath said or written. I will only produce the Testimony of a Pope, viz. Pius the fifth, who offered to Q. Elizabeth, to approve as good the whole public service and form of Religion in our Church, with Sacraments and Bible, and that he would change nothing, so her Majesty would receive it from him, as Pope and Vicar of Christ; which because she refused to do, he presently excommunicated her. Let Popishly affected, note that, how well pleased the Pope would be with all, so he might have the government. For this are we such 
Vide Trisagio. lib. 3. cap. 18. pag. 593. D. Carr. let. pag. 45. edit. 1613.  Heretics. I will join issue with a man of greater worth, dignity, and esteem amongst them, than Spalleto was, or now will be, viz. Bellarmine himself, who taketh upon him by certain infallible notes, (to the number of four) to declare which is the true ship or Church, wherein Christ & his disciples are. It would ask a great time to examine them all, it hath been worthily done by famous & learned men already 
* D. Whit. D. Reynold. . I will only select one or twain: and first be it known unto you, that whereas there are only two infallible marks & notes, of a true visible church, viz. the sincere preaching of the word; and the administration of the Sacraments: these are none of Bellarmine's notes, he doth with all his learning oppose them as no true notes: I must therefore join in some others of his own coining, granting such to be, as indeed are not, that yet it may appear, even those do more concern our Church, than theirs: which though it might be made good, in examination of them all, yet I will only choose two, because I will not confound the memories of the weak; and such two, as are most visible, that so the common people may see which is the true Church indeed.  
The former of these (but the eighth in Bellarmine's number) is holiness of doctrine 
* Sanctitas doctrinae. Bell. Tom. 2. lib. 4. cap. 11. ; & he addeth, there is no sect of Pagans, Philosophers, jews, Turks, or Heretics but teach errors; but the Church of Rome teacheth no error, no turpitude, nothing contrary to reason; and therefore that is the only true Church. I would to God Bellarmine meant as he saith, that by this note of holy doctrine, it might be, without partiality, tried which is the true Church: for the Scriptures containing the most holy doctrine, it would follow, that what Church doth preach and profess that doctrine purely, by this note must needs be the true Church of God. But I do wonder, that Bellarmine should dare to offer such a note; whereas they teach for doctrine their own Traditions & Ceremonies, give authority to the Pope to dispense with the Law of God; yea rob Christ of all his offices, (as might be showed by induction of particulars) give men liberty to fin, by their Auricular Confession, Indulgences, and Pardons, and easy deliverance out of Purgatory. Is that an holy doctrine, which teacheth, that the marriage of Ministers, is the worst sort of Fornication? That it is better to maintain a Concubine, than a Wife? That alloweth swearing and blaspheming; so as Saupanlinus but for reproving a man for swearing, was suspected to be a Lutheran, and thereupon examined, condemned, and burned 
“ Tox Martyr. p. 904. ? Is that an holy doctrine, which teacheth no more than a very Reprobate may believe and practise 
* Mr. Perk. Reform. Cathol. ? Is that an holy doctrine, which teacheth killing, and poisoning of Kings and Princes? Is that an holy Religion, which doth canonize for Saints, Thomas Becket, Garnet, and such like notorious Rebels? That teacheth lying, equivocation, mental reservation, breaking of oaths? Is that an holy doctrine, which teacheth the breach of all the moral Commandments? In a word, the Romish doctrine, is a most profane, carnal, and obscene doctrine, and most pleasing to carnal, wicked, and unregenerate men, a main cause why it hath so many professors; all the holiness of it, is but in Apish and mimical gestures, bowing of knee, lifting up of eyes, and hands, abstaining from some meats, weeping, knocking, crossing, whipping, which are prescribed? So that as a worthy Divine amongst us hath truly said, a great part of Popery is very Magic 
† Perkins T. 1. pag. 40. Col. 2. in C. , and nothing else but a politic Atheism; being Divines without Scripture; Religious, but without Faith 
“ Sine Scriptura Theologi, sine vera fide Religiosi. ; in the name of the Lord, putting to death, such as die, for the name of the Lord. To conclude, seeing the doctrine of Popery, is a renewing and reviving of all ancient Heresies; a doctrine of liberty, and all licentious living; teaching and allowing most filthy positions, and practices; the Romish Church, is not the true Church of God, or ship, wherein Christ and his disciples pass; because they have not holy doctrine. The second (but tenth note in Bellarmine's account 
2.  and number) is, Sanctity and holiness of life 
* Sanctitas vitae. Bellar. T. 2. lib. 4. ●ap. 13. ; the very naming of which note, would make any man of grace and modesty, 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 own jest, of the Duke of Urbin's Painter, who being hired by a Cardinal to picture the Images of Peter and Paul, the Cardinal 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 wickedness 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 Emperor Mauritius, and his wife, and children. Many of which said Bishops, were Martyrs for Christ and his Gospel, which they now persecute; and sanctitas vitae is gone. 
“ Way to the Church, pag. 217. ex Balt. Castill. lib. de Aulico.  I need not reprove the laymen's lives, wherein some live civilly and morally, yea in superstition and blind devotion, severe, and not sparing the body. But if they would have the world believe Romanists are so holy, they must not wipe & expunge, but burn Bernard's Sermons, Platina, Baronius Annals, jansenius, etc. who have made it known to all the world, that Popes themselves have been convicted of Atheism, Sorcery, Heresy, Blasphemy, Sodomy, Incest, Whoredom, Adultery, Simony: as for 
* Dr. Will. sinop. controv. 2. quaest. 3. pag. 83. Trisagion. lib. 3. cap. 39 pag. 767.  Covetousness, Pride, Drunkenness, ordinary faults ``. Only let us mark, that as they deceive the simple, with glorious titles, of Catholic, and holy mother Church, and honour the Pope, with the like, of Christ his Vicar, and Peter's Successor; so do they strangely gull the world, in changing the Pope's names. The first was Sergius, who, because his own name Bocca di Porco, or Swines-mouth, was not consonant to his dignity, he was called Sergius; and so ever since, if any be an absolute Atheist, he is called Pius; if a bloody Tyrant, Clemens; if a Coward, Leo; if a Rustic, Vrbanus; if an harmful man, Innocens; if a drowsy sluggard, Gregory; if an earthly minded man, Coelestinus; if cursed of God, and man, Benedict. Thus they take great pains to gild and deck their Pilot, who sitteth at the stern: by which means they draw not a few passengers into their vessel, and having put a fair Cope 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 joan the harlot's name, and have called her Casta, or Matrona. etc. Was not Pope joan a fit Head for such an holy Church, which having played the whore, fell in travel, in the midst of procession? Was not the Cardinal of Crema, a fit Legate from such an holy Church, who in a Council at London, inveighing against the marriage of Priests, and with these words, It was a shameful thing, to rise from the sides of an whore, to make Christ's body; was the same night following taken in bed, with a notable whore? Yea they must be sure also to burn all the Rolls and Records in England, the suppression of their Abbeys and Nunneries here, bringing to light such abominations, as are not only a shame to speak, but rehearsal whereof, would infect the air: yea they must be sure to burn the book of Revelation too, for that telleth us, and we find true by experience, that Rome is an habitation of Devils, and a cage of all unclean birds 
m Revel. 18. 2. , a sink of sin and confluent of all uncleanness and iniquity. I will conclude with the testimonies of two men; the first, one of their own, a famous Predicant in Turin in Savoy, who coming to speak of Sancta Ecclesia, he was so far from making it a note of the Church with Bellarmine, that fearing he should rather prove the Calvinists to be the true Church by that, he thought good rather against all points of scholarship, and specially in the tongues, to derive sanctam from sancio, sancivi. Sic Panegirolla, ut in Car. Lett. pag. 118. The other a worthy Doctor of our Church, having spent many years amongst the throng of Papists in Lancashire, professeth, that foulest disorders were ever in those parts where the people were most Pope-holy, being generally buried in sin, swearing, uncleanness, drunkenness, most dissolute, fierce and inhuman behaviour, ringleaders in riotous companies, drunken meetings, seditious assemblies, in profaning the Sabbath, quarrels, brawls, and all Heathenish customs 
* Doctor Whites way to the Church, pag. 210. . But I purposely forbear to rake, in this filthy puddle, which I would have passed by, if they had not been so shameless to make holiness of life, a note of the Church. Let us 
Conclusion.  bless God, that in our Church and other Reformed Churches, we have for a Pilot and Master, one of the Trinity House; we have the holy Scriptures and Sacraments, purely and sincerely preached, and administered. According to the four first general Counsels, and whatsoever the Fathers, living within the first five hundred years after Christ, unanimously taught as needful to salvation, we believe and profess 
* King's Works in his Premonition. page 302. . And though we have too many sins amongst us, yet by the Word and Sword of Civil and Ecclesiastical Magistrates, they are so rebuked and reform, that if we stood to the trial 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, Heretical, Apostatical and profane Synagogue 
“ Master Perkins on the Creed, in T. 1. p. 305. coll. 2. in. A. , a man of war, and ship of Pirates: 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 sleep. 
THe passengers being all shipped, now we proceed 
Division.  to the hoyssing of the sails, and launching forth into the deep, and the whole story of their voyage; wherein three things are to be considered, viz. First, the great peril & jeopardy they were in. Secondly, their deliverance out of it. Thirdly, The effects thereof. Their peril and danger is reported in this 24. verse, where we have, First a note of attention, [Behold] Secondly, the Narration thereof itself, which hath two parts, viz.  
First, a Declaration of the cause of their danger, 
Sub-division.  and secondly an aggravation of the danger itself. In the Declaration, the cause of danger is first in one word expressed, [a Tempest] secondly, described by two things, viz. First, the quality, it was sudden; [it arose] secondly, the quantity, [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 means of their safety and security [Christ was on sleep] which in their conceit, did not a little aggravate their peril. Of these in order.  
And first, for the first part, viz. The note of regard 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ecce. . Such is the goodness of God in the desire of our good, by causing attention to his word containing all our good, that there is scarcely any memorable and transcendently excellent saying, or work, but by some helps of attention & regard, or other, we are provoked well to consider it. These helps, 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 hear, hearken, and consider what they said unto them! Helps from writing (and specially some of these, to such as are able to read the original copies, wherein some of them only continue) are of two sorts, viz. in words, or in form: words are principally two, the one initial, or in the beginning, which is the word in my Text, [Behold;] or final, and at the end, which is the word [Selah] at the end of many sentences, in the Psalms and Habakkuk only, and retained in translations. About which word, learned men have much disputed, and laid down several opinions, with rehearsal whereof, I will not now trouble you. I take it to be derived from such a word as signifieth to lift up 
“ Selah. Sic Lorin. in Psal. 3. 3. pag. 56. coll. 2. ; 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 strain, they did signify such were most remarkable sentences. I told you, that also there are helps of attention, from the form of writing, I mean in the Hebrew copies, (for Interpreters take no notice hereof) but are most observable of all such as are learned, and they are threefold, viz. in regard of letters, pricks, or blanks. Letters are of two sorts, viz. either in regard of location, or of proportion. In regard of location; a very strange & remarkable (if not mystical) thing it is, that man clausum, which is ever final, should only in one word in all the Bible be found so written, in the midst 
† Esay 9 7. vide Pet Galat. lib. 4. ca 19 de ar●anis, in Lem●rbeh. ad multiplicandum. . Secondly, for proportion; whereas the Hebrews were most curious in their Orthography; yet in some places, some letters are of extraordinary size, and hold no proportion with the rest of the word or sentence. As where jacob reproved his sons, Simeon and Levi, for their cruel murdering of the Sichemites; they answered him with big words, Should he deal with our sister, as with an Harlot 
m Gen. 34. ult. ? And in the word Zonah, the first letter is of an extraordinary proportion: and where it is said, That Abraham mourned for Sarah his wife 
n Gen. 23. 2. . Caph in [Bachah] is of a very little size: and as in letters, so also in pricks, (whereof I lately gave some instance in this place) some words having such pricks as are neither▪ Grammatical, Rhetorical, nor Musical; and sometimes in blanks, breaking off, and making a pause in the midst of a sentence, and a great space left empty, and only an o in it, as where it is said, Cain talked with his brother 
o Gen. 4. 8. 35. 22. Deut. 2. 8. ; 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, throughout the whole Scriptures, of old and new Testament, is this initial word, or Adverbe of demonstration, [Behold] which is specially used in three cases. First, when some strange thing 
1  is presented to the eye; as when jesus came forth wearing a crown of thorns, and a purple robe, Pilate said to the people, Behold the man 
p john 19 5. : the strangest thing that ever was presented to the eye of man, never the like before nor since, the Son of God, who weareth the crown of eternal glory, crowned with thorns.  
Secondly, it is used, when both some thing is to 
2  be seen with the bodily eye, and the mind is to contemplate, and consider something represented, by that visible spectacle, as when Christ road into the City of jerusalem, the Prophet calleth, Behold thy King cometh meek, and sitting on an Ass 
q Matth. 21. 5. Zach. 9 9 . Oh see him ride with thine eyes, oh consider his meekness with thy mind!  
Thirdly, when men are bid (Behold) when yet 
3.  nothing can be seen with bodily eye, and then it signifieth, regard and consider. So the Prophet saith, Behold a Virgin shall conceive, and bear a son 
r Esay 7. 14. , that was many years after fulfilled according to the letter, therefore the people in those days could but consider it. So here, we are bid, Behold, there arose a tempest, that tempest is many hundred years ago calmed, we cannot see it with our bodily eyes, but wheresoever this story is preached, the people shall be called upon to muse, and meditate, harken, and consider the same.  
The Use of all that hath been said, is to move 
Use.  us with consideration of our dulness, who need so many, and such great helps, to provoke us to the consideration of heavenly things, God's word, and works. Oh, for earthly things, as dignity, wealth, 
Aggravation  honour, preferment, our profits, or pleasures, we are watchful, and careful enough, as quicksighted as Eagles to see things a far off, and exceeding attentive to whomsoever shall talk of these things. Yea, many do even wear away themselves with continual 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, look round about us, and over every body's head, yea ride, and run, and what not? but for the greatest works of God, or mysteries of godliness, we have no eyes in our heads, to see them, no ears to hear them, no minds to consider them, but please ourselves in our spiritual sluggishness, and drowsiness, like the sluggard in the Proverbs, folding our arms, and saying, Yet a little more sleep, 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] 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Concutio, quatio.  The word in the Original, signifieth 
2. Part.  a shaking or quaking, with which words the Greek Authors do commonly express an earthquake 
¶ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arist. , which Varinus also describeth in the word of my Text 
“ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. ; yea we have it twice in one verse, Whose voice shook the earth, Hebr. 12. 26. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; and Christ saith, There shall be earthquakes, Matth. 24. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Which also our Latin Translators follow, Motus magnus. Mont. valg. Concussio magna, Bez. which being caused by a sudden and vehement wind, (as we shall hear) is well translated a storm, wherein the ship was so shaken, tumbled, and tossed, as if there had been some mighty earthquake. The Hebrew word, which Munster hath here, is Sagnar, the word which is in jonah, where it is said, The Lord sent out a great wind into the Sea, and there was a mighty tempest, so that the ship was like to be broken 
b jonah 1. 4. . So much for the sense of the word.  
But as the jews said of Christ concerning the death of Lazarus, Could not be that opened the eyes of the blind, have caused, that even this man had not died 
t john 11. 37. ? So I say; He that stilled the tempest, and raging of the Sea, could not he have caused, it had not been at all? Yes verily. Let us then search out 
Reasons.  for what causes, it was his pleasure, that this great tempest should arise. Some of the Fathers tell us, it was for judas his sake, as the great storm arose for jonas his sake 
* Sic Ambros. serm. 11. Beda. 1. For Judas sin. . But at this time judas had not betrayed his Master. Doubtless he was a covetous wretch, which gave Satan the advantage to tempt him to that sin: but I suppose, as yet, Satan had not so much as put it into his heart 
u john 13. 2. . But because it is the Fathers, I will not reject nor confute it. Only by the way, & in a word, make this use of it. Let us so much as we can, keep out of the society of wicked men, as the Apostle biddeth, Have no fellowship with the unfruitful works of darkness 
† Ephes. 5. 11. . For as a Father saith, Where sin is, there will be a storm 
“ Vbi peccatum, ibi procella. Chrys. ad pop. Antioch. . The Scriptures are plain to teach us, that even for the sin of some one man (the punishment whereof was neglected) a whole family, tribe, and people have been punished. As the making and worshipping of the Golden Calf, though it was not the sin of all, yet it endangered all; and God told Moses, he would consume them all 
x Exod. 32. 10. . For achan's sin, how did the people fall before their enemies 
y Iosh. 7. 12. ? Which made all Israel so afraid, when the two Tribes and an half had erected an Altar, (as they conceived, to offer sacrifice on, contrary to the commandment of God) and sent messengers to tell them, that if they did rebel against the Lord that day, to morrow he would be wroth with all the Congregation of Israel 
z Iosh. 22. 28.  villainy committed by some of the Inhabitants of Gibeah, in abusing the Levites concubine, the heavy vengeance of God came not only upon the persons themselves, but upon the whole City, wherein such wickedness was committed; yea upon the whole Tribe, because they delivered not up those wicked men to be punished, but seemed to defend them: yea not upon the Tribe alone, which seem justly to be condemned as accessary; but also on all such as came not up to war, and helped not to take vengeance for that wicked fact; as upon all the Inhabitants of jabesh Gilead 
a judg. 19 25. 20. 13. 21. 4. . And do you not remember how for Saul's cruel fact in killing the Gibeonites, there was a great famine in the Land for three years together 
b 2 Sam. 21. 1, 2, 3. ? So good a thing it is, if we can prevent it, that judas be not in Ship, House, or Town, where we sail or dwell; as S. john fled out of the Bath, where he saw the wicked Heretic was: or at the least, Ministers, Magistrates, people, and all must endeavour, that sin be punished, and so taken away, else the guilt and punishment may lie on all.  
But I suppose, there were other two principal 
2. Trial.  Reasons, for which Christ was pleased, that this great tempest should arise, viz. First for trial of his Disciples faith, which is specially tried in times of danger, distress, and perplexity, yea though he knew it to be weak, yet themselves did not so, and it was very profitable for them to know, how weak their faith was.  
Lastly, that by this miraculous deliverance, he 
3. Confirmation.  might confirm their faith, and teach them in all future dangers and perplexities, to cleave unto him, and trust in him: which teacheth us, that former experience of God's providence, power, and goodness, in ministering to our wants, and delivering us out of evils, should strengthen our faith in assurance of the like, if it shall please God to bring us into them; as we see David made that use of his deliverance from the paw of the Lain and Bear, that, that God would also deliver him out of the hand of the Philistim 
c 1 Sam. 17. 37. . And so much for the Reasons.  
Now for further instruction: observe, that as 
Literal observation.  there is a manifold, singular, bodily, or earthly use of the Sea or Navigation; so is there also singular Divine and heavenly use to be made, and specially, for contemplation. There is no creature visible, wherein in fairer capital letters we may read, the goodness, greatness, power and Majesty of God, than in the Sea, that huge and uncontrollable creature, and specially in a storm, to see the waves how they roll, and rage, and to hear them even many miles off, how they roar in beating one against another, and against the shore; so true that is of David, They that go down to the Sea in ships, and occupy their business in great waters: These see the works of the Lord, and his wonders in the deep 
d Psal. 107. 23. . If God challenge such glory, from the wings and feathers of Peacocks and Ostriches, the wild Goats, Hinds, Ass, Unicorn, Hawk, Eagle, Horse, Behemoth and Leviathan, job 39 40, 41. Chap. Oh how great is his glory from creation and government of the Sea?  
Therefore God himself often urgeth his Dominion 
Confirmation.  over the Sea, that unruly and boisterous Element, for declaration of his great Majesty, as unto job; Who shut up the sea with doors: who set bars, and said, Hitherto shalt thou come, and no further, and here shalt thou stay thy proud waves 
e job 38. 8. 11. ? And again, Fear ye not me, saith the Lord, will ye not tremble at my presence, which have placed the sand for the bound of the sea, by a perpetual decree, that it cannot pass it, and though the waves thereof toss themselves, yet can they not prevail; though they roar, yet can they not pass over it 
f jerem. 5. 22. ? Who ever saw tempest on sea, whose heart was not smitten with fear, and reverence of the Majesty of that God, who hath made, and doth govern it? And again, Thus saith the Lord, who divideth the sea, when the waves thereof roar, the Lord of hosts is his name 
g jerem. 31. 35. . As God himself doth urge it, so holy David specially, was very frequent in the meditation thereof; He gathereth the waters of the sea together, as on an heap, & layeth up the deep as in store houses: Let all the earth fear the Lord, let all the inhabitants of the world stand in awe of him 
h Psal. 33. 7. . And again, It is God, that stilleth the raging of the sea, and the noise of its waves 
i Psal. 65. 7. : And again, He turned the sea into dry land, he ruleth by his power for ever 
k Psal. 66. 6. : And again, I will meditate of all thy works, and talk of thy doings, thou art the God that dost wonders: the waters saw thee, O God, the waters saw thee, & were afraid, the depths also were troubled 
l Psal. 77. 12. : And again, God is greatly to be feared in the assembly of the Saints, and to be had in reverence of all them that are round about him, O Lord God of hosts, who is a strong Lord like unto thee, thou rulest the raging of the sea, and stillest the waves thereof, when they arise 
m Psal. 89. 7, 8, 9 : The floods, O God, have lift up their voice, the floods have lift up their waves, but the Lord on high is mightier than the noise of many waters, yea than the mighty waves of the sea, Psal. 93. penult. Many such like there are in the book of the Psalms, whereof these are but a taste.  
But now if we come to ourselves; who but hath 
Application.  seen, or heard of a tempest on the sea? But who so religious and devout, as thence to take occasion, to meditate, or talk of the greatness, power, and Majesty of God? Oh the Atheism, I say again, the Atheism, which lurketh in our hearts, and then doth specially break out, and bewray itself, when there are extraordinary winds, storms, and tempests, by sea and land, with thunder, lightning, hail, rain! but specially, if therein we sustain hurt and loss, in our houses, lands, cattle, goods; then as if God were on sleep, and minded no such thing, they will say, there is conjuring, and witches are abroad, or else fall to cursing and banning, and blaspheming; almost as mad, as Herodotus reporteth Zerxes the Persian Monarch to have been, who having received a great loss, by the tempestuous rage of Hellespont, he caused abundance of fetters and manacles to be cast into it, as if he would make it his prisoner, and bind it with links of iron at his pleasure. And another no wiser than he, who because the River Ginde had drowned him a white horse, threatened the River to divide it into so many streams, that a woman great with child should go over it dry-shod 
“ Doct. King on Ionas Lecture 4. page 55. . Alas, alas, men may be more tempestuous, raging and mad, than the sea, but the sea will know none, but him that made it. What manner of man is this, that both winds and seas obey him? Pharaoh King of Egypt asked proudly, Who is the Lord? and the sea might ask, Who is Pharaoh? It did acknowledge the Rod of God, in Moses his hand, and gave way, but drowned Pharaoh and his Host. Oh look we up unto God; for from him, all winds and weather, by sea and land, thunder's and lightnings, hailstones and stormy tempests, all are at his assignment, be they for a blessing or a curse: and therefore let all flesh give glory unto God, and fear that Majesty which shineth herein. And so much for the Letter.  
A Tempest] It is very frequent in the Scriptures, 
Mystic. sense.  to represent the persecutions of God's Church, by storms and tempests. David in such a storm, thus prayeth; Save me, O God, for the waters are come in even unto my soul, I am come into deep waters, where the floods overflow me 
n Psal. 69. 1, 2. : And again, The floods of ungodly men made me afraid 
o Psal. 18. 4. : and thus describeth the persecutions of God's Church; If the Lord had not been on our side, when men rose up against us, than they had swallowed us up quick, than the waters had overwhelmed us, the stream had gone over our soul, even the deep waters of the proud, had gone over our soul 
p Psal. 124. 3. . So God threatening persecution by the King of Assyriah, the Prophet delivereth it in this form; Because the people refused the waters of Shiloh, which run softly: Behold, the Lord will bring upon them the waters of the river, strong and many, even the King of Assyria, and all his glory, he shall come up over all his channels, and go over all his banks 
q Esay 8. 7. . And verily never did sea in a storm or tempest, so 
Aptness.  rage, and roar, and foam, as the enemies of God's Church and people do; as the Prophet Esay saith, The wicked are like the raging sea, which casteth up mire and dirt 
r Esay 57 penult. . Oh how outrageous, merciless, cruel, and bloody, were Pharaoh, Moabites, Amonites, Idumaeans, Canaanites, Philistims, Antiochus, Herod, Nero, Domitian, Dioclesian, julian, and those Kings and Princes, who have the mark of the beast in their hands and foreheads, and abuse their power to persecute the Saints of God? None so cruel, bloody, barbarous, yea inhuman, as persecutors. More mercy to be found of the sea in a storm or tempest, than of persecutors in their rage, when they can prevail. Never any tyrants devised such exquisite tortures, and torments against Rebels, as persecutors have against the Church of God. You see the mystical sense, and how fit it is. Now mark and receive your lesson for instruction.  
Where Christ and his Gospel are truly preached 
Doct. mystic.  and professed, there commonly follow great storms and tempests of anger, troubles and persecutions. Before Christ was borne, there was a General peace, and all the world was quietly taxed 
s Luke 2. 1. ; but no sooner was he borne, and the Wise men enquired, Where is he that is borne King of the jews, but Herod was troubled, and all jerusalem in an uproar 
t Matth. 2. 3. ; and many little children were slain 
u Matth. 2. 16. .  
The sea was calm enough, till Christ and his 
Confirmation.  Disciples came upon it; but then, behold a tempest. Good Lord, what stirs were there upon Christ his preachings? Some said he was a good man, and some said no, but he deceived the people 
* john 7. 12, 43. : some said, he did all things well; others said no, but he cast out Devils by the power of Beelzebub prince of Devils 
x Matth. 12. 24. . Good Lord, the tumults and uproars, that grew in Athens, Corinth, Ephesus, Antioch, Lystra, Iconium, and other Cities, where the Apostles came, and preached the Gospel! But after God raised up his servant Luther, to preach the Gospel; oh what thundering and lightning from Rome! How did the Pope's Bulls roar, and his Excommunications fly? What a tempest in Germany, France, England, and almost in the whole Christian world? What eager Disputations in Universities? What part-taking, some of the Princes with him, some against him. It is so still: in every Kingdom, City, Town, or Parish, where the Gospel is sincerely preached and professed, there will be divisions, and stirs, and troubles; some zealous followers, others malicious opposers; labouring to stop the passage of the Gospel, and to pervert the strait ways of the Lord 
y Acts 13. 10. : and some neither cold, nor hot 
z Rev. 3. 16. . It cannot be otherwise; God hath put enmity between the woman, and the serpent, and their seed 
a Gen. 3. 15. : and Christ hath said, Think not that I am come to send peace on earth, I came not to send peace but a sword; I am come to set a man at variance against his father, and the daughter against her mother 
b Matth. 10. 34. . And again, I am come to send fire on the earth 
c Luc. 12. 43. . You see, our Saviour compareth the Gospel to fire, the world is compared to water: water 
Similes.  is quiet; but if fire come, what a contention is there? He hath again compared the Gospel to a fan: the heap lieth quietly till the fan come; but then doth the chaff fly. The world is like unslaked lime, but now and then a small crack; but if the water of the word be poured upon it, than it heateth, and smoketh, and sparkleth, and flieth, as if it would set all on fire. The word is like light, and Christ compared to the Sun: in the darkness, though things differ never so much in colour, yet they seem all alike; but when light cometh, than the variety of colours is soon descried. In the time of ignorance, men may think they accord in unity of judgement and Affection; but when the light of the word cometh, the thoughts of many hearts are opened, and then the diversity of humours, and variety of affections and dispositions appeareth.  
The very wicked do see this truth, and abuse it 
Prevention.  to a wrong end laying all the blame on the Gospel, and the preaching of it. What more common in these days, than to hear men say, whilst all were obedient to the Pope and Church of Rome, what great peace? what wars but against the Turk the common enemy? But since the preaching of the Gospel, what sects, wars, tumults, what divisions, what killing, murdering, massacring, and burning of one another, giving advantage to the common enemy, to encroach, and in the end to prevail greatly? What more common than to hear country people complain, So long as we had nothing but Service, or Reading, we lived very lovingly, peaceably, and neighbourly, every man meddling but with his own business; 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 son, 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 Gospel, and the preaching of it? So too many conceive, and are not ashamed to say, and wish they had less of it, and they think they should have peaceable and golden times; and then take occasion to open their black mouths, and rail 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 kind! But let me tell you, Christ is the prince of peace 
d Esay 9 6, 7. ; his word, the Gospel of peace 
e Eph. 6. 17. ; his Ministers, the preachers of peace 
f Esay 52. 7. ; his Disciples, men of peace, so far as is possible, seeking to have peace with all men 
g Rom. 12. 18. , and striving to keep the unity of the spirit in the bond of peace 
h Eph. 4. 3. . Wherefore these are no causes, but by accident, no more than Christ, and his Disciples, in this ship, were the cause of this storm in the Sea▪ Alas, saith David, what have the righteous done 
i Psal. 11. 3. ? Christ must die, but his judge said, he found no cause worthy of death in him 
k Luc. 23. 22. . You know what an uproar 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 murdered: but what saith the Town-clerk; We are in danger to be called in question for this day's uproar, for there is no cause of such a concourse 
l Acts 19 penult. : no cause indeed, given by Paul and his companions. Will you then know and see, whence are those storms and tempests, that do so commonly follow the preaching and profession of the Gospel? I pray you look to the letter of your story, what caused this tempest? The Winds and Seas. Christ rebuked them, and then there was a great calm; he found no fault with any in the ship. Even so there are two 
The true causes of troubles and persecutions. 1. Satan.  causes of these troubles, viz.  
The first is Satan, the Prince that ruleth in the air, who so soon as the Gospel beginneth to be preached, which is the power of God to salvation, he presently bloweth, and puf●eth, and raiseth mighty winds of false doctrine, and heresy; he stirreth up false Brethren, Sophisters, and Tyrants, by policy and power, fraud and force, and every way that he can, to hinder the course of the Gospel, and overthrow the Church; it is He, that by God's permission raiseth these winds; as he did, for the overthrow of jobs house 
m job 1. 19 .  
The second is the Sea, i. the corrupt and unregenerate 
2 Corruption of nature.  nature of man, which cannot abide the word; but if Satan blow upon it, it will rage like the Sea: as our Saviour saith, He that doth evil, cometh not to the light, to have his works made manifest, but hateth it 
n john 3. 20. . The man or woman that have any sin reigning in them (though for some sinister respects, they may show a fair countenance, yet) do hate the word, and if occasion serve, will storm, and rage, and procure all the trouble they can; for it is as a fire, they cannot endure it, as we read in the book of the Revelation, that fire went out of the mouths of the two witnesses, and tormented them that dwelled on the earth 
o Rev. 11. 6, 10. . 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, carnal, and worldly-minded men; and this maketh them procure all the trouble they can, and so to rejoice, and send gifts one to another, when they are dead. Oh let Satan, and man's corrupt nature be blamed for these storms and tempests!  
To conclude, Christ and his Disciples are 
Conclusion.  shipped, and under sail, and behold a tempest, even as great a tempest as ever was so generally known in the Christian Sea. The Lord awake, and rebuke the winds and waves that make it, preserve, and make us thankful for our calm, which affordeth so safe harbour, to so many Saints, as fly hither for succour. S. Jerome hath truly said, There are tempests of the mind as well as of the Sea 
“ Tempestates & mentis & maris. jerom. . I have spoken of the tempest of the Sea, (according to the letter of my Text) and also of the general tempest of the Church, through persecutions of Tyrants, in the last Lecture. Give me leave now to speak of the tempest of the mind; of the inward billows, surges, and waves of a troubled soul, wherewith a man's particular Vessel or Cockboat is even covered with waves of fearful distress, and is like even every moment, to sink, and be cast away. Wherein for more orderly and profitable proceeding, I will first speak of the tempest that the wicked have, and then of the tempest that the godly are many times tried withal. For the first.  
Howsoever the wicked and ungodly may seem 
The tempest of the wicked.  most merry, and joyful, and as if their consciences were marvellous quiet, peaceable, and calm, yet the Holy Ghost assureth us, their souls are ever in a tempest, their very tranquillity is a tempest 
* Tranquillitas, tempestas est. Jerom. ad Heliodor. : 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 
p Esay 57 ult. : and Solomon saith, Their laughter is but from the lips, the heart is sorrowful 
q Prov. 14. 13. . Howsoever they may show fair weather without, they have grievous storms and tempests within, though sometimes and on some occasions, their consciences do rage more horribly, that at others.  
Shall I make this clear, by a few Examples? 
Examples.  When God had summoned, arraigned, examined, convicted, and sentenced Cain for the murder of his brother, oh behold a tempest, My punishment is greater than I can bear, thou h●st driven me out this day from the face of the earth, and from thy face shall I be hid, and I shall be a fugitive, and vagabond in the earth, and it shall come to pass, that every one that findeth me, shall kill me 
r Gen. 4. 13. . When Satan in the habit of Samuel, had told Saul, that the morrow after, he and his sons should die, and the Host of Israel should be delivered into the hand of the Philistims, oh behold a storm, He fell along on the earth, and was sore afraid, and there was no strength in him 
s 1 Sam. 28. 19 . When Belshazzar in the midst of his feast, saw the palm of an hand, write on the plaster of the wall, oh behold a storm; His countenance was changed, and his thoughts so troubled him, that the joints of his loins were loosed, and his knees smote one against another 
t Dan. 5. 5, 6. . When judas had betrayed his Master, and saw he was condemned, oh behold a great tempest 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. , yea as ever did arise in the soul of a wretched man: and as Mariners in a great tempest (as in the stories of jonah and Paul we may perceive) stick not to run up and down, and cast out goods and tackle; so he ran into the Temple, and cast out his sins by confession, and threw his money in the Temple, and all to calm his tempestuous soul, but it would not be, and being persuaded, that death would ease him, he desired to die; yea he cared not what death, so he did die, and rather than not die, he would die a dog's death, and be his own executioner, he went and hanged himself 
u Matth. 27. 5. .  
Cardinal Crescentius the Pope's Vicegerent at the Council of Trent, and a notable enemy to true Religion and the professors thereof, on a time writing long letters to Rome, full of all devilish policy, and plotting all manner of mischief, against the Protestants, and the cause of Religion, had a strong conceit, that the Devil, in the likeness of a huge dog, walked in his chamber, and couched under his table, which raised such a fearful tempest in his soul, that neither Physicians nor friends could calm, but he died in a most comfortless manner. Oh, Tyrants, and learned men, abusing their 
Epiphonema.  power and policy, may raise up strange tempests, in other men's bodies, goods, and estate; but withal they raise up such storms and tempests in their own souls, as are intolerable, incurable; according to that of Solomon, The spirit of a man will bear out his infirmities: i. if a man's conscience be quiet, and comfortable in God, he will bear with patience, and cheerfulness, manifold pains, and diseases, tortures and torments in his body, and all outward crosses, as we have most memorable examples, in many holy, and glorious Martyrs; but a wounded spirit who can bear? A spirit, or conscience full of horror and anguish, through guilt of sin, and apprehension of divine indignation, who can bear that? It is the Hell on Earth (as you have seen in the former examples, and many more such might be produced) cureless, and remediiesse, for nothing can calm them, but Christ who rebuketh winds and seas, and him they have not, without whom all other means do fail.  
There is no sickness, but Physic hath some 
Amplification.  medicine for it; no sore but chirurgery hath a salve for it; no restraint so great, but freedom and enlargement may be procured, by friends or money; no disgrace so great, but time will eat it out; no plague so hot, but a man may fly from it: but as there is no strappado, rack, wheel, or most exquisite torment, comparable to this: so no help for it, (I mean in the wicked, that fly from God) no physic can purge; no cordial can comfort; no corasive can eat it out; no lenative, assuage it. Friendship, entreaty, gifts, may deliver a man out of prison, and captivity; but who can unlock the prison doors of a guilty conscience? or knock off the bolts of horror, and distress of mind? Men may fly from plague, but cannot from this, because he ever carrieth it in him: he may fly from field to city; from city to his own house; from house to chamber; from chamber to closet; from closet to his bed 
† Fugit ab agro ad civitatem. August. in Psal. 45. ; but wherever he becometh, 
* Erynnis conscientiae. Melanct.  the Hellish Hags, and Infernal Furies of evil conscience, do vex and torment him. Though their Assistants were an Army of millions of men; their friends the great Princes of the world; their dominions as large as the Sun shineth on; their meat, Manna; their apparel as costly as Aaron's embroidered coat; their palaces as stately as Nabuchadnezzar's; their music like that at the setting up of Nabuchadonozars' Idol; yet nothing can calm this tempest, but when they die, they are cast into Hell, where they shall be tormented for ever.  
Oh, labour then, for the peace, quietness, and 
Use.  calmness of your conscience, the greatest jewel in the world, a continual feast, and brazen wall against all oppositions.  
Oh, beware of sin, the cause of storms and tempests, yea (as Solomon saith) If sinners entice thee, consent not; be not deceived. Thou shalt hear them insult against this exhortation, and say; Tush, I have thus and so sinned; and yet have I as cheerful, light, and merry an heart, as any man in the world; I eat, and drink, and sleep, as well as ever I did; I am not troubled with melancholic thoughts and passions: I never had experience of such storms and tempests as they speak of. Indeed, great is the security of some men, whose consciences are seared, as with a glowing iron; and who are given over to a reprobate sense, to sin with greediness; long custom in sin, having taken away the sense of sin: but conscience, though it sleep, it cannot die; it may hold peace, but it cannot forget; this is God's truth. The wicked have no true peace; and, first or last, tribulation and anguish shall seize upon them; where sin is, there will be a tempest 
* Vbi peccatum, ibi procella. ; which whensoever it riseth, they shall never see end, yea eternity itself, shall not over-live it; it shall live when they die, and make them live, that fain would die, that so they may die eternally 
† Mors sine morte; finis sine fine: mors semper vivit, finis semper incipit. Greg. : in which endless tempest I leave the wicked.  
I come now to speak to the comfort of God's 
2. Tempests of the godly. Observe.  children, who have experience of great and grievous storms, and tempests, in their souls and consciences, and what only ways are to be used, for the calming of them. Observe then, that as Christ being entered into the Sea, there arose a great tempest; so into what soul soever Christ entereth by Faith to inhabit, there will first or last arise a tempest, which will be the more grievous, if Christ be on sleep, it will cause great calling and crying indeed.  
Herein behold the example of job, A man that 
Confirmation.  feared God, and eschewed evil: Good Lord, in what great and grievous storms and tempests was he tossed, and like to be swallowed up! I mean not in regard of his body, and estate, but chiefly in regard of his soul, when he so complained, that God did set him as a But to shoot at; that the terrors of God did set themselves in array against him, job 6. 4. that he did write bitter things against 
job 13. 26.  him; made him possess the sins of his youth; would not suffer him to swallow his spittle 
x job 7. 19 ; and If I say my bed shall comfort me, and my couch shall ease my complaint, than thou skarest me with dreams, and terrifiest me with visions; thou appointest wearisome nights to me; when I lie down, I say, when shall I arise, and the night be gone? and I am full of toss to and fro unto the dawning of the day; so as my soul chooseth strangling, and death rather than life 
y job 7. 13. 3. 4. ; yea in weakness, he cursed the day, and all the services of his birth 
z job 3. 1. ; and was so weary of the tempest, and not able to endure it any longer, he made his suit to the Pilot to cut asunder the Cable, and let the ship run against the rocks, saying, Oh that I might have my request, and that God would grant me the thing that I long for, even that it would please God to destroy me, let his hand loose, and cut me off 
a job 6. 8. ! Oh here was a tempest indeed! so as if God had not kept him, he would have leapt over board into the Sea, rather than have endured it. In what a tempest was David, when he said, His spirit was in perplexity, and his soul amazed 
b Psal. 143. 4. ; and that from his youth he had suffered the terrors of God with a troubled mind 
c Psal. 88 25. ; and as if he could afford to leap over board too, hath much ado to persuade his soul to patience, saying, Why art thou cast down, oh my soul, and why art thou so disquieted within me 
d Psal. 42. 5, ult. ? jonah his body was not so tossed in the tempest, as his soul in the tempest of God's anger, when he said, All thy billows, and thy waves passed over me, than I said, I am cast out of thy sight 
e jonah 2. 3. . In what a tempest were the Jews, when they came in such consternation to Peter, and the Apostles, ask, Men and brethren, what shall we do to be saved 
f Acts 2. 37. ? Yea Christ himself was in a greater tempest in his soul on the Cross, than now his body was on the Sea, when he so cried out, My God, my God, why hast thou forsaken me 
g Matth. 27. 46. ? S. Paul was often in perils on the Sea 
h 2 Cor. 11. 26. ; but nothing did so much shake him, as his inward terrors 
i 2 Cor. 7. 5. ; the inward tempests of his soul made him cry out, Oh wretched man that I am, who shall deliver me 
k Rom. 7. penult. ? So true is this doctrine, and by these few examples (instead of many) fully confirmed, that into whose soul soever Christ doth once enter to live and dwell by faith 
l Ephes. 3. 17. , they shall be sure of storms and tempests; whereof these two principal reasons may be rendered, viz.  
First, the extreme, and unappeasable malice of 
1. Reason. Satan's malice.  Satan, who so long as he doth reign in the soul and conscience, and is obeyed in his lusts, there is great peace 
m Luc. 11. 21. : but if Christ a stronger than he come, and dispossess him, he will rage, and will make that soul to shake and tremble that entertaineth Christ; he will besiege it, and roar with his Cannons of temptations, that howsoever such a soul may have sweet peace with God, yet it shall have perpetual war with Satan, who will do all the mischief he can. If the woman be with 
Vision.  child, and nigh in her travel, and bring forth; the great red Dragon will stand ready to devour the child; and if he cannot prevail, he will cast great water-floods after her 
n Rev. 12. 2, 4, 15. . Though the Vision most properly concern Christ, yet is it most true in his members; no sooner is any child of God conceived in the womb of the Church, by the immortal seed of God's word 
o 1 Pet. 1. 23. , and that he is form 
p Gal. 4. 19 , and brought forth, but Satan the great red Dragon will seek to kill and destroy it; as Christ saith, He is a murderer from the beginning 
q john 8. 44. : and as the Apostle saith, He goeth about like a roaring Lion, seeking whom to devour 
r 1 Pet. 5. 8. ; and if herein he be restrained, yet will he cast out great floods of temptations, lies, slanders, fears, doubts, perplexities, he will not fail to raise a grievous tempest.  
The second Reason is the corruption of our nature, 
2. Reason. The corruption of our nature.  for though the Regeneration & Sanctification of God's children be most true, yet is it imperfect, (in regard of degrees) and the best of God children are partly spirit, and partly flesh; and that throughout all the inward powers and faculties, and outward parts and members; as in the dawning 
Similes.  of the day, when it is neither altogether light, nor dark; and in lukewarm water, it is neither altogether cold nor hot: so there is some ignorance in their minds; some hardness in their hearts; some frowardness in their wills; sin though it reign not 
s Rom. 6. 12. , yet it dwelleth in them 
t Rom. 7. 20. , to defile and stain their best works, and stir up storms and tempests, in their Souls and Consciences.  
Here then, first, is a sweet comfort to God's 
1 Use.  Children, who have experience of the truth of this Doctrine, in their own Souls: me thinketh I hear them thus lament; The time hath been, when I could have been merry and glad, and had abundance of joy and comfort in God, it was my greatest delight to hear, read, and pray; I was able to be a comfort and stay to others: but now my Soul is heavy and pensive, sad and sorrowful. I think on nothing but my sins but those, though many years ago committed, I do as perfectly remember with the circumstances thereof, as if they were but yesterday; I can think of nothing but God's anger, and the punishments of the Reprobate; neither have I any delight in godly exercises; or if I do perform them, I find no comfort in them, but return from Church as void of comfort, as I went thither; rise up from prayer with as heavy an heart, as I kneeled down. I am even oppressed with fears, doubts, and distrusts, that I have not truly repent, that I do not truly believe, that I am not sanctified, that I am not God's Child, that he loveth me not, that my sins are not forgiven; and that I have but served him in Hypocrisy. Oh behold, what waves, surges, and billows of discomfort may cover a poor Soul!  
But let all such be of good comfort: for first, 
1 Comfort.  this is no other, than that all God's Children first or last, more or less, have experience of. Thou thinkest none ever were in such condition: thou art deceived.  
Secondly, it is an argument of good estate: for 
2 Comfort.  so long as Satan possesseth the Palace, all is in peace 
u Luk. 11. 21. ; so long as a man is wholly unregenerate, all is in quiet. Rebekah, by the striving of the Twins in her Womb, knew she was with child 
* Gen. 25. 22. ; the barren feel no such matter. The Children of God know that there is Spirit within them as well as flesh, because these do so lust & strive one against another. There cannot be a greater argument, that a man or woman are altogether carnal, and unregenerate, and earthly, than that they have no experience of this spiritual warfare & conflict, but rather glory, that they never doubted of God's love, remission of sins, and salvation, but were ever assured of those things, not doubting but if any be saved, they shall. Oh, it is most wonderful, to hear the vild and strange presumption of men and women, who yet are most sinful, and wicked in their lives and conversations; and thereby proclaim, that there is no true knowledge, fear, nor love of God in them. Oh, this is a fearful condition indeed, & a flat argument of a reprobate sense, of a benumbed, yea a seared, and cauterised Conscience: therefore tremble to think of this, but rejoice in the other.  
Thirdly, this storm will over, it never endureth 
3 Comfort.  longer than this life, seldom (if ever) so long. Heaviness may endure for a night, but joy will come in the morning 
Ps. 3●. 5. . Christ hath said, ye shall weep and lament, but the world shall rejoice: and ye shall be sorrowful, but your sorrow shall be turned into joy, and your joy shall no man take from you 
y john 16. 20, 22. . How many thousands of God's Children who have been in their times tossed with waves, and billows, of discomfort, and distress, who have now found eternal rest to their Souls 
z jerem. 6. 16. , and praise God day and night who lead them thorough fire and water, into such a wealthy place.  
Lastly, know, that Christ is in thy Soul, in all 
4.  this thy doleful estate and condition, he will not leave thee, nor forsake thee, no more than he did this Ship in the Tempest: he may be as on sleep, and make as if he heard not, and regarded not, the more to try thy faith and patience; but he is a sure and a faithful friend, never nearer than when he seemeth furthest off; never will do a man more good, than when he seemeth least to regard him; in his good time he will rebuke Satan, and thy rebellious Lusts, and send a most gracious calm; That thou mayest say with David, now return to thy rest, oh my Soul, the Lord hath well rewarded thee 
a Ps. 116. 7. . Yea, thou shalt be compassed about with Songs of deliverance.  
Oh but how might we procure this happy 
Quest.  calm?  
I answer, that many times, it is the evil temper 
Answ.  and disposition of the body, as melancholy, that causeth such troubles and storms in the Soul; and in such case, the Physician is to be advised with, and his counsel & direction followed. But which way soever it do arise; the context will teach you, there are three ways and means for the quieting and calming of the troubled soul, viz.  
First, their own prayers. You see in this tempest 
1  the Disciples go to Christ, and pray to him. So hath God commanded, Call on me in the day of thy trouble, and I will hear thee 
b Ps. 50. 15. : Is any afflicted? let him pray, jam. 5. 15. Thus did David, in his distress, give himself to prayer; and got him to his Lord right humbly 
d Ps. 30. 8. ; and prayed, My God, my God, look upon me 
e Ps. 22. 1. : So did Christ, My God, my God, why hast thou forsaken me 
f Math. 27. 46. ? and put up his supplication with strong crying and tears 
g Heb. 5. 7. : So did jonah, Out of the belly of hell I cried unto thee 
h jonah 2. 2. .  
Neither let any of God's children be discouraged, 
Prevention.  though they cannot express their wants, or 
1.  desire supply of grace, as they would, or as they hear others: The Apostles did but pray, Lord save us, we perish; and Christ heard them, and rebuked the winds and seas: The Publican did but pray, Lord be merciful to me a sinner, and went home justified 
i Luk. 18. 14. : The penitent thief on the cross did but pray, Lord remember me when thou comest into thy kingdom; And Christ promised, that night he should be with him in Paradise 
k Luk. 23. 42. . If thou canst but say, feelingly, fervently, Lord save me, Lord have mercy on me, Lord give me peace of conscience, Lord quiet my mind, Lord rebuke Satan, Lord help mine unbelief, Lord assure my soul of thy love: even such are most powerful prayers with God.  
Neither yet let them be discouraged, because they 
2.  are not presently heard, but many and many times they have prayed, and receive no answer: Remember, it was David's case, I cry all the day long, and thou hearest not 
l Ps. 22. 2. . It was the woman of Canaan's case, who received many discouragements from Christ, and his Disciples; yet still continuing her prayer, in the end received a gracious answer, O woman, great is thy faith: be it unto thee even as thou wilt 
m Math. 15. 28. . Let us not prescribe God his time, or means, when, or how; but still, with jacob, wrestle 
n Gen. 32. 24. , and resolve he shall still hear of us till he do help us, and assuredly, he hath a good time, when he will speak peace to our Souls. The storm shall not continue for ever; in the mean time he will be sure to keep from drowning.  
Secondly, note, that in this storm some one doth 
2.  not go of himself, neither do they make one or two, as Peter or john, their Deputies, or Committees, to go and awaken Christ, and to pray him save them; but the Text saith [the Disciples went to him.] So the second way of comfort which God hath appointed, that sinners sink not into despair, is confession of our case and condition, and to crave the help and comfort of others prayers and good counsels, and above all the comfort of the Ministers absolution, in the name of Christ, pronouncing remission to every true penitent. Oh there is nothing more dangerous to the Soul, or that Satan more laboureth, than that a sinner should keep his counsel, and by no means make his grief or disconsolate estate known; for verily even in making it known, the Tempest is half calmed. Howsoever than the Papists, (& namely a sometime rotten member of this body 
“ Carr. Lett. Cap. 2. Sect. 42. ) to make us and our profession odious to the world, declaim against us as enemies to praying, fasting, virginity, good works, confession, yea that the people in our Church are deprived of a great comfort, that though their Souls be never so oppressed, and disquieted through sin, they have none to go and confess unto, that hath the seal of secrecy: We give all the world to understand, that we neither write or speak against any of the former works of piety and godliness, but against their corruptions; not against prayer, but performance of it in a strange Tongue; for custom, not of conscience; according to the number of Beads, not sense of want. We speak not against fasting, but the Pharisaical abuse of it; not against true Virginity, but the feigned show of it, when as the body is defiled with monstrous pollutions; not against necessary poverty, but voluntary choice 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 justify by Scriptures, Fathers, or Reason: as namely, that it is enjoined of 
1  absolute necessity, and only of mortal sins; and 
2  whatsoever such are not confessed, are not forgiven: 
3  That it must only be in the ears of his own 
4  Priest; and is of itself an act meritorious. These 
5  foul corruptions being pared away, we have Confession in right use amongst us. As we begin our public Service with confession of our sins, and have remission of sins by God's Minister pronounced to all such as truly repent, and unfeignedly believe the Gospel. So if any be troubled in Soul, and cannot rightly apply the means of comfort, on death-bed, or at other times, our Church in the second exhortation before the Communion, exhorteth such to repair to some godly and discreet Minister, from whose prayer, counsel, and advice, they may receive comfort, and the conscience may be quieted; hath prescribed a form of absolution; and in the Canons of our Church 
“ Canon 113. , are enjoined, upon pain of irregularity, all lawful secrecy. And this is a singular means which God and our Church hath prescribed, for the quieting and calming of stormy and tempestuous Souls; and which cannot be godly used, without much comfort.  
The third and last way for calming of these inward 
3  tempests in the minds of God's Children, is the voice and speech of Christ, he rebuked the winds and Seas; and so still doth speak to the troubled Soul. Yea whatsoever benefits, or friends, or delights, or pleasures, any man have, yet none, nor all these, can sound comfort the distressed Soul, but the word of Christ. Therefore saith jeremy, Thy Word is the joy and rejoicing of mine heart 
o jerem. 25. 16. . And David saith, The Statutes of the Lord are right, and rejoice the heart 
p Ps. 19 8. . And again, I had perished in my trouble, if thy Laws had not comforted me 
q Ps. 119. 92. . And again, This is my comfort in mine affliction, for thy Word hath quickened me 
r Ps. 119. 5●. . And therefore prayeth, 'Cause thou me to hear the voice of joy and gladness, that the bones which thou hast broken may rejoice 
s Ps. 51. 8. . Much more might be said to this purpose, but this may suffice, and therefore if ever thou wilt have the storm and tempest in thy Soul stilled and calmed, thou must diligently hearken to the Word of God read and preached.  
But me thinketh I hear some object against this, 
1 Object.  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 took delight to hear Sermons: I think it was the hearing of the Word, raised the Tempest.  
I answer, that the Sword of the Spirit, which is the 
Sol.  Word of God 
t Eph. 6. 17. , hath two edges 
u Heb. 4. 12. Revel. 1. 16. ; 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 heal thee; if it have raised a storm, it will also calm and still it.  
Oh, but I have read it much, and heard it often, 
2 Object.  and yet still I am as much troubled, and as comfortless as ever I was.  
I say with David, Oh tarry the Lords leisure, be 
Sol.  strong, and he will comfort thine heart 
* Ps. 27. ult. . 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 Soul loved: yet in the end she found him, and laid hold on him 
x Cant. 3. 1, 2, 3. . 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 speak peace to his people, and to his Saints 
y Ps. 85. 8. .  
The Wind and Seas, which cause thy storm and 
Conclusion.  tempest, are within thee, bring them to God's house, first or last, the Lord will with his Word rebuke them, and thou shalt have a calm, and praise God for thy peace. And so much for the cause of their peril, 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 Soul, where the same is believed. Now let us proceed to the description of this Tempest.  
Wherein the first thing to be considered, is the 
1. The Quality.  quality of it, It was sudden, in this word [There arose] or (according to the original) It was made 
“ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: facta est concussio. : 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 means, who, and how, this Tempest was made. For the first.  
It is out of all doubt, he made this Tempest that 
1 Lit observ.  stilled it 
* Non ex se orta est tempestas, sed Christi imperio. Gloss. O●din. . The Scriptures plainly show, that God 
1 Author.  is the Author of storms and tempests, by sea and land. So saith David, They that go down into the sea in ships, and occupy their business in great waters, these see the works of the [Lord] and [hu] wonders in the deep 
Psal. 107. 24. . And again; At the brightness of his presence, the thick clouds passed, hailstones and coals of fire, the Lord thundered out of heaven, and the highest gave his voice, hailstones and coals of fire, he sent out his arrows and scattered them, he shot out his lightnings and discomfited them; then the channels of water were seen, and the foundations of the world were discovered: at thy rebuke, O Lord, at the blast of the breath of thy nostrils 
a Psa. 18. 13, 14, 15  See how lively the Prophet describeth a Tempest, and ascribeth the glory thereof unto God. And again; It is the glorious God that causeth the thunder, the voice of the Lord is a powerful voice, the voice of the Lord is full of Majesty, it breaketh the Cedars, even the Cedars of Lebanon; shaketh the wilderness, even the wilderness of Kadesh. And he withal declareth the use of storms, and tempests, thunder, lightning, and rain: Give to the Lord the honour due to his name: in his Temple, let every man speak of his praise 
b Psal. 29. 2. etc. . And again, he saith, Fire, and hail, snow, and vapour, stormy wind, and tempest, do fulfil God's word 
c Psal. 148. 8. .  
Oh than it is a great sin, for men to impute the 
Use.  raising of storms and tempests, winds, and foul weather, to the Devil, Conjurers, Witches, and Wizards, Aeolus, etc. Indeed, I will not deny, but that Satan is called the prince that ruleth in the air 
d Ephes. 2. 2. ; and that he is very cunning and artificial to work strangely, in all the regions of the air, to stir up meteors, lightning, thunder, wind, rain, hail (as appeareth from the story of job:) neither will I deny, but that Witches and Conjurers, by the help of the Devil, with whom they are in league, may raise storms and tempests in the air, which may easily be discerned from natural tempests, in respect of the sudden and violent raising thereof 
* Kings Daemono●●. lib. 2. c. 5. p. 117. : but this is certain, the providence of God ex endeth itself to all, even most minutiall things, and neither Devil nor Conjurer can do any exploit, but by limitation and leave 
† Archbishop Abbot, on Jonahs Lect. 3. pag. 51. ; not being able to exceed one hairs breadth beyond that is granted unto them. Wherefore, whether we be letted, hindered, or hurt, by sea or land, with any storm or ●mpest, let us assign all to the providence of God, depend on him for safety, and give him the honour due to his name for such great works. Herein was job well taught, who said, The Lord giveth, and the Lord taketh away 
“ job 1. penult. .  
But though God be the Author, yet he hath ordinary 
2 Means.  means and instruments, subserving to his pleasure, in raising of storms; and those either supreme, as (by his permission) Satan; or inferior, as slaves, and expirations from the caverns and crannies of the earth, where the air being imprisoned, and labouring to get out, as it maketh a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and earthquake, so on sea a great concussion and shaking; but most commonly by wind, which, if it blow vehemently, doth greatly work upon that liquid and ●luid plain patent body; but specially, if it be contrary to the natural fl●x and motion of it, which we call the Tide. So David describing a tempest by sea, saith, He commandeth, and raiseth the stormy wind, which lifteth up the waves thereof 
e Psal. 107. 25. . And God sent out a great wind, and there was a mighty tempest on the sea 
f jonah 1. 4. : And Saint Paul describing the tempest he was in, saith, It was caused by a tempestuous wind 
“ Ty●honicus v●ntus. , called Euroclydon 
g Acts 27. 14. . That this Tempest was caused by a wind, is clear; for Saint Mark saith, There arose a great storm of wind 
h Mark 4. 37. : And S. Luke saith, There came a storm of wind upon the lake 
i Luke 8. 23. : And our Evangelist saith, Christ rebuked the winds: yea the other two Evangelists tell us the name of this wind 
† 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, turbo. ; which receiveth not denomination from the quarter from whence it bloweth, as the Scriptures do speak of Eastwind, West-wind, and others, both cardinal, and collateral; but of the vehemency of it; yea not properly one wind, but a conflict of many winds 
* Est ●utem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sive turbo, plurium conflictus ventorum. Lorin. in 2 Pet. 2. 17. pag. 389. coll. a. : A whirlwind, such a wind, as at once smote all the four corners of the house, wherein jobs children feasted 
k job 1. 19 ; such a wind, as was neither side nor contrary, but at once smote every part of the ship, and brought the waves every way upon it, as if at once it would have buried it, and all the passengers therein, in the surges. So much for the Sense.  
Here for instruction we may learn, that there is 
Doct. Lit.  no creature so good and necessary, useful and serviceable for man, but God can make it his scourge. What more necessary and comfortable than fire? yet with it he destroyed Sodom and Gomorrah 
l Gen. 19 24. ; and two Captains with their fifties 
m 2 King. 1. 10. 11. etc. . What more necessary than water? yet with it, he destroyed the old world 
n Gen. 6. 17. ; and Pharaoh and his hosts 
o Exod. 14. 28. . The wind also a most comfortable and useful creature (as it were God's fan) for purging of the air, growth of all vegetables, and passage by sea; and God hath used it as an instrument in some of his most renowmsd miracles. With a strong Eastwind he dried up the Red sea 
p Exod. 14. 21. ; Brought Quails 
q Numb. 11. 31. ; and God himself is said to fly upon the wings of the wind 
r Psal 18. 10. : But with an Eastwind God brought locusts upon the Land of Egypt 
s Exod. 10. 13. ; Overthrew the house on jobs children, job 1. 19 and broke the ships of Tarshish 
t Psal. 48. 7. ; and like to have drowned jonah, and Paul, yea Christ and all the passengers with them; as it hath done many thousands.  
Wherefore, it behoveth us not to rest contented, 
Use 1. Wherefore we ask daily bread, though we have bread.  that we have the creature we stand in need of, but to pray to God for the sanctified use thereof: else we may eat of the best, and yet not be nourished; be clothed with the costliest, and yet not be warmed 
u Hag. 1. 6. ; yea our table become a snare, and our prosperity our ruin 
* Psal. 69. 22. : that which may be to others a blessing, may become to us a curse.  
Secondly, hast thou been endangered by fire, 
Use 2.  wind, or water? bless God for thy deliverance. Hast thou sustained loss? cry not out on Chance or Fortune; do not rail and curse: but humble thyself, it was God's hand: even the winds do blow according to his pleasure. So much for the Letter.  
There arose] By the rising of this tempest on 
Sense mystic.  the sea, is shadowed out the arising of troubles in the Church of God. As God was the Author of the one, (the winds and all creatures being subordinate to his pleasure) so is he of this; both Devils in Hell, and Men on Earth, being but his instruments, who cannot move an hair from the heads of his children, but according to his good pleasure 
x Matth. 10. 30. . There is no evil done in the City, and the Lord hath not done it 
y Amos 8. 6. . Even the Medes & Persians are called Gods sanctified ones, Esay 13. 3. Ashur that afflicteth, 
Cofirmation.  and leadeth the people of God into captivity, is but the rod of God's wrath 
z Esa. 10. 5, 6. ; And the mighty staff of his anger. The ungodly man is but God's sword 
a Psal. 17. 13. . Rabshakeh said to jerusalem, Am I now come up without the Lord against this place, to destroy it? the Lord said to me, Go up against this land, & destroy it 
b 2 Kings 18. 25. . And Pharaoh Necho King of Egypt, coming up to fight against Carchemish at Euphrates, and josiah going out against him, he sent Ambassadors to him, saying, What have I to do with thee, thou King of judah, I come not against thee, this day, but against the house wherewith I have war, for God commanded me to make haste; forbear to meddle with God, who is with me, that he destroy thee not: but josiah would not hear, but went and fought with him in the valley of Megiddo, and there was slain 
c 2 Chron. 35. 20. . Oh doth the providence of God extend itself to most minutiall things? as the blowing of winds, falling of 
Epiphonema.  rain, flying of birds, numbering of hairs, clothing of grass, growing of plants, biting of worms, swimming of fishes? Yea doth God's providence order and dispose things most contingent and casual; as the flying off of the Axes head from the helve, whereby a man is slain 
d Deut. 19 5. ; and an arrow shot at random, yet should hit the King Ahab betwixt the joints of his Brigandine, and slay him 
e 1 Kings ult. 34. ? Yea if the Lot be cast into the lap, even the whole disposition thereof is it from the Lord 
f Prov. 16. 33. ? And shall any be so ignorant and faithless, as to think, that any stirs and troubles can arise in the Church of God, to persecution, imprisonment, loss of goods, liberty, and lives of God's children, without God his good pleasure, and purpose?  
Oh, as I have from the letter reproved the 
Reprehension.  Atheism of those men, who in storms and tempests on the Sea or Land, do not look up to the seat of Majesty, and give him the glory thereof, who doth, rule and govern that huge and vast Element: So let me reprove the Atheism of those, who when storms and tempests are raised in the world, or against the Church of God, do not look up to the ruling and overruling hand of jehovah; but cry out upon chance, or fortune; or gaze too much upon the means: Oh if this had not happened, or that had not been! 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 
Use.  be an adversary to Solomon 
g 1 Kings 11. 14. ? and stir up another adversary also, Rezon the son of Eliadah 
h 1 Kings 11. 23. ; and jeroboam also, not only to lift up his hand against the King, and trouble him in his peace; but also in the days of his son, to rend away ten Tribes from his house, and perpetually to divide the Kingdoms of judah and Israel 
i 1 Kings 12. 16. ? Doth not God say, he hath created the destroyer to destroy? Esay 54. 16. Good Lord, how plain and plentiful are the Scriptures in this point, if I would enlarge myself! Oh that men would therefore look to the hand that smiteth; search out the causes of such tempests; bear with patience his hand, and seek unto him for a calm.  
I beseech you, learn this lesson, That all the enemies 
Exhortation.  of God's Church they are Gods soldiers, he hath levied them, and giveth them pay, they fight under his banner, and he hath sent them to destroy, though themselves do not know so much. 
* The Lord of Hosts mustreth the hosts of the battle, Esa. 13. 4.   
Oh, but why will God suffer such havoc and destruction to be made of his people? 
Object. Sol.   
I answer, because through long peace, plenty, and prosperity, they are become unthankful, loath the heavenly Manna, earthly-minded, proud, covetous, rebellious against God's word and ordinance, and will obey it no further than it doth like themselves; profaning his Sabbaths, growing senseless and obdurate at his corrections of famine; pestilence, sickness; despising the warnings of his servants, and in stead of repenting and turning to God, and meeting him with the entreaty of peace, falling foul upon his messengers, mocking and abusing them.  
These are the sins which he hath threatened to punish 
k Levit. 26. 3. 14. etc. Deut. 28. 15, etc. ; these were the sins, oh these were the sins of God's people, in France, Palatinate, and other places of Germany, whereby the Lord of Hosts being provoked to anger, hath mustered his 
Application to the Churches abroad.  Armies, and sent his Soldiers to destroy, and avenge his quarrel.  
Oh therefore that they had grace to humble 
Use.  themselves under the mighty hand of God, to turn to the Lord in fasting, weeping, and mourning; to rend their hearts for their sins, and become more cheerful in their obedience to the Gospel, and zealous in the profession of it: Oh than would the Lord soon humble their enemies, and turn his hand against those that hate them; and either cause their rage utterly to cease, (as he did sundry times in judah, 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 fear, but even stand still, and see the salvation of God, in the perpetual confusion of such cruel and bloodthirsty enemies.  
Oh England, God calleth to thee to be warned 
Application to England.  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 careless profession of the Gospel, to scour off the rust of those sins, which so long peace, plenty, and prosperity have bred; to cause thy love to spring again afresh to the Gospel, and more sincerely to practise the duties of piety and godliness, being fruitful in all good works. If thou dost so, the Lord of Hosts will cashier and discharge his Armies, put an hook in their nostrils, and a bit in their jaws, as he did against that proud Sennacherib 
l Esay 37. 29. . Or else they shall plot and fight without him, yea take our parts against them, and arm the winds & waters against them, as sometimes he hath done, to his everlasting praise. But if England will not be reclaimed and reform, but still refuse and be rebellious, hating to be reform, adding drunkenness to thirst, making a mock of God's judgements, when they are threatened; the Lord will turn thy calm into a storm; and to trust in any earthly thing, were but to make vanity our refuge: There is no wisdom, counsel, 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 ways and means which we see not. David was as confident as we can be, that his mountain 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 mountain? He doth weigh them in scales. Remember this doctrine.  
Yea let every one that is inwardly troubled and 
Use. 2.  afflicted in soul, know, that howsoever God may therein use Satan, and permit him to vex and disquiet, or else the melancholic evil disposition of our bodies, yet such spiritual afflictions are from God 
“ David and job call them the terrors of God. : They neither come by chance or fortune, nor properly from Satan, or ourselves; but God Almighty layeth such troubles upon our souls, for exercise of our Faith, Patience, Meekness; and he will not suffer us to be tempted above that we shall be able to bear, but will give issue with the temptation 
m 1. Cor. 10. 13. ; and in good time cause a calm. And therefore still let us provoke our souls to wait upon God, and to be of good comfort in him. So much for the quality.  
Now as this tempest was raised suddenly, as a 
Part. 2.  whirlwind, or gust upon the Sea; so for quantity, it was a great one 
“ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: Motus magnus, Concussio magna. . It is worthy to be observed, that when our Saviour wrought any miracle, the Evangelists are directed to describe the greatness of the evil by such circumstances, as declare, that the evil was by natural help and means utterly incurable; As a man full of leprosy came to Christ, and he did but touch him and cure him. 
n Luk. 5. 12.  A woman had been diseased with an issue of blood twelve years, and had spent her living on Physicians, neither could be healed by any 
o Luk. 8. 43. ; came behind him, and did but touch the hem of his garment, and immediately her issue of blood staunched. A man that was borne blind, having his eyes anointed with clay, was made to see 
p john 9 1. . Lazarus, who had been dead four days, and was said to stink, by the voice of Christ was raised to life. 
q john 11. 39  The like may be observed in many others. So here, that the glory of this Miracle might be the more, which redoundeth to Christ from causing this calm, the Evangelist telleth us, there was a tempest, a sudden tempest, a great tempest; and it appeareth it was so, from diverse passages of the story: For first, the instrumental Cause, was a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a sudden and furious wind, which God did cast upon the Sea, (for so the word in jonah signifieth) 
“ He●ill; from Hil in Hiphil, Eiecit, Proieci●.  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. Mark useth the same word which is used in S. john at the Mariage-Feast in Cana of Galilee, where the Water-pots are said to be filled up to the brim 
t joh. 2. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Implete: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 u● iam impleretur. Mar. 4. 37. ; yea the passengers, whereof some of them were Fishermen, as Peter, Andrew, james, john, were exceedingly fearful they should be drowned. Surely they had seen many a tempest before, and were men enured and accustomed to such dangers, of whom the Poet saith truly, Their hearts are of brass, and oak, to encounter dangers 
* Illis robur, & ●s triplex. Horat. ; yet even they are, as at their wit's end (as David saith) and distracted with the greatness of this peril, and cry out to their Master, Save us, we perish; All which, declare the truth of my Text, that this was a great, & dangerous tempest indeed; whereof more, hereafter, whenl come to speak of the ship being covered with waves.  
In the mean time receive this doctrine, (which 
Doctrine.  containeth both the History & Mystery;) viz. That God many times suffereth his people, to come into great perils, dangers, extremities, and very hard exigents, before he deliver them; which being a doctrine lately and largely in this place handled from another Text 
* Serm. on Hesth. 3. ult. pag. 13. etc. , I only now barely propose it, and proceed.  
Upon the Sea:] When God divided the waters 
Part. 3. Sense lit.  from the dry land, he called the dry land, Earth, and the gathering together of the waters, Seas 
s Gen. 1. 10. ; and ever since, the Hebrews have usually called all collections, and gatherings together of waters, Seas. Yea, that vessel which Solomon made for the use 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 Brazen Sea, and Moulten Sea 
t 1. Kings 7. 23. 2. Chron. 4. 3. . And howsoever my Text calleth this gathering of waters (Sea) and elsewhere it is called the sea of Galilee 
u john 6. 1. , because the promised Land, being divided into three Provinces, Galilee, Samaria, and jewrie, this Sea was in the Province of inferior Galilee: It is also called the Sea of Tiberias 
* Ibid. ; from a City on the bank of it, of that name 
“ Built by Herod in honour of Tiberius Caesar. . It is in the Old Testament, called the Sea of Chinnereth 
x Numb. 34. 11. ; and in the New Testament, it is called the Lake of Genesar●th 
y Luk. 5. 1. ; A lake, (and so it might more properly be called, than Sea 
* Isidor. l. 13. c. 19 ) and so S. Luke calleth it, even in recording this story, A storm of wind came on the Lake 
z Luk. 8. 23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; for that it was but a few leagues in compass 
* Plin. lib. 5. c. 15. : and the Lake of Genesereth, because the country of Genesereth adjoined unto it 
a Matth. 14. 34. . I● was a Sea, that abounded with Fish 
* Varia sunt in ●o p●scium genera. joseph. de bell. jud. lib. 3. cap. 18. , and there was the place where Peter, and Andrew, james, and john were Fishers. It was nourished with that sweet and pleasant River of jordan, which rising at the foot of Mount Libanus, running in a narrow channel, did first enlarge itself in a small Lake, called Merom, where josuah discomfited the Canaanites; jos 11. 4▪ 5, 7. and then contracting itself again, kept channel till it came secondly, more to enlarge itself in this Lake or Sea; and then passing out of it again, did at the last empty itself into the dead Sea; a (Sea) though having no intercourse with the Ocean; and (dead) because no fish, or other creature doth live in it, because of the bituminous, & sulphureous matter. I know no waters in the world, comparably renowned to this River, and this Sea. Howsoever 
1. jordan.  disgracefully Naaman once said, Are not the rivers of Damascus, Abana●, and Pharpar, better than all the waters of Israel 
b 2 Kings 5. 12. ? Yet hath God enabled the waters of Israel, above all the waters of the world, and the waters of jordan above all the waters of Israel. The waters of this River (betwixt this, and the salt Sea) did stand as on an heap (at that time when jordan overflowed all his banks) till his people Israel passed over it, on dry ground, into the land of Canaan, right over against jericho 
c Ios. 3. 13— 17. ; Eliah and Elishah divided the waters of this River with their cloak, and went over on dry ground 
d 2 Kings 2. 8, 14. . Naaman the Syrian, washing seven times in it (according to the word of the Prophet) was cleansed of his leprosy 
e 2 King. 5. 10, 14. . In this did the Prophet Elisha, cause the Iron to swim 
f 2 Kings 6. 6. . Yea, in this was Christ baptised, and the Baptist saw heaven open, heard the voice of the Father, and saw the Spirit in likeness of a Dove, descend and light on Christ 
g Matth. 3. ult. .  
Oh, that famous River of jordan! no Sea, more 
2. The Sea.  ennobled than this, thorough which it ran. Here did Christ call ●oure of his first and prime Apostles 
h Matth▪ 4. 18, 19 : On this sea, Christ and Peter walked 
i Matth. 14. 26. 29 : Here did he calm the Tempest; and here he appeared after his Resurrection, when they took an exceeding multitude of fishes 
k john 21. 1. 11. : On this famous sea, now this great Tempest was. So much for the Letter. I having formerly showed how marvellous God is, in this Creature, and provoked you to give him due glory.  
As the Ship representeth the Church; so the Sea, 
Sense mystic.  this world: and may so fitly in a threefold respect.  
First, as the sea is always in motion, but specially 
1. Unstable.  tempestuous, when the winds do blow; so this world is restless, ever in action, but then specially stormy, and tempestuous, when Tyrants and Heretics do blow upon it.  
Again, as the sea is Dangerous, for shelves, rocks, 
2. Dangerous.  sands, unless men sail by a very good compass, and thousands do make shipwreck, to the loss of lives and goods: So in this world, are many dangers, and perils; and specially, heresies, and sins, are as rocks, whereon thousands, even all that do not sail by the true compass of God's word, do make shipwreck, to the eternal destruction of soul and body; as Saint Paul saith, that Hymeneus and Alexander did 
l 1 Tim. 1. ult. .  
Lastly, as the ●ea is full of fishes and living Creatures; 
3. Full of living creatures.  there go things creeping innumerable 
m Psal. 104. 25. : so is the world: and as fishes in the sea are caught with nets; so are men by the net of the Gospel, as Christ said to his Apostles, Follow me, and I will make you fishers of men 
n Matth. 4. 19 : And the kingdom 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 poor and weak are as a prey, devoured of the rich and strong. In which respect, the Lord, by his Prophet, calleth them Fishers 
o jerem. 16. 16. : for which (and diverse other respects, if I would stand upon them) the world may very fitly be compared to the Sea. Yet, the Book of the Revelation doth teach us, that this world is a very strange sea; and and that in two principal properties, viz.  
First, it is like a sea of crystal glass 
p Revel. 4. 6. : [Of glass] 
1. Of Glass.  because it is most brittle, no man's estate in this world, being more certain than the glass, which now being whole, and useful, fair and beautiful, anon with a rap is broken all to pieces. How quickly hath many men's great and fair estates, been utterly broken, in one night, in an hour; how wealth, honour, health, liberty, life, and all lost, as a glass which is broken all to pieces. And of Crystal; for howsoever there are many works of darkness in the world, which the eye of man cannot see and behold; yet is the world as clear as a Cristall-glasse before him that sitteth upon the Throne: All things are naked and o●en before his eyes, with whom we have to do 
q Heb. 4. 1●. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. : He discerneth the very lest obliquity, and irregularity of thoughts; no man can more clearly see a blot in a crystal glass, than God doth the sins of men, be they in thought, word or work; and therefore we should strive to be holy, as being ever in the eyes and sight of God.  
Secondly, it is a sea mingled with fire 
Rev. 15. 2. : It is ordinary 
2. Mingled with fire.  in Scripture▪ by fire, to signify tribulations, as when thou passest thorough the fire, I will be with thee 
s Esay 43. 2. : I went thorough fire and water 
t Psal. 66. 12. : And brethren think it not strange concerning the fiery trial 
u 1 Pet. 4. 12. : The sea of this world is mixed with abundance of that fire; wheresoever Gods children become, they shall meet with hot and scorching tribulation and afflictions, yet shall this fire but scour away the dross, to make them shine the brighter in God's eyes; the bush burned with fire, but consumed not, Exod. 3. 2. This fire shall only consume the Reprobate. And so much for the description of the Tempest, now followeth the aggravation of it.  
In so much that the ship was covered with waves] 
2. Gen. part. Sense lit.  Now the Evangelist doth aggravate, the perils that Christ and ●i● Disciples were in, by two main Circumstances; the first from the greatness of the tempest, which was such, that even the ship was covered with waves; the word which Saint Mark useth, signifieth to f●●● 
“ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: Mark 4. 37. ; and is so translated, so that the ship was now full. Saint Luke also useth another word of the same signification; and so also translated, and they were filled 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: complebantur. ; for it is in the plural, They, that is, the ship which carried them, by a Metonymy of the adjunct; and also by a Synecdoche, the ship, for hatches, which are but a part. But our Evangelist useth another word, which according to the propriety of it, signifieth, to cover 
† 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ut operiretur, of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tego. , or hide a thing from sight, as no man lighteth a candle, and covereth it with a bushel 
* Luke 8. 16. ; and the Reprobate shall say at the day of judgement to the hills, fall on us and cover us 
x Luke 23. 20. : In which, and many such like places in the new Testament, we have the word of my text, in it proper signification; though the words be diverse, the sense and thing intended is all one, viz. They were in so great jeopardy of drowning, that the ship, that is, the upper part or hatches, were even filled, or covered, that they could not be seen: And wherewith was the ship covered? not with wind, but waves 
“ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. à fluctibus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. ; and in Saint jude there is added an Epithet, the raging waves of the sea 
y jud. 13 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. . And verily nothing in this world doth so rage, and is so furious, as the waves of the sea, in a storm or tempest. And so much be said of the Sense of the words.  
Whether only that this ship, wherein Christ and 
Quest. Answ.  his Disciples passed, was thus endangered, and covered with waves, and the rest safe or no; is too hard ● question for me peremptorily to resolve, because I am content to see no more, than the eye of my Text hath described unto me: the Text saith, The tempest came upon the sea; therefore likely, that all the ships on the sea at that time, were endangered, though possibly, this ship was more endangered than the others, both in regard of Christ his purpose, and Satan's malice.  
The Letter teacheth us, what great perils and 
Doct. Lit.  jeopardies seafaring men do many times fall into, sometimes lifted up to heaven, with one wave; and sometimes falling even down to hell; and sometimes the ship, as this, even covered with waves, that they see nothing but present death: and are as David saith, Even at their wit's end, and cry unto God in their distress 
z Psal. 107. 28. . But of this sufficient. From handling the Tempest, the Circumstance (according to Mystical sense) affording us three singular instructions, concerning the state of the Church, viz.  
First, what ever hath been, is, and will be, the 
1. Doct. mistic.  common condition of God's Church and people, viz. To be exercised with crosses, tribulations, afflictions, public and private; yea and sometimes with sword of bloody and persecuting foes and enemies: which doctrine I have lately more largely handled 
* Serm. on Burning Bush pag. 4. etc. and Serm. on Hest 3. ult. p. 6. etc. ; with Reasons, Uses, Application, and Exhortation; and therefore do now but barely propound it.  
The second Doctrine is this; That as this ship 
2. Doct.  was covered with waves, so as none but themselves knew, they held out; others might suppose they were drowned: so a Church which hath been visible in the public ministry of the Word and Sacraments, may through persecution of Tyrants, be so covered, ●s become visible to most.  
This is represented in the vision, the Church resembled 
Confirmation.  to a woman clothed with the Sun, and the Moon under her feet, and upon her head a crown of twelve Stars: oh than was she visible and conspicuous: But at another time driven into the wilderness, out of the sight of men; then was she covered 
a Rev. 12. 1, 5, 6. . Come to our own Emblem; A ship on the sea when it is calm, is plainly seen (yea it is one of the comely sights of the world, a ship under sail in a prosperous gale) but if there arise a great tempest, it may be so overtopped with waves, and for a time be betwixt them, so as scarce the top of the mast is seen, and most will think she is drowned, yet anon she riseth upon the wave, and is seen again: It is the condition of the Church of Rome, sometimes visible and a glorious Church; but now persecuteth the faith it professed, the godly being covered with waves: It is the condition of the Cities in Erance; and it was the case of the Church of God in this Land, which was glorious and visible in the days of King Edward; but covered with waves in the days of Queen Mary, but restored to former glory by Queen Elizabeth, wherein for above sixty years it hath continued, most eminent, in the eyes of the world.  
The Papists do hold, that the true Church of 
Confutation.  God is ever visible 
* Ecclesia visibilis, non potest def●ere. Bell. de Eccles. lib. 3. cap. 13. ; hath had, and shall have, a perpetual Succession of Pastors and Ministers, and of public service and worship: They also say, that their Church hath been, and is so visible; ours not, therefore theirs is the true Church of Christ, and ours is not.  
For the first, we say that howsoever the Catholic 
1  and Universal Church, hath continued from the beginning of the world, and shall continue to the end; the Lord shall never want on earth a company of faithful men to serve him; yet this Church is ever invisible, an article of our Faith, to believe there is such a Company, and that we are of that number: but for a congregation of men and women to have the Word truly preached, and Sacraments administered, in public, and by Authority, (which we call a visible Church) and is a mixed company; there hath not always been such, neither can we be assured, that there always shall be such.  
For the second, viz. That they say the Roman 
2  Church hath been visible, and enjoyed such a succession, without interruption, since Christ and his Apostles time, professing the same faith without change. I answer, there hath not been in the Church of Rome, that perpetual succession, they boast of. For to say nothing, whether Peter was ever Bishop of Rome or not; or who succeeded him, whether Clement or Linus, which is disputed amongst themselves; it is most clear, that there have stood three Popes at once; and did the Succession hold, when Pope joan stepped into the Papal Chair, and managed the affairs of the Church? Was she also Saint Peter's Successor? and they lawful Cardinals, Bishops, and Ministers of her ordination? Neither are his Arguments to be despised, who proveth, that now for diverse years, ever since Sixtus, they have had no Popes, nor Cardinals, nor Bishops, according to their own Counsels and Canons, etc. But grant them what succession soever they challenge; yet succession of persons and place, without succession of doctrine, is nothing worth; as Jerome said, Ye hold the Seat, and Faith of Peter 
* Et fidem, & sedem. Jeron. Damaso. ; if faith be gone the state is no better, than a chair of pestilence: Now the faith is gone, and not only this latter Rome holdeth doctrine contrary to the Ancient Rome, within the five hundred or six hundred years after Christ, but now maintaineth strange and novel doctrines and service, which Rome knew not, when it first became the seat of Antichrist; as the Conception of Mary; Latin Service; suppression of Scriptures; the marriage of Priests; adoration of Images; supremacy of Pope; Communion in one kind; Transubstantiation, etc. and therefore is long since ceased to be any true visible Church.  
Lastly, whereas all Popishly affected persons, 
3  do commonly demand, Where was your Church, and who professed your Religion, before Luther's times? I will answer plainly, that the simple may understand; the Doctrine, Faith, and Religion, which we profess, is the very same, that all the Christian Churches throughout the world professed, for many hundred years after Christ and his Apostles; all the blessed Martyrs in the Primitive died for no other, but our Faith and Religion; after that the Church had peace (by means of godly Constantine) the learned Bishops & Fathers taught 
Doctor Field of the Church, lib. 3. cap. 8.  no other; the people believed, received, professed no other; (though as the mystery of iniquity began to work in the Apostles time, so) the longer, the worse, and more errors, and corruptions; crept into the Church, till in the end, the ship came to be covered with waves of heresies & persecutions; that the Church was not so glorious, eminent, visible, & conspicuous as before. Then came the dark time of Antichrist for many hundred years: yet even then were the Waldenses, Bohemians, and others, who agreed with us in the substance of Religion; and spoke and wrote against the corruptions of those times: but when it pleased God, to stir up john Husse, Jerome of Prage, Martin Luther, and other his worthy servants, to open the skupperholes, the waves which so oppressed the Church, ran out; the ship came aloft again; and that Faith which had so long been oppressed, began publicly to be professed, and a fair visible Church in one place or other hath ever since continued, and I trust shall now to the end of the world, and shall never be universally covered again.  
Neither let any Papist suppose it a forfeiture of 
Prevention.  the cause, if we cannot show a precise and exact Catalogue, of the persons, places, and times, by whom, where, and when, our faith was professed.  
For first▪ howsoever in all ages some have oft appeared, 
1  and given singular witness to our faith, (as our martyrologue hath recorded) so the Church may be in some places, where none can see it; as in Elias time, there were seven thousand in Israel, and yet he saw never an one of them 
b 2 King. 19 18. : And as we doubt not but there are at this day in Spain, Italy, Rome, even where Satan's throne is 
c Rev. 2. 13. .  
Again, through defect of history, many things 
2  are hid from us, and specially the Church of Rome, doing her best to deface the memory of any thing, that might witness for us and our Religion. If in these days they will not spare man living, but wipe names out of books, give commandment, that none shall name them, but with contempt, and charge the Protestants with such horrible opinions as we hold not 
* And are antiqua & convicta convitia. ; As that God is the Author of sin, we condemn prayer▪ fasting, poverty, chastity, good works, confession; what may we not think their Ancestors have done, in former 
Way to Church. page 319. etc.  ages to men of our Religion? So as it may be there were many more Martyrs, that then died for our Faith, yea more Churches that professed our Faith, then are come to our knowledge.  
Thirdly, howsoever the Church in these parts of 
3  the world, might for many years be oppressed, as the Moon in Eclipse, and as a ship covered with waves, yet even then Christ might have most glorious visible Churches, in other parts of the world; for howsoever the jesuits brag exceedingly of their conversion of the Indies, where they say our Religion is scarce heard of 
“ Doct. Whites way. page 355. : Yet that learned jewel of our Church hath long since showed out of Vespatius 
† Bishop jewel. Defence of Apol. pag. 37. , that in the East-Indies, there were many godly Bishops, and whole Countries professing the Gospel, before the Portugals came there, or Pope's name heard of. Yea, do not they say; that the Apostle Thomas lieth buried in a City there, and that he converted them to the Faith of Christ? and did S. Thomas preach Popery, or no? If they say true, our Religion was there professed before Popery.  
Lastly, give me leave (in a word) to answer 
4.  them out of themselves. Thus writeth Gregory of Valence. When we say, the Church is always conspicuous, this must not be taken, as if we thought it might, at every season, be discerned alike easily: for we know, that sometimes it is so tossed with the waves of Errors, Schisms, and persecutions, that it shall be very hard to be known 
“ Annal. sid. lib. 6. cap. 4. & comment Theol. tom. 3. p. 145 . Yea, the learned Papists do generally confess, that in the supposed, or imagined reign of Antichrist, their Church shall be invisible. Thus saith Acosta: In the days of Antichrist, all light of Ecclesiastical Order shall lie buried; the Priests lament; the Church empty; the Altars forsaken; and none come to the Lamb's solemnity 
* Acosta de noviss. tempor. lib. 2. ca 15. . Many others, as Pererius, Suarez, Ovandus, and others, speak to this purpose 
§ Dr. ●hite▪ W. p. 87. . I conclude, with that of the Rhemists; It is very like that the external state of the Roman Church, and public intercourse of the faithful with the same, shall cease 
† Rhem. annot. on 2. Thess. 2. 2. sict. 6. . With what face then can the Romanists deny our Church to be the true Church of God, because of the covering or obscurity thereof, whereas they do acknowledge their own, subject to the same.  
Thirdly note, that it is said, the ship was [covered] 
Doctrine 3.  with waves, but not broken or dashed in pieces, or sunk into the waves 
“ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. So●●●●●tur a vi slu●lu●m. . No, no, the waves may toss, and shake, and cover, but cannot break, nor sink this Ship. Your third lesson than is, Persecutors may, by cruel and bloody practices, wars, murders, and massacres, trouble and disquiet the Church, lessen the number of professors, hypocrites falling away, as the Corn which wanteth moisture withereth, when Sun shineth hot 
d Matth. 13. 21. . They may destroy, for a time, the visibility of the Church, and make such as have publicly served God in his Temple, now either serve God privately in their Houses, or Chambers, or in Wildernesses, Woods, Caves, Dens, and solitary places. All this they may do: 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 
* Semen in tempestate persecutionis, iactum est. Tertul. . Nothing more dangerous to the Church than prosperity. Herem is the Proverb true, the Daughter devoureth the Mother 
“ Filia devoravit matrem. Tertull. Apol. cap. 45. . Religion, bringeth prosperity; and prosperity, destroyeth Religion.  
God's Church is like the Air, the more it is fanned 
Similes.  with the Winds, the sweeter it is: like Water, the more it runneth on Stones, the wholesomer: like Gold and Silver, the oftener tried in the Fire, the purer it is: like Camomile, the more trodden on, the deeper it rooteth, and thicker it groweth: like the Laurel, the more oppressed with weight, 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 Egyptians sought to destroy, the 
Confirmation.  more the people of God multiplied 
e Exod. 3. 2, 3. ; being like the Bush, all in flaming fire, but consumed not. After the cruel decree of Haman, that all the jews should be destroyed, many of the people of the Land, became jews 
f He●●. 8. ult. .  
Never so glorious a Church (for zealous profession) 
Examples.  in England, as immediately after the days of Queen Mary, in whose days, God's people had been 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 Jesuits have so far prevailed with Princes, to seek utterly to root them out and destroy them. These are the Israel of God, that may truly say, Often they have afflicted me from my youth up: but they have not prevailed against me 
g Psal. 129▪ 2. . Christ is in this Ship, and though on sleep, yet it is great weakness in Faith, to fear the drowning of it. But all other Ships, though sailing fair for a while, shall suffer shipwreck; Atheism, arianism, Turkism, judaism, Anabaptisme, Libertinisme, Papisme: and if there were as many Religions in the world, as there are Orders and sorts of Friars in Rome; yet shall they all consume and vanish: nothing shall continue, and abide in the waves, and outride all storms and tempests, but the pure Religion, of the Gospel of Christ. So saith Christ, in another Metaphor, Every plant which mine heavenly Father hath not planted, shall be rooted out 
h Matth. 15. 13. . Such Trees may, for a time, yea a long time, take deep root, and flourish, and spread: but the Axe is at the root, they must down, and into the fire 
i Matth. 3. 10. .  
To conclude, seeing Popery is no plant of Gods 
Conclusion.  planting, but a wilding; a composition of novelties; a miscellany of heresies; brought in by packing, and ambition of some; God may suffer it to spread and flourish, to sail fair for a while: but it shall one day be overturned with the breath of God, and sink into the waves. Christ is in the Field with all his Armies; the Beast and false Prophet shall be taken. An Angel standing in the Sun, 
Rev. 19 17, 18, 19, 20.  hath bid the guests to the supper of the great King, and told them their cheer, even the flesh of Kings and Captains. All Kings that make war 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 God's pleasure: and therefore, that he suffereth such a storm and tempest, as the Ship even to be covered with waves, is doubtless for his glory, and the spiritual good of his Church. No affliction (saith the Apostle) for the present is joyous, but grievous. Oh Lord, how grievous and enough to draw tears from that heart which is not harder than the neither Millstone, that enemies should come with Fire and Sword, to ruinate and waste whole Countries, and Provinces, take away the lives of so many, and utterly undo more, make many a widow, and fatherless child! But see the good of it: by this means he hath made many smite on breast and thighs, and shed many a tear, breathe out many a sigh, pour out many a prayer, which otherwise God had never heard of. How doth the misery of God's Church, covered with waves abroad, cause in England, Scotland, Ireland, and other places, where by God's mercy they enjoy a calm, to be thankful and pray. Verily, if the covering of the Ship with waves, do not wonderfully affect you and do you good, it is not well with you; but I trust it doth, and the Lord turn 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 asleep.] Sleep properly taken, signifieth 
Part 2. Sense lit.  the rest of the body: and is a sweet blessing of God, as David saith, He giveth his well-beloved sleep 
l Psal. 127. 2.  
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Homer. ; yet ordinarily caused by natural means. For (as the Physicians say) the evaporations of meats from the stomach, being condensate and thickened with the cold of the brain, do stop the passages of the spirits, and so lock up 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 
* Ros naturae. , the repast of the body, and the greatest comfort that nature hath, and without which no living creature can long continue 
† Quod caret alterna requte, aurabile non est. . And sleep hath two degrees, either it is weak and remiss, such as in sick persons or aged people, who (as Solomon saith) awake at the chirping of the bird 
m Eccles. 12. 4. ; & this is called a slumber, Whilst the bridegroom tarried long, they all slumbered, or (as the word signifieth) nodded with the head 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Nictaruni: From 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: and that from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, annuo. . And David placeth this in the eyelids, I will not suffer mine eyelids to slumber 
n Psal. 132. 4. ; for this is only a heaviness in the eyes, the lids falling down, and by and by lifted up again: it cometh not near the heart, as the Church describeth it, I sleep, but mine heart awaketh 
o Cant. 5. 1. ; and such are very easily awakened 
* Heb. Numab. Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Lat. Dormitie, Nictatio. : but there is a greater degree in sleeping, when senses are fast bound and locked up; and this is expressed in English many times by addition of some other word, as deep, sound, heavy, fast, and dead sleep; or (as the Scripture phrase is) A sleep of God; as when David took away the Spear, and Cruse of water from Saul's head, no man saw it, nor knew it, for a sleep of God was fallen upon them 
p 1 Sam. 26. 12. . Which kind of sleep the Poets call the 
“ Mortis Imago. Ovid.  Image and 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Hom.  brother of death. So it is said, When God took a rib out of Adam's side, God cast him into a deep sleep 
q Gen. 2. 21. ; and Stserah, when jael drove the nail of the tent into his head, is said, To be fast on sleep 
r judg. 4. 21. Nirdam, soporatus. : and Eutichus (whilst Paul continued long preaching) is said to fall into a deep sleep 
s Acts 20. 9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: Demersus somno pr●fundo. : And jonah went down into the ship, and lay fast on sleep 
t jonah 1. 5. & soporatus. ; fast indeed, when in stead of those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Suadentia somnos, that Ovid and Virgil speak of, as silence, etc. neither the raging nor roaring of the Sea, tumbling nor cracking of the Ship, like to be broken with every wave, the crying of Mariners on their gods, their noise in casting out their goods, could awake him. Well might the Shipmaster say, What meanest thou o sleeper 
u jonah 1. 6. ? And verily, our Saviour's sleep at this time was very fast, deep, sound, and (as I may say) a dead sleep, for that the word (which is here, & in Saint Mark used) signifieth 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ex 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 been, & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, vere soporatus. And yet the word 〈◊〉 S Lube, useth, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 presseth some ●●vines, as more emphatical, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, amplius quiddam significat, quam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Bez. in Luc. ; His senses were well and fast bound; he was fast asleep. But what? Had he any 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Soporiferum? Where was he? or what means of sleep did he use? Was he betaken into some Cabin, or with jonah into the Ship, and there laid upon some bed of Down? No, indeed, only Saint Mark telleth us, He was in the hinder part of the Ship asleep on a pillow 
* Mark 4. 38. ; which yet (if we believe good Authors) was but a wooden pillow 
“ Cervical ligneun in Euthym. Theophilact. : and indeed it is most true of the Apostle, He that was rich, for our sakes became poor 
x 2 Cor. 8. 9 Luke 2. 7. : poor in his birth, borne in a stable; poor in purse, borrowing money of a Fish to pay his tribute 
y Matth. 17. ult. ; poor in his greatest triumph and solemnity, riding on an Ass into jerusalem, Matt. 21. poor in apparel, wearing a Seamelesse coat 
z john 19 23. ; poor in diet, feeding on Barley bread 
a john 6 9 ; poor in lodging, not having where to rest his head 
b Matth. 8. 20. ; poor in his Disciples, not Princes and Philosophers, but Fishermen and toll-gatherers, of the poorest of the people, Matthew 4. 18. poor in death, dying on a Cross 
c Luc. 23. 33. ; poor in his burial, being laid in another man's tomb, joh. 19 41. And all because his kingdom was not of this world, joh. 18. 36. Yet always contented and thankful; and thereby teaching all his Disciples so to be with what it pleaseth God to send. But alas, how proud are his Disciples? Proud in their houses, diet, apparel, lodging, etc. because they set their hearts on these things, as if their kingdom were of this world. But probable it was, he was weary with exercise of his Ministry amongst the multitude on the shore, or had spent some night before in prayer, and therefore now fell so fast on sleep. But though these might be natural means, they were but subordinate to his good pleasure: for though his sleep was sound, and not feigned; yet was it so, by Divine providence and dispensation, that the Faith of his Disciples might be the more throughly tried. For even this did not a little add to their fear, that in this dangerous tempest, he was so fast asleep. Thus much be said for the opening of the Literal and Historical sense. From whence, first, according to the sense Literal, we learn,  
That Christ is true man. (Which some ancient 
Doct. lit.  Heretics, as Manichees and Marcionites denied;) But he, not only taken upon him the true nature and substance of our souls and bodies, with the Essential properties of both; as, in Soul, Will, Understanding; in Body, dimensions: but 
c Merae privationis, non pravae dispositions.  also the infirmities of both; as ignorance of some things, fear, sorrow, & wearisomeness of body, hunger, thirst, spitting on ground, weeping, sleeping, pain, ache, soreness, etc. Even like unto us his brethren in all things except sin 
d Heb 4. penult Naturales, & indetractabiles passiones. Aquin. . Which doctrine yet must be understood and qualified with a double caution: First, That infirmities of soul are either unblameable, or sinful; He took the first only, and not the second 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Damasc. Non repugnantes perfectioni scientiae & gratiae. Aquin. Sum. part. 3. quest. 14, etc. : Secondly, That infirmities of body are of two sorts, viz. either general, which accompany the nature of man, and may be found in every true man, as hunger 
e Matth. 4. 2. , thirst 
f john ●9. 28. , sleeping 
g Matth. 8. 24. , wearisomeness 
h john 4. 6. ; to be sick or sore, if beaten, etc. Or else such as are personal and particular, arising from some private natural causes, or laid on some, as the particular judgements of God; As to be borne blind, deaf, dumb, lame, crooked, deformed, or to be sick of a burning fever, consumption, dropsy, pleurisy. Now Christ took but such as are general, and do accompany humane nature 
* Quae pertinent ad communem. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Zanch. de incarnate. lib. 2. fol. 116. , not the particular; for than he could not have been our Redeemer, no, nor have lived one hour; but he need not take any personal infirmities, no more than he did any man's person.  
And verily, here is a matter of most sweet comfort 
Use.  to the children of God, that we have not a stranger to our nature, for our Redeemer; but (as job calleth him) a Goel, a Kinsman: a Shiliah, as jacob saith, one that hath been wrapped in the Secundine or Tunicle, borne after the manner of men; yea that hath had experience of our infirmities, etc. This comfort the Apostle layeth down in these words, He took not on him the nature of Angels, but the seed of Abraham; yea in all things it behoved him to be made like unto his brethren, that he might be a merciful and faithful high Priest in things pertaining to God; for in that he hath suffered and been tempted, he is able to succour them that are tempted 
e Heb. 2. ult. . And again, We have not a high Priest, which cannot be touched with the feeling of our infirmities, but was in all points tempted as we are, yet without sin: Let us therefore come boldly unto the throne of grace, that we may obtain mercy, and find grace to help in time of need 
f Heb. 4. ult. . Who can fully express the sweetness of this comfort? that we have such a Saviour to fly unto in all our wants and necessities, as was true man; not senseless, as iron and steel, but sensible of miseries, as having true flesh and blood; such an one as hath had experience of Satan's temptations, of poverty, hunger, thirst, wearisomeness, slander, buffetting, cruel pain, death, distress, etc. 
“ Exsensu miseriarum nascitur commiseratio. Non ignaramali miseris su●currere dis●o. Dido Virg. Aeie●d. 2. .  
How comfortable, I say again, that we call on one, that had himself experience of these things! 
Admiration. Example.  If a man be sick of any disease, he is much comforted that his Physician hath been sick of the very same: for he assureth himself, he will both have the more care and compassion on him, and knoweth best how to go about the cure. Nay more, we call on such an one, as is not only willing and able to hear and help, but hath an unconceivable sympathy and fellow-feeling of all the miseries of his children: he is even pinched as much with their poverty, want, and distress, as themselves. Patient job in all his misery, felt nothing which Christ felt not with him; neither did Lazarus suffer any thing wherein Christ did not partake with him. So long as the mystical Union holdeth (which by no means can be dissolved) Christ the head must needs suffer with the members of his body. He that toucheth the faithful, toucheth the apple of his eye 
g Zach. 2. 8. . And he called to Saul from heaven, Saul, Saul, why persecutest thou me 
h Acts 9 3. ? He thought he had but to do with the poor abject & despised people of Damascus, & such as had no man on earth, of any sort, once to speak for them, but were esteemed as the offscouring of the world; and whom he thought he might have bound, and imprisoned, and have killed, and slain, without controlment; yea have done God service, and purchased much favour and preferment: But behold, beyond his expectation, there is a glorious Lord calleth unto him out of heaven, whose voice was of such power and Majesty, that it cast him upon the ground, and he would know the Reason why he persecuted him.  
Oh that men and women had grace to know, 
Use.  believe, and consider that all the reproaches, slanders, and hurts, done to his people, (how simple soever in the world) are done to Christ; and though he sleep for a while, and seem utterly to neglect them, yet will he, at the day of judgement, set all before them, and account all the good, or evil, done to the poor Saints, as done to himself, and will accordingly reward or punish them 
i Matth. 25. 34. .  
In the mean time, let all the people of God rejoice, 
Conclusion.  that their Saviour doth but sleep, that they have such an high Priest, as hath had experience of their infirmities, and therefore cannot but have compassion on them. And thus much bespoken of the Letter.  
As a man that is on sleep, heareth no cries nor 
Sense mystic.  complaints, regardeth not the wrongs and injuries done to him or his; but is altogether senseless of such evil, as being awake he would not endure, but either restrain, or revenge: so when God maketh as though he heard not the prayers and complaints of his people; suffereth his enemies to reproach and blaspheme his name, and at their lust, to make havoc of his Church, and to destroy Religion, his Temples, and houses, where he was wont to be worshipped: then the Scriptures speak of God, after the manner of men, that he is asleep. The sleep of Christ then, in this storm, doth lively represent Gods seeming to neglect his Church in their great troubles, and letting the enemy even do what he lust. Which patience or sleeping hath several effects; in the godly, and the wicked: first, it causeth the godly exceedingly to mourn, and complain; yea & through Satan's malice, and their weakness, to fear, and much ado to keep from despair. So the people of God being extremely afflicted, and brought to great misery, under the persecution of Antiochus, do thus complain; Oh Lord, thou goest not forth with our armies, thou makest us turn our backs upon our enemies: they that hate us spoil our goods; thou hast given us like sheep appointed for meat, and scattered us amongst the Heathen: thou sellest thy people for nought, and takest no money for them: thou makest us a scorn, and derision, a byword, a reproach, and shaking of heads. And then they pray in this form; Awake, why sleepest thou, O Lord, arise, and cast us not off for ever, wherefore hidest thou thy face, and forgettest our affliction, and our oppression 
k Psal. 44. 23, etc. ? And David thus for himself; Arise, O Lord, in thine anger, lift up thyself, because of the rage of mine enemies, awake for me to judgement which thou hast commanded, oh let the wickedness of the wicked come to an end, but guide thou the just, Psal. 7. 6. Yea, as Christ his sleep did most trouble the Disciples, (they had never been so fearful in the storm, nor so earnestly called upon him, if he had been awake) so there is nothing so troubleth God's people, in their general and particular distresses, as that God seemeth not to regard them: this, oh this, hath more disquieted them, than any thing else, and caused most bitter complaints and expostulations; as, Why standest thou so far off, and hidest thyself, in this time of affliction, when the wicked in his pride doth persecute the poor 
l Psal. 10. 1. etc. ? And again, How long wilt thou forget me, O Lord? for ever? how long wilt thou hide thy face from me? how long shall I take counsel in my soul, and be so sore vexed? how long shall mine enemy be exalted over me 
m Psal. 13. 1. ? And again, Will the Lord absent himself for ever? is his mercy clean gone, and will he shut up his loving kindness in displeasure 
n Psal. 77. 9 ? By which, (in stead of many places which might be alleged for this purpose) it is most evident, that God's children have never such conflicts, and such wrestling betwixt the flesh and spirit, as when either the Church of God, or themselves are in distress, and God seemeth not to regard them, but to have cast off all care of them, oh this breedeth complaints and roaring indeed.  
And as it begetteth great fear, and perturbation, 
2. Encouragement to the wicked.  yea almost despair, and denial of God's providence, as David said of himself; My feet were almost gone, my steps had well-nigh slipped: I was so grieved at the foolish, and to see the wicked in prosperity 
o Psal. 73. 2, 3. : So doth it wonderfully encourage the enemies of God's people, and make them proud and insolent: Then say they, Come, let us make havoc of them altogether, and let us cut them off from being a Nation, that the name of Israel may be no more in remembrance: let us take to ourselves the houses of God in possession 
p Psal. 83. 4. 12. : And say God hath for saken them, persecute them, and take them, there is none to deliver them 
q Psal. 79. 11. : Down with jerusalem, down with it even to the ground 
r Psal. 137. 7. . Oh how evil and wicked men bestir themselves, when they perceive Christ to be asleep; then the sea rageth indeed.  
Oh great is the storm, which is now upon the 
Application.  sea, and no small trouble it is, to such as are awake, to see men and women every where asleep in security; specially to see those so fast asleep, who should waken others: Simon sleepest thou 
s Mark 14. 37. Simon dormis? ? What, jonah asleep in a storm? What meanest thou O sleeper 
t jonah 1. 6. ? But that which most troubleth (if ever) now Christ is asleep, notwithstanding that the ship of his Church is in such great peril and jeopardy; which as it (above all things) most perplexeth God's children, and causeth much godly sorrow and complaining; so doth it (above all things) animate & encourage the bloody enemies of his people, to insult, threaten, yea and triumph, as if all were now in their hands, to dispose as they lust, and God's people shall now for ever be swallowed up quick. Whither shall I lead you, to sweeten your souls in this gall of bitterness? nay whither can I lead you in all the Scriptures to a place of greater comfort, to God's people, or of fear, to all persecuting enemies, then to this that God's providence offereth to our consideration? Oh what meat cometh out of this eater? what honey out of this strong one? what joy from this occasion of fear? how doth it abound with comforts? and specially these three: viz.  
First note, that it is said, He was asleep: it is not 
1. Observe. ● Comfort.  said, He was dead: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, he that is dead, can by no means be awakened; he that sleepeth may; which comfort affordeth three branches.  
1. The great security of Christ and his Church, 
I. Security.  in greatest storms and tempests. A man that is in danger, by water or land, will not sleep. The Shipmaster wondered, that, in such a storm, jonah would or could sleep; What meanest thou, O sleeper 
u jonah 1. 6. ? How did David reprove Abner for sleeping, when Abishai went and took the spear and cruse from Saul's head 
* 1 Sam. 26. 12. . Our Saviour saith, If the goodman of the house knew what hour the thief would come, he would watch, and not suffer his house to be broken up 
x Matth. 24. 43. . Our Saviour knew of this Tempest before; it rose by his appointment: if there had been any danger, would he have slept? No, no, he laugheth the waves and winds to scorn, and when the sea most rageth and threateneth destruction, he layeth him down to rest, falleth on sleep, and is angry with his Disciples, for so fearfully awakening of him: he sleepeth sound, as it were contemning the danger 
“ Dormit securus, contemnit. Aret. in Matth. .  
Well, if Satan could not drown the ship when 
Use.  Christ was asleep; can he drown it, now he is awake? No, no, Caesar bade the Mariner in a storm be of good comfort, he carried Caesar 
* Confide nauta, nam Caes●r●m vehis. : Let the 
Exhortation.  Church of God be of good comfort, for Christ is in it. Oh let the people of God rest upon their security, and say, Gather yourselves▪ O ye people, and ye shall be broken in pee●es; gird yourselves, and ye shall be broken in pieces; take counsel together, and it shall come to nought; speak the word, and it shall not stand, for God is with us 
y Esay 8. 9 : And again, The Lord is my light and my salvation, whom then shall I fear? The Lord is the strength of my life, of whom shall I be afraid? Though an host should encamp against me, my heart shall not fear 
z Psal. 27. 1. . And again, God is our refuge and strength, a very present help in trouble, therefore will not we fear, though the earth be removed, and though the mountains be carried into the midst of the sea, though the waters roar and be troubled, and the mountains shake with the swelling thereof 
a Psal. 46. 1. . Oh the boldness and security of the faithful, that have Christ, though he be asleep.  
Secondly, though he be on sleep, he taketh 
2. Precise observation.  good notice of the plots and projects of enemies; and of all the troubles and persecutions of his Church and people. The Church said, she was asleep, but her heart was awake 
b Cant. 5. 1. : Christ in his Manhood was asleep, but his God head was awake; He that keepeth Israel, doth neither slumber nor sleep 
c Psal. 121. 4. . David saith, His eyes behold, and his eyelids try the children of men 
d Psal. 11. 4. . Saint Augustine saith, there is apertio & opertio, oculorum: God seeth with open eye, when he discovereth a thing at first; but when God suffereth the wicked to go on, and win●keth at their ways, taking leisure and respite, before he pour any judgement upon them, than he seemeth to sleep; yet even then his eyelids try the children of men: Oh he is never more intent, than when he seemeth to sleep.  
Thirdly, in his good time he will awake and deliver 
3. Seasonable deliverance.  his, and punish such as have abused his patience. Noah was asleep, but he awaked and cursed Cham, who abused him in his sleep, Gen. 9 24. Solomon saith, He doth all things in number, weight and measure; much more doth he number, weigh and measure the tribulations of his children. To the Angel of the Church of Smyrnah he wrote, saying, I know thy tribulation and poverty. Behold the Devil shall cast some of you into prison, that ye may be tried, and ye shall have tribulation ten days: be faithful to the death, and I will give thee the crown of life 
e Rev. 29, 10. . Lo, how he telleth before it come, how far tribulation shall extend, and how long it shall last. Note, 1. The author, [the Devil:] 2. Persons, [some of them:] 3. Extent, [cast into prison:] 4. Time, [but for ten days.] At another time we read, that the Disciples were in a great storm upon the sea, and Christ was not with them; but the Text saith, Christ saw them toiling in rowing 
f Mark 6. 48. ; (yea even tormented, as Dives was in hell, for it is the same word; 
“ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Luk. 16. 23. ) and he cometh unto them, and delivereth them out of all their fear: but it is long first; even the fourth watch of the night: he suffered them to toil all the night, and came not till the dawning of the day; teaching us, in tribulations and persecutions to be patient, and to ply our oars, still waiting, and being assured, in the appointed time, he will awake, and turn all into a calm; he hath ever done so, and he ever will do so, etc. So much for the comforts, that we gather from this first thing, that Christ is said to sleep.  
Secondly, let us observe the place, where the Evangelist 
2. Place.  saith, He slept, viz. in the hinder part of the ship 
“ Mark 4. 38. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in p●ppi. ; or in the stern, which is the place for the Pilot, or Master, the Navarchos, or Nauclerus; the Steereman, or Governor, who hath the care to govern the ship, that in sailing it run not on rocks or shelves.  
Which observation yieldeth us a great comfort, 
2. Comfort.  That Christ is our Pilot & Governor: Then need not the Passengers fear any danger. How soever it is full of danger on the Sea, for the Stereman to sleep in places of danger; yet no danger for Christ to sleep, for that he forseeth all danger. Therefore all care away, seeing he is at the Helm, and our Steersman; though it please him sometime to sleep.  
The Papists would rob the Church of this comfort, who would not have Christ sleeping or waking to be in the Stern, but place the Pope there, put the Rudder in his hand 
* Clavus & gubernaculum. , and invest him with absolute authority to govern the ship; every one must ply their tackle according to his whistle: and though he run them all upon the rock, yet hath he that unlimited and transcendent authority, that no man may once question him, or say, why dost thou thus? Oh dangerous, to pass in that Vessel, wherein such ignorant and wicked Atheists, are made sole Governors and Commanders. But happy that Church, wherein Christ is in the Stern, and hath the governing of the Helm, continually viewing of the Compass, and sounding, so as it is not possible for that ship to miscarry.  
Thirdly, how is he disposed there? Hath he 
3. Disposition  there a bed of down whereon to rest? No, the Evangelist saith, he did but lay his head on a pillow; 
* Super cervical. ; yea and an hard one too (as some conceive) a wooden pillow, little better than that of Jacob's, which was of stone 
g Gen. 28. 11. .  
A sweet comfort also to consider, how 
3. Comfort.  ready Christ is to help his in distress. The Church being called on, answered, I have put off my coat, how shall I put it on 
h Cant. 5. 3. ? Lo what a pain it is to rise out of the warm bed, and put on clothes. Christ hath not put off his seamelesse coat, and is in his warm bed, that he had rather all should be much endangered, if not cast away, rather than he would arise, and dress himself. No, no, he hath but leaned his head on an hard pillow, he is ready to help in any need, as David saith, He is a present help in trouble 
i Psal. 46. ●. . He appeared unto john, walking in the midst of the seven golden Candlesticks 
k Rev. 1. 13. , as ready to help any member of the Church, that standeth in need of him. And thus much be said of the first general part in their sailing, viz. their great danger or jeopardy. Now followeth to speak 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 
Division.  great fear, and danger, (the second part in the story of their sailing) two things are to be considered, viz. first, the procurement: and secondly, the performance of it.  
How deliverance was procured, the Evangelist expresseth in this 25 verse, viz. when they were in greatest danger, and extremest peril, as you have heard, the disciples go to Christ, give themselves to prayer, and thereby procure it: whereof I purpose first to speak generally, and then particularly. 
Method.   
In general, from this example we learn, (according 
1. Gen. doct. lit.  to the letter thereof) wherever we become, whatever we go about, to exercise ourselves in prayer. No duty more often commanded, more highly commended, or abundantly rewarded. Wherefore David was given to prayer 
* Psal. 69. 13. . Invocation of the name of God, is made in the Scriptures, the true note, or mark of a Christian. When Saul had got letters from the High Priests to persecute the Church, it is said by S. Luke; He received authority, to bind all that call on the name of God 
l Acts 9 14. . S. Paul, writing to the Church of Corinth, and describing the saithful, he calleth them Saints, and such as call on the name of the Lord jesus 
m 1 Cor. 1. 2. . On the other side, the Prophet David noteth out the Atheist, that saith in his heart there is no God, by this mark, that such an one calleth not on the Lord 
n Psal. 14. 4. .  
By which it appeareth, that of many who desire 
Application.  to bear, and be known by the name of Christians, yet there are indeed very few sound and true Christians. The world is full of Atheists, very poor in heavenly graces, because they have not the spirit of invocation, or supplication 
o Zach. 12. 10. , whereby to ask what they want 
p Matth. 7. 7. . Oh it is the happiness of Christians, that they may in all places 
q 1 Tim. 2. 8. , and at all times 
r 1 Thess. 5. 17. , in God's houses and their own; by sea or land; within doors, or without; in field, or bed; on mountains, or in dungeons; at midnight, as well as at midday, lift up their hearts and hands 
s 1 Tim. 2. 8. , and call on God.  
Oh, let us be ashamed of our negligence herein, 
Use.  both in God's house, with the assembly of Saints, and in our own; and let us more inure ourselves herewith; let it be the first thing we do when we awake, the last thing we do when we lie down to sleep; yea throughout the day, whether we eat or drink, labour or rest, work or play, let our hearts be ever disposed to prayer, and on every occasion lifted up; if not with words, yet with devout sighs, and vehement desires; if no larger, yet in such short wishes, as here and elsewhere, Lord save us, God be merciful, Christ bless and prosper, Lord increase our faith. As Moses by familiar talking with God, had his face to shine 
Exod. 34. 29. : so assuredly, he cannot but be a good man, and have a shining soul and life too, that talketh much with God, and prayeth continually.  
Secondly, hence let us learn, that times of 
2. Gen. doct.  necessity, and great distress, are both fittest for prayer, and great furtherers thereof. Yea this is a principal end, that God respecteth in sending afflictions and perplexities, viz. to provoke the prayers of his people, wherein he delighteth: So saith the Lord, (when his people grew wanton, and ran after their lovers) I will go, & return to my place, till they acknowledge their offence, and seek my face; in their affliction, they will seek me early 
Ose. 5. ul●. . Let jacob hear, that his fierce brother Esau cometh out against him, & 400 men with him, threatening to smite him, & the mother with the children, & then he will pray, yea and wrestle with God, and never let him go▪ till he bless him 
* Gen. 32. 6, 9, 26. . Let the people of God be in danger at the Red Sea bank to be all destroyed, and then Moses will cry 
x Exod. 14. 15. ▪ Let Annah be barren, and Peninnah upbraid her, and then she will up to the Temple, pray, weep, and pour out her soul before the Lord 
y 1 Sam. 1. 6, 15. . Let jerusalem be besieged, and Rabshekah rail, and blaspheme, and then Ezekiah will up to the Temple, and spread the blasphemous letter before the Lord 
z 2 King. 19 14. : yea let him receive a message from the Lord, that he shall die, and not live, and then he will turn his face to the wall, and pray, and weep sore 
a Esay 38. 3. . Let a great Host of Moab, Ammon, and Mount Seir come against judah, that they know not what to do, and then King jehoshaphat will proclaim a fast, and pray, O Lord God, we know not what to do, but our eyes are unto thee 
b 2 Cron. 20. 12. . Let David come into extreme miseries, and out of the deeps he will cry unto God 
c Psal. 130. 1. . Few will when they go to Sea pray with S. Paul 
d Acts 21. 5. ; (we read not that these disciples did) but let there arise a storm, which mounteth up to heaven, and letteth them go down again to the depths, that their soul melteth because of the trouble, and they are even at their wit's end, and then they will cry to the Lord in their trouble 
e Psal. 107. 28. . Let the ship be even covered with waves, and then the disciples will go to their Master 
* Hic votis numen adorat, Brachiaque ad coelum, quod non videt, irrita tollens, Poscit opem. Ovid. Discat navigare, qui nescit erare. : Yea let jonah be cast into the Sea, and be swallowed of a Whale, and then he will cry to the Lord 
f jonah 2. 1. . A strange thing, saith one, that he that slept in the ship, should be awake in the Whale's belly; and he that fled from God on dry land, should fly to God in the bottom of the sea 
† Mira res, vigilat in Ceto, qui stertebat in navi. .  
Oh when men have all things according to their 
Application.  hearts desire, they seek not the Lord. Prosperity dulleth devotion in the best, as David found by experience; In my prosperity I said, I shall never be moved, but thou hiddest thy face, and I was troubled; then I cried to the Lord, and made supplication to my God 
f Ps. 30. 6, 7, 8. . Oh to correct this dulness and negligence it is, that God many times taketh away good things from his people, and sendeth many evils, both general to the Church and Commonwealth, as famine, pestilence, sword; and particular on our families and persons, as sickness, ache, pain, death of friends, losses, and crosses, and all because (as we say) God would be better acquainted with us, and see us at his Court; for in misery he knoweth he shall hear of us; but else let us alone, and we let him alone.  
So much (in stead of much more) be said from the letter and history. Now let us proceed to the mystery.  
You have heard that this storm so endangering 
Mystery. Doct. mystic.  this ship, doth represent persecutions and troubles, which in this world, do infest the people of God. As then the disciples in this dangerous tempest went to Christ, and by prayer to him, procured a calm: so when the Church of God is persecuted, and in danger, all the disciples of Christ must go to him, by prayer, for it. So doth David enjoin; Pray for the peace of jerusalem 
g Psal. 122. 6. . Luther calleth prayers, the Christians Canons 
* Orationes sunt instrumenta bellica, & bombardae Christianorum. Luth. loc. come. class. 3. : and surely being well charged with faith and repentance, and fired with zeal and fervency of spirit, they shoot far, and pierce deep; yea it pierceth heaven, and overcommeth enemies on earth 
“ Penetrate coelu● & hosts in terra vinc●t fidelis oratio. Origen. .  
As than Kings and Princes, when enemies approach, 
Use.  prepare their weapons, & armour, swords, and spears: When Christians hear of wars, and rumours of wars, they must prepare themselves to prayer, muster their petitions, and set them in battle 
Heb. verbum militare. Lorin. ut job 6. 4.  array, as David saith, Psal. 5. 3. and not trust too much in earthly means, as David saith, Some trust in horses, and some in chariots, but we will trust in the name of the Lord 
h Psal. 20. 7. . And again, An horse is counted but a vain thing to save a man, neither is any mighty man delivered by his much strength 
i Psal. 33. 17. : and I will not trust in my bow, it is not my sword that can save me, but in God we boast all the day long 
k Psal. 44. 7. . The horse is prepared for the day of battle, but salvation is from the Lord 
l Prov. 21. ult. . By all which, and many other places of Scripture, which might be alleged to this purpose, the use of means is not condemned, but that they be not trusted in, but be seconded with true and faithful prayer. David neglected not the means, yet purposely penned a form of prayer for the people to use, when he went forth to battle: The Lord hear thee in the day of trouble, the name of the God of jacob defend thee, send thee help from his Sanctuary, and strengthen thee out of Zion 
m Psal. 20. 1, 2. . Moses neglected not the means, when he sent forth joshuah with his Armies to fight with Amalek, but himself went up to the top of the mountain to pray, and did more there with his prayer, than all they with sword and spear. For when he held up his hands, Israel prevailed; when he let them fall, Amalek prevailed 
n Exod. 17. 11. . King Asa neglected not the means, when there came up an huge Army of Ethiopians, even ten hundred thousands and three hundred Chariots; He went out against them, and set the battle in array, and Asa cried to the Lord, and the Lord heard his prayer, and discomfited them 
o 2 Cro. 14. 9, 10. . Yea the greatest and most glorious deliverances and victories, that ever the Church received from enemies, were merely obtained by prayer without a blow given 
* Plus prae●ando, quam prae●●ando. . Moses and the children of Israel crying to the Lord in their distress at the Red Sea, God hardened Pharaohs heart to pursue them into the Red Sea, where he and all his hosts were drowned 
p Exod. 14. 23. . Gedeon with three hundred men, only with trumpets and lamps in pitchers, but sounding their trumpets, breaking their pitchers, and crying, The sword of the Lord and of Gedeon, not only the huge Army of the Midianites ran, and cried, and fled, but every man's sword was against his fellow, and they slew one another 
q judg. 7. 21. . When Samariah was in exceeding distress by siege, the Lord made the host of the Syrians to hear a noise of a great host, in the fear whereof they arose, and fled in the twilight, and left their tents, and horses, and all the Camp as it was, and fled for their lives 
r 2 Kings 7. 6. . When jerusalem was besieged, at the prayers of Esay and Ezekiah, an Angel was sent, who destroyed in one night an hundred fourscore and five thousand in the camp of the Assyrians 
s 2 Kings 19 35. . When such a great Army came up against jehoshaphat, he commanded fasting and prayer, and his form of prayer is recorded, whereby they obtained, that their enemies destroyed one another 
t 2 Cron. 20. 23. .  
Oh the same God liveth still, and is now as able 
Application.  and willing to help his people as ever: but his people neglect him, go not unto him, but trust in their own means, want the spirit of supplication; like jonah, they are on sleep in this great storm; either pray not at all, or very coldly. Where is that disciple, that feelingly and fervently, zealously and faithfully, publicly and privately, at the least thrice a day, with Daniel, is on knee for jerusalem, helping devotion with abstinence and fasting, that so they may cry mightily, and wrestle strongly, resolving as jacob, never to let the Lord go; and with the woman of Canaan, to take no nay or denial, but they will awake him, he shall never be rid of them. Alas, how are these things out of use? Where is watching, fasting, striving in prayer? How little are many moved (being out of the storm, and present danger themselves) whether others do sink or swim? but give themselves to riot and luxury, to feasting and playing.  
Wherefore God hath sent me to you again, 
Use.  as this Scripture cometh not to my hand by chance, so neither this passage, wherewith to renew in his name, the charge I have often already given. There is a great storm, and if ever you desire to see a calm, away (with his disciples here) to Christ: What mean ye, oh sleepers, arise and call on him, and ply him with your continual prayers; he looketh for more earnestness than he hath yet found: Oh pray, pray, pray, for the peace of jerusalem. Resolve with David, One thing I have desired of the Lord, and that will I seek after; 
* Psal. 27. 4.  that the Lord will awake, and have mercy on Zion. So much be said of this verse in general: Now let us view the words more particularly.  
Wherein (not tying myself to tread precisely 
Sub-division.  in the steps of the former Analysis, though perhaps more Logical and exact) for more plainness of teaching, I observe in this verse these four things, viz. First, who procured this calm (the Disciples:) Secondly, of whom did they procure it, of Christ; (They came to him.) Thirdly, the effect of their coming to him; (They awoke him.) Lastly, how did they awaken him, by prayer, the form which they used, being here expressed, (Lord, save us, we perish.) Of which in order, for their Sense, Doctrines, and Uses.  
And his disciples] 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Discipuli cjus.  The word hath been sufficiently 
1. Part.  opened from the first verse of this story, (his disciples followed him.) I will not now rehearse any thing was there said, but come to raise the Doctrines from this place.  
His disciples.] Here first we learn, whose prayers 
1 Observe. 1. Doct.  are so powerful with God, for themselves, and others; not the prayers of strangers, foreigners, and enemies, but of disciples, friends, and favourites, that follow him: The Lord heareth the prayers of 
Confirmation.  the righteous, and his ears are open to their cries ᵘ: He is nigh to such as call on him faithfully: He will fulfil the desires of such as fear him; he will hear their cry, and will save them, Psal. 145. 18. It is the prayer of a righteous man is so available, jam. 5. 16. If any man be a worshipper of God, and do his will, him God heareth 
* john 9 31. . Wherefore in the great calamity and distress of the Church, the Prophet calleth to the meek of the earth, to seek the Lord 
x Zeph. 2. 3. . It was Abraham the friend of God 
y jam. 2. 23. , that prevailed so much with his prayer for the Sodomites 
z Gen. 18 penult. . It was his faithful servant Moses 
a Heb. 3. 6. , would not let him alone 
b Exod. 32. 10. , but stood up in the breach, and turned away God's anger, that he could not destroy the people, as he said 
c Psal. 106. 23. . It was zealous Phinehas 
d Numb. 25. 13. , that prayed, and so the plague ceased 
e Psal. 106. 30. . It was religious joshuah, who said, that he and his house would serve the Lord, Iosh. 24. 25. that by his prayer commanded the Sun and Moon to stand in the Firmament 
f Iosh. 10. 12. . It was fervent Elijah, 
`` Froenum coeli. August.  whose tongue was the bridle of heaven *, opening and shutting it by his prayer 
g jam. 5. 17. . It was holy Samuel, who by his prayer in time of wheat-harvest, obtained such a strange thunder and rain 
h 1 Sam. 12. 17. . It was the Church, by prayers, obtained an Angel to be sent, who broke off Peter's chains, made the Iron gate to open of it own accord, and delivered Peter out of Prison, 
i Acts 12. 7.  etc. But God heareth not sinners 
k john 9 31. ; though such do multiply their prayers, he will not hear 
l Esay 1. 25. ; though such seek him early, they shall not find him, he will stand aloof, and laugh at their calamity 
m Prov. 1. 26. : as their prayers turn to be sin unto them 
n Psal. 109. 7. ; so are they abominable unto God 
o Prov. 28. 9 . And no marvel: For how shall any call on him, in whom they have not believed 
p Rom. 10. 14. ? No matter therefore whether the wicked prey or no; yea all their fasting, praying, and crying, not worth a straw.  
But oh ye meek, ye true disciples, ye that 
Use.  have your hearts sprinkled from an evil conscience, and bodies washed with pure water 
r Heb. 10. 22. : ye that have clean hands, and a pure heart 
s Psal. 24. 4. : ye are Gods favourites, pray for a calm; ye are the chariots and horsemen of Israel 
t 2 Kings 2. 12.  : stand in the gap, day and night, keep not silence 
u Esay 62. 6. , and give the Lord no rest 
* Ibid. , till he have mercy on Zion.  
Secondly, observe, that it is in the plural, not 
2. Observe.  (disciple) but (disciples) not one, or two, but (as far as may be gathered) even all of them. And great reason: For as the penitent thief said to 
Reason.  his fellow, they were all in the same condemnation 
x Luk. 23. 40. : If the ship had sunk into the waves, they had all perished, Lord, save us, we perish. It is otherwise in many of God's judgements upon the Land, as pestilence, famine, sword: Some are more subject to the evil and misery of some of these, than the other: The poor are most pinched with famine, many rich men make great gain thereof; but the sword doth chiefly feed on the rich: It is the rich man's wealth, maketh him a prey to the poor, hungry, ravenous soldier. The rich in other Countries 
Application. 2. Doct.  are punished with sword, the poor in our Country, with famine and want. But ye rich men know, that this is God's judgement for your sins, as well as the sins of the poor; and if not to the same, yet (without repentance) ye are subject to greater condemnation. God hath in store such Judgements, as may more nearly touch you.  
Wherefore, put your necks under God's yoke; 
Use.  go to Christ by prayer for the poor, have compassion on them beyond your power, be liberal unto them, eat no pleasant bread yourselves, abstain from feasting, that you may be better able to feed the hungry, and such as are forced to fast.  
Observe lastly, that the Disciples, not Peter, 
3. Observe.  james, and john, though counted pillars 
y Gal. 2. 9 , and in many things preferred before the rest 
z Matth. 17. 1. Mar. 5. 37. ; yet all go to Christ to further the common good, and to help by prayers to procure the common salvation. 
Matth. 26. 37.  The godly poor man is sometimes out of heart to go to Christ and pray; and the rich man despiseth his prayer, as Solomon saith, The poor man's wisdom is despised 
a Eccles. 9 16. ; but know, that with Christ there is no respect of persons 
b Acts 10. 34. : He hath taught the poorest man that believeth in him, as boldly to call God his Father, as the rich: Yea, for their encouragement, David hath said, God forgetteth not the cry of the poor 
c Psal. 9 12.  : he doth not abhor, nor despise the low estate of the poor, nor hide his face from him, but when he crieth unto him, he heareth 
d Psal. 22. 24. ; he will deliver the needy when he crieth, the poor and him that hath no helper 
e Psal. 72. 12. . Let them then with good comfort pray, and let not rich men despise, but rather, 
Use.  by their merciful dealing towards them, provoke them to bless them 
f job 31. 20. , and pray for them: for David saith, The man is blessed, that considereth the poor and needy, the Lord will deliver him in the time of trouble 
g Psal. 41. 2. . Therefore make you friends of the mammon of unrighteousness 
h Luc. 16. 9 , (saith Christ to rich men.)  
If they be Disciples, entreat them to go to 
Prevention.  Christ for you: Yea though you have never so great a measure of Knowledge, Faith, Zeal, and Godliness yourselves, yet may you reap benefit by the poorest and meanest in the household of faith 
i Gal. 6. 10. . Yea S. Paul himself did often very instantly crave the prayers of all those to whom he did write, whether great or small, poor or rich 
k Rom. 15. 30. Eph. 6. 18. ; and hoped to find much good from such prayers 
l Philip. 1. 19 Philem. 22. . So much for the first part, viz. the persons procuring this calm (his Disciples.) Now secondly to whom go they? where do they seek it?  
To him] That is, to Christ, their Lord and Master. 
2. Part.  The Heathenish Mariners in jonahs' storm, did cry every man to his god 
m jonah 1. 5. . In nothing were the Gentiles more sottish, than in this, the multitude of gods and goddesses, and ascribing particular tutelar gods to particular places: Babylon had Belus; Egypt, Isis; Athens had Minerva; and Ephesus, Diana: the Chaldeans had Baal; Sidonians, Ashteroth; Ammonites, Moloch, or Milcom; Moabites, Chamos; Syrians, Rimmon; and the Philistims, Dagon. Yea the Elements had their several gods, to rule over them: As the Heaven had jupiter; the Air, juno; the Sea, Neptune; and Hell, Pluto. The times of the Year had also their gods: As Maia and Flora of the Spring; Ceres, of Autumn. Pan was the god of Shepherds; Aeolus of Winds; Apollo of Fruit; Bacchus of Wine. Smiths had Vulcan; Physicians, Aesculapius; Soldiers, Mars; yea and Harlots had Venus. Yea for every purpose, and occasion; yea every sickness, or disease, they had a god to call upon. Alas, to what purpose should I fully discover the madness of the Papists, who in this (if it were possible) outgo the Gentiles, having for every Country, Place, Calling, Creature, Disease, some Saint, or other, to call upon? Our Disciples are better taught (Popery was not then hatched, nor this point of Invocation known in the Church for 300 years after; for it was 300 years after Christ, that the Fathers used this Argument against the Arrians, Christ is invocated, therefore Christ is God) they do not in this storm call upon Aeolus, or Neptune; Saint Nicholas, or Christopher: no, nor Noah, Moses, jonah, or any other, who had been in danger of Seas, and waters before; but they come to Christ the true and only Lord of Sea, and Land, and all.  
Whose example let us follow. To pray to any 
Use.  other, than the true God, hath no commandment, commendation, promise, nor warrantable example, in all the Scriptures of God. To pray to dead Saints, is a dishonour to the living God; and as great offence to make a new, as to deny the true God. God hath commanded, Call on me in the day of thy trouble 
n Psal. 50. 15. : Christ hath taught us to pray, Our Father which art in heaven 
o Matth. 6. 9 : David renounced all other, Whom have I in heaven, but thee 
p Psal. 73. 25. ? Who are Peter, or Paul? Samuel, or Moses? Gabriel, or Michael? or the Virgin Mary herself, though more excellent than they all? yet who are any or all of these, that we should give them divine honour of Adoration, Invocation, or Intercession 
* See Turseline of the Lady of Lauretto, and Carolus Scribonius amp●●theatr. jesuit. ? Nay, howsoever the Papists do plead it as a matter of honour, and say, in denying this, we dishonour the Saints: it is not so; we give to the blessed mother 
Prevention.  of God, and all the glorified members of jesus Christ, all honour bounded with modesty and sobriety; and never any learned Protestant did with tongue, or pen, out of Pulpit, or Press, once touch the hem of their garments, to deprive them of the least reverence, which the word of Truth hath taught us to give; and specially consisteth in thankful commemoration, and careful imitation of their renowned virtues 
† Mr. Perk. Treat. of divine worship, T. 1. p. 702. and Refor. Cath. p. 603. & 677. : but to pray unto them in our wants, and necessities, is to give them such honour as is due unto God: And if Olympias the Mother of Alexander the Great, wrote to her son, when he styled himself, the son of jupiter, not to do it, for fear of procuring the envy and displeasure of juno; I dare say, it is a matter not only displeasing to God, but to the Angels and Saints themselves: Did an Angel here on earth, refuse that john should bow the knee of his body to him, and charge him, See thou do it not, I am but thy fellow-servant, worship God 
q Rev. 22. 9 ; and will they be contented now that the knees of men's hearts be bowed, and prayers poured out unto them? No, no, if it were possible for them to hear such unlawful prayers of men, they would with both hands (as we say) put them from them, and labour to purge themselves, Not unto us, Lord, not unto us, but to thy Name, be such honour ascribed 
r Psal. 115. 1. . Shall prayer, which one (of their best 
* Pi●ed. in job. cap. 16. vers. 18.  Writers) saith, doth comprehend the whole worship of Religion and Piety, shall this be given to creatures? Oh keep your souls unspotted of such a sin: when ye pray, pray as the Disciples here by their examples have taught you, pray unto God, who only is able and willing, to hear and help you.  
Thirdly, what do they, being come to Christ? 
3. Part.  do they sit, lean, or lie down, and dispose themselves to sleep with him? No, but as in the storm, the Shipmaster awakened jonah; so in this storm the disciples awakened Christ: or, (as the word signifieth) they raised him up 
† 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, suscitaverunt. . Yea the word in many places is used, where mention is made of the resurrection; as, Destroy this Temple, and in three days I will raise it up 
s john 2. 19 : and, Many bodies of Saints which slept, arose 
t Matth. 27. 52. : and, If Christ be risen from the dead, how say some among you, there is no resurrection of the dead 
u 1 Cor. 15. 12. ? In which, and many other places, and specially in that Chapter to the Corinthians, the word of my Text is used, and not improperly: for what is deep, fast and sound sleep, but the image, and brother of death? Now Christ was in a fast or dead sleep (as we have heard) and therefore the Disciples are said, to raise him, as it were, from the dead.  
For the letter, it is probable, that they awakened 
Lit. Observe.  him very turbulently, and irreverently, for their fear was great, and faith small: Their words (as we shall hear) bewrayed a great deal of passion; and as death is of all fearefuls the most fearful to nature, so doth it dispense with ceremonies, and compliments, and take away all respect of persons. What are the clamours, vociferations, and cursitations of men in peril of drowning? We need not inquire of Seneca, Virgil, Ovid, and other Heathen, for the Psalmist witnesseth, saying, They are even at their wit's end, and cry to the Lord in their trouble 
* Psal. 107. 27. : and in jonahs' storm, the Mariners being afraid, cried every one to his god, and cast out their wares 
x jonah 1. 5. . Howsoever then, at other times, the Disciples carried themselves in words, deeds, and gesture, humbly, dutifully, courteously, yet fear of death now made them forget themselves, and offer violence with tongue and hand, they cried with their tongues, and at least jogged him with their hands, never ceasing till they had awakened and raised him. But I leave the letter. The word being fully opened, in mystery, affordeth us two singular and useful instructions, and specially for these times: the former from the Disciples awakening; the latter from the Master awakened: in them importunity, in him opportunity. They awaken him suddenly; he awakeneth seasonably: they awaken him violently; he awakeneth voluntarily.  
For the first:  
From this Example of the Apostles we learn 
2. Doct.  to be importunate with God in our prayers, and never give over till we do awaken him, and that he do hear, arise, and help us: Christ is fast on sleep, the disciples come unto him; and the less he seemeth to hear or regard, the more do they cry, and never give over till they awaken him.  
This doth the Prophet require; Ye that make 
Confirmation.  mention of the Lord, keep not silence, and give him not rest, till he establish and make jerusalem a praise in the earth 
y Esay 62. 6, 7. : Christ biddeth us ask, seek, knock 
z Matth. 7. 7. ; Yea and commendeth such as offered violence to the kingdom of God, and took it by force 
a Matth. 11. 12. . Where he speaketh not of any corporal or natural, but of a spiritual force; and the strength of the soul specially 
Illustration.  consisteth in two things (as the hands thereof:)  
First, in Faith, which layeth hold on all the promised 
1. Faith.  mercies and goodness of God, and will not part with them, or let go; as job professed, Though the Lord should kill me, yet will I trust in him 
b job. 13. 15. .  
The second, is fervent Prayer, which (as it were) 
2. Prayer.  striveth with God, breaketh open the door of heavenly treasures, and enricheth itself with what it wanteth: So the Apostle requireth the Romans to continue instant in prayer 
c Rom. 12. 12. ; Yea, that they would strive together with him in prayers to God for him 
d Rom. 15. 30. .  
Thus did jacob, he wrestled with God, and would 
Examples.  not let go his hold, till the Lord blessed him, though he received a blow which lamed him; yet he would have a blessing, though it cost him a limb 
e Gen. 32. penult. ; he wept and made supplication, and by his strength had power with God 
f Ose. 12. 3. . Moses so encountered God with his prayers, that He entreated him to let him alone 
g Exod. 32. 10. : 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 
h Matth. 15. 28. . Dixeris, nisi accepero non recedam: prorsus accipies. Chrysost.  
If we make application, whatsoever our own 
Application.  estate be, yet the Church of God standeth in need of our best prayers; our brethren in France and Germany are under the fiery trial; how calm soever our Sea be, there is a great storm in theirs, and the ship even covered with waves, and Christ fast on sleep. Oh that he would arise, as David prayed, Let God arise, and let his enemies be scattered, let them also that hate him fly before him, as smoke is driven away, &c 
i Psal. 68 1. . Yea, oh that he would but awake 
* Psal. 44. 23. , yea lift up his eyelids, and but look at his enemies, as sometimes he looked upon the host of the Egyptians, thorough the fiery and cloudy pillar, and then all the host of the Egyptians was troubled 
k Exod. 14. 24. . But alas no marvel that the Lord sleepeth, and (as it were) void of sense and care, suffer all to go to wreck and ruin, seeing we do not awaken him with our prayers: the most pray not at all; others, though saying often the Lords prayer, or some other, yet know not what they ask; and the best pray negligently and coldly, & if they come near to God with lips, yet the heart is far off 
l Esay 29. 13. . Their prayers are but the labour of lips, without fervency of spirit, earnest intention and contention of the soul; our bodies in Church, our minds at home; God's 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 spiritual violence: a sluggish and drowsy prayer getteth nothing 
“ Ignavis praecibus re●●gnat. , it is no better than babbling 
m Matth. 6. 7. .  
Oh would you be glad to see a calm? Go to 
Use.  Christ by prayer; pray, pray, pray, for the peace of jerusalem. Many cannot otherwise help the Church, but none so poor that cannot this way, as I have lately showed; and be bold suitors, God delighteth in an holy instancy and importunity; he hath taught it by the example of a man coming to borrow bread of his friend at midnight 
n Luk. 11. 8. : and by the parable of the wicked judge, being overcome by the importunity of the poor widow 
o Luk. 18. 1, 5. ; yea sometimes the Lord maketh as though he did not hear, and doth purposely defer to help, 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 company, his ears being more delighted to hear her redoubled obsecrations, than the sweetest instrument of Music; it tried faith, won a soul, occasioned a miracle. Wherefore the Apostle requiteth so often, not only that we pray, but that we pray continually 
p 1 Thess. 5. 17. ; and that we be instant 
q Rom. 12. 12. ; and labour in them 
s Rom. 15. 30. ; and that we watch in them 
s Coloss. 4. 4. . I● ever we will awaken Christ by prayer, we must watch in them ourselves, a sluggish prayer doth but ●ull him on sleep. And herein many come justly to be taxed 
Reprehension.  and reproved, for either they pray of custom 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 carry away their minds and set them on other things. The Disciples did not so here, and dost thou think to awaken God when thou callest on him with yawning, half asleep, half waking? Or dost thou think to obtain any good blessing at God's hands, by a cold, sluggish and drowsy prayer? No, no, as the pra●er of faithful fervency is an excellent service to God, both exceeding pleasing and available to bring down many blessings from the Lord, etc. So, an idle perfunctory prayer is exceeding displeasing and taking of his name in vain, and only mighty to pull down curses. Oh pray then, but take ●e●d how you pray, be fervent in prayer, and put up your supplications with sobs, sighs, groans, tears, and all earnest intention of soul and body. Double, treble, yea multiply your prayers and supplications for yourselves, and for his people, uncessantly importune him; and as Moses, Nehemiah, and Daniel, urge his mercies, compassions, promises, glory, blasphemy of enemies, etc. Oh this is the way to awake him; but cold suitors prove cold speeders.  
And because (though the spirit be willing, yet) 
Direction.  the flesh is weak 
t Matth. 26. 41. ; even Moses his hands grew weary 
u Exod. 17. 12. ; as he had Aaron and Hur to help to stay them up; so quicken thy spirit by fasting and meditation: and therein consider, both how happy thou art, if God hear 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 marvel, for it is the greatest blessing unto man, and whereon all earthly blessings have so far their dependence, as it ceasing, all they also cease to be the Disciples: considering their life and all earthly happiness was now at stake; if the storm cease, they shall arrive at the haven where they would be, and enjoy many comforts; but if the ship sink, they drown, and then farewell life and all earthly good; this maketh them come to Christ, and in this needful time so importunately awaken him.  
Secondly, observe in Christ awakened, opportunity 
2. Doct.  in helping; though he slept sound, and long, yet he awakeneth in good time, to rebuke winds & seas; though he suffer great danger to be threatened, and his disciples are exceedingly afraid, yet he suffereth no hurt to be done, in good time he awaketh and all is well. Which teacheth us, that howsoever it pleaseth God, many times to turn the deaf ear to the prayers of his children, and to delay, and defer to help them, and let things come into desperate extremity, (for the trial and exercise of their faith, hope, patience, and godliness; and that his blessings, when they do come, may be the more welcome, and thankfully received, and he the more honoured, and his glory seen) yet he never failed, nor will fail in his good time, to awake, hear, and help.  
He was on sleep, when his people were in such 
Examples.  distress at the Red-sea bank, that they thought on nothing but graves, and where to be buried: but he was awake, when he looked on the host of the Egyptians, out of the fiery and cloudy pillar; when the waters returned, and drowned them all, there was not one of them le●t; and then his people praised God on the dry land 
* Exod. 14. 15, etc. . He was asleep when Samaria was besieged, and there was so great a famine, that an As●es head was sold for fourscore pieces of silver: but he was awake, when he struck the Syrians with fear, and made them fly, and cry, and leave such plenty in their camp, that a measure of fine flower was sold for a shekel, and two measures of barley, for a shekel; then said the Lepers, This is a day of good tidings, and do we hold our peace 
x 2 King. 5. 25. 6. 16. ? God was asleep when jerusalem was besieged, and Rabshekah so railed on the living God, and those that trusted in him: but he was awake, when he sent an Angel, who i● one night destroyed an hundred, fourscore and five thousand of them 
y 2 King. 18. 19 19 35. . He was on sleep, when there came such a multitude against jehoshaphat and judah, that he confessed, We have no ●●●●t against this great company, neither know we what to do? But he was awake, when they destroyed one another, and God's people in the valley of Berachah blessed God, saying, Praise ye the Lord, for his mercy endureth for ever 
z 2 Chron. 20. 12. 26. . He was asleep, when Haman obtained a Decree, that all the jews should be destroyed; oh than was Shus●an in perplexity: but he was awake, when by means of Queen Hester, that Decree was made void, Haman and his sons hanged, many of the people of the Land became jews, and they celebrated days of feasting and joy 
a Esther. 3. 5, 6, 7, etc. .  
Oh then, let God's people in all their distresses 
Use.  so ply God with their prayers, as yet with patience to wait his good leisure for deliverance: all times and seasons are in his hands, and he knoweth best when to help; only be assured, he will not oversleepe himself, but awake as one out of sleep, and as a Giant refreshed with wine, he will smite his enemies in the hinder parts, and put them to a perpetual shame. Psal. 78. 65. Never any trusted, and waited on him, and were ashamed. O Lord (say his people) we have waited for thee, in the way of thy judgements 
b Esay 26. 8. . And mark the issue; Lo, this is our God, we have waited for him, and he hath saved us 
c Esay 25. 9 . Oh then, wait, wait on God, Even as the eyes of servants and handmaids, wait upon the hands of their masters and mistresses, so in all distresses, let us wait upon God, till he have mercy upon us 
d Psal 123. 3. : For, blessed are all they that wait for him 
“ Esay 30. 18. .  
And here give me leave to reprove a common 
Reprehension.  fault amongst men, who take upon them to prescribe the Lord when he shall help; and if they be not heard by and by, and their hasty desires be not satisfied, they grow impatient of delay, and say with the King of Israel's messenger, What should I wait for the Lord any longer 
e 2 King. 6. ult. ? If he will sleep, let him sleep. If they have prayed once or twice, and be not heard, they fling away in a cha●e, make shipwreck of patience, forfeit their confidence in God, rely upon other means, yea seek to the Devil and his instruments. Yea even Gods own children, do sometimes grow impatient, and do wonderfully bewray their infirmity in this kind, not only murmuring inwardly in their souls, if they lie long under some great affliction, and have poured out their suits unto God, for ease, comfort, and deliverance; but also speaking unadvisedly with their lips; Alas, I have many times called on God, and made mine humble suit unto him for comfort, but I find none, the Lord seemeth to hide his face from me, to turn the deaf ear: What would you have me to do? I am clean out of heart, weary of praying; I fear me, the Lord is angry with me.  
Oh let us labour to strengthen ourselves against 
Exhortation.  this weakness, in patience possess our souls 
f Luke 21. 19 : The vision is for an appointed time▪ though it tarry, wait for it, it will surely come, and will not tarry 
g Hab. 2. 3. ; Yet a little while, and he that shall come, will come, and will not tarry. Heb. 10. 37.  
jacob wrestled long, and was almost out of breath, 
Examples.  yea received a blow, whereon he halted all the days of his life; yet at last received a blessing 
h Gen. 32. 28. . The woman of Canaan received many a check; yet at last obtained her desire, and ●rought a miracle by the force of her prayer, saying to the ears and mouth of her Redeemer, Ephata, be ye opened, so they were; and he said, Oh woman, great is thy faith, be it unto thee even as thou wilt 
i Matth. 15. 28. . The storm holdeth on, that they are in exceeding peril, and like all to be lost and perish, but at last, and in good time, Christ awaketh. I say then with David, Wait on the Lord, and he shall strengthen thine heart, wait I say on the Lord 
k Psal. 27. ult. . So I proceed to the last part, in the procuring of this calm, viz. their prayer, in these words expressed.  
Lord, save us, we perish.] In the history of jonah 
4. Part.  we read, that in the storm, the sea by no means could be calmed, or the Mariners safe, till jonah was cast into the sea 
l jonah 1. 12. . Howsoever jonah was a figure of Christ in his burial 
m Matth. 12. 40. ; yet not in his drowning. As Saint Paul said of the ship-men (seeking under a colour to escape) Except these abide in the ship, ye cannot be saved 
n Acts 27. 31. : so I say, Except Christ abide in the ship, they cannot be saved. Those Kings, Princes and Governors, who upon the storm, go about to cast Christ, and his Golpell, and those that profess it, overboard, take the only course to ●uine their state. Th●se Disciples were wiser than so, they lay not hold on Christ, to cast him into the sea, but seek to awaken him by prayer, Lord, save us, we perish. Whensoever any storm ariseth in Church, Commonwealth, or soul, they are safest, that cleave fastest to Christ, for he is the Saviour of all, and specially of them that believe 
o 1 Tim. 4. 10. .  
Now let us in the first place, compare the three 
Evangelists compared.  Evangelists, who do record this story; wherein three things offer themselves to be observed.  
First, the form and manner of phrase is varied. 
Observ. 1.  Our Evangelist expresseth it in the form of an humble prayer, Lord, save us, we perish; but S. Mark layeth it down in manner of an angry and pettish expostulation, Master, carest thou not that we perish 
p Mark 4. 38. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; Magister, non ●●●● est ●●●●non ad ●● pertinet? ? The same also that David used, Will the Lord cast off for ever? and will he be favourable no more? Is his mercy clean gone for ever? doth his promise fail for evermore? Hath he forgotten to be gracious? and will he shut up his loving kindnesses in displeasure 
r Psal. 77. 7. ? Yea, and all the people of God; Up Lord, why sleepest thou? awake, and be not absent from us for ever 
s Psal. 44. 23. : And again, Why withdrawest thou thine hand, why pluckest thou not thy right hand out of thy bosom 
t Psal. 74. 12. ?  
O Lord, how great is the weakness of God's people! How great their boldness, that being but worms, and dust and ashes, they dare so speak to the eternal Majesty! even quarrel with him, that is able to destroy both body and soul. David acknowledged, it was his infirmity 
u Psal. 77. 10. : It was these disciples infirmity, it became them well to pray, but very unseemly, ye● and dangerous▪ to expostulare and contest with Christ. Let us strive to follow them in that which is good, and leave them in that which is evil.  
Secondly, whereas our Evangelist hath it but 
Observ. 2.  single, Lord, save us; Saint Luke expresseth it with a double appellation, or with ingemination of the title, Master, Master, which intendeth their earnestness and fervency in prayer.  
Thirdly, they do greatly vary the title which 
Observe. 3.  they give him; yea the three Evangelists do use three several titles, which (though the Latin and our English express not) are very significant and emphatical in their original proprieties; S. Marks title is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which in English signifieth a Teacher of letters, manners, or any Art 
“ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: do●eo. ; in relation whereunto, they were called disciples, scholars, or learners. A reverend title, which they often gave him, and he assumed; Ye call me Master, and say well, for so I am 
* john 13. 13. ; and presseth the use of it; the disciple is not above his Master 
x Matth. 10. 24. . Saint Luke's title is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which signifieth in English a Defender, a present Helper 
“ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: sisto juxta 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, idem quod 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; such as in times of war, are sworn brethren, to live and die together, commiles, succenturiatus; and in times of peace, Guardians of infants. Shepherds have the same title, who are defenders of their flocks 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: Sophoc. in Ajace. ; and Aristotle calleth Magistrates so, who are to defend their subjects from wrongs or hurts 
† Aristot. polit. lib. 4. cap. 15. . A sweet title this is; for how safe are they, whose defender the Lord is?  
The title in the Text is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which signifieth power or might: Answerable to that glorious Tetragrammaton, jehovah, which the Septuagint constantly translate throughout the old Testament, in this word, an essential title, and in the Hebrew, not given to any, but the true God; and this in the Greek is the most common title Christ had, and by him acknowledged; Ye call me Lord, and ye say well, for so I am 
y john 14. 14. .  
The titles well considered, afford two weighty Arguments or Reasons, why they pray to him, and he is to hear and help them. In that he is their Teacher and Defender, showeth his willingness: for will such an one suffer his Scholars and Pupils to perish? In that he is Lord and jehovah, he is able to deliver them: So they pray unto him with Confidence, because he is their loving Master and Defender: And with Reverence, because he is their Lord and God. In that he is their Master, they pray in love; in that he is their Lord, they pray in fear: He being their Master, they are not timidi, over-fearefull: He being their Lord, they are not tumidi, overbold: but pray with love and reverence, as David counselleth, they rejoice with trembling. So much for the Observations enlightening the Text; and arising from comparing of the Evangelists.  
Now for our more orderly proceeding, note, in 
Division.  this their prayer, two parts, viz. First, a Petition, [Lord, save us.] Secondly, a Reason, taken from their great jeoperdie [we perish] q. d. Lord save us, for we are in danger now to be drowned. Of the Petition, first generally, and then particularly.  
The words are clear and plain for their sense. 
1. Part. Sense.  Only by the way note in one word, that to save (in a strict sense) is properly to deliver from the guilt and punishment of our sins, as the Apostle saich, There is no other name whereby to be saved 
z Acts 4. 12. : & this is the Reason why Christ was called jesus or Saviour, because he saveth his people from their sins 
a Matth. 1. 21. . But in a larger sense, it signifieth to preserve from some bodily hurt; and this appertaineth to Christ also, in which respect, he is called the Saviour of all men 
b 1 Tim. 4. 10. ; that is, in regard of this present life, as Saint Ambrose expoundeth it 
“ Quantum ad praesentem vitam. Ambros. ; For in him we live, move, and have our being 
c Act. 17. 28. ; without whose good pleasure, not an hair can fall from our heads 
d Matth. 10. 30. ; yea, He saveth both man and beast 
e Psal. 36. 6. : Or, as our last Translators more fully express the sense, He preserveth both man and beast, and that is the sense of this place: Lord save us, Lord preserve us from these raging waves which threaten imminent death unto us. So much be said for opening the sense of th●● their Petition.  
Hence first in general, we learn, that affliction, 
1. Gen. Doct.  distress, and perplexity, is the best schoolmaster or mistress of prayer 
“ Necessitas, orand. magistra. . Which thing the Prophet teacheth from his own experience: Lord, introuble have they visited thee, they poured out a prayer, when thy chastening was upon them; like as a woman with child, that draweth near the time of her delivery, is in pain, and crieth out in her pangs, so have we been in thy sight, O Lord 
f Esay 26. 16. . And another Prophet saith, In time of trouble they will say, Arise and save us 
g jerem. 2. 27. . Yea, God himself hath said, In their afflictions they will seek me early 
h Ose. 5. ult. . Wherefore David prayeth for his enemies good, in this form, Fill their faces with shame, that they may seek thy name, O Lord 
i Psal. 83. 16. . Let Moses see the people of God in great danger, and then he will cry to the Lord 
k Exod 14. 15. . Let Annah be barren, and Peninnah check her and provoke her, and then she will weep, and pour out even her soul in prayer 
l 1 Sam. 1. 6, 15. . Let God turn away his face from David, and he will get unto his Lord right humbly 
m Psal. 30. 8. . Yea, if he come into the deeps, he will cry unto God 
n Psal. 130. 1. : Let jonah be cast into the sea, and devoured of a Whale, and he will pray out of the fishes belly; and cry, by reason of his affliction 
o jonah 2. 1. : Let the woman of Canaan's daughter be grievously vexed with a Devil, and she will pray to Christ, yea follow after him, and take no denial 
p Matt. 15. 22, 27. : Let there arise a storm, that the Disciples are all like to be drowned, and then you shall hear their prayers, Lord, save us, etc. Let Pharaoh be plagued, and if he cannot pray himself, he will entreat Moses and Aaron to do it for him 
q Exod. 8. 8. .  
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 ourselves; 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, groan, tear, and prayer; which else he had not known.  
Well, if Affliction be the Mistress of Prayer, 
Use.  surely never were God's people more taught to pray, than in these days; such wars, and rumours of wars, troubles, distresses, perplexities on every side; Oh pray for the peace of jerusalem 
r Psal. 122. 6. .  
But alas, herein we are generally too cold and 
Application.  negligent; how are public humiliations and solemn assemblies, in fasting, weeping, mourning, and confessing of sins laid aside, and as it were worn out of date? How justly may God complain of us, as sometimes he did of his own people; I called to fasting, weeping, mourning, baldness, and girding with sackcloth: But behold joy and glad nesse, slaying oxen, and kill sheep, eating flesh, and drinking wine: Let us eat and drink, for to morrow we shall die 
s Esay 22. 12. : 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 think ourselves out of danger, in sure harbour, and are therefore senseless of the miseries of our brethren, few as they ought do pray for them; a sin which once God threatened, This is revealed in mine ears; surely this iniquity shall not be purged from you till ye die, saith the Lord God of hosts 
t Esay 22. 14. . Oh arise and call upon God, in this troublesome time, that we perish not.  
Secondly, hence we may learn, how powerful 
2. Gen. Doct.  even a short prayer is with God, so it be fervent; yea therefore short prayers commonly most powerful, because commonly most fervent 
“ Brevis eratio penetrat Caelum. : The counsel of Solomon is, Let thy words be few 
u Eccles. 5. 1. : The counsel of jesus the son of Swach i●, Make not much babbling when thou prayest 
* Ecclus. 7. 14. : Ye●, jesus ●he Son of God, and wiser than Solomon, biddeth, When we pray, to use no vain repetitions 
z Matth. 6. 7. .  
In all which, long prayers are not simply forbidden, 
Prevention.  discommended or disgraced, so they be with ferven●● of spirit, and without opinion of being heard for much babbling sake: A great part of the day at a public fast was spent in prayers, and confession of sins 
y N●he●. 9 3. : And though our Saviour Christ many times were very brief yet he spent whole nights in prayer 
z Luke 6. 12. : And a large Chapter is but one of his prayers 
a john 17. ; therefore most sweet and powerful are the long prayers of God's people, when time place and occasion serve; but because even Moses his hands grew heavy 
b Exod. 17. 12. ; and though the spirit be never so wiling, the flesh is weak 
c Matth 26. 41. , 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 spoke never a word 
d Exod. 14. 15. : Annah poured out her soul, and wept sore, but spoke not 
e 1 Sa●. 1. 15. : The prayer of the Leper was, Lord, if thou wilt, thou canst make me clean 
f Matth. 8. 2. : The prayer of the blind men, O Lord, Son of David, have mercy on us 
g Matth. 20. 31. : The prayer of Christ for himself; Father, if thou wilt, let this cup pass from me; and again the same words 
h Matt. 26. 39 44. ; and for his enemies, Father forgive them, they know not what they do 
i Luke 23. 34. : The prayer of the Publican, God be merciful to me a sinner 
k Luke 18. 13. : The prayer of the father of the sick child, Lord help mine unbelief 
l Mark 9 24. : The prayer of the penitent thief, Lord remember me when thou comest into thy Kingdom 
m Luke 23. 42. : The prayer of Saint Stephen for his persecutors, Lord lay not this sin to their charge 
n Acts 7. ult. . 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 deal of devotion in a little room; Lord, save us, we perish.  
All which I observe, for the special comfort of 
Use.  such as mourn in their souls, because of their want in this kind, and are much assaulted with this temptation, that they cannot pray, and therefore cannot be Gods children, because they have not God's spirit. Indeed, the Spirit of God is called the spirit of supplication 
o Zach. 12. 10. ; 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 express their desires; but yet the Apostle saith, The Spirit doth help our infirmities with sighs and groans which cannot be expressed 
p Rom. 8. 26. ; yea if thou canst say no more, but as thou hast heard, Lord save us, Lord have mercy, Lord remember, Lord help mine unbelief; If faithfully and fervently, these are most powerful prayers with God: yet strive to increase in this grace, for God may accept at the beginning, what he will not afterwards be content withal▪ yea, whosoever useth this gift aright, shall doubtless find a gracious increase therein. And so much be said of the petition in general: now let us view it more particularly.  
It is short, and in most languages that I know, 
Particular observations.  hath but three words, I say (in most) for such is the elegancy of the Hebrew Language, affixing the Pronouns, that in it here are but two 
† Those Hignann Adoni. ; yet in Greek, Latin, and English, three 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Domine, salva nos. Lord, save us. . Which three words contain so many virtues in this, and in all godly composed prayers: The first noteth the party, to whom all prayers are to be made, (lord) The second, the blessing they crave, (salvation.) The third, community and love, (us) Lord save us.  
For the first, they pray to the Lord, not to the 
1. Observe.  Lady: to change the Gender is Popish wickedness. A Reverend Bishop 
* Dr. King on Jon. Lect. 16. p. 214.  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, judges, Kings, registered in the Book of God, and in an hundred and fifty Psalms, an hundred whereof at least are prayers and supplications, and in all the devout requests that the Apostles of Christ, and other his disciples, sent into Heaven, (if they take the pen of a Writer, and note from the beginning of Genesis to the end of the Revelation) they cannot find one directed to Cherub or Seraphim, Gabriel or Raphael, Abraham or Moses, or john Baptist after his death, or any other creature in Heaven, or Earth, save only to the Lord, and his Anointed; yea, for above two hundred years after Christ, Intercession of Saints was not heard of: Origen was the first that broached it 
† Lord of Pless. ●on the Mass, lib. 3. ●●p. 13. ; not as the public doctrine of the Church, but as his own private conceit: above three hundred, that Basil, Nyssen, and Nazianzen, gave some occasion of prayer to the dead, by their Rhetorical speaking unto them: Yea till 500 years, Invocation of Saints was not received into the public Liturgy of the Church: For it was after 400 years that S. Augustine said, We do not make gods of Martyrs, they are named of the Priest, but no prayer is made unto them 
“ August. de Civ. Del, lib. 22. cap. 10. : And it is said, that Petrus Gnaphaeus, an Heretic, did first put Invocation of Saints into the public prayers of the Church 
* Niceph. lib. 15. cap. 28. . See how new this corruption is, which the Church of England hath godly reform, and in her approved Homilies 
† Homil. concerning Prayer, 2. Part.  requireth four things in the par●ie to whom we are to pray, viz. First, that he understand whereof we stand in need: Secondly, that he hear our prayers: Thirdly, that he be willing: And lastly, that he be able to help. Find these in any, but in the true God only, and then we may pray unto them: otherwise, we may pray as fond as the Papists, who pray to the Virgin Mary (for example) to pray to Christ for them: and then they pray to Christ, that he would accept of Mary's prayers for them 
* Sic ambulant imp●i in circuitu. . Thus are men puckled, when they follow their own conceits, and leave the light of God's word. Oh, call on me, saith God 
p Psal. 50. 15. : and come to me, saith Christ 
q Matth. 11. 28. . So do the Disciples here, so do we ever, when we pray, Lord, save us.  
Save] Nothing so pleasing to the Saviour, as 
2. Observe.  to come to him for life and salvation. He complained of his people, Yoe will not come to me, that ye might have life 
r john▪ 5. 40. , yea being a faithful Creator 
s 1 Pet. 4. ult. , and Saviour of all men 
t 1 Tim. 4. 10. , he is well pleased, that in times of danger, men should call on him for bodily preservation, Lord (save) us▪  
But let us learn from this Example (if we desire 
Dict.  to be heard) to pray only for such things as are needful. Christ hath taught us to pray for bread, not gorgeous apparel, stately houses, great livings and honours: for howsoever (according to several places, callings, and charges) some men may pray for much more than others; yet if our desires be boundless, and we proceed from necessaries, to crave wanton superfluities, we offend, and as S. james saith, Ye ask, and receive not because ye ask amiss, that ye may consume it upon your lusts 
james 4. 3. . Our learned Academic saith, It is not lawful, nor doth stand with a good conscience, to seek for any more, than is sufficient for preservation of us and ours 
“ Mr. Perk. T. ●. ●. 768. . If any think him too strict, let him hearken what Saint Bernard saith, Let thy prayers which thou makest for temporal matters, be restrained ever to things necessary 
* Sit oratio, quae pro temporal▪ bus est, circa so as necessitates restricta. Bern. . If any yet think that devout and mortified Cloysterer, too straight laced, let them hear what S. Augustine a Bishop saith; If any man shall say, Lord increase my riches, and give me so much as thou hast given to such an one, and such an one, I think that man in the Lord's prayer will find no such direction 
¶ Domine, multiplica divitias mea●, puto ●●m non inve●●re. August. epist. 121. . jacob prayed but for bread to eat, and clothes to put on 
* Gen. ●8. 20. . Solomon prayed but for food conventent, and neither for riches, nor poverty 
x Prov 30. 7. : Lepers to be made clean 
y Match. 8. 2. : blind men to see 
z Mat. 20. penult. : and the Disciples to be preserved in the storm: Christ heard them and was well pleased.  
Oh let us be moderate and wise in our desires. 
Use.  Indeed Christ his promises are very large and general; Whatsoever ye shall ask my Father in my name, he will give it you 
a john 16. 23. . And again, If you shall ask any thing in my name, I will do it 
b john 14. 14. . But an ancient Father saith, True prayer is a request of such things, as are fit for God to give, and us to have 
c Petitio decentium. Damasc. . And another saith, No man can ask in the name of the Saviour, that which is against salvation 
d Non pet●●ur in nomine Salvatoris, quicquid pe●●tur contra rationem sa●a●●s. Aug. Tract. 102. in johan. .  
For our better direction therefore we must note, that if we will be heard, we must only crave bona, & been, good things, and for good uses and purposes. Good things are of two sorts, viz. absolute, 
Rules. 1.  or respective. Grace's spiritual, and necessary for salvation, as Faith, Repentance, Remission of sins, etc. are absolutely good, never evil to any, and therefore we may absolutely ask them: but all corporal and earthly blessings, as Health, Wealth, Honour, are not absolutely, but respectively good, as it shall please God to sanctify them, and therefore are not absolutely to be asked, but with condition, submitting ourselves to Gods will 
† Mr. Perk. on L. Pr. in Tom. 1. p. 333. ; as the Leper did, Lord (if thou wilt) thou canst make me clean 
† Matth. 8. 2. : if such or such a blessing be for thy glory, and my good, grant it unto me.  
And as we must ask good things, so to good 
2.  uses and purposes; as Solomon begged wisdom, whereby he might go in and out before the people 
d 1 King. 3. 9 . For the Minister of the word, to beg increase of knowledge, preservation of health, liberty, that he may do God and his Church service: the Magistrate, to ask understanding and courage, that he may the better execute judgements betwixt man and man: the man that asketh increase of wealth, that he may more cheerfully serve God, and be better able to help and relieve such as are in want; this is to ask good things well, and to good purposes, & such may look to receive what God knoweth to be indeed for their good: but to ask exquisite knowledge and learning, because they would excel in Poisoning, Sorcery, Witchcraft, and such like damnable Sciences; or wealth, that they may oppress their neighbours, or compass their sinful desires; or health and strength of body, to revenge wrongs, or devour wine and strong drink, and follow their pleasures. These ask good things amiss: neither let such look to receive; yea it is great mercy in God to deny 
† In non dando, misericors. August. in Ps. 86. Misericordiae est, aliquando subtra●ere misericordiam. Bern. serm. cont. vitium Ingratitude. : as a father in his love, denieth a knife, or sharpe-edged tool to his child, which he knoweth to be dangerous and hurtful to him. The Disciples knew not of what spirit they were, that desired fire from heaven upon the Samaritans 
e Luk. 9 55. : Peter wist not what he said, when he desired to have three Tabernacles built on Mount Thabor 
f Matth. 17. 3. Mar. 9 5. . The Disciples that desired to sit one on the right hand, and the other on the left hand of Christ, knew not what they asked 
g Matth. 20. 22. . Whatsoever we ask, let us ask according to his will, and he heareth us 
h 1 john 5. 14. ; if not according to our will, yet to our profit, and as is best for us.  
Here we see how earnest the Disciples were 
Mystery.  with Christ for the temporal good of their bodies, Lord, Lord, save us: How much more earnest should we be with him, for the eternal good of our souls? and importunately to beg those excellent gifts of Knowledge, Faith, Repentance, Remission of sins, Sense of God's love, Patience in adversity, Lowliness in prosperity, Peace of conscience, joy in the Holy Ghost: as Christ hath counselled, First seek the kingdom of God, and his righteousness 
i Mat. 6. penult. ; and as the Apostle counselleth, Set your affections on, and seek those things which are above 
k Coloss. 3. 1, 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. . Was Christ well pleased with his Disciples that craved the saving of their bodies? and is he not much more pleased we should call and cry unto him for the salvation of our souls? seeing hence he hath his glorious name, whereat every knee must bow 
l Philip. 2. 10. , and is able perfectly to save such as come unto him 
m Heb. 7. 25. .  
But herein our great dulness and negligence 
Application.  cometh justly to be taxed. We are very sensible of our bodily, and senseless altogether of our spirituali wants: if we be naked and cold, we are pinched with it, and all our care is for fuel and apparel: if we be hungry, how greedy we are for food? In this time of Famine, how the hungry poor run from door to door, pitifully and importunately begging bread? Whose heart doth not earn to see the ghastly countenances of poor prisoners in their chains, and thorough their grates craving relief? How do such as have money, ply the market for corn, and if they have it not in one, run to another, and strive who shall be first served? How did the leprous, blind, and diseased flock to Christ for cure? And if in these days there were a man known to cure all diseases, how would they seek to him by Sea and Land, yea sell House and Land, to get help? And if the life be in danger by fire or water, than what crying is there, Lord save us? But alas, our souls are ready to starve, and we do not hunger; are naked, and we care not for garments; sick and diseased, and we seek not to the Physician: yea, we are in danger every moment to sink into the pit of perdition, and for ever to be lost in hell and destruction, and yet we cry not to Christ for help, Lord save us.  
And the reason hereof is, because we do not 
Reason.  know ourselves to be lost, and ready to perish; but with those of Laodicea, say, we are rich, and increased with goods, and have need of nothing, and know not, that we are wretched, and miserable, and poor, and blind, and naked, Rev. 3. 17. That which caused the Disciples here to cry so earnestly to Christ to be saved, was the sense of misery; they saw if he presently helped not, there was no way but one with them, they were drowned every mother's child, they must all presently perish: & certainly none can earnestly seek and crave salvation, that do not feel themselves to be most miserable sinners, under the wrath of God, utterly lost in themselves, & look every moment to be swallowed up of death, hell, and condemnation. Christ came to seek and save that which is lost 
n Matth. 18. 11. ; and was sent only to the lost sheep of the house of Israel 
o Matth. 15. 24. ; came not to call the righteous, but sinners to repent 
p Matth. 9 13. : i. such as in their own sense and feeling are miserable and lost sinners.  
When Peter began to sink, he cried, Lord save 
Illustration.  me, and immediately jesus stretched out his hand, and caught him 
q Matth. 14. 30. . When the ship was covered with waves, than the Disciples cry, Lord save us, and he rebuked the winds. Oh, it is not possible for any to be earnest with Christ for salvation, till with Peter their souls begin to sink into Hell, and the poor cockboat of their Consciences is even covered with the waves of God's displeasure. One deep calleth on another, Ps. 42. 6. the deep of misery, to the deep of mercy: De profundis clamavi, Ps. 130. 1. Alas, thousands of Protestants who profess Christ to be their Saviour, yet never tasted now sweet the Lord is, nor ever were earnest with him for salvation, because they were never thoroughly touched with the sense of their spiritual misery, to say with David, I have gone astray like a sheep that is lost 
r Psal. 119. ult. ; and from my youth up thy terrors I have suffered with a troubled mind 
s Psal. 88 15. : Thou hast vexed me with all thy storms, and all thy waters are gone over me, etc. And never till then can any affectionately pray with David, O Lord, say to my soul, I am thy salvation 
t Psal. 35. 3. : And with the Disciples here, Lord, jesus, save me.  
Many do wonderfully brag and boast that 
Trial.  Christ is their Saviour, shed his precious blood for them, & if at that instant they should die, they were sure to be saved, and to go to heaven to him. I would ask such a question (or rather desire them 
Quest.  to demand it of their own souls) Didst thou ever see thy woeful misery, and the wretched estate wherein thou art by reason of sin? Didst thou ever see what great need thou hadst of God's favour, and of the blood of Christ? Have thy sins ever mustered themselves against thee, which hath made thine heart to tremble with fear? Yea, hast thou even been at the brink of hell, and with sighs and tears entreated mercy and salvation? They answer, 
Answ.  (and I suppose truly) No, God be thanked, they were never so troubled or disquieted, but have ever had merry and peaceable hearts, and have been ever assured of God's love, neither would they for all the world doubt of it; they have heard Ministers preach much of distresses and perplexities of the soul, but they know not what they mean.  
Alas poor souls, how are these deceived? How 
Censure.  are they carried away with a strange presumption? What a dangerous lethargy spiritual are they sick of 
* Gravis●●mè aegrotat, qui non se sentit aegrotare. ? Even of all men most to be pitied.  
Oh know, the high way to grace is to know our 
Direction.  souls to be empty of grace: the high way to be saved, is to know ourselves in ourselves to be lost and damned: never shall any have the benefit of one drop of the blood of Christ, that (as for life and death) have not begged it.  
Oh, see then what a blessing of God it is to be 
Conclusion.  faithfully told and reproved for sins, and to see our damnable estate in the lookingglass of the Law, that so seeing ourselves to be utterly lost and undone, we may cry day and night unto God, with the Disciples here, Lord, jesus, save us.  
So much for the blessing desired: the third & last word followeth, for whom they desire salvation.  
Vs.] It is not said that Peter came and prayed for 
Part. 3.  himself, Lord save me; and james for himself, Lord save me; and john for himself, Lord save me, etc. as if they cared not though all the rest were drowned, if they themselves escaped: but they pray in common, each one being as desirous of his fellow's safeguard, as of his own; which showeth that they prayed in love, Which (as the Apostle saith) seeketh not her own things, and without which in preaching and praying, We are but as a sounding brass, and tinkling Cymbal 
u 1 Cor. 13. 1. . That which our Saviour intended, 
Confirmation.  in that form of prayer which he hath prescribed, teaching us to pray in the Plural, Give (us) this day our daily bread, forgive (us) our trespasses, lead not (us) into temptation, but deliver (us) from evil 
* Matt. 6. 11, 12. . I doubt not but in particular cases, we may make particular suit unto God for ourselves. As 
Prevention.  jacob in his journey vowed, If God will be with me, and will keep me in this way, and will give me bread to eat, and raiment to put on 
x Gen. 28. 20. . And David, Save (me) o God, for the waters are even entered into my soul 
y Psal. 69. 1. . And Peter when he was sinking into the sea, cried, Lord save (me 
z Matth. 14. 30. .) Yea Christ himself prayed, Lord let this cup pass from me 
a Luke 22. 42. . But these were particular cases; but in common cases we must have common hearts, yea though our case be particular, yet there may be others in our condition, which we know not, and therefore we are so to pray for ourselves, as yet explicitly, or implicitly, we crave the like blessings to all such as are in the like want with us.  
Here then cometh a common fault worthy to 
Reprehension.  be reproved, (for it marreth all such prayers, as The wild gourd marred all the mess of pottage 
b 2 Kings 4. 40. ;) viz. We are straight laced, & full of love, but it is self-love, we wholly love ourselves, & seek our own good; what meaneth else that common wicked Proverb, Every man for himself, and God for us all? Or if they be ashamed to profess thus much with mouth, yet they are not ashamed to wish it in their hearts: yea they wish evil to others, so any good may thence redound to themselves. How many wish a famine, if they have any corn to sell? Yea how few but do greatly rejoice to hear of pestilence, sword, shipwreck, sedition, or any manner of evil to befall their neighbours or brethren, so they reap advantage from it? Which showeth that in their hearts they do only desire their own particular good, and (as we say) care not who hunger, so their bellies be filled; who go naked, so they be clothed; who be poor and undone, so they grow rich; who lie without door, so they lodge warm; who die, so they live; who sink or swim, so they come safe to shore. So few pray, as lovingly and heartily for others, as themselves, as our Example teacheth us to do, Lord, save us. So much for the petition.  
We perish.] Extreme passion commonly causeth 
Part. 2.  either silence, or (that which is next unto it) imperfect and defective speech; whereunto God alluding saith, I have sworn in my wrath, if they shall enter into my rest 
c Heb. 3. 11. . The Disciples being in great fear, speak imperfectly (we perish) the causal conjunction is wanting 
“ Ellipsis. , it is in effect, q. d. otherwise, or else we perish: The original word 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  is of hard and harsh signification; in best signification it is to die, as, it is expedient for us, that one die for the people 
d John 11. 50. ; yea to die by some miserable means, as with hunger, I perish with hunger 
e Luke 15. 17. ; it is commonly translated, to destroy, as, he will truly destroy those husbandmen 
f Matth. 21. 41. ; Let us not tempt Christ, as some of them also tempted, and were destroyed of serpents 
g 1 Cor. 10. 9 : yea it signifieth the destruction of hell, They shall be punished with everlasting destruction 
h 2 Thess. 1. 9 . In which respect judas is called, The son of destruction 
i john 17. 12. ; and the Angel of the bottomless pit is called in Hebrew Abaddon, and in Greek Apollyon, i. a Destroyer 
k Rev. 9 11. . Here it is meant of the losing, perishing, or destroying of the body by waters; which we call drowning or choking in the waters. So much for the sense.  
Hence first we learn, That it is an effectual 
1. Doct. Confirmation.  motive of mercy in prayer, to declare unto God our misery. How often doth David (to this purpose) in his prayers lay open his miseries before God, as, Save me, o God, for the waters are come in, even unto my soul, I sink in the deep mire where is no standing. I am come into deep waters, where the floods over flow me: I am weary of crying, my throat is dry, mine eyes fail while I wait upon my God 
l Ps. 69. 1, 2, etc. . And again, Thou hast cast off, and abhorred; thou hast been wroth with thine anointed, thou hast made void the covenant of thy servant, and hast cast his crown to the ground: thou hast broken down all his hedges, and brought his strong holds to ruin; all that pass by spoil him, and he is a reproach to his neighbours: thou hast set up the right hand of his adversaries, and made his enemies to rejoice; thou hast turned the edge of his sword, and givest him not victory in battle 
m Psal. 88 38. . To this purpose also doth he declare the misery of God's Church; O God, the Heathen are come into thine inheritance, thine holy Temple have they defiled, and made jerusalem an heap of stones; the dead bodies of thy servants have they given to be meat to the fowls of the heaven, and the flesh of thy Saints to the beasts of the earth: their blood have they shed like water, round about jerusalem, and there was no man to bury them 
n Psal. 79. 1. . Yea, thus lamentably do all God's people complain, Thou goest not forth with our armies; thou makest us to turn our backs upon the enemy, they that hate us spoil our goods; thou hast given us like sheep appointed for the slaughter; thou sellest thy people for nought, & takest no money for them▪ thou makest us a reproach, derision, byword, and shaking of the head, 
o Psal. 44. 9, etc.  etc.  
The Reason of this doctrine is, because God is 
Reason.  a most merciful God, and it is the nature of mercy to be exceedingly moved with misery; Misericordia. Yea his mercy is called, a tender mercy 
p Luke 1. 78. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: Viscera misericordiae. , or bowels of mercy. Great is the compassion of a brother, as we see in joseph, a godly man, when he saw his brother Benjamin, he made haste and ●ought where to weep, For (saith the Text) his bowels did yearn upon his brother 
q Gen. 43. 30. : Greater the compassion of a father towards his son, as we have lately had an example, when the father saw his hungry, naked, lean, (though a prodigal son;) yet he could not contain himself, But ran and met him, and fell on his necks, and kissed him, and commanded his servants with all speed, to feed, and cloth, and deck him 
r Luke 15. 20. : But greatest of all is the compassion of a mother towards her child. How the woman of Canaan plied Christ with prayer for her daughter, and would receive no▪ answer, but her cure 
s Matth. 15. 28. : Yea, and Solomon in his wisdom discerned which was the true mother of the child hereby; for when she heard the sentence pronounced, that it should be divided, her bowels yearned on her son 
t 1 Kings 3. 26. . But the compassion of a brother, father, or mother, is cruelty, compared with the compassion of God: God himself hath said, Can a woman forget her sucking child, that she should not have compassion on the son of her womb? Yea, they may forget, yet will I not forget thee 
u Esay 49. 15. . Our Saviour therefore useth an argument from the lesser to the greater, saying, If ye that are evil, give good gifts to your children, how much more shall your Father which is in heaven, give good things to them that ask him 
* Matth. 7. 11. ? The Lord professed of himself, that his bowels were troubled for Ephraim his dear son, and pleasant child 
x jer. 31. 20. : Yea that his heart was even turned within him, and his repentings did roll together 
y Osay 11. 8. . As if he had begotten mercy, he is called the father of it 
z 2 Cor. 1. 3. : Yea, as if there were no end thereof, he is called, The Father of mercies 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Pater misericordiarum. : Yea whereas he is called the God of many things, as of Patience 
b Rom. 15. 5. , Comfort 
c Rom. 15. 13, 33. , Hope 
d Ibid. , Peace 
e Ibid. , &c: But Father, and in plural of none but this, as if he were nothing but mercy.  
Christ had compassion on the multitude, when 
Application.  he knew they were but hungry 
f Matth. 15. 32. : He had compassion, when he saw them bring their sick unto him 
g Matth. 14. 14. ; and will he not have compassion, when life is in danger? Oh right dear and precious in his sight is the death of his Saints 
h Ps. 116. 15. ; He wept when his friend Lazarus was dead 
i john 11. 35. ; and will he not prevent it in his disciples? Yes assuredly, if it be for his glory, and their good: they do well therefore to go to Christ, but it is enough to tell him what is their danger and misery: Lord, save us, we perish.  
Is then the Church of God in danger, through 
Use.  cruel rage of bloody persecutors, so as it cannot in likelihood subsist? go to Christ and pray for his people, Lord, save us, we perish: Art thou thyself in danger, through hunger, thirst, by water, fire, sword, pestilence, etc. Go to Christ, and say, Lord save me, I perish. So did David, I will cry unto God most high, and he shall send from heaven, and save me, from such as would swallow me ●p, Psal. 57 2.  
Yea; and go to him with great comfort and confidence, 
Encouragement.  for he hath been made like unto his brethren, that he might be a merciful and faithful high Priest 
k Heb. 2. penult. ; yea, hath been touched with the feeling of our infirmities; therefore let us go bolaly to the throne of Grace 
l Heb. 4. ult. , and specially in danger of death.  
Let us (with his Disciples here) go to him, who 
Examples.  hath himself both suffered, and feared it; and hath in nothing more declared his goodness and greatness, love and power, than in delivering his servants from it, when their lives have been for his glory; as his people, from rage of enemies and Red sea 
m Exod. 14. 13. ; Moses from the water 
n Exod. 2. 3. ; jonah out of the Whale's belly 
o jonah 2. ult. ; the three Children out of the fiery furnace 
p Dan. 3. 2●. ; Daniel out of the Lion's den 
q Dan. 6. 23. ; yea, Paul out of the mouth of the Lion 
r 2 Tim. 4. 17. . Oh the dangers that every where, by sea and land, at home and abroad, by day and night, we are continually subject unto, and wherein we had long since perished, if he had not mercifully by his good providence and powerful protection of his good Angels preserved us! To him let us ever commend ourselves, Lord, save us, that we perish not.  
But I hear some object against this Use, and 
Object.  say, Do not God's people complain, For thy sake are we killed all the day long, and as sheep appointed for the slaughter 
s Psal. 44. 22. ? Do they not complain, that the enemies prevailed, and gave the bodies and flesh of his servants to be meat to the beasts of the field, and fowls of the heaven, and shed their blood like water 
t Psal. 79. 2. ? And again, They break in pieces thy people, and afflict thine heritage; they slay the widow and stranger, and murder the fatherless 
u Psal. 94▪ 5. : The ungodly even for his own hearts lust doth persecute the poor 
* Psal. 10. 8, 9 .  
Never might such complaints be more justly 
Application.  made, than in these days: wherefore it seemeth that Christ doth not care, though his people do perish; but as the careless shepherd said, That which perisheth, let it perish, Zach. 11. 9  
I answer, that sometimes God suffereth great 
Sol.  havoc to be made of his Church and people for their sins, and giveth the dear beloved of his soul into the hands of their enemies, jerem. 12. 7. nor will hear his best servants for them, Ezech. 14. 20. but casteth them off, to sword, pestilence, captivity, jer. 15. 2. And then the enemy groweth proud, and blasphemeth, Who is the Lord, that he should deliver jerusalem out of mine hands 
x Esay 36. 20. ? And there is no help for them in God 
y Psal. 3. 3. ; and then, even David's feet had well-nigh slipped 
z Psal. 73. 2. : And the Prophet Habakkuk is wonderfully offended, and expostulateth with God, Oh God, why dost thou hold thy tongue, when the wicked devoureth the man that is more righteous than he 
a Hab. 1. 13. ? Yea then, such as are not sound at heart fall away, and say, It is in vain to serve God; what profit is it, that we have kept his ordinance, and that we have walked mournfully before the Lord of hosts 
b Malach. 3. 14. ? I say to all such enemies, Understand ye brutish among the people: He that planted the ear, shall he not hear? he that form the eye, shall he not see 
c Psal. 94. 8, 9 ? He heareth the sighs and groans, and seeth the misery of his people; and when he hath sufficiently scourged his people, and accomplished his great work upon Zion, and jerusalem, he will burn the rod 
d Esay 10. 5. ; and Ashur shall pay for it, as he hath threatened, I was wroth with my people, and gave them into thine hand, but thou didst show them no mercy, upon the Ancients hast thou very heavily laid the yoke 
e Esay 47. 6. . Oh the persecuting enemies have an heavy day coming. And I say to all such as fear God, Stand still, and see the salvation of God 
f Exod. 14. 13. . Never any father corrected his child with more unwillingness, than God doth afflict his people: his bowels yearn, He putteth all their tears in his bottle 
g Psal. 56. 8. . And as he will preserve them, they shall never everlastingly perish; so either their bodies shall not perish, but be preserved from sword of enemy 
“ Psal. 97. 10. ; or, if he give them for a prey, he will fill them with patience, comfort and joy, and receive them to eternal happiness, so as they shall praise him, and for ever confess, Thou hast tried us as silver, thou broughtest us into the net, thou layedst affliction upon our loins, thou hast caused men to ride over our heads, we went thorough fire and water; but thou hast brought us into a wealthy place 
h Psal. 66. 10, 11, 12. . Rest assured, Most precious in the sight of God is the death of his Saints 
i Psal. 116. 15. . They may confidently pray, they may not perish; for he hath numbered their very hairs, Matth. 10. 30. He keepeth their very bones, so as not one can be broken 
“ Psal. 34. 20. ; much less any one shall die, but as it is for God's glory, and their good.  
Our second lesson is, That even the Godly are 
2. Doct.  sometimes much afraid of bodily death. You see your example is plain. The disciples thinking they should presently be drowned, cry out, we perish: so did Peter (their mouth in that excellent confession of their faith 
k Matth. 16. 16. ;) seeing the wind boisterous, he was afraid, and when he began to sink, he cried, Lord, save me 
l Matth. 14. 30. . The Doctrine is sufficiently confirmed, and so I might leave it. But because many of God's children are herewith greatly troubled, and Satan assaulteth their souls, suggesting that they have not faith nor true peace of conscience, nor are in good estate with God, because they are so fearful to die; give me leave a little to enlarge myself for their comfort; and for illustration of this Doctrine, present unto you four glasses, and thorough which it is, that men and women looking, Death is so fearful, or comfortable.  
The first, is the glass of Nature; the second, of Fortune; the third, of the Law; and the fourth, of the Gospel. In the three first, Death appeareth fearful; only in the fourth, comfortable: Yea fearful in the glass of Nature; more fearful in the glass of Fortune; and most fearful in the glass of the Law. God would have all the wicked to behold Death in the three first, that through fear of Death, they may repent of their sins, and fly to Christ, who saveth from it: and he would have the godly to behold Death in the glass of the Gospel, that having found grace to believe, and repent, they may die comfortably. But Satan (who seeketh man's destruction) well knowing how remarkable the sickness and deaths of men are, and what deep impressions the last ends of the dead make in the minds of the living, laboureth to invert this order. And whereas God would have his children to behold death in the glass of the Gospel; he (as much as he can) hideth that from their sight, and shuffleth in the other before them, that he may terrify them with the dread and horror of death, and (if it be possible) draw them into impatience, and to speak unadvisedly; which the wicked hearing and seeing, are thereby animated in their evil courses, saying, You see such and such an one, great professors and holy men; yet you see how impatient in sickness, how fearful to die. And on the other side, when the wicked are sick & ready to die (so much as he can) he hideth the three first glasses, and only presenteth the fourth; and if in the time of health, they have heard any comfortable sentences, he will help their memories to rehearse them, to the end they may lie patiently, and die resolutely and cheerfully: then do such sinners boast, Lo, such a man, though in his health a goodfellow, a drunkard, a whoremaster, gamester, swearer, etc. yet he died like a lamb, wagged neither hand nor foot; I desire to make no better end, which I hope I shall do, though I walk in his ways. Oh see the juggling of Satan, where God doth not overmaster him! Be wise ye that fear God; Do ye see a most wicked and profane liver, to die quietly and well? condemn him not; sometimes a good death may follow a bad life: but it is to be feared, Satan hath abused him, and presented a wrong glass before him; therefore say, I will not hazard mine estate upon so desperate a point; I will not walk in his ways; I will live well, and then I shall die well: and do you see such an one, as hath lived godly and well, and approved himself to the consciences of such as knew him, to be an honest man, fearing God, and eschewing evil, yet lieth, hardly, impatiently bearing his visitation, tossing, tumbling, sweeting, it may be, talking idly, and raving: Alas, this may befall the best of God's children, partly through the malice of Satan, and partly through the weakness of flesh and blood, and strength of his disease. But let not these things trouble thee. That of Saint Augustine is most sure, Non potest malè mori, qui bene vixerit; He cannot die ill, that liveth well. Yea, Thou art thyself sick, and in danger of death, and thou art much troubled, to think how soul and body must part; friends and all be left; thy body, which thou hast kept so delicately, clothed and fed so deliciously, must be laid in a place of darkness and cold, become meat for worms, and see corruption: but thou art more troubled, to think how thou must leave thine houses, lands, offices, wealth and honour, thou knowest not to whom, (it may be to enemies) leave a desolate widow, and fatherless children, to the mercy of the world, thyself being cut off in the midst of thine age, and deprived of all thine hopes: but thou art most troubled to think how Death came into the world, that it is the wage of sin, the seal of God's anger, malediction of the Law, and portal of hell; thy mind can think of nothing else: so as now thou art even distracted with fear, and wouldst give all that ever thou hast for life. Oh, if thou be'st a penitent believer, suffer not Satan thus to abuse thee, say unto him, Avoid Satan, thrust away these glasses from thee, let not thy mind meditate on these things; call for the glass of the Gospel, wherein thou shalt see the sting of Death taken away; yea Death itself swallowed up in victory; thou shalt see the nature of it changed; being the end of sickness, sorrow, sin, labour, and all misery; and the beginning of full happiness and glory; thou shalt see the Angels carrying souls into Abraham's bosom; thou shalt see the happiness of heaven, into which the soul (immediately upon departure hence) entereth; and such as all the wealth, glory, and comforts of this life are but dung, in comparison of: there shalt thou see God in his holy habitation, a Father to the fatherless, and Husband to the widow; yea, there shalt thou see thine own mortal and corruptible body rise in glory. Oh behold Death in this glass of the Gospel, and thou shalt die most comfortably, and even desire to be dissolved, and be with Christ. I beseech you mark well my discourse of Death this day, and labour to remember (at the least) the principal passages thereof; you know not how soon you may have occasion to make use of it; It is appointed for all once to die: but when; this day, or to morrow; this year, or the next; where; on sea, or land; at home, or abroad; how; by fire, or water; ordinary sickness, or pestilence; naturally, or violently, we know not: these things, if preserved by you, may stand you in some stead in time of need. Wherefore what I have delivered in the gross, I will now more particularly unfold, and from the holy Scriptures enlarge my. Discourse severally.  
The first glass, is the glass of Nature, I mean 
1. Glass.  of Nature corrupted, for it is the wage of sin; i● Adam had not sinned, there had not been death. Thorough this, all the wise Gentiles, and Heathen, and all that know not God, do behold it: and thus to look upon it, is fearful. It is true, that many Heathen men have seemed very valorous, and have contemned it; but it was rather rashness, and desperate madness, than true valour or courage. The Prince of Philosophers himself hath said, not only that Death is fearful, but of all evils the fearfullest 
“ Arist. Eth●●▪ lib. 3 cap. 6. . What need we their testimonies, when the Scripture itself is so clear? job calleth it, The King of Terrors 
m job 18. 14. . And the Apostle saith, Without Christ, all men, through fear of death, are subject to bondage 
n Heb. 2. 15. . Oh, it is the enemy of Nature, separater of soul and body, most loving twins; depriver of all earthly comforts, which so far depend on life, as, it ceasing, they also cease to be. David saith, When men die, they must leave their wealth and honour to others 
o Psal. 4●. ●●. . God asked the fool, Whose shall these things be 
p Luke ●2. 20. ? And Abraham gave Dives, begging but a drop of water, a cold answer, Son, remember, thou in thy life time receivedst thy good things 
q Luke 16. 25. . Wherefore it is impossible for any man, utterly ignorant of Christ, and only seeing Death thorough the glass of Nature, but he must needs fear, and either die sullenly, or desperately.  
The second glass wherein death is seen, I may 
2. Glass.  (with reverence to God's providence) call the glass of Fortune, (as the goods of this world are called the goods of Fortune 
* Bona fortunae. ) and in this glass, death appeareth more fearful than in the former. Circumstances do greatly increase the fear of death: as if a man be young, healthy, lusty, and in strength of nature, blood runs fresh in the veins, and marrow in the bones: Quanto natura fortior▪ tanto dolor acerbior; The sweeter the conjunction, the more bitter the separation. Also, if a man be in high place of honour, or great hope of preferment: If a man be rich, and have all things at his hearts desire, how fearful are such to die? Oh death, how bitter is the remembrance of thee, to a man that liveth at r●st in his possessions, to the man that hath nothing to vex him, that hath prosper it i● in all things 
† Eccles. 41. 1. ? Oh death▪ how bitter is thy remembrance to him that with Peter thinketh it is good to be here 
r Matth. 17. 4. ; that hath much to leave, and little to hope for? Again, a violent death more fearful than that which is natural; and according to the means of violence, and instruments of execution: fearful to die, by the hands of man; more fearful to die, by the mouths of wild beasts; but of all most fearful to die by raging fire & waters 
“ His Majesty's first speech after discovery of gunpowder treason. . Which thing an Heathen Poet hath excellently expressed; I fear not death, but drowning, a miserable kind of death 
* Non lethum timco, genus est miserabile lethi; Demite naufragium, mors mihi munus erit. Ovid. de tristib. El●g. 2. . Again, to die suddenly, and specially when God showeth some token of anger, doth wonderfully increase the fear of it. This made such a cry throughout all Egypt, when at midnight their firstborn were slain 
s Exod. 12. 30. . I do not judge such as die suddenly, and extraordinarily, by water or land. The wise man hath taught us not to judge of any man's estate 
Eccles. 9 2.  before God, by outward things. God knoweth whose case it may be; I am sure it hath been the case of such, as the holy Scriptures assure, to have been godly; as Eli, jonathan, josiah, Samson. The Apostle saith, Nothing can separate the Saints from the love of God, which is in Christ jesus 
t Rom. 8. 35. ; not death, not manner of death. Sudden death to God's children, is but like the translation of Henoch and Elias, which was in a moment: yet let me say again; (though we judge charitably of such) yet to be suddenly and unlooked for surprised of death, with any note of divine anger, is both fearful to the parties themselves, and others. For though we know we must die, and aught always to be ready, yet who so prepared, (especially in times of health and prosperity) but hath many things to set in order? And seeing all dependeth upon the last act, the whole life being but as a levelling and drawing, & death as the discharge of the arrow; our mother Church hath godly taught us, to pray, if it be his blessed will, to deliver us from sudden death, and to give us time of repentance, and preparation, with understanding, memory, hearing, and speech, to the last breath 
* Haec est illa 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, quam sibi suisque precari solitus est Augustus Caesar. Sic de obitu ejus scribit Suetonius, cap. 99 . Did not Lot know that his wife should die? Yes: but to him, and all that shall hear the story, it is fearful, that she was suddenly turned into a pillar of salt 
u Gen. 19 26. . Aaron well knew that his sons must die: but to see two of them (Nadab and Abihu) consumed at once, by fire from heaven, it did strangely astonish him 
† Levit. 10. 3. . job knew so much too: but to hear, that all his children were suddenly destroyed with the downfall of their eldest brothers house, wherein they were feasting, made him rise and rend his clothes 
x job 1. 20. Scio me genuisse mortalem. Anaxag●ras de obitu filij. . Yea and David knew so much, and comforted himself after the death of another, saying, I shall go to it, but it shall not come to me 
y 2 Sam. 12. 23. : But when he heard of the sudden death of his son Absalon, it made his heart even turn, and overturn within him, he never so bitterly lamented any thing as that, Oh my son Absalon, my son, my son Absalon, would God I had died for thee, O Absalon, my son, my son 
z 2 Sam. 18. 33. Application. .  
Come we to our disciples. They see death, in the glass of Nature, and it is fearful: they see it in the glass of their Fortune; they are now in middle age, strong and lusty, in great hope of preferment by their Master, and striving for supremacy 
a Mar. 9 34. , and who shall sit on his right hand, and who on his left in his kingdom 
b Matth. 20. 21. ; death cometh upon them suddenly, robbeth them of all they now are, or hoped to be, they have not leisure to set themselves, or houses in order, nor bid wife and friends farewell; not leisure to swallow their spittle, nor say their prayers, but shortly, and abruptly, for life: they are like to die by waters, and become meat for the fishes 
*- sperare sepulchrum; Et non equoreis piscibus esse cibum. Ovid. ; and that by such a sudden and raging storm, as if heaven meant to destroy them, so as now their fear is much increased, and they cry out, Lord, save us, we perish.  
The third is the glass of the Law, which representeth 
3. Glass.  death, as the wage and punishment of sin, the demonstration of God's displeasure, and the gate of hell; when all the curses and maledictions of God come fully, and for ever, to be poured out. Oh in this, death appeareth most fearful, and like that dreadful and terrible strong beast, which Daniel saw in his Vision, which had great Iron teeth, and ten horns, and devoured, and broke in pieces, and stamped the rest under feet 
c Dan. 7. 7. .  
Good Lord, how greatly are the wicked, and 
Examples.  all guilty sinners affrighted at this sight of death? Saul being a wicked man, having a guilty conscience, no sooner saw death at hand through this glass, but he fell straightway all along upon the earth, was exceedingly afraid, and there was no strength in him 
d 1 Sam. 28. 20. . When wicked Belshazzir a enemy of God's people, and, at that time, he and his Wives, Concubines, and Princes, carousing in the Vessels of Gold and Silver, which his father Nabuchodonezer had brought from the Temple of the Lord in jerusalem, and praised their gods of Gold, and Silver, Brass, Iron, Wood, and Stone; no sooner cast his eye on death, through the glass of the Law, which God set up on the wall, over against the Candlestick, but his countenance was changed, his thoughts so troubled him, that the joints of his loins were loosed, and his knees smote one against another 
e Dan. 5. 2, 3, etc. ; and nothing could comfort him, or still that raging storm. This was signified by that dreadful manner of giving the Law on Mount Sinai, with such darkness, thunder, lightning, and earthquake, that all the people fled 
f Exod. 20. 18. ; and Moses himself confessed, I exceedingly fear, and quake 
g Heb. 12. 21. . 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 
h 1 Sam. 25. 36. ; 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 sickness, neither have grace, nor crave it, but die blockishly and senslesly.  
The Lord knoweth, our times are full of such 
Application.  men and women, which, as David saith, have hearts as fat as brawn 
i Psal. 119. 70. ; possessed with a spirit of slumber 
k Esay 29. 10. ; you might as well speak to the bedstead as to them; talk with them of the way of Redemption, justification, and Salvation; alas how ignorant? Tell them of Resurrection, and last Judgement; they have no apprehension. Reprove them for their sins past; they know no such matter. Inform them in the doctrine of Repentance, Contrition of heart, longing after the righteousness of Christ, the happiness of heaven; they wonder, as if you were reading of Riddles to them. You shall find no sound knowledge, no token of true repentance, no fruit of lively faith, no testimony of a well-grounded hope, no sign of Christian joy, as looking for a better life; nothing but dulness and deadness 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 lookingglass of the Law; good Lord, how are they affrighted? What tossing, sighing, groaning, sweeting, compassed about with the sorrows of hell, and he is overwhelmed with despair? Now are his sins set before him, the sins of childhood, youth, & age; his swearing, riot, uncleanness, oppression, contempt of God's word, and general profaneness; such as he made but a mock and sport of; but now they come in troops, and appear so great, that he is swallowed up of dismayedness, and letteth his tongue be wray his despair, and utter blasphemy; and let a man labour to comfort him, he still holdeth cain's conclusion, My sin is greater than can be pardoned 
l Gen. 4. 13. . And thus as his life was full of sin, his death is full of sorrow; as in his health he had no conscience, in his sickness he hath no comfort; as in his life he mocked God's counsel, in his death God laugheth at his destruction 
m Prov. 1. 26. ; and he is in hell, whilst he liveth; which to prevent, he could wish the rocks and mountains to fall on him, and cover him 
n Rev. 6. 16. .  
Yea, not only the wicked, and reprobate, but 
Amplification.  even the elect, and most righteous, having but a glimpse of death, thorough this glass, have been exceedingly daunted, and brought into most fearful fits. Holy job, a man (by Gods own testimony) that feared God, and eschewed evil, and all the days of his life did wait for his change, job 14. 14. could in good measure bear the sudden & strange loss of all his substance, cattle, servants, and children, and say, The Lord hath given, and the Lord hath taken, blessed be the name of the Lord 
o job 1. 21. : but let him be touched in his body, sick and sore from the crown of the head to the sole of the foot 
p job 2. 7. ; let God withal write bitter things against him, and make him possess the sins of his youth 
q job 13. 26. ; let him see death in the lookingglass of the Law; and then he enjoyeth wearisome nights, and is full of toss 
r job 7. 3, 4. ; yea will curse the day, and all the services of his birth 
s job 3. 3, etc. . David (a man after Gods own heart 
t Acts 13. 22. ) will wade thorough a world of troubles, and it is not the malice of Saul 
u 1 Sam. 20. 30. , hatred of the Philistims 
* 1 Sam. 29. , envy of the Princes 
x Ibid. , rebellion of Absolom 
y 2 Sam. 15. 10. , treachery of Achitophel 
z 2 Sam. 16. 21. ; no threatening of Goliath 
a 1 Sam. 17. 14. , grappling with a Lion 
b 1 Sam. 17. 34. , fight with a Bear 
c Ibid. ; no hunger, cold, danger, can discourage him, but in all distress, he comforteth himself in his God 
d 1 Sam. 30. 6. : but let him see death in the lookingglass of the Law, and he will even roar for the disquietness of his heart 
e Psal. 38. 8. ; his heart will be pained, the terrors of death fall on him, fearfulness and trembling come upon him, and horror over whelm him, Psal. 55. 4. yea the fear of death doth undo him: then will he make his bed to swim, and even water his couch with tears 
f Psal. 6. 6. ; and then all his prayers are against death, Oh spare me, that I may recover my strength 
g Psal. 39 ult. : and, Oh my God, cut me not off in the midst of my days 
h Psal. 102. 24. ; Oh save me, for thy mercy's sake, for in death there is no remembrance of thee, and who will give thee thanks in the grave 
i Psal. 6. 5. ? Let King Ezekiah receive a message of death from God, and behold in the glass of the Law, and he will turn his face to the wall, and weep bitterly, chatter like a Crane or Swallow, mourn like a Dove, and complain that God like a Lion, hath broken all his bones, and all his prayer is for life, The living, the living shall praise thee 
k Esay 38. 2, 13, 14, 19, etc. . But in Christ himself we have an Example of all Examples for this purpose, who (as Mediator) beholding death in the glass of the Law, and the inferior reason, presenting it to the mind, not with all circumstances 
* Dr. Field of the Church, lib. 5 cap. 18. , he began to fear 
l Mar. 14. 33. , his soul was exceeding sorrowful even to death; yea, the sorrows of death compassed him about 
m Psal. 116. 3. ; that he fell into a dreadful agony 
n Luk. 22. 44. ; his thoughts were troubled, his spirits affrighted, his heart trembled, his joints shook, his pores opened, and a sweat of drops like blood, burst thorough and thorough his garments 
o Luk. 22. 45. . Oh this was a grievous storm in his soul! And what doth he? As his disciples came to him, so he to his Father, and in a sweet and solitary place, a Garden, an Oratory, whither he had often resorted to pray 
p john 18. 2. , there he poureth out his soul in an heavenly prayer 
q Matth. 26. 36. Luk. 22. 39, etc. , most commendable both for substance, and circumstance, with earnest intention, for he did double and ingeminate the title often, Father, Father, with wonderful fervency of spirit, every word afforded a drop of blood; in faith, he said, my Father; with humbleness, for he kneeled down; with wonderful reverence, he fell down grovelling, as it were kneeling on his face, and praying out of the dust; with great constancy, he prayed three times; with submissive obedience, Not my will, but thine be done; and with great charity, for ever and anon, he visited his Disciples, and gave them good counsel, and comfort; and what was it he thus begged? Take, oh take away this cap: and he was heard in that which he feared 
r Heb. 5. 7. , the storm was calmed, an Angel sent, and comforted him 
s Luk. 22. 43. .  
Oh man, see in thy Saviour, what it is to be a 
Use.  sinner! If the righteous and dear Son of God, having no sin but by imputation, was so affrighted with the terrors of death; how would death distract, with the terrors of it, impenitent sinners, if God did open their eyes, and let them see it, in the lookingglass of the Law, clothed with the red robe of God's fiery indignation, gaping with great Iron teeth, ready to devour; having in the forehead written, Cursed is every one, that continueth not in all things written in the book of the law, to do them 
t Deut. 27. ult. , and having the keys of hell and the bottomless pit in his hand?  
Thus we have seen death in the lookingglass 
Conclusion.  of Nature, and it appeareth fearful, for therein the body perisheth. We have seen it in the lookingglass of Fortune, & therein it appeareth more fearful, for therein body and all the good things of this world perish. We have lastly seen it in the lookingglass of the Law, and therein it appeareth most fearful, for therein body and soul perish for ever.  
The fourth and last glass, is the glass of the 
4. Glass.  Gospel; wherein (through the death of Christ) the nature of it is changed; of a foe, it is become a friend; and from a curse and punishment of sin, is become a blessing; from the door of Hell, it is become the portal of Heaven. Christ hath spoiled principalities and powers, and triumphed openly over them on the Cross 
u Coloss. 2. 15. ; yea and hath pursued Death into the grave, his Castle, and there conquered him, the sorrows of death being loosed, whereof it was impossible that he should be held 
* Acts 2. 24. ; and so hath performed what he anciently threatened, O death, I will be thy plagues; oh grave, I will be thy destruction: 
x Ose. 13. 14.  which made the Apostle (in the name of all the faithful) so to triumph: O death, where is thy sting? o grave, where is thy victory? The sting of death is sin, and the strength of sin is the law; but thanks be to God, who giveth victory through jesus Christ our Lord 
y 1 Cor. 15. 55. . I am the resurrection and the life, he that believeth in me, shall live though he die 
z john 11. 25. : He that believeth is passed from death to life, and shall not come into judgement 
a john 5. 24. . Now then there is no condemnation to them that are in Christ jesus 
b Rom. 8. 1. : and, Blessed are the dead, that die in the Lord 
c Rev. 14. 13. . Lo these are the comforts of the Gospel against death, which all the faithful have enjoyed from the beginning of the world, though more plentifully revealed in these last days. And hence it is, that wherever death is beheld through the glass of the Gospel, it is seen, and spoken of, with abundance of joy and comfort: and as the nature, so the name of it is changed. God called Abraham's death, a going to his fathers 
d Gen. 15. 15. ; and the death of Isaak 
e Gen. 35. 29. , jacob 
f Gen. 49. 33. , Aaron 
g Numb. 20. 24. , and Moses 
h Deut. 32. 50. , is called a gathering to their fathers. joshuah calleth his dying, the going the way of all the earth 
i Iosh. 23. 14. . And David useth the same words 
k 1 Kings 2. 2. . Moses and Elias talking on Thabor of Christ's death, call it so too, they talked of his departure 
l Matth. 17. 3. . Yea Christ called it his departing out of this world to his Father 
m john 13. 1. ; and Simeon prayed the Lord, to let him depart in peace 
n Luk. 2. 2●. . It is but a taste 
o Luk. 9 27. , but a sight 
p Luk. 2. 26. . Lazarus death is called a sleep, joh. 11. Paul calleth his death, a losing, as out of prison 
q ●hilip. 1. 23. . S. Peter calleth his, a laying down of his Tabernacle 
r 2 Pet. 1. 14. . Thus comfortably do the Scriptures phrase death, for the encouragement of all mortal men, who must die: oh get into Christ and fear not death, no more than thou wouldst fear to lie down and sleep, or to put off an old garment, or to go out of prison, or of a rotten Cottage, that thou mayst dwell in a Palace, a Paradise. Oh, death is not now terrible, but desirable; as S. Paul said, I desire to be dissolved and to be with Christ 
s Phil. 1. 23. . And again, We sigh, desiring to be clothed on, with our house, which is from heaven 
t 2 Cor. 5. 2. . Oh welcome death, which to all God's children (through Christ) is the end of hunger, thirst, sorrow, care, sickness, ache, pain, temptations, sin, and all evils; and the beginning of all good, without end 
* Mors non terribilis sed optabilis, laborum finis, & requici initium. Ambros. . Whereof some of the learned Fathers have written most large and excellent Treatises 
† Scripsit S. Cyprianus tractatum de mortalitate, quem secutus est Ambrose. lib. de bono mortis. .  
If then, these Disciples had beheld death in the glass of the Gospel, & had had a strong Faith, they would never have given it so harsh & comfortless 
Application.  a title, as calling it a perishing; but (as you have heard) a sleeping, going, and gathering to fathers, departing, laying down of Tabernacle, etc. and if their Faith had been strong they would have said, as the three children did to Nabuchadonozer, O King, our God, whom we serve, is able to deliver us 
u Dan. 3. 1●. . Winds and Seas, what mean ye to rage? Our Master, whom we serve, is able to save us, whether he sleep or wake; but howsoever, we fear not death, be it sudden, or looked for; violent, or natural; by sea, or land; by water, or fire; for if we die, we shall go to heaven, and then shall we know misery no more.  
To conclude, these disciples call, and pray to 
Conclusion.  Christ for help, but withal they do their duties. The Evangelist saith, They did toil in rowing, in another storm 
* Mark. 6. 48. ; and so doubtless did they in this. The heathen Mariners in jonah, as they did cry upon their gods, so they cast their wares into the sea to lighten the ship, and did even dig and delve, or furrow the sea with their Oars, if possibly they might have brought it to the land 
x jonah 1. 5, 13. . But herein appeareth a great deal of our folly; that, as most pray 
Application.  not at all; so many pray only, Lord, save us, and do nothing else: whereas God would have every one in such a storm, to set to his hands to help to cast out the lading of the ship, and lighten it. What is it that ladeth the ship of the Church, and endangereth it in a storm? It is sin, which is heavier than sand, or lead, or any ballast: It was too heavy for David to bear, Psal. 38. 4. It made the Son of God sweat, Luke 22. 44. Yea made God himself complain, That he was pressed as a Cart with sheaves, Amos 2. 13.  
Oh Ministers, Magistrates, all Christian men and women, set to your hands; Over the board with sin in yourselves, and in others. Were it not madness for Mariners in a storm to take in more lading? And surely no less madness it is for men to cry unto God to cease punishing, but themselves cease not to sin 
* Genus dementi● est nolle à malis qui●sc●re, & velle Deum à suaiusta ultione cessare. Greger. . What mean ye, mad people? The storm is great, the ship is overburthened, and draweth deep, every joint cracketh, and yet you will not lighten it, not part with your sins, though all sink for it, etc. And thus much be said of the procuring of the calm. It followeth.   
VERSE 26. And he said unto them, Why are ye fearful? o ye of little Faith! 
CHrist being awakened by the importunity of his Disciples, presently applieth himself to deliver them out of danger. And their deliverance consisteth in a double reprehension or increpation: for our Saviour saw there was a double storm; the one in the Sea, the other in the minds of his Disciples. As the Sea did rage and endanger the destruction of their bodies; so 
Order of history.  their minds did rage, and there was a strange storm in their affections; which threatened no less the destruction of their souls. Yea, the outward storm had been a calm, if they had had a calm within: wherefore he stilleth them both; but which in the first place, is a question. Our Evangelist is plain, he first rebuked his Disciples. S. Mark and S. Luke are as plain, That he first arose and rebuked the winds and the seas. It must not trouble us, that such differences appear in the Evangelists. It may be, he rebuked his Disciples twice 
* Potest responderi, bis esse reprehensos discipulos. Barrad. , both before he stilled the Sea, and after; both to declare how justly he was offended, that they having heard so much Doctrine, and seen so many Miracles, yet they had profited no better; and also to work a perfect cure in them, that hereafter they might no more bewray such weakness. And this answereth fully, how one saith, It was before; and two, That it was after; for indeed it was both: and one Evangelist hath that which another omitteth; a thing so usual as needeth no proof. But I rather incline to that of Chrysostome, That first he rebuked his Disciples, and then the winds and seas; and that the other two Evangelists did not precisely observe the order of the History 
* Non servasse ordinem temporis. Chrysost. Homil. 28. : not because our Evangelist saith, [then] he arose and rebuked the winds and seas; as noting precisely the time to be after he had rebuked his Disciples 
† Argum. jansenij, in Concord, Euang. cap. 30. : For S. Luke hath the same, for the other, [then] he arose and rebuked the winds and seas: but because Christ first laboureth to beget Faith, and then worketh a miracle to increase and confirm it: there is no greater let of miracles, than unbelief, as the Evangelist saith, He did not many mighty works there, because of their unbelief 
y Matth. 13. ult. : and before he cured the possessed of a damn spirit, he said to his father, If thou canst believe, all things are possible to him that believeth 
z Mark. 9 23. : and reproved Martha, before he raised her brother, Said I not, if thou wouldst believe, thou shalt see the glory of God 
a john 11. 40. ?  
Christ is now about to work a glorious miracle: but the modicity of his Disciples Faith, doth (as it were) stand in his way, and hinder him 
* Omnia possibilia credenti, Mar. 9 33 Omnia fier● possunt credenti, Syr. Bez. Puss-cat. : wherefore first he removeth that, Why are ye fearful? By which order of proceeding, our Saviour teacheth us, That God would have his people by Faith 
Doct.  to rest on him, even when they are in the midst of their troubles. And herein lieth a great difference betwixt a worldling and a true believer; a mere worldlings heart is as dead as a stone in troubles, and can have no comfort as long as troubles continue. A Prince said, when the Prophet prophesied plenty of victuals in Samaria, If the Lord would make windows in heaven, can this be? 2 Kings 7. 2. But the true believer in all distress doth comfort himself in God (as David did 
b 1. Sam. 30. 6. :) Though he kill me, I will trust in him, (saith job 
c job 13. 15. .) When the children of Israel were in such distress at the Red Sea, this was it Moses required, Stand still, and see the salvation of God 
d Exod. 14. 13. ; lay aside their distrust and murmuring, rest on God; and then they should see his salvation. And when there came so great an host against judah, King jehoshaphat (being well advised by God's Prophet) saith to judah, and all the Inhabitants of jerusalem, Believe in the Lord your God, and ye shall be established; believe his Prophets, so shall ye prosper 
e 2. Chron. 20. 20. : and then the enemies destroyed one another. And Hester, and her maids, and people, must fast and pray, and encourage one another: for they shall not be delivered, till they believe in God.  
Here then is the reason why the storm so long 
Application.  continueth, and there are such great troubles, and of such long continuance in the Church of God, in general; and in many a man's person and state, in particular; viz. They are immoderately fearful 
Division.  and out of heart, distrust God's power and providence: wherefore God doth still proceed to correct their distrust, and when his people have learned in their troubles to rest on him, then shall they see the salvation of God: then (and never till then) God will send a calm. And so much be noted from the manner of proceeding.  
First, then, Christ reproveth his disciples, and 
Gen. Observe.  that for two faults, viz. 1. For excess of fear, Why are ye fearful? 2. For defect of Faith, O ye of little Faith! The former is reproved by way of question; the latter by way of admiration. Their Faith was in the Positive very little: their Fear in the Superlative very great. For the first, Why are ye fearful? Away ye fearful unbelievers; Ye, and ship perish together, etc. He reproveth them, but doth not reject them 
* Obiurgat, non ut deserat, sed ut sanet. Tossan. in Euang. . No, no, he is that loving Shepherd, that doth seek up the wand'ring and lost sheep, beareth the tender lambs in his bosom, bindeth up that which was broken, and strengtheneth that which was sick 
f Ezech. 34. 16. : That loving Saviour, of whom it was prophesied, Abruised reed he shall not break, and smoking flax he shall not quench 
g Esay 42. 1. Matth. 12. 18. : And that mighty God, whose strength is made perfect in weakness 
h 2 Cor. 12. 9 . But if his offend, he will rebuke them: Martha is reproved for her worldliness; Martha, Martha, thou carest, and art troubled about many things 
i Luke 10. penult. . And Peter, if he be too curiously inquisitive, must hear of it, If I will have this man stay till I come, what is that to thee 
k john 21. 22. ? Yea, if he give him ill counsel, he will be sharp with him, Get thee behind me Satan 
l Matth. 16. 23. . Yea let the Disciples be in never so great danger, he will first reprove their fault, Why are ye fearful?  
Thus we also should do, and so fulfil the Royal 
Application.  Law, which saith, Thou shalt not hate thy brother in thine heart, thou shalt in any wise rebuke thy neighbour, and not suffer sin upon him 
m Levit. 19 17 . Which Clemens Alexandrinus calleth the Chirurgery of the soul, in Paedag. lib. 1. cap. 8. And Saint Augustine, A spiritual alms, in Enchirid. But for want of this true love, and a fruit of hatred it is, that if we see any evil in our neighbour, either we flatter him, and say, All is well; or never rebuke, saying, Why dost thou so? or else with scorn, contemn, despise, and reject him, never considering ourselves, that we also may be tempted 
n Gal 6. 1. .  
But mark how meekly, mildly, and lovingly 
2. Gen. Obser.  he reproveth them; not one word of any sharpness, rigour, or asperity; no nor so much as affirm, This is your great sin, to be fearful: but as God asked jonah a question about his anger, Dost thou well to be angry 
o jonah 4 4. ? So, he only asketh them a question about their fear, Why are ye fearful? intimating, their fear was excessive and causeless; and so the reproof tended rather to comfort and encourage them: q. d. Be not so afraid, you have no cause of such fear. Oh it is the gentle reproof, the mild and loving objurgation and crimination which pierceth deep; The Lord's servant must be gentle towards all 
p 2 Tim. 2. 24. . This is the reproof that David so much desired, Let the righteous smite me friendly, and reprove me 
q Psal. 141. 5. . And the Apostle biddeth us restore such an one, as is overtaken in a fault, with the spirit of meekness 
r Gal. 6. 1. . But for want of love it cometh to pass, we reprove not at all; or, with such fierceness, gall, and bitterness, as tendeth not to restore, but harden sinners 
* Non study sanan●i, sed exulcerand●, & probro aff●●iendi: Mol. in Psal. .  
Oh let us from this Example, learn to be gentle 
Use.  and meek towards poor and weak sinners; and if any be too fearful, because themselves or the people of God are in any great danger, let us labour to comfort them, to strengthen the weak hands, and comfort the feeble knees 
s Esay 35. 3. . Speak to the heart of jerusalem 
t Esay 40 1. ; Fear not, thou worm jacob (though thou be but a worm.) And again, Fear not, ye men of Israel, I will help thee, saith the Lord thy Redeemer 
u Esay 41. 10, 13, 14. . So much for general observations.  
Now more particularly, consider, what was it 
I. Particular Observe.  he reproved? [Fearfulness:] not simply fear, for that is ingraffed in our nature; neither did Christ go about to rob them of their affections, that they should no more fear danger, than the mast of the ship 
“ Hoc esset humanitatem ex ho●ane tollere. D. jerom. Habet currus nost●r qua●uor rotas: amorem & laetitiam, timorem & tristitiam. Bern. expervis, Serm. 35. ; yea Christ himself had our affections, and namely, this of fear: but our Saviour reproveth the excess of it, called fearfulness. The word in the Original 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. , is of harsh signification, both amongst profane Authors, as miserable 
“ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Homer. , weak 
§ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He●●od. , and wicked 
† 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. H●m. ; and in the Scriptures, for such as shall die the second death 
* Rev. 21. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. ; such a fear, as God hath not given his children the Spirit of 
x 2 Tim. 1. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; a fear, which maketh men miserable, weak, and feeble in mind, wicked in practice, to use any means to escape the evil they fear, the high way to hell, and that timidity which the wise Heathen have opposed to the virtue of Fortitude 
“ Ar●st. Ethic. 3. 6. , and therefore reproved, Why are ye fearful 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; quid timidi estis? ?  
Wherefore, this reprehension must teach us, both 
Doct.  by divine and humane prayer, and all worldly wise means, to bridle and restrain our passions, that they exceed not measure, nor we be transported with the violence of them, to say or do that which is evil; but to remember the Apostolic caution, Be angry, but sin not 
y Ephes. 4. 26. : be merry, but sin not; be sorry, but sin not; be afraid, but sin not. If you give way unto it, it is a most painful passion, yea (as Saint john saith) Such fear hath torment 
z 1 john 4. 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, cruciatum habet, tormentum: August. ; and maketh men bondslaves, Heb. 2. 15. Christ had passions, but blameless, because his nature was most holy and pure. And therefore, as a glass of 
Simile.  snow-water, though never so much shaken, yet abideth clear and pure; but the glass of muddy water, though whilst it standeth still, the mud cinder to the bottom, and the top is clear; yet no sooner is shaken, but the mud ariseth, and all is defiled: So, howsoever in times of peace, health, and prosperity, our passions be moderate and calm, and seem clear; yet no sooner are troubled, but they grow muddy, yea defile ourselves, and all that come near: the raging sea did not more cast up mire and dirt, than their troubled affections, spiritual defilements: for which cause Christ here reproved them, Why are ye fearful?  
The second particular observation is, What was 
2. Particular Observe.  the object of this fear? Was it God, or his judgements? No; they did fear a temporal, not the eternal 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, fearfulness and trembling are come upon us, and horror hath overwhelmed us 
a Psal. 55. 4, 5. . Which our Saviour reproveth, Why are ye fearful?  
And he teacheth us, that God's people should not 
Doct. lit.  immoderately fear, no not any manner of death. A lesson which it behoveth us (in these days specially) to take out; for as the Apostle said, If the word spoken by Angels, was stead fast, and every transgression, and disobedience, received a just recompense of reward, how shall we escape, if we neglect so great salvation 
b Heb. 2. 3. ? So if these Disciples having heard and seen but a little, and being now in such great peril, yet are reproved for immoderate fear; how much more shall we be reproved, to whom the Gospel of Christ hath been so clearly revealed, who have seen so many works of God's goodness, 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 
Illustration.  God's servants mentioned in holy Scripture, as Moses, David, job, 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 well as we 
c james 5. 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. . Therefore he doth not say, Why are ye afraid? but, fearful; yea, as if the word were not sufficient to express the measure of their consternation (which yet is very significant, as you have heard) he addeth thereunto an Adverb of affirmation: So 
“ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; quid (ita) timidi? , q●d. Why are ye so exceedingly fearful, so fearful beyond bounds and measure? This being that he reproved in them, and is reprovable in all his disciples, viz. immoderate and excessive fear of death. Let us now see by what means God's children may moderate the fear of death in them, wherein I do specially commend unto you these four 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 means to suppress immoderate 
1. A good cause.  fear of death, is to die (if not for, yet) in a good cause; Blessed is that servant, whom his Master shall find 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 righteousness sake 
d Matth. 5. 10. . This was the joy of the Saints in old time, that they could truly say, Lord for thy sake are we killed 
e Psal. 44. 22. . This caused the holy Martyrs of Christ in this Land, in the days of Queen Mary, so cheerfully to receive sentence of death, so joyfully to sing in their prisons, dark and loathsome dungeons, so comfortably embrace faggots, kiss stakes, clap hands in flaming fire; because all this was for a good cause, even for Christ, the Gospel, and a good conscience sake: and the holy Ghost hath pronounced, Blessed are the dead, which die in the Lord 
f Rev. 14. 13. . This made them rejoice in death with joy unspeakable and glorious 
g 1 Pet. 1. 8. . This was Joseph's comfort in prison, that 
Examples.  he was falsely accused 
h Gen. 39 2. 20. ; And daniel's, that he was cast to the Lions for the matter of his God 
i Dan. 6. 5. . Therefore Saint Peter's charge is, Let none of you suffer as 
Use.  a murderer, or as a thief, or as an evil doer, or as a busybody in other men's matters; but if any suffer as a Christian, let him not be ashamed, but let him glorify God in this behalf 
k 1 Pet. 4. 15. . But how great is the horror of malefactors? No doubt but it pierced ahab's soul, more than the arrow did his body, that this was the just judgement of God upon him for his sin 
l 1 Kings 22. 35. . How fearful was death to all such whose carcases God overthrew in the wilderness, and destroyed them with fiery Serpents, and other fearful means 
m 1 Cor. 10. 9 ? Who knoweth the unconceivable dread and horror, which wicked men have in their souls, in their prisons, deathbeds, or executions, when their own consciences tell them, This misery is come upon me, for murder, theft, adultery, riot, and such like wicked courses?  
I do not deny, but such malefactors may die 
I. Caution.  sullenly, or desperately. Others may be deceived, and think they die in a good cause, when they do not. So the ancient Donatists, and Arrians, and in our times, the Priests and jesuits think they die for Religion, and the true Catholic cause, and deserve to be Canonised 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 
“ Aug. Epist. 61. & contra Cresconium, lib. 3. cap. 47. : 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 firm, that no man suffering or dying for an evil cause, and his mind be rightly informed, can die with comfort and peace, but with exceeding dread and horror, such an one must needs be exceedingly fearful to die.  
Yea, this that I have said, must also be understood 
2. Caution.  with exception of Repentance. Many men justly suffer pressures and miseries, tortures and 
Examples.  torments, for their sins and evil deeds; yet upon true repentance find peace and comfort, in life and death. Moses died in the wilderness, and might not enter into the promised Land, because he did not sanctify God at the waters of Strife 
n Deut. 34. 5. ; but repenting, he died with comfort. josiah fight 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 
o 2 Chron. 34. 28. . The thief on the Cross died justly for his sins; but repenting, he died with comport, and went to Paradise 
p Luke 23. 40. 43. . Our Prodigal suffered hunger and misery justly, for his riotous and luxurious dilapidating and wasting his goods; but repenting, he found comfort 
q Luke 15. 21, 22. . Many a man cometh to great misery, poverty, sickness, 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 mind, and continueth impenitent) can but be exceedingly afraid to die: wherefore, every one that would moderate the fear of death, must be sure to live and die in a good cause.  
The second means for moderation of the 
2. An holy life.  fear 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 poisonful sting, and telleth us, the sting of death is sin 
r 1 Cor. 15. 56. . As a man then would not fear, but with great boldness 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 sin, maketh men so fearful to die! But great is the peace they have that love thy Law 
s Psal. 119. 165. . Mark the upright, behold the just, the end of that man is peace: The righteous are bold as Lions 
t Prov. 28. 1. . Oh such as here live in the fear of God, making conscience of their ways, eschewing evil 
u job 1. 1. , Walking in the Spirit 
* Gal. 5. 16. , Mortifying the flesh with affections and lusts 
x Gal. 5. 24. , having their conversation in heaven 
y Philip. 3. 20. , And ever beholding the face of God, thorough the perspective of holiness 
z Heb. 12. 14. , Setting their minds on those things which are above 
a Coloss. 3. 2. , Being passed from death to life 
b john 5. 24. , and already entered into the first degree of glorification, (sanctification being glorification inchoate; and glorification, sanctification consummate:) What comfort, joy, boldness, have such in sickness and death? How comfortable to the living to visit such, and to hear and see their cheerfulness, patience, prayers, praises, benedictions, valedictions! (if infirmity of flesh and blood, or strength of disease do not hinder:) on the other side, such as walk in their life time after the flesh 
c Rome 8. 1. , drink up iniquity like water, and are continually strengthening and adding poison to the sting of death; How are they distracted with fear, if they see that beast but gape upon them, or hiss at them? How comfortless to visit such, see their impatience, observe their worldly mindedness, and hear 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 iniquity 
d 2 Tim. 2. 19 . And whosoever would, with comfort and boldness look for death, or Christ to judgement, Let him deny all ungodliness and worldly lusts, and live righteously, godly, and soberly, in this present world 
e Titus 2. 12. .  
The third means of moderation, is by a lively 
3. A steadfast Faith.  and steadfast faith: This is our victory, even faith 
f 1 john 5. 4. . How can that man be immoderately afraid to die, who doth in his heart steadfastly believe 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 evil, the beginning of all true good? It is not possible with the clear eye of Faith, to behold death in the Crystall-glasse of the Gospel, and to be immoderately afraid of it. Here then was the Disciples want: they had a good cause, they followed their Master into the ship, they lived honestly (judas excepted;) but their faith was weak, and therefore their fear so strong; Why are ye so fearful? O ye of little faith! Wherefore, let all such as desire to moderate the fear of death, pray for increase of Faith 
g Luke 17. 5. .  
Oh see what an inestimable Pearl & jewel Faith is, in that it doth not only justines us before God, and appropriate unto us all the happiness of heaven through Christ; but is of so great use in this life, both in the times of health and prosperity (as time and occasion serve) bringing forth most worthy fruits in regard of God, and our neighbours; and specially in our adversities and troubles. David confessed, he had perished in his troubles, if it had not been for his Faith 
h Psal. 119. : And the Apostle saith, Through Faith the Saints of old stopped the mouths of Lions, quenched the violence of fire, escaped the edge of the sword, were tortured, and accepted not deliverance, Heb. 11. 33. It is Faith that breedeth Patience 
i 2 Thess. 1. 3. ; and begetteth godly comfort and courage: he that believeth doth not make haste 
k Esay 28. 16. ; that is, whereas the unbelieving, coming into any distress, any danger, or perplexity, are distracted with care and fear, and make haste, running and rushing into all manner of evil, and indirect means for relief and deliverance, (as Saul, who for want of Faith, made too much haste to offer sacrifice 
l 1 Sam. 13. 9 , and consult with a Witch 
m 1 Sam. 28. 7. :) Such as truly believe, will not do so, Though earth remove, and hills be hurled into the midst of the sea 
n Psal. 46. 2. . If God send famine, he is not so fearful; for he knoweth God feedeth the Birds of the air 
o Matth. 6. 26. , and the young Ravens when they call 
p Psal. 147. 9 ; And whosoever fear him shall want nothing that is good 
q Psal. 34. 10. . If God send pestilence, he is not so fearful; for he knoweth it is God's arrow to hit whom he will, and that, if his life be more for God's glory, than his death, A thousand shall fall on one hand, and ten thousand on the other, yet it shall not come nigh him 
r Psal. 91. 7. . If sword come, he will not be so fearful, Though he were compassed with ten thousands of enemies round about 
s Psal. 3. 6. ; for he knoweth the wicked is but God's sword 
t Psal. 7. 13. ; & that an hair cannot fall from his head, but according to the good will and pleasure of his heavenly Father 
u Matth. 10. 30. . If sickness and death come, he is not so fearful; For he knoweth, though he die, yet shall he live 
* john 11. 25. ; oh, of what singular use is faith in all our troubles?  
But I hear some (as discomforted with this discourse) 
Object.  say, I thank God, my conscience doth approve my cause and walking to be honest, (humane frailties excepted:) yet I find myself often very ill disposed, and fearful to die, which maketh me doubt I have not faith.  
I answer, Our Saviour doth not say, Because 
Answ.  his Disciples were so fearful, therefore they had no faith; but their faith was little. Immoderate fear argueth imbecility, but concludeth not a nullity of faith. And for thy comfort know this, that even the best of God's children are subject to such fears; as David, The fear of death is fallen upon me, Psal. 55. 4. But though it exceed measure for a time, their faith will keep them from despair, and in good time recover them, as David said, I will not fear to go thorough the valley, of death, etc. Psalm. 23. 4. Oh pray then for the increase of faith.  
Whereunto, lastly, may be added godly meditation 
4. Godly Meditation.  on such great blessings, as death (beheld in the lookingglass of the Gospel) doth bring to every true believer: as that the Body is presently brought into a better condition, than ever it had in this life; for by death it is both made insensible (and by that means freed from all the calamities of this life) and ceaseth to be an Active and Passive instrument of sin: the Soul passeth to life, rest, and glory, perfectly seeing and knowing God, without intermission keeping an eternal Sabbath, and without cessation or wearisomeness, keeping turns with the Angels, praising God's name for ever and ever; in fullness, enjoying whatsoever may cause love and admiration, or procure joy and contentation; even an universal collection of all joys, blessings, and comforts, beyond all we have heard, seen, or can possibly think. In regard whereof Solomon hath pronounced, The day of death to be better than the day of birth 
x Eccles. 7. 3. . And the Apostle desired to be dissolved and to be with Christ, which is best of all 
y Phil. 1. 23. . And so much for the literal doctrine, God's people must not immoderately fear any manner of death, and how that is obtained.  
Our second doctrine is from the mystery; the 
2. Doct. mist.  ship representing the Church, and the storm persecution. Our Saviour reproving the disciples for their immoderate fear in this storm, doth ●each us, That God's people should not immoderately fear, though the Church be in never so great danger, distress, or perplexity. What greater evil threatened to the Church, than by the Assyrian Monarch? Insomuch that God caused the Prophet to call his son, Maher-shalalhash-baz, or make speed to the spoil 
z Esa. 8. 1. : yet even then the Prophet bade the people not be afraid, nor say a confederacy, a confederacy, but sanctify the Lord of hosts, and let him be your fear, and let him be your dread, and he shall be for a sanctuary &c 
a Esa. 8. 12, 13. : not forbidding a moderate fear, and use of godly means; but immoderate fear; and, for their security, making such 
Application.  leagues with Idolaters, and God's professed enemies, as was forbidden.  
Oh, great is the storm now, and the poor ship 
Use.  of the Church, in man's eye, in great peril: but be not so fearful, but rest on God. The Church is in danger, beset with enemies, both powerful and politic, for cruelty and mischief matchless; who have confederated, and threaten her ruin. True: but hath not Christ said, He will be with his Church to the end of the world 
b Matth. 28. u●●. : nay more, That the gates of hell shall not prevail against it 
c Matth. 16. 18. . The ship is covered with waves, but shall not be drowned; the Church is persecuted, but shall not be destroyed; God will in his good time rebuke winds and seas, and send a comfortable calm. Mardochay believed comfort and deliverance would come 
d Hest. 4. 14. , and it did come; and he that doth not believe as he did, may worthily be rebuked, in the words of my Text, Why are ye so fearful, O ye of little faith? And so much be said of the first thing Christ reproved in his disciples, viz. The excess of fear. The second followeth, which is the defect of faith, in these words.  
O ye of little Faith!] Which reproof is laid 
2. Part.  down in way of admiration: q. d. Oh that your ●aith should be so little, and weak, having heard and seen what you have done! Out of which ●ater cometh meat, and out of this strong cometh sweetness 
e judg. 14. 14. , (that I may use Sampsons' Riddle▪) yea out of this reproof do flow comforts abundantly to all godly minded ones, who mourn in their souls, because they are subject to the same reproof, having but a little ●aith. For the further comfort then, of all poor, weak, and feeble believers, suffer me, with your patience, fully to open this point.  
And mark his words: he saith not, O ye of [no] 
1. Observe.  faith, for they all believed in him (judas excepted 
f john 6. 64. ;) but, ye of [little] faith. The widow of Zarephath had not a Cake, but an handful of Meal in a barrel, and a little Oil in a Cruse 
g 1 Kings 17. 12. . That they followed him into the ship, and feared no danger; that in this extreme danger they come to Christ, calling him Lord, Lord, and pray him to save them; proveth that they had some faith: but that they are so fearful, and awaken him so turbulently, as if they were in greater security if he were awake, or he less able to help them being on sleep, than awake; this was poor and little faith, and our Saviour reproveth it with admiration, 
2. Observe.  O ye of little faith! Not of little courage or valour; for these and all other virtues grow from faith, as the Apostle saith, Some through faith have stopped the mouths of Lions, quenched the violence of fire, of weak have been made strong, waxed valiant in fight, and have turned to flight armies of Aliens 
i Heb. 11. 34. . No virtue so useful in dangers as faith: the Apostle calleth it, our shield 
k Ephes. ●. 16. ; and another faith, In all dangers and distresses we are to encounter withal in this world, it is our victory 
l 1 john 5. ; wherefore he wondereth they have so little of it: And as another Evangelist expresseth it, How is it, that ye have no faith 
m Mar. 4. 40. ? that is, How is it that ye have no better, or greater measure of faith? Or as S. Luke, vet in another phrase and form, Where is your faith 
n Luk. 8. 25. ? Or as the Greek Article intendeth, Where is that your faith 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; Vbi est illa sides vesira? Toll. Comment. in locum. ? that measure and degree of faith, which you have showed to be in me? All which tend to one purpose, viz. to declare the weakness, feebleness, and modicitie of faith in this their great danger, when the strength of their faith should specially have supported them. 
Object.   
But some may object and say, That after this time the Apostles are said to have no faith; therefore they and no faith now. So after his resurrection, it is said, Christ appeared to the eleven as they sat at meat, and upbraided them with their unbelief 
“ Mark. 16. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: Exprobravit m●r●dulitatem eorum. . And to Thomas he said, Be not faithless, but believing 
* john 20. 27. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Ne si●● m●cred●l●●, sed credens .  
ay answer, That infidelity, incredulity, or unbelief, is twofold, viz. absolute, and comparative. 
Answ.  Absolute unbelief, is, when the heart is void of every, even the least jot & grain of true faith and belief; as where the Apostle demandeth, What part hath he that believeth with an Infidel 
† 2 Co●. 7. 15. ? Comparative infidelity is in relation, not with any true, but with a strong measure of faith. And thus a weak, or little faith; a faith, which in the hour of temptation is assaulted with doubtfulness, is comparatively called faithlesness, and unbelief: such was their faith now, and after Christ's resurrection for a time.  
And now, if we make Application; Surely, if it 
Application.  bewrayed a small measure of saith for them to be so fearful, when Christ was, in humility, weakness, and infirmity, on sleep; and before they had seen many most glorious miracles, which after this time he wrought for confirmation of their faith; and before they saw his glory in his resurrection from the dead, and his ascension into heaven, and the sending of the holy Ghost upon them, according to his promise: How much less is our faith? yea how may we justly think we have no faith, but are most worthy to be reproved for our infidelity, if in any danger we exceed in fear, having seen all his miracles, resurrection, and ascension, etc. in the glass of the Gospel? Was their faith little, because he being on sleep, they did exceedingly fear danger? And shall not our faith appear to be far less, if we so exceedingly fear, seeing we know, he now sitteth at the right hand of God 
o Rom. 8. 34. , having received all power and authority in heaven and earth 
p Matth. 28. 18. , and never slumbreth nor sleepeth 
q Psal. 121 4. .  
Oh then meditate on the promises, performances, 
Exhortation.  and power of God; the merit of Christ, mercy of God, his goodness and greatness; who both will and can turn all to the best; that in greatest perplexity and distress that can or may befall yourselves, or any God's people, you may have the commendation given to Abraham, that contrary to hope, he believed under hope 
o Rom. 4. 18. , and may avoid this reproof, Why are ye fearful? O ye of little faith!  
Here first we may learn, what great spiritual 
1. Gen. Doct.  combats and conflicts Gods children in this world are subject unto. Our life is a warfare on earth 
job 7. 1. ; as a well-tried, and expert Warrior (keeping the terms of his own Art) called it: and the Apostle, a wise and valiant Captain in God's host, doth not only furnish every Christian soldier, from top to toe, with complete harness, but also describeth their enemies; We wrestle not with flesh and blood, but against principalities and powers, against worldly governor's, the princes of the darkness of this world, against spiritual wickednesses, which are in high places 
t Eph. 6. 12. . You see what enemies we have, and how exceedingly furnished, with strength in their hands, and malice in their hearts, having all gainful advantages, both from nature; they spirits, and we flesh; and from place; they being above, we below, and far beneath them. In which combat of our souls, faith is our principal armour, both of offence and defence; and therefore the Apostle biddeth us, Resist Satan, being steadfast in the faith 
u 1 Pet. 5. 9 ; to take the shield of faith 
* Eph. 6. 16. ; and to fight the good fight of faith 
x 1 Tim. 6. 12. . Oh it is our faith, whereby we stand 
y 2 Cor. 1. ult. ; and get victory 
z 1 john 5. . Wherefore there is nothing so much assaulted as our faith, yea and many times is so exceedingly battered and shaken, and brought to so low an ebb, that even the best of God's children have thought they have had no faith, and (at least in the exceeding weakness thereof) have made bitter complaints, My God, my God, why hast thou forsaken me 
a Psal. 22. 1. ? and, will the Lord absent himself for ever? and will he show no more favour? Is his mercy clean gone for ever? Doth his promise fail for evermore? Hath God forgotten to be gracious? Doth he shut up his mercies in his displeasure? Lord, how long wilt thou hide thyself? for ever? and shall thy wrath burn like fire 
b Psal. 89. 46. ? And, Oh wretched man, that I am 
c Rom. 7. penult. ! Lo these, these indeed are the grievous conflicts and foils, which even the chosen Captains of the Lords Armies have received: and if such Lions themselves have roared, for the disquretnesse of their hearts; what have silly Lamb's experience of in their souls? No marvel, though they sigh, and mourn, and complain, and be brought very low, as if they had no faith at all; but their hearts were full of unbelief, doubtings, fears.  
Oh let such know, to their comfort, that the very 
Use.  best of God's children have had, and have, and shall have experience hereof, and shall groan under the burden of the remainders of corruption, and lament the sinful infirmities which cleave unto them, and cry out of fear, doubting, and unbelief: yea know (because Regeneration is imperfect in this life) where there is no doubting at all, no fear at all, no striving against unbelief, there is no true comfort, no true faith, but a proud presumption.  
For the illustration of this point, know first, That 
1. Observe.  corruption is not seen or discerned by corruption, but by grace; as foul things are discerned by the light, not by darkness; and sickness discerned by health; none being more desperately sick, than he that feeleth it not; none in so dangerous case, as they that see not the corruptions, and feel not the wants of the soul, but are in that spiritual Lethargy, the Church of Laodicea was, thinking she was rich, and increased in goods, and had need of nothing; when (he was poor, and miserable, wretched, blind, and naked 
d Rev. 3. 17.  The more therefore we feel our infidelity, distrust, rebellion, the better our estate.  
Secondly, man must be considered in a double 
2. Observe.  estate, viz. as he is by nature; and as he is by grace. By nature, he is altogether flesh; That which is borne of the flesh is flesh 
e john 3. 6. ; he is wholly led by the flesh, he delighteth in nothing but the works of the flesh, and all the works of the flesh are his; and if herein he continue, he and they shall perish together. But in the estate of grace, though he live in the flesh 
f 2 Cor. 10. 3. , he walketh not after the flesh 
g Rom. 8. ●. , he warreth not after the flesh 
h 2 Cor. 10. 3. ; he is led by the spirit 
i Rom. 8. 14. . Indeed the flesh doth continually lust against the spirit, and many times prevaileth, not only begetting evil motions, purposes, and desires, but as a strong enemy, leading the child of God captive, to do that which he should not, he would not 
k Gal. 5. 17. . But these motions, these actions, they are not his, they shall never be laid to his charge. If Satan object them, he may renounce them, and say, Indeed these are the motions & actions of the flesh, and we were sometime all one, but now we are separate and divided; it only dwelleth as an inmate, but I do not partake with her; never man and wife were more firmly divorced, than I and my flesh: therefore if the flesh have played the harlot, and begot these brats, cast them at her door, I will not own them, I will dash them in pieces against the stones. Wherein you have the Apostle himself for a most excellent precedent; Now, if I do that which I would not, it is no more I that do it, but sin that dwelleth in me 
l Rom. 7. 20. . If I should not have doubts and fears, and discern much evil in me, I might then indeed justly doubt and fear, I were all flesh; but I do dislike and detest them, and lay them to the flesh's charge; and even hereby I know that I have received the Spirit, because it showeth me the weakness of my faith, and stirreth up holy groans, sighs, and desires to Heaven, for the increase of it.  
I say again, let none of God's children be too 
Use.  much dejected, or cast down, or grow out of heart with themselves, much less call their estate with God into question, because the remnant of corruption, like a bold, saucy inmate, dwelleth in them, and doth continually vex and disquiet them, disturb and trouble them, cross and hinder them in every good purpose and thing, and still haling and pulling on to sin with incessant importunity, and sometimes prevailing. The experience of this made the Apostle so exclaim, Oh wretched man! With whom give thanks feelingly to God for victory through jesus Christ, for that he hath delivered thee from the dominion, bondage, and slavery of sin, that it doth not reign in thee: & also keep a very watchful eye, and ever give thy flesh a sour look, keep it under, and in subjection, make it not thy counsel 
m Gal. 1. 16. ; be sure to make a covenant with eyes 
* job 31. 1. , ears, and all the senses, they shall be strangers to it; forbid thy strangers to be acquainted with it, and then (though sin and corrupt flesh be such a shameless inmate, to say as Ruth did to Naomie, Whither thou goest, I will go; where thou dwellest, I will dwell; where thou diest, I will die, and there will I be buried 
n Ruth 1. 16, 17. ; nothing but death can quite part and sunder us) it shall not be able to hurt us. Oh see what a sweet comfort the Gospel proposeth to God's children, even from sense and feeling of their wants, and weakness of faith. Concerning which, I will not say as our Saviour did in another case, He that is able to receive it, let him receive it 
o Matth. 19 12. ; but I will even thrust it into the bosoms of weak and seeble Christians (if any such be here present) by removing two such Objections, as are made against it, and whereby, as with both hands, they even thrust it from them. The first is this.  
Oh, I could comfort myself many ways, if I 
1. Objection. No sense of Faith.  had any faith, (though never so weak or small) but I cannot discern any at all, but mine heart is full of infidelity and rebellion. I answer; Great 
Answ.  is the sense and assurance, which commonly believers have of their faith; otherwise the Apostle would never have said, Prove yourselves, whether you are in the faith or not 
p 2 Cor. 13. 5. : yet two times must be excepted, viz. the time when God first giveth it, and the hour or time of some great temptation. Recount then the times which are passed, and the years of old, yea remember the years of the right hand of the most high, Psal. 77. 10. Hast thou at any time had the assurance and comfort of faith? Be of good comfort, it will revive again; Heaviness may endure but for a night, joy will come in the morning: 
q 2 Cor. 4. 9  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Thy faith may be cast down, but cannot be destroyed; Deliquium pati, non penitus mori; may sound, but cannot die. Or hast thou never had the sense of faith, but now desirest it, and art heartily sorry thou feelest it not? it may be this grain of mustardseed is but now sown in the furrows of thine heart; water it with Word, Sacraments, and Prayer, and doubt not but thou shalt, in good time, have the sense and comfort of it.  
Oh, but I have no sense of God's love; therefore 
2. Objection. No sense of God's love.  I have no faith. I answer: Christ had no sense of God's love, and yet believed, when he prayed, 
Answer.  My God, my God, why hast thou for saken me 
r Psal. 22. 1. ? How void was job of the sense of God's love, when he complained, God accounted him as his enemy 
s job 13. 24. ; and made him as his butt to shoot at 
t job 16. 12. ? How far was David from despair, when he complained, Is his mercy clean gone for ever 
u Psal. 77. 8, 10. ? No, no, that is but infirmity, (as he confessed) God changeth not 
* Numb. 23. 19 ; nor hath any shadow of change 
x james 1. 17. ; whom he loveth, he loveth to the end 
y john 13. 4. : his covenant is more sure, than that of the day and night 
z jerem. 33. 20. . It is but thy trial; In a little wrath, I hid my face from thee, for a moment, but with everlasting compassion have I embraced thee 
a Esay 54. 8. . The Sun setteth, and hath a time to pass thorough the other Hemisphere; but the next morning it riseth again with greater comfort. God is a sure friend, and many times intendeth most good, when he is least seen or felt. Wherefore say, Oh my soul, believe thou hast faith, though thou discern it not; and presume God loveth thee, though thou hast no sense of it.  
Our second lesson is; Afflictions are a great 
2. Gen. Doct.  trial of faith, and commonly it doth greatly abate in them. So S. Peter saith, The faithful went through many temptations, that the trial of their faith, being found much more precious than gold that perisheth 
b 1 Pet. 1. 7. . Thus God tried Abraham 
c Gen. 22. 1. , i. his faith; and Christ tried Philip 
d john 6. 6. , i. his faith: yea and many times the faith of God's children shrinketh in tribulations. David's faith was strong, when he said, The Lord is my light, and my salvation, whom then shall I fear? The Lord is the strength of my life, of whom shall I be afraid? Though an host should encamp against me, mine heart shall not fear 
e Psal. 27. 1, 3. : yet Saul so long pursued him in the wilderness, and brought him to so many straits, that in the end, in weakness of faith, he said, I shall one day perish by the hand of Saul 
f 1 Sam. 27. 1. . Peter's faith was strong, when there was no danger; he would die, rather than deny Christ 
g joh. 13. penult. : but in the High Priests Hall, where was danger indeed, his faith was weak he denied, and forswear him 
h Matth. 26. 72. . Andrew, Simon Peter's brother, began well, There is a lad here hath five barley loaves, and two fishes: he held not out; no sooner cast his eye on such a hungry multitude, but said, What are they among so many? Our Disciples were bold men on the shore, and feared nothing; but in the storm▪ where is that faith? Oh let us judge charitably of such, as (in times of temptation) have bewrayed weakness; and prepare ourselves, being ever suspicious of our weakness, and praying God to increase our faith. And thus much be said in general▪ Now let us more particularly view the word●.  
O ye of little faith! 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] Faith being one of the graces of infusion, hath it measures and degrees, (I mean not one man compared with another, as Abraham, who was strong in faith 
Rom. 4. 20. , compared with the father of the Daemoniack, Lord, help mine unbelief) but in the same man, it may be strong at one time, and weak at another: and the strength and weakness of it, is in both the parts of it, viz. Knowledge, and Application; so as one man may be strong in Knowledge, and weak in Application; and another may be weak in Knowledge, and yet strong in Application.  
What is the greatest, and least degree of faith, can hardly be determined by the Scriptures. The strongest we read of, was that in Abraham, the father 
Which is the greatest measure of Faith.  of all them that believe, whose faith is thus by the Holy Ghost commended; Against hope, he believed in hope. And again, He was not weak in faith. And again, Being strong in faith, he staggered not at the promise through unbelief, but gave glory unto God, being fully persuaded, that what he had promised, he was able also to perform 
k Rom. 4. 18, 19, 20. . Lo, what an high commendation is here given to Abraham's faith, He believed under hope, against hope; he was not weak, he was strong, he staggered not, he was fully assured. This is that great faith expressed by the Metaphor of a ship which cometh into the Haven with full sails, and is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or a full assurance, Heb. 10. 22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lapid. in Rom. 14. 5. Which great measure of faith, he had not (nor any other ordinarily) at the first of his conversion, but attained unto it, by great schooling, many trials, and great observation, and experience of God's mercy, power, goodness, and greatness. And this is the measure we must all strive to attain unto. Oh happy that soul, that can say truly with job, I know that my Redeemer liveth, whom I shall see 
l job 19 25. : and with the Apostle S. Paul, I am persuaded that nothing can separate us from the love of God, which is in Christ jesus our Lord 
m Rom. 8. ult. .  
There is also a lesser degree of faith, which is called a weak, or little faith 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , resembled to a bruised reed, smoking flax 
n Esay 42. 3. Mat. 12. 20. , and a grain of mustard seed 
o Matth. 17. 20. , which is the least of all seeds (that bringeth up such a stalk or tree.) That it is very little, these Similes intent: but what is that least measure, and 
Which is the least measure of Faith.  degree, which every one must have, that will be justified, and saved, is a great question, but behoveth us greatly to be resolved in. Learned Divines say, it is a serious and constant desire (arising from an humbled and broken spirit) to be reconciled unto God, and to have sins forgiven. Some seem to hold, that full assurance is essential to every true faith; and therefore describe it, To be a full persuasion of the heart, grounded upon the promises of God, that whatsoever Christ hath done for others, he hath done for me. But alas, how far was that true believing father from this, who prayed, Lord help mine unbelief 
p Mar. 9 14. . And many thousands of God's children, who in the instant of their conversion, or by their negligence, in the use of good means, or by falling into some great sin, have so far abated the power and efficacy of their Faith, that they cannot say, Christ died for them, that their sins are forgiven, and God their Father in jesus Christ. Oh such full assurance is only essential to a strong faith. It may be a true faith, which hath not that assurance, but is rather in great combat with distrust, and despair. Mark then your description of the least measure of faith; It is but a desire, yet a true and constant desire; and a desire arising from an humbled and contrite spirit; such a spirit as is cast down, and even broken, with sight of sin, sense of God's anger, and fear of punishment. And the object of this desire, is not so much life, and salvation, (which Balaam, and every mere natural man desireth) as Remission of sins, and Reconciliation unto God, which no unbeliever careth for.  
The ground of this Assertion is, because the true 
Ground.  desire of any Grace, is as the bud of that Grace, and (in God's esteem) the Grace itself. So then, the desire of pardon, and reconciliation with God, is as the bud of faith. For as the bud includeth the blossom and fruit; and as in the Spring time, with the warmth and nourishment of Sun & ground, the bud doth grow, blossom, knit, and hold fruit: so this true desire, how little soever it seem to be to him that hath it, or others, yet being nourished with Word, Sacraments, and Prayer, it will grow stronger and stronger, like the grain of Mustardseed.  
But let us (I pray you) see, how the Scriptures will 
Confirmation.  warrant this comfortable description of a true faith, by the least measure of it. David saith, Lord, thou hast heard the desire of the poor 
q Psal. 10. 17. : then there is faith in the desire, for God heareth no prayer that is not made in faith 
r jam. 1. 6. . And again, He will fulfil the desire of them that fear him 
s Psal. 145. 19 . Christ hath pronounced, Blessed are they that hunger and thirst after righteousness 
t Matth. 5. 6. . And again, To him that is athirst, I will give to drink of the well of life freely 
u Rev. 21. 6. . Hereunto I subscribe, as unto the undoubted truth of God, and Tenet of our Church, which hath taught us thus to pray, O God, merciful Father, that despisest not the sighing of a contrite heart, nor the desire of such as be sorrowful. Whereupon I infer this comfort for the refreshing of any wearied soul. Dost thou see thy sins many, great, and grievous, whereby thou knowest thou hast offended God, and standest guilty, and liable to all his curses, and punishments, in this life, and the life to come? Though in strength of faith thou canst not say, Christ hath redeemed me from the curse of the Law, Christ hath by his obedience reconciled me unto God, and all my sins are forgiven; only thou hopest thy sins are pardonable, and thou desirest unfeignedly, that God would pardon them, and be reconciled, etc. Be of good comfort, here is the bud and seed of faith, and in God's acceptation, true faith, and thou shalt have thy desire. And for confirmation hereof, mark these two things.  
First, the true desire of Grace, (as Faith and Repentance) 
Two Arguments proving a godly desire of Grace, to be true Grace.  is a sanctified desire, a sanctified affection. Now where the Spirit of God once beginneth to sanctify, he doth sanctify throughout 
* 1 Thess. 5 23. , the mind, memory, and will, as well as affections; and he that is sanctified, doth believe, and is justified 
x Rom. 8. 30. .  
Secondly, this holy desire is a plain evidence, 
2  and fruit of the Spirit, which stirreth up sighs and groans 
y Rom. 8. 25. . These desires cannot proceed from the flesh; For that which is from the flesh, is flesh 
z john 3. 6. ; and being from the Spirit, it is an infallible argument, that Christ dwelleth in us, as Saint john saith, Hereby we know that Christ dwelleth in us, even by his Spirit, which he hath given us 
a 1 john 4. 13. . And, doth Christ dwell in us? Then surely we have faith, For he dwelleth in the heart by faith 
b Ephes. 3. 17. . Oh then be of good comfort, humbled soul, these holy motions and desires may assure thee, thou art truly sanctified, thou hast the Spirit of God, thou hast a true faith, though very little, weak, and feeble.  
But me thinketh (upon the delivery of this doctrine) 
Object.  I see, both the Wicked to lift up head, & set up bristles, saying, Nay, if good desires will serve the turn, we are well, and shall be saved, for I am sure we have enough of them; and the Godly yet still to be of a deject countenance, saying, Alas, what wicked man is there in the world, but hath sometimes good desires?  
I answer, It is true that God sometimes bestoweth 
Answ.  common gifts on the Reprobate; and so, in the judgement of man, they go often far in the way of salvation; but never any Reprobate, ever had, or shall have, the least measure of justifying and saving faith; that is only of God's Elect 
c Titus 1▪ 1. , and of such as are ordained to salvation 
d Acts 13. ult. . And therefore all the fleshly desires of the Reprobate, may be discerned from this true spiritual desire of the Elect.  
First, by the continuance of it: for the desires of 
Notes of difference.  the Reprobate are but like a flash of lightning, sudden motions arising from hearing of the Word, 
1  or some heavy judgement of God that lieth on them; as Herod heard john Baptist gladly, and did many things; and had doubtless many good motions, but all like the morning's dew 
e Ose. 6. 5. : if he be pleased with the dancing of a wanton Damsel, he will cut off the Baptists head 
f Matth. 14. 9 . When the plague is on Pharaoh, he will send for Moses and Aaron, and cry, Pray, pray; but no sooner the plague removed, but he is worse than before 
g Exod. 8. 15. . But the true desire abideth and increaseth, as the light unto a perfect day 
h Prov. 4. 18. .  
Again, true faith is of an active and operative 
2  nature; according to the measure of it, it will work. He that hath the true desire of peace, and reconciliation with God, by the merits of Christ, it will make him use the means, whereby the same is procured: he that doth truly desire forgiveness of sins, and God's favour, will hate his sins, and whatsoever he knoweth doth offend God. The wicked cannot do so. Herod reverenced john, and heard him gladly; but his heart was still set on Herodias, and boiled in filthy incestuous lust 
i Mark 6. 20. . Balaam would fain die the death of the righteous 
k Num. 23. 10. ; but careth not for their lives, nor will use the means, whereby such a blessed death is procured, but his heart is still set upon the wages of ungodliness 
l 2 Pet. 2. 15. . If then thou hast but the forenamed desire; but thou feelest it powerful within thee, to work more and more an hatred of thy sins, and of all the means and occasions thereof; and to use carefully the means, which God hath appointed for the increase of faith and holiness; assuredly thou hast received the good seed of faith into thy heart, and thou hast the bud, which will in good time blossom, knit, and bear. Thus that I have declared the least measure of saving faith: let me, for their further comfort that have it, deduce a few most sweet conclusions.  
The first is this; The least and weakest true faith 
●  doth as perfectly justify, as the greatest and strongest. The poor weak believing man, that prayed Christ to help his unbelief 
m Mark 9 24. , was as perfectly justified, as Abraham, that was so strong in faith, that he staggered not 
n Rom. 4. 20. .  
The Reason hereof is, because faith doth not 
Reason.  justify in respect of itself, as it is a gift, or action, or virtue, inherent in us; for then, as it is more or less, stronger or weaker, so should we be more or less justified; but faith doth justify, as it is the instrument, whereby we apprehend and receive the object. The object or matter of our justice is Christ, and Christ is not received more or less, according to the measure or degree of faith; but Christ is either wholly received, or refused: and he that hath whole Christ, hath his righteousness; which is so perfect, (being the righteousness of God 
o Rom. 3. 21. ) as cannot receive any augmentation or increase. So that justification consisteth not in the strength and quantity, but in the truth and quality of our faith. God hath a touchstone to try our faith, 1 Pet. 1. 7. but not weights to weigh with; regardeth the goodness, not greatness; heartiness, but not heaviness. The dim and weak sighted were as well cured by beholding of the brazen Serpent, as the clear and strong 
p john 3 24. Numb. 21. 9 : the old, poor, sick, weak and palsy, trembling hand, may receive a precious pearl, or a piece of gold, as well as the young, steady, and strong.  
Oh, what a comfort may this be to such as 
Use.  mourn and are grieved for the weakness of their faith; that howsoever God may make a great difference, and they may discern a great disparity betwixt themselves and others, in regard of the graces of infusion, knowledge, patience, zeal, wisdom: yet if their faith be true (though never so weak or small) they are equal to the best, in the greatest blessings, of justification and adoption.  
This that I have said, is not for encouragement 
Prevention.  of the wicked, who turn the grace of God into wantonness 
q Rom. 6. 1. ; resting contented in the least measure, and presume of justification thereby; (for even thereby it appeareth, that their faith is not true, because it doth not grow:) but this is spoken for the comfort of all such, as do carefully use the means, and even hunger and thirst after the growth and increase of faith; but are fearful and even out of heart with themselves, because they do discern their faith to be so little and weak.  
Secondly, the least true faith shall never fully 
2 Confirmation.  nor finally be lost: this is God's promise, I will put my fear into their hearts, that they shall never depart from me, all the days of their life 
r jerem. 32. 39 . And Christ hath promised, He that cometh to me, shall never hunger; and he that believeth in me, shall never thirst 
s john 6. 35. . Christ prayed for Peter, that his faith should not fail 
t Luke 22. 31. . And so hath he prayed for all those that believe in him 
u john 17 21. ; and promised, that the gates of hell shall not prevail against them 
* Matth. 16. 18. . And Saint john faith, He that is borne of God, doth not commit sin, neither can he, because he is borne of God, and his seed remaineth in him 
x 1 john 3. 9 . Hence it is, that he that once truly believeth, is said to have eternal life 
y john 3. 36. : To be passed from death to life 
z john 5. 24. : To be raised, and seated in heavenly places 
a Ephes. 2. 6. : Yea, to be already glorified 
b Rom. 8. 30. . From which, (and many such places of Scriptures, which might be alleged) we do infallibly conclude, and it is the doctrine of the Church of England, and of Orthodox Divines, even the conclusion of the whole late Reverend Synod at Dort, against Papists, Arminians, and whosoever Heretics, that deny it; That a true faith once had, is never fully, nor finally lost.  
I do not deny, but all the graces of the Spirit 
Prevention.  are like to fire: if it be not nourished with fuel, but have water cast upon it, a great fire may be exceedingly slaked, and great brands come to some few embers, or sparks: So faith, through neglect of means, and falling into some great sin, the Spirit of God may be grieved, the power, virtue, and efficacy of faith, may be greatly cooled and abated, and the sense of saving grace lost. A true believer may fall into a spiritual sound, but cannot die; he may demur with himself, whether he be living or dead, yea, may pronounce himself dead; but (as the Apostle pronounced of Eutichus, after his fall) life is in him; his faith is as a spark of fire under an heap of ashes, and as sap in the root of the tree in Winter time. It was Peter's case, whose fall did wound, but not kill; weaken, but not utterly destroy his faith; upon his Masters looking upon him, and hearing the Cock crow, his faith revived, He went out, and wept bitterly for his sin.  
Yea, true faith is so far from being utterly lost, 
Assertion.  that by the use of good means, it doth out-grow the Mustardseed, yea out-grow jonahs' Gourd. Nichodemus, who was once so weak in the faith, that he came to jesus by night, for fear of the jews 
* john 3. 2. ; yet his faith so grew, that when Christ was crucified, and all the Disciples fled, he went in boldly, and begged the body of jesus, embalmed, and honourably buried it 
b john 19 39 . Peter so weak in faith, that at the voice of a silly Damsel, he denied his Master 
c Matth. 26. 70. : yet his faith so grew, that he boldly reproved the Princes to their faces, for murdering the Lord of life 
d Acts 3. 15. . Thomas his faith was so weak, that he openly professed, he would not believe that his Master was risen from death, unless he did see the print of the nails, and put his hand into his side 
e john 20. 25. ; but it did so grow, when Christ appeared again, and bade him see and feel, that he said in a strong faith, Thou art my Lord and my God 
f john 21. 18. . Yea, it is many times seen in days of persecution, and of great trials, that such as in peace and prosperity, have showed a strong faith and great zeal, abundance of graces, have in adversity been humbled with great fear, and bewrayed great weakness of faith: Whereas such as in times of peace have showed small knowledge, little faith, and weak zeal; yet in time of persecution, in the strength of knowledge, ●aith, and zeal, they have stood out against the enemies, and have sealed the truth of God with their dearest blood: wherein is fulfilled that of the blessed Virgin in her Song, He putteth down the mighty from their seats, and exalteth the humble and meek; he filleth the hungry with good things, and the rich he sendeth empty away. 
g Luke 1. 52.   
And all this is, that such as are strong, and have 
Use 1.  greatest measure of graces, may not be proud and presumptuous, but carry a low sail, think basely of themselves, and work out their salvation with fear and trembling 
h Philip. 2. 12. ; praying God, not to tempt them, above that which they shall be able 
i 1 Cor. 10. 13. .  
And secondly, that such as are but weak in 
Use 2.  faith, may not be too much disheartened and dejected, seeing the Lord is able to make them strong 
k Rom. 14. 4. . Yea that we think charitably, and walk lovingly towards even the weakest 
“ Semper bene speremus de eo, in quo cernimus aliquid Dei. Calvin. ; & they that are strong, bear the infirmities of the weak, Rome▪ 15. 1. For if trial came, the Lord knoweth whose saith would be strong. But be of good comfort, oh ye weak and tender ones; for if your faith be true, though never so weak, it shall never be fully nor finally lost; yea if God have any great service for you, he will furnish you accordingly, his power shall appear in your weakness 
l 2 Cor. 12. 9 ; and your bruised reed shall become as strong as the Oak in Bashan, so as no storm or tempest shall be able to overthrow it.  
Yea, here let us with wise eyes behold, and with 
Conclusion.  thankful hearts give glory unto God, who (as in the firmament, one star differeth from another) in his Church, furnisheth his Saints with diversity of gifts 
m 1 Cor. 12. 11. ; giving to some a great measure of knowledge, faith, zeal; too others, but a little of them; that such as have greatest measure, may be provoked to thankfulness, and employ their gifts to the comfort of others; and the weak may have cause both of humility and industry, striving to overtake such as go before them; but none have cause to envy or despise another: though through Satan's malice, and our weakness, it too often so fall out.  
The third and last deduction, for the comfort of 
3  weak believers, is; that God heareth and accepteth the prayers of the weakest believers, and graciously helpeth them. It was prophesied of Christ, he should not break the bruised reed nor quench the smoking fl●x 
n Esay 42. 3. . Let the comparisons be well marked; and can the meekness of Christ, towards poor sinners, be more lively expressed? How tender a plant is a reed? yea at the strongest, how doth it yield and bow with every puff of wind? but much more when it is bruised, how easy a thing is it then to snap it asunder? How weak is that spark of fire, which in fl●x doth but cause smoke? Now, whereas it is said, he will not break the one, nor quench the other, his meaning is, he will nourish and cherish them, strengthen the one, and kindle the other. Again, He giveth power to the faint, and to them that have no might he increaseth strength 
o Esay 40. 29. : Christ was sent to bind up the broken hearted 
p Esay 61. 1. ; The Lord upholdeth all that fall, and raiseth up all them that be bowed down 
q Psal. 145. 14. : Christ hath called, Come to me, all ye that travel and are heavy loaden, and I will refresh you 
r Matth. 11. 28. ; hath promised, that he will cast away none that come unto him 
s john 6. 37. ; yea, that he will give them eternal life, and none shall be able to pluck them out of his hand 
t john 10. ●8. .  
Indeed, Christ gave great commendation to such 
Prevention.  as have had great faith; as to the Centurion, Verily I say unto you, that I have not found so great faith, no, not in Israel 
u Matth. 8. 10. : and to the woman of Canaan, he said, O woman, great is thy faith 
* Matth. 15. 28. . But yet in all ages God hath witnessed his loving acceptance of small and weak faith, and of the first beginnings of Conversion.  
How weak a faith was that in the Ninivites, 
Examples.  Who can tell, if God will return, and repent 
x jonah 3▪ ●. ? yet God did repent, and spare them. What a weak faith had the Leper, Lord, if thou wilt, thou canst make me clean: he received him, and did make him clean 
y Matth. ●. ●. . How weak that father's faith, who could scarce tell, whether he believed or no, and ceased to pray for his son, and prayed for himself, Lord help mine unbelief 
y Mark 9 24. ; and he both helped his unbelief, and cured his son. Our Saviour did but hear a young man make profession of the practice of outward and civil righteousness, All these I have observed from my youth; and the Text saith, he looked upon him, and loved him 
a Mark 10. 22. . And when he heard a Scribe utter but one good speech, That to love God with all the heart, is above all sacrifices; he said unto him, that he was not far from the kingdom of heaven 
b Mark 12 34. . Oh now should the Apostles faith have shone bright as a lamp, but the tempest had almost blown it out, that it did but smoke; yet Christ quencheth it not▪ he reproveth, but accepteth of it; He arose, and rebuked the winds and seas.  
These, and many such Scriptures, both Positive 
Use.  and Exemplary, of prophecy and promise, are written for the comfort of all such as have but little, weak, and feeble faith: and we had need to have them in remembrance; for Satan is very skilful in the Scriptures, and hath them ready to assault weak ones with all; as, Faith is the evidence of things which are not seen 
c Heb. 11. ●. ; And we are God's house, if we hold fast the rejoicing of the hope, firm unto the end 
d Heb. 3. 6. ; and Faith is the anchor of the soul, both sure and steadfast 
e Heb. 6. tenult. . Doth not S. james bid every one that prayeth, to pray in faith, without wavering or doubting? How canst thou think thou hast faith, or make account that ever God will hear thee, when thine heart is so full of wavering & doubting? Oh quench this fiery dart, and say, Avoid Satan: it is true, thou hast presented unto me a strong faith (which I do strive after:) but the Apostles had but a little weak faith, yet were not rejected: and Satan thou shalt never be able to quench that little spark, which God hath kindled in my soul; nor destroy that little grain of mustardseed, which is sown in the furrows of mine heart.  
Lastly note, that Christ said, His Disciples had but 
Observe.  [little] faith: and surely (as yet) they had but little knowledge, little honour, little wealth, and little of any thing that was esteemed and accounted of in the world; being but poor Fishermen, toll-gatherers, and men of mean condition; as Amos a great Prophet, was before but an Herdman. God many times bringeth greatest things to pass, by weakest means▪ Passing by the noble, mighty, rich, and wise of the world, and choosing the foolish, weak, and base, and despised things of the world 
f 2 Cor. ●▪ 26. , that no flesh may glory in itself. To which purpose S. Augustine hath an excellent saying 
* Si eligeret Regem, discreet Re●, potestas mea; si Oratorem, eloquentia mea; si Philosophum, sapien●●a mea electa est, etc. August. de ●erbis D●●●ni, Serm. 59 ; If God had chosen Kings to be his Disciples, they would have said, We are chosen for our power; If Orators, for our eloquence; I● Philosophers, for our wisdom; If Senators, for our dignity; If rich men, for our wealth 
* Si eligeret Regem, discreet Re●, potestas mea; si Oratorem, eloquentia mea; si Philosophum, sapien●●a mea electa est, etc. August. de ●erbis D●●●ni, Serm. 59 . Wherefore he called Fishermen and Publicans, Follow me, you poor, ignorant, and simple, you that have little, or nothing worthy esteem, or admiration in yourselves, that you may be all in me. Even so still the Lord many times passeth by such as are of great knowledge, learning, and wisdom; of high degree, in Schools; of eminent Blood and Families, by birth; and calleth far meaner men in these respects, by whom he is most powerful in the ministry of the Word. So for the Church of God, Christ told john's Disciples, The poor receive the Gospel 
g Matth. 11. 5. . And God hath chosen the poor of the world, that they may be rich in faith, and heirs of the Kingdom 
h james 2. 5. . This is it was intended in the parable: where the great men, that had their Farms, Oxen, and Merchandise to follow, were rejected, and the poor, maimed, halt, and blind, who lay in the Streets and Lanes of the City, and Highways, and Hedges, were compelled to come in 
i Matth. 22. 2. Luk. 14. 21. etc. . And this is it which the chief Priests and pharisees objected to the officers, Do any of the Rulers or pharisees believe in him? But this people that knoweth not the Law is cursed 
k john 7. 48. Prevention. . Indeed, it is not said, no wise, no noble, no mighty are chosen; for Abraham, Isaac, jacob, Moses, David, Solomon, Nicodemus, Lazarus of Bethaniah, joseph of Arimathea, the two Centurions, the Proconsul, and many others; were some of them noble, some wise, some mighty, etc. But (as Andrew said of the loaves) What are these amongst so many 
l john 6. 9 ? to the end, that we should not look upon God's people and servants, with a carnal eye, wherein they may seem base and contemptible; but behold them with a spiritual eye, as they are in Christ, and so most glorious.  
And thus much for the first part, in the performing of the calm, viz. The reprehension of his disciples, for their excessive fear, and defective faith▪ It followeth.  
Then he arose.] Christ having stilled the greater, 
2. Part.  and more dangerous tempest, in the affections of his disciples, and settled their souls in peace and tranquillity, patience, and comfort; he now proceedeth to still the roaring winds, and raging seas: which he doth by powerful and angry reprehension. Wherein two things are to be considered, viz. 
Division.  A preparation [then he arose▪] Secondly, the reprehension itself, [he rebuked the winds, and seas.]  
Then he arose.] That is, when by reprehension he 
1. Part.  had decreased the fear, and increased the faith of 
Sense.  his disciples, and so prepared and fitted them to the fruitful sight of this ensuing Miracle, [then 
“ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ●unc. ] he arose. Which teacheth us, That God is many times hindered from doing great works, by the indisposition 
Doct. lit.  of his people▪ Christ could, as soon as ever he awaked, have start up and rebuked the winds and seas: but his disciples were in extreme passion, which (as the wise heathen man hath truly said) destroyeth judgement and understanding 
* Perit omne judicium, cum res transit in affectum. Scnec. . As the eye, which is exceedingly troubled with humours and theumes, cannot abide to look on the Sun, no more can a passionate and troubled mind behold with content and comfort the great and glorious sworkes of God.  
If then, we think it long ere God help us, or 
Use.  his people, let us not murmur, and have thoughts of Belial, concerning God, and (as though he had cast off all care and loving affection) complain, That he had forgotten to be merciful, and would for ever shut up his loving kindness in displeasure, &c 
m Psal. 77. 7. . But let us look into ourselves, and know, that something is amiss in us; we want Faith, Repentance, or Patience; which when the Lord hath cured, then, he will arise and help us.  
He arose. 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Surgens. ] Or, arising. To [arise] properly, doth signify such a gesture, or motion of the body, which hath sat, or been laid; whereby it doth prepare and address itself to some other posirure, disposition, or action; as standing, walking, running, etc. So Peter said to the Cripple, that was laid at the Beautiful Gate of the Temple, to ask alms of them that entered into the Temple, In the name of jesus Christ of Nazareth, rise up, and walk 
n Acts 3. 6. . So here it is taken properly. For (at the least) Christ had laid down his head on a pillow, and reposed himself; but now he (arose.) I leave the letter.  
To [arise] in Scriptures, is often used for preparation 
Sense mystic.  to some business, & doth not intend any bodily sitting, or lying before, as God called, Arise jonah, and go to Niniveh 
o jonah 1. 2. ; And to jeremy, Truss up thy loins, arise, and speak unto them 
p jer. 1. 17. ; And to Ezechiel, Son of man, stand upon thy feet 
q Ezech. 2. 3, 2. . All which intent no more, but, go about that business, I have appointed you unto. By figurative Translation, of that which is proper unto man, to God, he is many times in Scriptures said, To sleep, and wake, Lie down, and rise up. Where by (rising) is meant nothing else, but Gods preparing of himself, to declare visibly his Mercy, or justice; Love, or Anger; Greatness, or Goodness; in the punishing of his enemies, or saving of his people. The Lord thus promiseth his help, for the oppression of the poor, and deep sighing of the needy, Now will I arise, and set him in safety, from him that puffeth at him 
r Psal. 12. 5. . And elsewhere, with many more words to this purpose; Now will I arise (saith the Lord,) now will I be exalted, now will I lift up myself 
s Esay. 33. 10. . Seeing then God is pleased thus to speak of himself, and in such a▪ Metaphorical phrase to promise his help; his Church and people are bold, in the same phrase, to crave his help; as, Arise, Lord, and let thine enemies be scattered 
t Psal. 68 1. , arise, O God, and judge the earth 
Psal. 82. ult. ; Arise, Lord, and save us 
* jerem. 2. 27. . So much for the sense.  
Here for instruction we learn, That howsoever 
Doct.  Christ may seem to sleep long, and then Satan and his instruments are busy, and by God▪ great, but just permission, bring the Church of God in general, and many Gods faithful servants in particular, into great extremity and distress: yet in that needful and best time, when it shall be most for his glory, and his people's good, he will not fail to awake, arise, and help them.  
This is it which David so plainly teacheth in the 
Confirmation.  Psalms, saying, He for sooke the Tabernacle of Shiloh; he delivered his strength into captivity, and his beauty into the enemy's hands: He gave his people over to the sword, and was wroth with his inheritance: fire consumed their young men, and their maidens were not given to marriage: their Priests fell by the sword, and there were no widows to make lamentation. Oh what havoc, enemies make of God's Church and people, when God maketh as though he were on sleep, and regarded not. But mark what followeth; when things were brought to this desperate extremity, than the Lord awaked as one out of sleep, and like a giant refreshed with wine, he smote his enemies on the hinder parts, and put them to a perpetual shame 
x Psal. 78. 60. .  
The Lord seemed to sleep long, when his Church 
Examples.  and people sojourned in Egypt, four hundred years 
y Gen. 15. 13. . Oh than their enemies oppressed them, laid an iron yoke on their necks 
z Deut. 28. 48. , made them to tread in mire and clay 
a Exod. 1. 11. , gather stubble where they could find it 
b Exod. 5. 12. ; and every day felt the lash of the whip, being not able to do what was commanded 
c Exod. 5. 14. . Yea than they took crafty counsel how to destroy them, by the drowning of all their male children 
d Exod. 1. 10. . But at the last the Lord awaked, and rose up to help them, met with Moses at Horeb, and told him, I have seen, I have seen the affliction of my people 
e Exod. 3. 7. ; and then he brought out his people with joy, and his chosen with gladness 
f Psal. 105. 43. , and sent plague upon plague on their enemies, till he utterly destroyed them in the Red Sea 
g Exod. 24. 28. . The Lord seemed to sleep long, when wicked Haman obtained a decrce, that all the jews should be destroyed. The Decree is written, sealed, published, and day for execution appointed; but he was awakened, and raised up, with the prayers and tears of his people; and then the King could not sleep, readeth in the Chronicle of Mordocays fidelity, bethinketh how to honour and reward him, maketh Haman himself the instrument therein: Hester is promoted, Mordocat honoured, Haman and his sons hanged, the Decree disannulled, the people of the Land slain by thousands, and the jews have days of feasting and joy, for their deliverance 
h Hesth. 9 22. . The like might be showed in many other Examples. The doctrine is most true, That howsoever God may seem for a time to sleep, and wholly to neglect the estate of his people, and then they fall into great extremities; yet ever in his good time, he hath, and will awake, arise and help them.  
Oh let Gods people trust in him, and awaken, 
Use.  and raise him up by Fasting, and Prayer, and sound Repentance. Yet know, that he is not easily awakened and raised. When God, for the sins of his people, doth return to his place 
i Ose. 5. ult. , and as it were betaketh himself to his chamber and couch, it is no easy thing to a waken him. It may cost many a heavy sigh, many a bitter tear, much smiting of thigh, and knocking of breast. It will cost dear. Our mother Church may be an Example, who found the truth of this Doctrine by woeful experience; at whose door Christ knocking, and desiring to enter, she 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 She was hardly persuaded to arise and open to him; so was He as hardly persuaded to arise and help her, but suffered her to run up and down in the streets to seek him, and could not find him, yea to fall into the hands of cruel watchmen, who did smite and wound her 
k Cant. 5. 3. . 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 rock wherein ye trusted? that did eat the fat of your sacrifices, and drink the wine of your drink-offering: let them rise up, and help you, and be your protection 
l Deut. 32. 37. . Oh, poor is the help that Idols can give to their worshippers, having eyes, but see not; ears, but hear not; feet, but walk not 
m Ps. 115. 7. . The Prophet biddeth the people, that would raise God, to give him no rest 
n Esay 62. 7. . Christ biddeth us ask, seek, knock 
o Matth. 7. 7. , and commendeth spiritual violence 
p Matth. 11. 12. . The Apostle requireth a labouring, or striving in prayer 
q Rom. 15. 30. ; and the King of Niniveh commanded his people, to cry mightily unto God 
r jonah 3. 8. . 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 
* Non excitatus nisi punctus & extimulatus, juxta Hebrae● vim verbi. Lorin. in Ps. T. 2. p. 625. .)  
Shall I conclude this point, with paralleling it 
Parallel.  with another? The people of God being persecuted, and much distressed by their enemies, David penned that most excellent Psalm, the 68 wherein first he directeth them what to do in their woeful case, viz. (as the Disciples did here) to go to Christ (for to him the Apostle applieth that Psalm 
s Eph. 4. 8. .) And what must they entreat him to do? 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 ●lie, rebuked the company of spearmen, the multitude of Bulls, and Calves of the people, and scattered them that delighted in war. And what are God's people taught to do 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 bless ye God in the Congregations, oh sing unto God, ye kingdoms 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 go forward, and perfect his good work begun; Strengthen, oh God, that which thou hast wrought for us, for thy Temple's sake at jerusalem; so shall Kings bring presents unto thee.  
Oh how fit that Comment, and this Theme, and 
Application.  both of them for this time! Many have been the troubles of God's people for these late years, in many parts of the Christian world, and Christ hath slept long; but lo, 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 calm. Though I cannot say with the Psalmist, Wars are ceased in all the world 
t Psal. 46. 9 ; yet hath he been marvellous, to break the bow, knap the spear asunder, and create a glorious peace 
u Esay 4. penult. , for so many thousands and millions, of his worthy servants in France, and to give them the shadow of a great rock in that weary land 
* Esay 32. 2. . Oh let the voice of gladness be heard in righteous men's dwellings 
x Ps. 118. 15. ; and let God be praised in the congregations of his Saints; and let all men pray the Lord to finish that good work he hath begun, establish that peace in all truth and sincerity, and give like comfort and breathing to all his servants in Germany, and elsewhere. Yea be assured, now he is risen, he will in his good time do some great work, and cause (if his people now praise and pray) a great calm. I say then with Moses, 
Conclusion.  Stand still, fear not, and see the salvation of God 
y Exod. 14. 13. : and with the Prophet Zacharie, Be silent, o all flesh, before the Lord, for he is now raised up out of his holy habitation 
z Zach ●. ult. . So much for Preparation. The Reprehension followeth.  
He rebuked the wind, and the sea.] All the Evangelists 
2. Part.  do use one and the same word 
† 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. , which in the native propriety doth signify to reprehend, and chide, and charge, yea charge strictly, even with threatenings and menaces; and accordingly translated in some Latin Copies 
* 〈◊〉 est. Bez. in Mat. 12. 16. C●●●inatus est. Sir▪ in Mat. 4. 39 Est inc●●patu● dominorum ●● serves, cum commina●●●●, imperium. Castro in Proph. Nah. 1. 4. : q. d. I charge you be still and calm, upon your peril be it, I will make you rue it else. Which majestical threatening intendeth three things, viz. first, Authority to command: secondly, Power to punish, if he be not obeyed: lastly, An acknowledgement of that power. For in vain it is to command, or threaten, if the parties, or creatures, do not regard us. But as he had power to command, and threaten, and punish; so winds, and seas, had eyes, and ears, and heart, to see, hear, fear and obey: he no sooner commanded, and threatened, but presently they obeyed, There was a great calm. Hear▪ ● heaven, and hearken, o earth, for the Lord speaketh, Esay 1. 2. If the Lord speak, heaven and earth, and all creatures have ears to hear. O earth, earth, earth, hear the word of the Lord, jerem. 22. penult. I say again, let it be marked, that Christ did not pray, entreat, and beseech, but with authority he commanded, Peace, and be still; as if he were much provoked with their impetuous insolency. And no marvel. What? Winds and seas not know their Maker? What? Have they heretofore trembled, and fled at his presence, and do they now rage and roar, and conspire to drown 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 feel the power of his wrath, and give all posterities occasion to say with the Prophet, What ailed thee, oh thou sea 
a Psal. 114. 3. ? What didst thou, Lake of Gennesareth, that the Lord was so angry, and displeased with thee? What was thy transgression, o sea of Galilee, for which the Lord poured out upon thee, the furiousness of his wrath 
b Hab. 3. 8. ? Oh let it be written, and let all posterities note the meeknesie and gentleness of the Lord towards his creatures, who did no further punish such a treasonable conspiracy against his life, but with a rebuke, Peace, and be still 
* Tace, obmut●sce. .  
Here, for our instruction, let us learn, what is 
Doct. lit.  the sovereign Regal authority of this great Lord Paramount, Christ jesus, over all creatures. He is the great King over all the world, though his kingdom be not of this world 
† john 18. 36. . Ask of me (said God) and I will give thee the heathen for thine inheritance, and the uttermost parts of the earth for thy possession 
c Psal. 2. 8. . And again, I will set his hand in the sea, and his right hand in the rivers, and I will make him my firstborn, higher than the kings of the earth 
d Psal. 89. 25. . And again, He shall have dominion from sea to sea, and from the river to the ends of the earth 
e Psal. 72. 8. . Many Kings have had large and great Dominions, as Ahashuerosh, who reigned from India to Aethiopia, over an hundred and seven and twenty Provinces 
f Hest. 1. 1. . Some Kings have so far doted, and been besotted with admiration of their own sublimity and excellency, as to forget themselves to be but Lords Paravall, and in stomach have asked, Who is the Lord? and have answered themselves with scorn and contempt, I know not the Lord 
g Exod. 5. 2. . But the sea will know none but the Lord. There was a great storm, when jonah was in the ship, and the Mariners thought to have mastered it, and with their oars did dig and delve into the surges; but the sea wrought, and was troublous 
h jonah 1. 13. , and would have drowned them all, if they had not cast jonah into it. For God had given the sea a commission to fetch in that fugitive Prophet, and it would execute it with effect. There was a great storm, when Paul was in the ship, and they cast out both lading and tackle, as if they would have bribed the Sea to be still; but it would not, till it had broken the ship with violence of waves 
i Acts 27. 41. . Some have been angry with the Sea. That great Persian Monarch, Xerxes, was in as great a rage, as Hellespont itself, who threatened to be avenged for breaking down of the Bridge which he had builded for the passage of his numberless Army; yea he commanded three hundred stripes to be given it, and so many fetters to be cast into it; and others with hot Irons, as it were to set marks upon it: but Hellespont felt no hurt by all this, nor cared for the Executioners words, The Lord hath inflicted this punishment upon thee, for the hurt thou hast done him 
* Herodot. lib. 7. Valerius l. ●▪ ●▪ 2. Iuve●al. sat. 10. Orosius l. 2. c. 9 Diodor. Sic. Plut. . Tush, Hellespont knew not his Lordship, but raged still; and if they had come within it reach, would have drowned both him and his. Canutus a Danish King in this Land, set his foot on the Sea shore, close by the Sea, whilst it was flowing, & commanded it not to rise, and wet his feet or clothes; but the Sea kept his course, rose, and wet both feet and thighs; whereupon the King started away, and said, All men may know that the power of Kings is vain, and mere vanity, and none worthy to have the name of King, but he that hath all things subject to his command and laws; and after this, never wore Crown on his head, but set it on the head of a Crucifix at Winchester. Ex Huntingdon. Fox Martyrolog. 1. Tom. p. 147.  
But let the Lord, the great jehovah come, who is of man invisible 
k 1 Tim. 1. 17. ; and the Sea hath eyes to see him withal: The Sea saw thee and fled, jordan was driven back 
l Psal. 114. 3. . Let him rebuke, and the Sea hath ears to hear: let him say, Peace, and be still, and there is as sudden, and as great a calm, as there was a storm. Let him be pleased to walk, and the Sea is as firm as a pavement 
m Matth. 14. 25. ▪ Let him be angry, and it hath an heart to fear 
* Psal. 77. 1●. ; The waters saw thee, o God, and were afraid. No winds do so trouble it, as the blasting of the breath of his nostrils 
n Psal▪ 18. 15. . Yea let Moses but take the rod of God in his hand, and the Sea divideth 
o Exod. 24. 26. . Elijah with his cloak shall divide jordan 
p 2 King. 2▪ 8, 14. ; and if the spirit of Elijah rest upon Elishah, he shall do so too 
q Ibid. : and so long as Peter's faith holdeth, he shall walk on it 
r Matth. 14. 29. ; that as the evil spirit answered the sons of S●evah, jesus I know, and Paul I know, but who are ye 
s Acts 19 15. ? so the Sea may say, JESUS I know, and Elijah, Elisha, and Peter, and all the servants of the most High God; but for Pharaoh, Xerxes, Canutus, and others, who are ye? We regard not your rebukes, we fear not your threats.  
Oh what can be more useful, than to speak, 
Use.  and hear, and meditate, on the omnipotent sovereignty of Christ over all creatures, and namely over that huge, boisterous, uncontrollable and fearful Element? And therefore, how often in the holy Scriptures is there mention made thereof? and specially of the drying up of the Red Sea, and jordan, giving passage to God's people. God himself asked, Who shut up the Sea with doors? Who set bars? and said, Hitherto shalt thou come, and no further, and here shalt thou stay thy proud waves 
t job 38. 8, 11. . And again, Fear ye not me (saith the Lord) will ye not tremble at my presence? who have placed the sand for the bound of the sea, by a perpetual decree, that it cannot pass it; and though the waves toss themselves, yet can they not prevail; though they roar, yet can they not pass over it 
u jerem. 5. 22. . Holy David, as he was much given to devout meditation, and contemplation of the Heavens, Sun, Moon, and Stars 
* Psal. 8. 3. , Thunder, Lightning, Hail, Meteors: so very frequent in meditation of God's power and providence in the creation, and disposition, rule and government of the Sea; as, He gathereth the waters of the Sea together, as an heap, and layeth up the deep as in storehouses: Let all the earth fear the Lord, let all the inhabitants of the world stand in awe of him 
x Psal. 33. 7. . And again, It is God that stilleth the raging of the Sea, and the noise of it waves 
y Psal. 65. 7. . And again, I will meditate of all thy works, and talk of thy doings: thou art the God that dost wonders; the waters saw thee, o God, the waters saw thee, and were afraid, the depths also were troubled 
z Psal. 77. 12. . Again, O Lord God of Hosts, who is a strong Lord like unto thee? thou rulest the raging of the Sea, and stillest the waves thereof when they arise 
a Psal 92. penult. . And many such like in the Psalms, and Prophets, whereof these are but a taste.  
And lest any Atheist should object (for the straitning of his dominion) that God's power is but over some few and small Lakes, as this was, (as if he were but Vice-admiral of narrow Seas) note how God's power hath appeared on many Seas, Streams, and Floods; yea when all the world was Sea at the first, by the power of his word, they were gathered into one place, and the dry land appeared 
b Gen. 1. 9 . Whereof David thus rendereth the praise unto God, Thou laidst the foundation of the earth, that it never should be removed at any time: thou coveredst it with the deep as with a garment. The waters stood above the mountains; at thy rebuke they fled 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Septuag. , at the voice of thy thunder they hasted away 
c Psal. 104. 7. . Which also the blind Heathen groped after, acknowledging the work, though ignorant of the Worker 
† Quisquis fuit ille deorum: jussit & extendi campos. Ovid. metam. 1. . The waters of Egypt had experience of his power, when Moses lifting up the rod of God upon them, all their rivers, and streams, and ponds, and pools, became blood 
d Exod. 7. 19 . The waters of the Red Sea also felt his power, when Moses lifting up the rod of God, they were divided 
e Exod. 14. 21. ; whereof David saith, He rebuked the red sea, and it was dried up 
f Psal. 106. 9 . The river of jordan felt his power, when no sooner the Priests that bore the Ark of God came to touch it, but (though it was at such a time of the year, when jordan did overflow it banks) the waters which came from above stood upon an heap, the others failed and were cut off, so as the people passed on dry land, right over against jericho 
g Iosh. 3. 15. . Whereof the Prophet demanded a reason in this glorying manner, What meant ye rolling and roaring streams of Iordans flood to recoil backwardly 
h Psal. 114. 3. ? And now the Sea of Galilee acknowledgeth his sovereignty, when being rebuked, there was a great calm.  
Yea, that we may further extend and enlarge his dominion; know, that he hath all power and authority, in Heaven, Earth, Seas, and Hell itself. For himself hath said, I have the keys of death, and of hell 
i Rev. 1. 18. : and, All power and authority is given me in heaven and earth 
k Matth. 28. 18. . And the Apostle saith, Every knee must bow unto him, both of things in heaven, earth, and under the earth, and every tongue must confess, that jesus Christ is Lord, to the glory of God the Father 
l Philip. 2. 10, 11. . As he here rebuked the winds and sea; so he rebuked his Disciples, who would have had fire to come from heaven, and consume their enemies 
m Luk. 9 55. . Yea he straight charged his Disciples not to make him known 
n Luk. 9 21. . He rebuked diseases also: he stood over Simon Peter's wives mother, having a great Fever, and he rebuked the fever, and it left her 
o Luk. 4. 39 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Imperavit f●bri. . Yea often he rebuked Devils, sometimes to hold their peace 
p Mar. 1. 24. ; and sometimes straight charged them not to make him known 
q Mar. 3. 12. ; and sometime, to come out of such as they possessed, which they did, so as all the people were amazed: With authority and power he commandeth the unclean spirits, and they come out 
r Luk. 4. 36. . Yea, an whole Legion of Devils fell down prostrate before Christ, and acknowledged his power over them, beseeching him, not to torment them, nor send them out into the deep, but suffer them to enter into the herd of Swine 
s Luk. 8. 30, 31. . Wherefore Michael striving with the Devil about the body of Moses, durst not bring against him any railing accusation, but said, The Lord rebuke thee 
t jude 9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. . Thus Heaven, and Earth, and Sea, Men, Diseases, yea Devils, and all Creatures, must hear and tremble, when this most high and sovereign Lord commandeth; as we shall further hear from the effect of this rebuke: There was a great calm.  
In the mean time, (for the use of that which we 
Use.  have already heard) what a sweet comfort and encouragement may this be to all the true disciples of Christ, that where ever they become, they are within the dominion and jurisdiction of Christ; Whither can I fly (saith David) from thy presence? Psal. 139. 7. Of all sorts of offenders, God hath no fugitives to punish: Indeed, jonah fled from the land, but God met him in a storm upon the sea: and surely in his dominion, neither wind, water, fire, rain, hail, snow, sickness, disease, ache, pain, nor Devil, can hurt or vex them, but according to his good pleasure; ●or they are all but his servants▪ And if he say to one go, he goeth; to another come, and he cometh. Let then the world hate us, the Devil like a roaring Lion, seek to devour us; yea, if it were possible, for heaven, earth, hell, and all creatures, to conspire our destruction, yet can they do nothing against us, but what he will, and when he rebuketh, all shall be calm and still. And thus much for the Letter.  
And rebuked the winds, and the sea.] For the Mystery: 
Sense mystic.  hereby is signified, that God in his good time will still the rage and fury of persecutors against his Church. To which purpose the Prophet hath an 
Confirmation.  excellent saying, Woe to the multitude of many people, which make a noise, like the noise of the seas, and to the rushing of Nations, that make a rushing, like the rushing of mighty waters; the Nations shall rush, like the rushing of many waters, but God shall rebuke them, and they shall fly far off, and be like the rolling thing, or thistle-down before the whirlwind 
u Esay 17. 12, 13. . Oh see how easy a thing with God, to still all the enemies of his Church, be they never so mighty or malicious▪ As he needed not Moses Rod, nor Eliahs' Cloak, nor Xerxes his Fetters, to still the Sea; only he spoke the word, rebuked the winds, and seae, and there was a great calm; so, saith the Prophet, If the Lord do but rebuke the Nations, they fly far off, like thistle-down, from the face of a whirlwind.  
For the Illustration of which point, be pleased 
Illustration.  to observe, That, for the procuring a peaceable calm unto his Church, God sometimes disableth great means; enableth small means; yea, sometimes worketh without means.  
For the first, because the Lord is jealous of his 
1. Great means disabled.  own glory, and man is foolish and prone to rob him of it, both by trusting in great means, and sacrificing to his own net 
* A●ac. 1. 16. ; arrogating the praise and glory of the action: Therefore doth God seldom do any great thing, by great and eminent means, but pronounce a woe to such as trust in them; as, Woe to them that go down into Egypt for help, and lean upon horses, which trust in chariots, because they be many, and in horsemen, because they be multiplied, but look not to the holy one of Israel, nor seek after jehovah 
Esay 31. 1. . When Israel upon just occasion, and approved of God, went to fight against Benjamin; though the men of Israel were four hundred thousand▪ and the men of Benjamin but six and twenty thousand and odd; yet the men of Israel received two foils, and lost forty thousand, till, in the end, they went up to the house of the Lord, and there fasted and wept, and learned not to trust in the multitude of an host, but in the Lord of hosts, and then they prevailed 
y judg. 20. 26. . Wherefore David from his own experience saith godly, A King is not saved by the multitude of an host; neither is any mighty man delivered by his much strength; an horse is counted but a vain thing to save a man 
z Psal. 33. 15. 16. . After whom, Solomon his son (a worthy graft of so Noble a stock, heir of his Father's Virtues, as well as of his Crown) led by the same Spirit, saith in like sort, The horse is prepared against the day of battle, but salvation is from Ichovah 
a Prov. 21. ult. . And therefore let all God's people look unto the Mountain, from whence cometh their help 
b Psal. 121. 1. , in the needful time of trouble 
c Psal. 46. ; and say, in the name of our God, we will set up our banners; some put their trust in chariots, and some in horses, but we will remember the name of the Lord our God 
d Psal. 20. 5. 7. .  
Secondly, God enableth poor, weak, base, abject, 
2. Enableth weak means.  and contemptible means, for the bringing of great and mighty things to pass. When Gideon came at the first with a great army, to fight against the Midianites, the Lord said unto him, This people, that are with thee, are too many, for me to deliver the Midianites into their hands, lest Israel take to himself glory over me, and say, mine hand hath brought me salvation. But when all were brought to 300. naked men, and without arms, only having trumpets, pitchers and lamps; By these (saith God) will I save you, and deliver the Midianites into thine hands: and he did so 
e judg. 7. 2. 7. . Upon this ground jonathan persuaded his Armour-bearer, even them two, to set upon a whole Garrison of the Philistims, There is no let to jehovah, but that he may save by many, or by few 
f 1 Sam. 14▪ 7. . That of the Prophet is most memorable, The Lord is his name, that strengtheneth the spoiled against the strong, that distress itself should be able to scale a Fort 
g Amos 5. 9 . And the Prophet jeremy biddeth the jews not to deceive themselves, because they had a little prevailed against the Chaldeans, for if there were none left but wounded men, and thrust thorough, yet should they rise, every man in his tent, and burn the City with fire 
h jerem. 37. 10. . Most commonly (if cause be good) victory goeth with weakest side.  
Thirdly, for the full manifestation of the glory 
3. Worketh without means.  of his omnipotency, God many times worketh greatest things without means, so as in the effecting thereof, nothing can be looked on, but God. In the beginning, God gave light, before he made Sun; and made plants and herbs to grow, before there was any rain: in the wilderness, fed his people, with bread and flesh from heaven: in times of war, if God do but rise, his enemies are scattered 
i Psal. 68 1. ; yea, if he do but look upon their hosts, they are discomfited 
k Exod. 14. 24. . In the confidence whereof, King Asa (seeing himself oppressed with a multitude of enemies, even above a thousand thousands of Ethiopians coming up against him) he prayed to the Lord; Lord, it is nothing to thee, to help with many, or no power 
l 2 Chron. 14. 11. . If he had said with many, or few, great, or small power, it would have been plain; but to say, with many, or no power, bewrayed an excellent measure of faith, that if God did but rebuke all such enemies, it was enough. The Prophet giveth this glory to God, that he createth peace 
m Esay 57 ●9▪ Hic digitus est Dei. . He is a good Carpenter, that having crooked and rough timber put into his hands, can, with axe and plane, make it strait and smooth; but the Creator can work, having no matter at all, to work upon; creating light out of darkness; peace out of war; a great calm, out of a great storm, only by a word of his mouth, he rebuked the winds and sea.  
For further manifestation of God's glory, and our consolation, seeing the Scriptures speak expressly of Gods rebuking of Kings, Princes, Spearemen, and persecutors of his Church and people 
n Psal. 105. 14. Esay 17. 13. Psal. 76. 6. : let us search the Scriptures, that we may find out God's manner herein. How doth God rebuke Kings, who are as boisterous and mighty winds, causing great tempests of persecutions in the Sea of this world, (that when God doth it, we may give him the glory of it?) And that, God doth, two ways, viz. Either inwardly, or outwardly. Inwardly, 
I. By inclining to peace.  by working upon their hearts; or outwardly, by working upon their bodies and estates. As God hath the hearts of all men in his hands; so specially of Kings and Princes: and doth extraordinarily work upon them, either by inclining them to peace; as we see in the example of Esau (who threatening to kill his brother jacob 
o Gen. 27. 41. ; and jacob exceedingly feared to hear that he came out with four hundred men against him 
p Gen. 32. 6. ) whose heart was so inclined to his brother, that when they met, he was so far from killing, or offering the least wrong unto him in word or deed, that he embraced him, fell on his neck and kissed him 
q Gen. 33. 4. ; see, see, how inwardly God rebuked that boisterous wind, and there was a great calm: or else, he inwardly doth terrify them, so as they shall not dare to do the evil which they would, and intended.  
Thus God rebuked Abimelech, King of Gerar, in 
2. By terrifying.  a dream by night; Thou art but a dead man, for the woman, which thou hast taken, for she is a man's wife 
r Gen. 20. 3. : whereupon he returned, to Abraham, his wife, and there was a great calm. So Laban pursued jacob, and his wives and children, blustering and stirring up a great tempest: but God rebuked him, saying, Take heed that thou speak not to jacob, either good or bad 
s Gen. 31. 24. ; whereupon followed a great calm. So the Kings of Canaan intending to destroy the Israel of God, were rebuked with the report that came unto them, what God had done for them, Drying up the Red-sea, and destroying the two Kings of the Amorites, Og and Sehon: whereupon their hearts did melt, and there was no courage in them, they grew very calm 
t Iosh. 2. 10. Exod. 15. 14. . Yea Kings assembling with their armies, purposely to besiege jerusalem, At the very sight of it, they marvelled, and were troubled, and hasted away, fear took hold on them, and pain, as on a woman in travel 
u Psal. 48. 4. . Thus (when they will not otherwise be inclined to peace) God doth cut off the spirit of Princes, and is terrible to the Kings of the earth 
* Psal. 76. ult. .  
Or else God doth rebuke them outwardly: and 
2. Outwardly.  that, either in their persons, or powers: in their persons, either by sickness, or death; By sickness, or 
1. In person.  diseases. Thus God plagued Pharaoh, and his house 
1. With sickness.  with great plagues, because of Sara, Abraham's wi●e; whereupon he restored her to her husband, and there was a great calm 
x Gen. 12. 17. 2. Death. 1. Natural. . Or by death: and that is either natural, or violent. Natural: thus wicked and Idolatrous Ahaz slept with his fathers: and then goaly King Hezekiah reigned in his stead 
y 2 Kings 16. ult. , who was an hiding place from the wind, a covert from the tempest, as rivers of water in a dry place, and as the shadow of a great rock in a weary land 
z Esa. 32. 2. Violent. . Violent death, is either caused by themselves, or others. By themselves: thus Saul killed himself, and then 
1. By themselves.  there was a great calm 
a 1 Sam. 31. 4. . Or by others: thus that wicked King Amon, being slain by his servants, 
2. By others.  godly josiah succeeded him, in whose days the Church had a blessed calm 
b 2 Kings 21. ult. . And thus, in all ages, by the miserable and wretched ends of cruel and bloody persecutors, God hath given peace to his Church. Or if God spare their persons, he doth 
2. Their Powers.  often rebuke them in their powers; and that chiefly three ways: viz. By diversion, dissipation, and destruction.  
By diversion: thus when David was in greatest 
1. Diversion.  danger of Saul, (for they had even compassed him round, to take him,) there came a messenger and brought tidings to Saul, the Philistims had invaded his land 
c 1 Sam. 23. 27. ; whereupon he was forced presently to divert his forces; so David escaped.  
Secondly, By dispersion: He doth scatter the 
2. Dispersion.  people that delight in war 
d Psal. 68 30. . Thus, God caused the Syrians besieging Samaria, to hear a noise of Horses and Chariots, even of a great host; they arose, and fled 
e 2 Kings 7. 6. . When Gideon, and his three hundred blue with the trumpets, and broke their pitchers, the huge host of the Midianites fled 
f judg. 7. 22.   
Lastly, God many times rebuketh persecuting 
3. Destruction. 1. By Sea.  Princes, by marvellously destroying their powers: and that by sea, and land. By sea: so David speaketh of God breaking the ships of Tarshish with an East wind 
g Psal. 48. 7. . By land; either by themselves, or others; by others; So God sent an Angel, who in one night destroyed 
2. By Land.  an hundred fourscore and five thousand, in 
1. By others.  the host of railing Rabshekah; whereby he was forced to return, and not so much as shoot an arrow against the City 
h 2 Kings 19 32. . Yea, rather than they should not be destroyed, the enemies of God's Church have destroyed one another, as in that great army which came 
2. By themselves.  up against jehoshaphat and judah, The children of Moab and Ammon stood up against the inhabitants of mount Seir, and thus they destroyed one another 
i 2. Chron. 20. 23. .  
The consideration, whereof, serveth for these 
1. Use.  uses. First, That seeing Christ hath so many ways and means, whereby to rebuke even the most potent, and puissant, mischievous and malicious enemies; not to be distractedly fearful, though we see never so great conspiracies, or the Church in likelihood to be in extreme peril and danger; but to commend us, and others, to God in fasting and prayer; being assured that God can, and (in his good time) will, rebuke the enemies of his people: They do but kick against the prick, Act 9 5. Their own hurt is ever the greatest: Si stimulos pugnis caedis, manibus plus doles, Plaut. Who ever tried their strength, in lifting at the stone, and were not broken in pieces? Zach. 12. 3.  
Secondly, That when we see such great comfort 
2. Use.  and happiness to redound to the Church of God; partly, for that, Kings and Princes, (who threaten destruction,) of Wolves, become Shepherds; of persecutors, become Patrons; of destroyers, defenders; of murderers, nursing fathers, and nursing mothers; or that, by natural, or violent death, God cutteth off merciless Tyrants; or that, he doth divert by unlooked for occasions; dissipate by land or sea, with wind, weather, or other means; or destroy, by fire, water, pestilence, famine, their powers and forces: Oh, in all such cases, let the people of God give all the honour and glory hereof unto Christ: for it is he that so rebuketh the roaring winds, and raging seas. He that hath ears to hear, may hear him in this dialect, speaking to the winds and seas, Peace, and be still.  
Yea, howsoever it hath pleased God, for a long 
Conclusion.  time, to suffer the wind to blow so loud and strong, as if it would rend the mountains, and break the rocks in pieces 
k 1 Kings 19 11. , or discover the channels of the sea 
l Psal. 18. 15. ; and suffer the sea to rage, as if it would not only toss with tempest 
m Esa. 54. 11. ; but even swallow up in surges, the poor ship of his Church: Yet Christ at last is awakened, he hath begun to rebuke the winds and the sea, (blessed be his name,) and if his people will believe and repent, they shall see his salvation, and he will rebuke them more. And so much for his Reprehension. The effects thereof follow.  
And there was a great calm.] The effects of 
3. Gen. Part. Division.  Christ his rebuking of the winds and sea, are two; the former the cause of the latter: The former, in the winds and sea, (There was a great calm:) The latter in the disciples, who were hereby occasioned to wonder and proclaim, What manner of man is this, that even the winds and the sea obey him? For the first:  
And there was a great calm.] Sweetly hath David, 
1. Part.  long since (as it were) commented on this story, saying, They that go down into the sea in ships, and occupy their business in great waters, these see the works of the Lord, and his wonders in the deep: For he commandeth and raiseth the stormy wind, which lifteth up the waves thereof. They mount up to the heaven, they go down again to the depths, their soul is melted, because of trouble. They reel to and fro, and stagger like a drunken man, and are at their wit's end. Then they cry to the Lord in their trouble, and he bringeth them out of their distresses: he maketh the storm a calm, so that the waves thereof are still. Then are they glad, because they be quiet; so he bringeth them to their desired haven. Oh, that men would therefore praise him, and declare the wonderful works which he doth for the children of men, &c 
n Psal. 107. 23. . Now then, we are come to the joyful Catastrophe of this story: danger is over, fear abated, faith increased, storm ceased: And there was a great calm.  
Whereof first for the sense of the words. The 
Sense lit.  Hebrew word, in Munster's copy, doth signify, To be still 
* Shethikah, à radice Shatha, in Kal. siluit. idem quod Shakat. Pag. . I find the same word, both in the forecited place, in the Psalm, and is translated, quiet; Then are they glad, because they be quiet 
† Ci ●ishtokn, quia siluerunt. Mont. ; and in the story of jonah, where the Mariners asked jonah, What shall we do unto thee, that the sea may be calm unto us? or as the Hebrew signifieth) that the sea may be silent from us 
* jonah. 1. 11. jishtok haiam, Silebit mare. . And indeed, the word is very proper, if either we consider the nature of a storm, wherein winds and waves do wonderfully roar 
o Psal. 46. 3. , and lift up their voice 
p Psal. 93. 3. Kolam, vocem svam. , (as David unproperly calleth it,) so as their noise is heard afar off; or consider the context, for Christ bade the winds and sea, Peace, and be still: and their obedience answereth like an echo to the voice, and the winds and seas were still. But the Greek word, (which all three Evangelists use, but no where else in all the new Testament) is more significant 
† 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; which (as some would have 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Lac: quasi aer lactens. Eustath. fortasse respiciens ad illud Homer. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. ) is derived from such a Greek word, as signifieth (milk) to note, that the air was as white and clear, as that in the firmament, in the clearest winters night, which is called, The milky way 
† Via Lactea. . But I rather subscribe to those, Henricus Stephanus, Scapula, Chemnitius, Piscator, that derive it from such a theme in the Greek, as signifieth, to laugh, or look marvellous cheerfully, or merrily 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, à ridendo. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Rideo. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. . The word than signifieth, that there was, upon Christ his rebuking of the winds, & the sea, not only a marvellous calmness, stillness, and quietness, not so much wind stirring as would move a leaf, no rising, or rolling, but sea, as smooth and even, as one might cast a die upon it, as we say; but there was a wonderful serenity, the heaven and sea did (as it were) smile and laugh upon them, which before did so frown and threaten to drown them.  
Yet, as if the word, in it own native propriety, were not sufficient, here is also another added, There was a [great] calm 
“ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, tranquillitas magna. . It well beseemed the great God, to do a great miracle, and greatly to show his power and authority, in turning a great tempest into a great calm 
* Decet magnum magna facere, Orig. . Yea, as he is a great God above all gods 
q Psal. 95. 3. ; so he commonly doth great things, for his glory, and his people's good: so as their enemies confess, the Lord doth great things for them 
r Psal. 126. 2. .  
Yea, lastly, as there was a tranquillity, stillness, calmness, a great one; so was it also sudden 
* Non paulatim sedati sunt fluctus. Barrad. T. 2. lib. 5. cap. 15. p. 319. . 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 calm, is no great wonder (being commonly seen.) But that, no sooner the word of rebuke passed forth of Christ's mouth, but the effect of it appeared, presently, there was a great calm; he no sooner spoke the word, but it was done; lo, 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, 
1. Doct. lit.  A calm; then arose a great tempest; and now is made a great calm again. Which representeth unto us the mutability, or changeable vicissitude of all earthly, temporal, and sublunary things: as, summer, and winter; day, and night; cold, and heat: so in men's bodies; health, and sickness; ease, and pain: and in men's estates; wealth, and poverty; gain, and loss; honour, and disgrace; and imprisonment; peace, and persecution; are oftentimes changed one for another. The world is like the Moon 
s Rev. 12. 1. , ever variable: nothing continueth in one stay 
t job. 14. 2. ; Vanity of vanities, all is vanity 
u Eccles. 1. 2. . And as it is in these earthly, and outward; so in heavenly, and inward things, state, and condition. The best of God's children in this life, are well acquainted and exercised with changes, and alterations; storms, and calms; mirth, and mourning; laughing, and lamentation; singing, and sighing; do many times change, and keep their turns, and seldom are of any long continuance.  
Wherefore let not such as are in best condition, 
Use. 1.  presume with David, Tush, my mountain is so strong, it cannot be moved 
* Psal. 30. 6, 7. : but let every one walk in humility, and prepare for crosses, afflictions, and temptations.  
And let such as are under the rod, not be too 
Use. 2.  much dejected, but in patience possess their souls, and wait upon God: after a storm cometh a calm; Heaviness may endure for a night, but joy cometh in the morning 
x Psal. 30. 5. .  
Our second lesson is, That even all, yea the most 
2. Doct. lit.  senseless creatures, (man excepted) doth hear, and obey the voice of God; and are in their kinds (as it were) zealous of his glory. If we look up to heaven, 
Confirmation.  we shall see thousand thousands, and ten thousand times ten thousand stand before him 
y Dan. 7. 10. ; even an innumerable company of most glorious Angels 
z Heb. 12. 22. , standing about his throne 
a Esa. 6. 2. , ready to do what he commandeth, most willingly, speedily, and faithfully 
b Psal. 103. 20. . Descend by the Firmament, and the Sun, which every morning cometh as a bridegroom forth of his chamber, and rejoiceth as a giant to run his race 
c Psal. 19 6. ; yet at God's command, it stood still 
d Iosh. 10. 13. ; yea went back 
e 2 Kin. 20. 10, 11. ; and at Christ his passion, it ●id it face, as if then God performed what he had threatened, I will cause the Sun to go down at noon, and I will darken the earth in a clear day 
f Amos 8. 9 . And the very stars fought against Siserah 
g judg. 5. 20. . God reigned fire out of heaven to burn Sodom 
h Gen. 19 24. ; and Aaron's sons 
i Levit. 10. 2. ; and Captains with their fifties 
k 2 King. 1. 10, 12. ; but the fire could not, would not so much as sing an hair on the heads of the three children 
l Dan. 3. 27. . Descend lower, by the Regions of the Air, and we shall see it is the glorious God that maketh the thunder 
m Psal. 29. 3. . It is his voice, which maketh the wilderness of Cades to shake, and Hinds to calve 
n Psal. 29. 8. . Lightnings are Gods arrows 
o Psal. 18. 14. ; and when the Lord calleth for them, they answer, Here we are 
p job 38. 35. . He is the father of the rain 
q job 38. 28. . The clouds are his bottles 
r job 38. 37. . He also bringeth the winds out of his treasures 
s Psal. 135. 7. . Hail, Snow, Vapour, all fulfil his word 
t Psal. 148. 8. . The earth trembleth a● his presence 
u Psal. 114. 7. : Mount Sinai shaketh, as if it would rend in sunder 
* Exod. 20. 18. ; and openeth to swallow up Core, Dathan, and Abiram 
x Num. 16. 31. . God sent Lions to tear the Samaritans in pieces 
y 2 Kings 17. 25. ; but they did not offer any violence to Daniel, being cast into their Den 
z Dan. 6. 22. . He did sting the rebellious Israelites with Serpents 
a Num. 21. 6. . He plagued Egypt with flies, and poor contemptible creatures 
b Exod. 8. 6, 21. . He prepared a worm to bite jonahs' gourd at the root, that it withered 
c jonah 4. 7. . The Grasshoppers (when God sendeth them) are called a strong nation, mighty people, and an huge army 
d joel 1. 6. 2. 2. 2. 25. . The birds of the Air, at his command, feed his Prophet with bread and flesh 
e 1 Kings 17. 6. . He hisseth for the flies of Egypt, and bees of Assyria 
f Esa. 7. 18, 19 ; Devoureth Herod with louse 
g Acts 12. 23. . Yea, he doth sit above the water floods 
h Psal. 93. 4. ; and ruleth the Sea 
i Psal. 29. 3. . At his pleasure the waters must stand on an heap, to let his people pass 
k Exod. 14. 22. : and sometimes must overflow, and drown all creatures, in whose nostrils is the breath of life 
l Gen. 7. 22. . The river jordan must open, and let Israel pass 
m Iosh. 3. 16. : but the ancient river Kishon, with a violent stream, must sweep the Canaanites away 
n judg. 5. 21. . Fishes swim in Sea at his pleasure. He prepared a Whale to swallow jonah 
o jonah 1. ult. ; and the great shoals of Herrings fail not at such a day to be on such a coast. He calleth for a Famine, and destroyeth the provision of bread 
p Psal. 105. 16. : and at another time, causeth the clouds to drop down fatness 
q Psal. 132. 15. , that the poor may be satisfied with bread 
r Ibid. . All diseases go and come at his pleasure, as the Centurion intended, in Matth. 8. He punisheth disobedience with consumption and burning fever 
s Levit. 26. 17. ; and when he rebuked it, Peter's wives mother was cured 
t Luke 4. 39 . He shutteth up the womb 
u Gen. 20. ult. ; and it is he that maketh the barren to bear, and become a joyful mother of children 
* Psal. 113. ult. . He formeth the light, and createth darkness, maketh peace, and createth evil, even the Lord doth all these things 
x Esa. 45. 7. . Yea, this great King carrieth his Mace in Hell, the place of confusion; so as the very Devils are subject, and obedient to him. He never threatened or commanded unclean spirits to be gone, but they went: whereat the people greatly wondered 
y Mar. 1. 27. . Yea, not only all creatures in Heaven, Firmament, Air, Earth, Sea, and Hell are obedient, but in their kinds zealous. See the zeal of the Angels, who are winged, and called Seraphims 
z Esa. 6. 2. , because they burn with a zeal of God's glory 
* Seraphim, à Saraph, in kal, ussit, combussit. , & are as a flaming fire, when he useth their ministry 
a Psal. 104. 4. . See the zeal of the Frogs, though breeding, feeding, creeping & croaking in marish grounds, and far from houses; yet being sent of God to plague Pharaoh, they assaulted the King's Palace, crept into his ovens and kneading troughes, yea could not be kept out of the King's bedchamber, nor his bed 
b Exod. 8. 3, 4. , no nor from off the Kings own person: as if they had said (as jehu did 
c 2 King. 10. 16. ) Come see the zeal that we have to plague the Tyrant that thus oppresseth God's people. Oh see the zeal of the Sea: when God gave it commission to attach his fugitive Prophet, it wrought and was troublous, it wrought and was troublous 
d jonah 1. 13. . The Mariners for their lives could not bring jonah to shore: if they had not cast him in, the Sea would have devoured them all. q. d. See the zeal we have to the Lord of hosts, in pursuit of him, who is so disobediently fled from the presence of his God. The Apostle calleth the fire of hell, a zealous fire, devouring the adversaries 
e Heb. 10. 27. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. ; which Dives found by woeful experience, when he complained that he was tormented in that flame, and craved a drop of water to cool his tongue 
f Luk. 16. 24. .  
But woe, and alas, that man is excepted out of the Catalogue of obedient, and zealous creatures! That man, endued with Reason, and show of Religion, that the Lord of the creatures, should be set to school, to learn of the poor Pismire 
g Prov. 6. 6. ; that God should so call and command, and he either do nothing, but cast his commandments behind his back 
h Psal. 50. 17. , or do what he doth, to halves 
i 1 Sam. 15. 15. . Oh that man should give God such just cause to complain of him, I have nourished, and exalted children, and they have rebelled against me 
k Esay 1. 2. : And, I have called, and ye refused; I have stretched out mine hand, and no man regarded; ye have set at nought all my counsels, & would none of my reproof 
l Prov. 1. 25. . And, I have spread out mine hands all the day to a rebellious people 
m Esay 65. 2 . How did Christ complain of the jews, Ye will not come unto me, that ye may have life 
n john 5. 40. . And again, O jerusalem, jerusalem, thou that killest the Prophets, and stonest them that are sent unto thee; how often would I have gathered thy children together, even as an hen gathereth her chickens under her wings, and ye would not 
o Matth. 23. 37. . How did Steven at his death complain, Ye stiffnecked and uncircumcised in heart and ears, ye do always resist the Holy Ghost; as your fathers did, so do ye 
p Acts 7. 51. .  
Oh that man, created after God's image 
† Gen. 1. 27. , and little inferior to the Angels 
* Psal. 8. 5. , should not only be compared to the beasts that perish 
q Psal. 49. ult. ; but have the dullest and rudest of them preferred before him: The Ox (saith God) knoweth his owner, and the Ass his master's crib, but Israel doth not know, my people do not understand 
r Esay 1. 3. . Yea the Storck in the heaven, Turtle, Crane, and Swallow, know their appointed times, but my people know not the judgement of the Lord 
s jerem. 8. 7. . Oh let us now profit by this useful Doctrine.  
First, let us learn ever to trust in him, how extremely 
1. Use.  desperate soever things may be with us or God's people: it is an easy thing with him to remedy all. He needeth not send Legions of Angels, no nor muster troops of men, and arm them with sword and spear; he is the Lord of Hosts, and there are not the meanest and weakest soldiers in all his band (not flies, lice, worms excepted) but if Christ command them, they are armed with power, to quell the pride of the greatest Monarches, and Monarchies in the world.  
The second Use is, that we fear this great God, 
2. Use.  and commander of Sea and Land, who is able to cut us down, like grass; to blow us away, like dust; to sweep us away, as dung. Oh that men should not fear that mighty God, but dare to blaspheme his Name, being every where in the midst of his Army, and he able to make the least dust to be our death, and the basest creature we see, or with contempt do tread upon, to be our destruction! This Use God himself presseth, Hear now this, o foolish people, and without understanding, which have eyes and see not, which have ears and hear not. Fear ye not me, saith the Lord? Or will ye not be afraid at my presence, which have placed the sand for the bounds of the sea 
t jerem. 5. 21. ? And again, If I be your Lord, where is my fear 
u Malach. 1. 6. ? The Sea saw God and fled. And David biddeth the earth to tremble at his presence 
x Psal. 114. 3. 7. . Shall Earth, and Sea, those vast and senseless creatures, so fear and tremble, and shall not man, a worm of the earth, stand in awe?  
The third and last Use is, that from the Example 
3. Use.  of all creatures, in Heaven, Firmament, Air, Earth, Sea, and Hell, we learn to obey the voice of Christ. This is it David so urgeth, To day, if ye will hear his voice, harden not you hearts 
x Psal. 95. 7. . Be doers of the word, & not hearers only 
y james 1. 22. . The Sea did roar in the storm. And, even now that it is still, it still lifteth up the voice. He that hath ears to hear, may hear it call for obedience. Habent miracula linguam, si intelligantur: factum verbi, verbum nobis. August▪ in johan. tract. 24. A learned man hath an elegant fiction, of the world calling on man, to serve and obey God, in these words; See how God loved thee, that made me for thee; I serve thee, because I am made for thee, that thou mayest serve him, that made both thee and me; me for thee, and thee for himself 
* Vide homo quomodo amavit te, qui propter te secit me; servio tibi, quia factus sum propter te, ut servias illi, qui fecit, & me, & te; me propter te, & te propter se. Hugo Cardm.  Oh man, if thou be disobedient, all creatures, even Devils will rise in judgement, and condemn thee.  
For the mystery. As by the storm, persecution; 
Mist.  so by the calm, the peace and tranquillity of the Church is represented: and teacheth,  
First, that in despite of Satan, and all enemies 
1. Doct. mist.  which he can raise, God's people, in the end, shall have a calm, peace, and quietness.  
For illustration of which Doctrine, note, that the 
Illustration.  calm is twofold, viz. external, and internal. external is twofold, viz general, or particular. General, concerning all, or many of God's people: and particular, in regard of some one, or few men's persons and estates.  
For the general, see what gracious promises God 
1. General.  hath made to his Church; The gates of hell shall not prevail against it 
z Matth. 16. 18. . It is God's house built upon a rock, though the rain descend, floods come, winds blow, and beat upon it, yet it falleth not 
a Matth 7. 25. . This was typically represented in the bush which burned, but consumed not 
b Exod. 3. 2. : In Noah's Ark, though the waters prevailed long, yet at last the Ark arrived safely upon Mount Ararat 
c Gen. 8 4. ; and the Dove returned with an Olive leaf in her mouth, an infallible token, that the waters were abated from off the earth 
d Gen. 8. 11. . There hath been a great tempest: but our ship hath out-rid it 
* Illiditur fluctibus, non tamen alliditur scopulis. Stell. , it liveth; and now there is a great calm.  
Which promises and types have in all ages been 
Examples.  verified. The children of Israel were greatly oppressed in Egypt, but could not be destroyed; the more they afflicted them, the more they multiplied and grew 
e Exod. 1. 12. : they endured a great tempest, and in the end God sent a great calm; when he brought forth his people with joy, and his chosen, with gladness, there was not one feeble person: and Egypt was glad, Psal. 105. 37. The Church had a great storm for 70 years in Babylon, when they sat by the rivers of Babylon, and wept to remember Zion, Psal. 137. 1. but in the end a great calm, when they had leave to return, than were their mouths filled with laughter, and their tongues with joy, Ps. 126. 1. The Church had a great storm in the days of Ahashuerosh, when Haman had procured, they should all be destroyed, then was fasting and mourning; but in the end a great calm, when Haman and his sons were hanged, and the jews had Purim. Great persecution in the days of the Apostles 
f Acts 8. 1. ; but in the end, God gave the Church's rest throughout judea, Samaria, and Galilee, and the word of God increased, and the number of disciples multiplied in jerusalem exceedingly 
g Act. 9 31. 6. 7. . The Ecclesiastical story witnesseth, that howsoever God hath sometimes, yea for a long time, exercised his Church and people, with hot, cruel, and bloody persecutions: yet in the end, rebuking persecutors, by death, or otherwise, (as you have heard) he hath given his Church peace, and turned the tempest into a great calm 
* Alternant persecutio, & pax in ecclesia. Lorin. .  
For the outward estates of particular persons, we 
2. Particular.  have gracious promises, I will not fail, nor forsake thee 
h joshua 1. 5. . Which though particularly and personally made to joshuah; yet the Apostle teacheth every man how to make it his own by the application of faith 
i Heb. 13. 5. ; Call on me in the day of thy trouble, and I will hear, and deliver thee, and thou shalt glorify me 
k Ps. 50. 15. . David saith, Many are the troubles of the righteous, but the Lord delivereth out of all, Psal. 34. 19 And the Apostle saith, God is faithful, who will not suffer his to be tempted above that they are able, but will with the temptation make a way to escape, that they may be able to bear it 
l 1 Cor. 10. 13. . And Christ promised to turn his disciples sorrow into joy 
m john 16. 20. : which in all ages he hath most graciously performed to his servants, yea commonly in this life. As joseph endured a great tempest, when his brethren sold him, his impudent mistress falsely accused him, his master cast him in prison, he endured hunger and cold, and the iron even entered into his soul 
n Psal. 105. 18. : but there came a great calm, when the King sent and delivered him, the Prince of the people let him go free, made him ruler of his house 
o Ps. 105. 20, 21. ; yea, set him over all the land of Egypt, and every one cried Abrech before him 
p Gen. 41. 43. . Great was the tempest that godly Mordochai endured, when proud Haman so despised, and intended mischief against him, having set up gallows, to hang him thereon 
q Hesth. 5. ult. : but there came a great calm, when the King commanded Haman, to put on him royal apparel, which the King useth to wear, & to set him on the horse, the King used to ride on, and set the crown royal upon his head, and proclaim before him, Thus shall it be done to the man, whom the King will honour 
r Hesth. 6. 11. . Great was the tempest that David endured, in that long time that Saul persecuted him, and by all means sought to take away his life, hunting him, as a partridge upon the mountains 
s 1 Sam. 26. 20. ; that he confesseth, the floods of ungodliness made him afraid 
t Psal. 18. 4. ; and he said in his infirmity, I shall one day perish by the hand of Saul 
u 1 Sam. 27. 1. : but there came a great calm, when Saul being slain 
* 1 Sam. 31. 3, 4. , David was anointed King 
x 2 Sam. 2. 4. , and died full of days, riches, and honour 
y 1 Chro. ult. 28. . job endured a great tempest, when he lost all his goods, children, and health 
z job 1. 14. : but there came a great calm, when all was restored double unto him again 
a job ult. 10. . Many a man hath endured a great tempest of poverty, sickness, ache, imprisonment, disgrace; and God hath sent a great calm of wealth, health, ease, liberty, honour. Oh that men would therefore praise the Lord, and declare the wonders that he doth for the children of men 
b Psal. 107. 15. ! What great and grievous conflicts, have the learned Bishops and Fathers in their times, had with Heretics? Athanasius and Hilary, with Arrius; Basil, with Eunomius; Tertullian, with Hermogenes; Origen, with Celsus; Augustine, with Faustus, Pelagius, Petilian; Cyprian, with Novatus: yet painfully rowing with the Oars of God's word, these Doctors overcame all those boisterous and contrary winds and waves, and used it as a proverb, After weeping cometh laughter; and after banishment cometh Paradise 
* Post lachrymas risus; post exilium Paradisus: dixerunt veteres. . After a tempest, a calm.  
Great also are the Internal tempests, whereof 
2. Internal.  Gods children have experience in their souls, minds, and consciences: but God hath promised most gracious calms; For a moment in mine anger have I turned away, but with everlasting compassion have I embraced thee 
c Esay 54. 7. . Heaviness may endure for a night, but joy cometh in the morning 
d Psal. 30. 5. . They that sow in tears, shall reap in joy 
e Psal. 126. 5. . Blessed are they that mourn, for they shall be comforted 
f Matth. 5. 5. . Yea, the meek shall be refreshed with abundance of peace, Psalm. 37. 11.  
And these promises God hath in all ages most 
Examples.  graciously performed. David had a great tempest in soul, when he complained, That all Gods waves had gone over him, and he had been vexed with all his storms 
g Psal. 88 7. : Yea, he had suffered, from his youth up, the terrors of God with a troubled mind 
h Psal. 88 15. . But there was a great calm, when he said, Now return to thy rest, O my soul, the Lord hath well rewarded thee 
i Psal. 116. 7, 8. ; and again, Thou hast delivered my soul from death, mine eyes from tears, and my feet from falling 
k Ibid. ; awaked at midnight to sing praises 
l Psal. 119. 62. , and called for his Lute and Harp to awake 
m Psal. 69. 30. . job had a great tempest in his soul, when he complained, God did write bitter things against him 
n job 13. 26. , made him possess the sins of his youth 
o Ibid. ; and God's terrors came in battle ray against him 
p job 6. 4. ; but he had a great calm, when he k 〈…〉 Redeemer lived 
q job 19 25. , and would trust in God, though he killed him 
r job 13. 15. ; and God gave him double all that he had 
* job 42. 10. . There was as great a tempest in jonahs' soul, as in the sea, when he said, I am cast out of thy sight 
s jon. 2. 4, 7. , and his soul fainted within him 
t Ibid. : but he had a great calm, when the fish vomited out jonah on the dry land, and he paid his vows, and sacrificed unto God, the sacrifice of thanksgiving 
u jonah 3. ult. . Oh, many and great are the trials of God's children in this kind, till the Lord rebuke Satan: fearfulness, distrust, heaviness, etc. and then sweet are the mercies and comforts, wherewith the Lord refresheth their souls.  
Oh then, Art thou full of heaviness, mourning, 
Use.  and sorrow in thy soul, which maketh thee as a Pelican, Owl in desert, and Sparrow on house top alone 
† Psal. 102. 6, 7. ; thou minglest thy drink with tears 
x Psal. 80. 5. ; thy conscience doth rage, in sight of sin, and sense of divine anger; say, as David did, Oh, my soul, why art thou cast down? and why art thou so disquieted within me? still trust in God 
y Psal. 42. ult. ; the storm will over, and God will send a gracious calm.  
But mark, it was Christ that made this calm: 
Caution.  none can comfort and quiet the troubled and tempestuous mind and conscience, but only Christ: till he rebuke, it will rage, foam, and fume still. Seek not then thy peace from carnal means, as, merry company, pastime, play, feasting, drinking, etc. For if any good come hereby, it is but as deceitful Surgeons heal the skin, but leave corruption within. But say with David, I will hearken what the Lord God will say, for he shall speak peace to his people 
z Psal. 85. 8. . For till he speak peace, there will be nothing but war and trouble. So much for the first Doctrine Mystical, with the Illustration and Use thereof.  
Observe again, that as there was a sudden great 
2. Doct. mist.  storm, so now there is as sudden and great a calm 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Magnus motus, & magna tranquillitas. : which in the mystery 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 
Confirmation.  of the sorrows which I had in mine heart, thy comforts have refreshed my soul 
a Psal. 94. 19 . And Saint Paul saith, As the sufferings of Christ abound in us, so also our consolation aboundeth by Christ 
b 2 Cor. 1. 5. Non aequatur consolatio passionibus; sed exuberat, & long major est. Theoph. . Hereof also job had comfortable experience, to whom, after his patient trial, the Lord restored double all he had 
c job 42. 10. .  
Now let us wind up what hath been said, with 
Application.  Application to ourselves. How great a storm and tempest hath been in the Christian world, and specially in Germany and France, who so ignorant, as knoweth not? But behold what a great calm the Lord hath made in France, wars are hushed and gone 
d Psal. 46. 9 , and Gods servants restored to their former privileges and liberties, in the profession of the Gospel: & let us all heartily pray God to strengthen the good work he hath wrought 
e Psal. 68 28. , and to confirm it under the broad seal of Heaven, that it may remain inviolable, and that the Jesuits (who are the beilowes of sedition) be never able to raise such a tempest again: and let us also pray that Christ would break the bow, knap the spear in sunder, and burn the chariots in the fire, and grant to all Nations, unity, peace, and concord, and bid them be still 
f Ps. 46. penult. ; and turn their swords and spears into mattocks and scythes 
g Esay 2. 4. , or turn them against the common enemy, the Turk, who persecuteth and blasphemeth the name of Christ and his Gospel. Amen.  
Let us look home, what great storms and tempests have been in our Land, through bloody persecution, and unnatural civil dissension, our fathers have told us, and our Chronicles report to all posterity: but what a glorious calm have we enjoyed, (for almost so many years, as his people endured captivity 
h jerem. 25. 11. ) without either hostile invasion, or civil dissension, the Lord making fast the bars of our gates, and so establishing peace in our borders, that there is no crying nor complaining in our streets, no leading into captivity, it being an harbour and sanctuary to the afflicted servants of God. The Lord preserve our tranquillity, and rebuke them that would raise a storm. 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 
2. Effects.  had in the winds and sea, those senseless 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●] 
Division.  [but] the men marvelled. Wherein two things are to be considered, viz. Admiration, and Interrogation. And in their Interrogation, two things; first a 
Subdivision.  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 do mutually inquire, and search to know his person; because they wonder to see his bare word, to produce such strange effects. Of them in order. And first it is said, The men marvelled.] Who is meant by [men] in 
1. Part. Sense.  this place, is much disputed, and the learned in their opinions much divided. Some 
“ Origen. Beda. Drut●m●r. Tilm. Hilar. Canon. 8.  say the Mariners, and others at that time on the sea in other vessels; or that from the shore, saw the tempest, and sudden calm; but not the Disciples. Others 
* jerom. Dionys. Carth. Cajetan. Victor. Antioch. Toll. in Luc. 3. Annot. 52. , by [men] understand the disciples as well as others; and hereunto I subscribe, as the truth. I do not deny, but many others, on sea and shore, might see and marvel: 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 marvel, seemeth to me very plain, from the other Evangelists 
Mark 4. 40, 41. Luke 8. 25. , who expressed it in one continued speech, he said unto them, Why are ye so fear full? How is it, that ye have no faith? And they said one to another. Whence it is plain, that such as were fearful, that were rebuked, even those marvelled; and they were the Disciples (at least chiefly, if not only.) And truly, no marvel to us, to hear 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 
“ Opus revera omni admiratione dignum. Chemnit▪ concord. cap. 64. . But yet for the further opening of the sense of the words, the word in original, here translated [marvel] hath a double signification. First, very 
1  earnestly and intently, both with outward and inward senses, to mark and observe a thing 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: à 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, video: unde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, visu digna, invitant 〈◊〉 tium oculos. : and so it fitteth this present place, they did most intently with eyes of body and mind, gaze upon the sea. They did observe it well in the storm, and it behoved them, for they looked to be drowned with every wave; but they never so observed it, as now it is calm. So the common people said of other of Christ's miracles, Doubtless, we have seen strange things to day 
k Luke 5. 26. .  
Secondly, it signifieth to honour, reverence, and 
2.  fear the person or thing, wherein we discern any strangeness; and the more strangeness, the more reverence and fear: so the learned Septuagint translate those places of respecting, or regarding of the persons of the mighty, and aged, in this word 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Deut. 10. 17 2 Chron. 19 7. 28. 50. . As also, where Naaman the Syrian is said to be an honourable man 
“ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 2 King. 5. 1. . Which phrase is also retained in the New Testament, and translated, the having of men's persons in admiration 
l jude 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Graecis idem est quod observantia, cultuque prosequi, suspicere magni facere, in pretio habere. Budaeus, & Auctor Graeci Thes. . And in this sense also, the Disciples may here well be said to marvel: for this miracle procured in them a great deal of reverend awe, honour and respect unto Christ. The other Evangelists say, They did exceedingly fear; and all say, They did ask one another, What manner of man is this? q. d. How glorious, honourable, and powerful this man? whom even the winds and seas do obey? And thus some will, that Christ himself marvelled at the Centurion's faith 
m Matth. 8. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, miratus est. ; he honoured, regarded, and respected (not his nobility, power, wealth, but) his faith 
* Non nobilitatem, potentiam, opes, sed fidem. Orig. . The word being thus opened, as signifying that the Disciples did very intently behold and mark this great work, and honour Christ the Worker; hence first from the Letter we learn:  
That God's works in the world are to be marvelled 
Doct. Lit.  at, observed, and his great name to be glorified for them. This is the main end of all his works, he doth all for himself 
n Prov. 16. 4. . Thus David, with a divine eye, could see God's glory, in the heavens, Sun, Moon, Stars, Thunder, Lightning, Rain, Winds, Seas; yea, there is not the basest and most contemptible creature in the world, but beheld with a spiritual eye, doth declare the glory of the Creator, and would make a godly man exclaim with holy David, O Lord, our governor, how excellent is thy name in all the world 
o Psal. 8. 1. ult. ! Yea, so great in the greatest, as not lesser in the least 
“ Ita magnus in maximis, ut non minor in minimis. August. cont. Faust. Manich. lib. 21. c. 5. . Saint Basil convinced the bragging of Eunomius, boasting of his knowledge, with a few questions, concerning the poor Emmet 
* Epist. 168. quae est ad Eunom. Tom. 2. fol. 121. ; as, whether it did breath; how breed; how long live; whether it had an heart, liver, bones, muscles, arteries? But why do I wonder at her body? how much more may we marvel at her endowments? She is very quick and nimble in her path, see her diligence; she layeth up in Summer against Winter, see her providence; if any of her fellows be overloaded, she helpeth to bear the burden, see her charity; if her heap and nest be stirred, she first gathereth in her young, see her natural affection; she beareth a greater burden than herself, see her strength; she keepeth a right path, see her order; Oh, is God so marvellous in this poor insectrodden under foot! (that God hath set man to school to learn of her 
p Prov. 6. 6. ,) how much more in the Heaven, Firmament, Air, Earth, Sea, and those great creatures therein, Behemoth, Leviathan? So as every where, by sea and land, in field and house, by day and night, if we had wise hearts, and clear eyes, we might see, and marvel at God's works, and say, Oh what a glorious Creator is this! Oh what a wonderful Governor is this!  
But alas, as God complained of old, of his people, 
Application.  O foolish people, and without understanding, which have eyes and see not, ears and hear not 
q jerem. 5. 21. ; so we are a foolish, blind, and deaf people. It may be, if we saw the Unicorn, or Behemoth in the wilderness, which are the chief of the ways of God 
† job 40. 10. : if we could dive into the sea, and see how the fishes measure out their particular habitations 
“ Thalassi-metrae. Ambros. , and keep their perfect paths; if we could see what pastime the huge Whale maketh in the deep 
r Psal. 104. 26. ; making it to boil like a pot of ointment 
s job 41. 31. ; the little Remora, but half a foot long, to be able to stay the greatest ship under sail 
* Plin. Nat. Hist. lib. 32. cap 1. ; or if we saw the strange motion, and specially of some seas; or the strange and hidden Sympathies, and Antipathies, discerned to be betwixt sensitive, vegetative, yea insensible things; it may be we would marvel a little. But at the motion, virtue, or Eclipse of Sun or Moon, different glory, situation, position, aspect, or influence of Stars, Thunder, Lightning, Rain, Snow, Hail; the diligence and art of the Bee; the admirable structure and frame of his own body 
“ Psal. 139. 14. ; who marvelleth? Because these things are ordinarily seen, we marvel not at them, God is not honoured for them: though indeed, God is marvellous in all his works, and sought out of them that love him 
t Psal. 86. 10. .  
Oh, let us, from this Example, learn to marvel, 
Conclusion.  and praise God for his great works, lest we become subject to that fearful imprecation of David, Because they regard not the works of the Lord, nor the operation of his hands, destroy them, and doc not build them up 
u Psal. 28. 5. . But specially, when God doth any great work, contrary to the course and order of nature established; either to declare his mercy in saving his, or his justice in punishing his enemies; these are for all men (that come to the knowledge of them) to marvel; as the drying up of the Red-sea 
* Psal. 106. 9 ; dividing of jordan 
x joshua 3 16. ; feeding his people with Manna and Quails from heaven 
y Exod. 16. 13. ; giving fountains of water out of the rock 
z Exod. 17. 7. ; preserving the three children in the fiery furnace 
a Dan. 3. 27. ; and Daniel in the Lion's den 
b Dan. 6. 22. : On the other side, consuming Sodom and Gomorrah 
c Gen. 19 24. ; and Aaron's sons with fire from heaven 
d Levit. 10. 2. ; causing the earth to open, and swallow up Core, Dathan and Abiram 
e Numb. 16. 31. ; plagued Pharaoh and all Egypt, with Flies, Frogs, Lice 
f Exod. 8. 3. ; and destroyed Herod with Worms 
g Acts 12. 23. . These and many such are registered in the Book of God, that when men hear or read the same, they may marvel, and say, What a merciful, or just God is this? who as he can arm all creatures, to take vengeance on the wicked, so also preserve his, though as lambs in midst of wolves; and his Church a poor ship in midst of Pirates, and riding out all tempests. Oh, how marvellous is God in the subsistence of his Church!  
The Doctrine mystical is, That God can turn 
Doct. mystic.  all such things as the Devil or wicked men devise against him, or his people, to his glory, and his Churches good. Yea the greater is the assault and evil intended, the greater is his glory from deliverance. No sooner is Christ on sleep, but the winds roar, and sea rageth; now Satan bestirreth himself to drown ship and passengers; to break off the work of Redemption by Christ, and utterly to destroy the poor and weak believing Apostles: But see how contrary the issue is to his expectation; though the Apostles be troubled, and fear, yet Christ awaketh, rebuketh the winds and sea; Christ is glorified, and the Disciples faith confirmed. When Christ his hour was come, how did Satan bestir himself, to have him put to death? How did he tempt judas to betray him 
h john 13. 27. , the jews to prefer Barabas before him 
i Matth. 27. 26. , Pilate to condemn him 
k john 19 16. ; Soldiers to execute him 
l Luke 23. 33. ? But see how he was confounded! for even herein God's Council took effect, for by death, he destroyed him that had the power of death, that is, the Devil 
m Heb. 2. 14. ; turned the cross into a chariot of triumph, spoiled Principalities and Powers, and openly triumphed over them upon the cross 
n Coloss. 2. 5. . That which Satan intended for Christ his greatest shame, to crucify him betwixt two thiefs, was his greatest glory; the Cross being as his Throne, and some, on his right-hand, absolved, some, on his left, condemned. When Christ was buried, than Satan no less bestirred himself to keep him there, provoking the chief Priests and pharisees to move Pilate, to make the Sepulchre sure: and so it was; for besides the great stone which joseph rolled to the door of the Sepulchre, it was also sealed, and a watch set to keep it 
o Matth. 27. ult. . But herein the malice and subtlety of Satan and his limbs were confounded; for the surer that the Sepulchre was made, the greater was the truth and glory of his Resurrection; yea such as were set to watch, did publish it, Matth. 28. 11. So, the greater is the power, and the more violent the assaults, which enemies make against the Church of Christ, the greater is God's glory in their deliverance; which the people confess in the Psalms, If the Lord had not been on our side, now may Israel say, if the Lord had not been on our side, when men rose up against us, they had even swallowed us up quick, when they were so wrathfully displeased at us, the waters had overwhelmed us, the deep waters of the proud had even gone over our soul. But praised be the Lord, who hath not given us for a prey to their teeth: Our soul is escaped, even as a bird out of the snare of the fowler, the snare is broken, and we are delivered 
p Psal. 124. 1. etc. . The greater the danger of God's people at the Red-sea, the greater their deliverance: the greater the evil by jesuits intended against the Protestants in France, the more glorious their peace: the greater mischief 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 own right hand, and with his holy arm, hath he gotten himself the victory 
q Psal. 118. 15. .  
Oh trust in God, be the storm, and threatened 
Use.  hurt to the Church, never so great, for all shall work for good 
r Rom. 8. 28. ; There is no wisdom, counsel, or strength against the Lord 
s Prov. 21. penult. : But he will turn the rage of man to his praise 
t Psal 50. 22. . When all that see and hear, shall marvel, and say with reverend awe, Who is this?  
What manner of man is this 
“ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; qualis est hic? ?] The Greek 
2. Part.  word is very emphatical, 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 
* 1 Pet. 1. 11. .) 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 Countryman 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 Philosophy) Admiration is a painful suspension of the mind, proceeding from the knowledge of some great effects, whereof the causes are unknown. I call it a painful suspension, because all men naturally desire knowledge 
“ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Arist. Metaph. lib. 1. cap. 1. ; and the more generously minded any are, the more painful it is for them to be ignorant. Some say, that Aristotle (the Prince & touchstone of Philosophers 
† Princeps & lydius lapis Philosophorum. ) was so grieved, that he could not find out the cause of the ebbing and flowing of the Sea, that he died on it 
* Caelius Rodiginus antiq. lect. lib. 29. cap. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. justin. Mart. add Graecoes cohort. pag. 34. : yea, some say, that he cast himself into the Sea, saying, Seeing I cannot comprehend thee, thou shalt comprehend me 
“ Quoniam ego non possum capere te, tu capies me. : but the other seemeth more probable 
§ Ke●kerm. Systh. Log. plenior. in T. 1. c●ll. 1164. . Now admiration proceeding from ignorance of causes, doth wonderfully provoke to the study of causes, that so they may be eased of that sorrow, pain, and grief: whereupon, admiration is said to be the soul and life of Philosophy 
† 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arist. supercitato loco. . And Pythagoras, being demanded, what was the end of Philosophy, answered, To marvel at nothing 
* Nihil admirari. : intending that herein, a learned Philosopher, knowing the causes of things, did not marvel; whereas an ignorant rustic doth marvel at his own shadow. As in Philosophy; so, much more in Divinity, ignorance is a painful thing to the godly disposed; and therefore, the more they admire the word and works of God, the more they inquire and search into the causes thereof: as the Disciples here, marveling, 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 soul 
1  and body, in regard of their substance, and their essential properties; as, in the soul, will, understanding; in body, true dimensions, as length, breadth, thickness; yea, taking also the general, and blameless weaknesses and infirmities, of both, as ignorance of some things, fear, sorrow, wearisomeness, hunger, thirst, sleep, ache, pain, sickness; such as accompany the general nature of man, and are not repugnant to the perfection of science and grace, as was more largely showed from his being on sleep.  
This is it, was anciently promised, The seed of the woman shall break the Serpent's head 
u Gen. 3. 15. ; And, In thy seed shall all the Nations of the earth be blessed 
* Gen. 12. 3. ; And afterwards prophesied, A Virgin shall conceive, and bear a Son 
x Esay 7. 14. ; A Child is borne, a Son is given 
y Esay 9 6. ; A woman shall compass a man 
z jerem. 31. 22. . Which promises and prophecies have been most truly fulfilled, (as this day doth witness to the Christian Churches 
“ Sermon in the Queer, on Christmas day morning, 1622. ) For the fullness of time being come, God sent his Son, made of a woman 
a Gal. 4. 4. ; The word was made flesh, john 1. 14.  
Oh what a sweet comfort is this to us miserable 
Use.  sinners, that our blessed Saviour and Redeemer is not a stranger to our nature, but took upon him the form of a servant 
b Philip. 2. 7. ; did partake, with his, in flesh and blood 
c Heb. 2. 14. ; became that prophesied Shiloh 
d Gen. 49. 10. Pet. Galat. de occultis Cathol. verit. lib. 5. cap. 4. ; wrapped in the Tunicle skin, or Secundine; our kinsman, (as job calleth him 
e job 19 25. Goel. .) If the Baptist did so spring for joy in his mother's womb, when Mary the Mother of Christ saluted his Mother 
f Luke 1. 41. ; and if the Angels did so rejoice and sing at the birth of Christ 
g Luke 2. 14. ; what cause have we to rejoice and sing? yea our very souls to spring for joy, that we do celebrate this festivity in commemoration of our Saviour's birth?  
Yea, that our comfort may be full, he hath not 
Amplificatio.  only taken upon him our nature, but our infirmities also, that he might become a merciful and compassionate High Priest 
h Heb. 2. 14. ; So as we may boldly go to the Throne of grace, and be assured, we shall find mercy and grace, to help in time of need 
i Heb. 4. ult. .  
The second thing avouched by the propriety of 
2  the word, in this question, (as you have heard in opening the sense of it) is, That this true man is a stranger 
“ Alienigena. ; they ask whence he is 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; cujas. ? whereunto Christ returneth a perfect answer, He descended from heaven 
k john 3. 13. . Saint Paul saith, He is the Lord from heaven 
l 1 Cor. 15. 47. . Not that he brought his humanity from heaven, which passed thorough the Virgin's womb, as water thorough a conduit, (as diverse Heretics have dreamt 
† Marcionites, Gno●lici, Manichaei, & Valentiniani. ;) 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 down from heaven 
* De Coelo dicitur, respectu divinae personae. ; and was manifested in the flesh 
m 1 Tim. 3. ult. : and as he came, so here he lived, but as a stranger, not having where to be borne, or buried; or whilst he lived, whereon to rest his head 
n Matth. 8. 20. . And as quickly was he gone again: he did but sojourn, or (as the word signifieth 
* john 1. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quod in tabernaculis habitare significat. ) pitch his Tent among us, for the space of 33 years; which compared with eternity, or long lives of the Patriarches, is nothing. He was but as a Traveller; which, as for a night's lodging only, turned in unto us 
o jerom. 14. 8. : and as a stranger he was used; for his own would not receive him 
p john 1. 11. , but did lad him with all wrongs and injuries, prefer a murderer before him 
q Acts 3. 14. , and most disgracefully crucify him, betwixt two notorious malefactors 
r Luk. 23. 33. . But it shall suffice only to touch these things.  
The third and last is more largely to be handled 
3.  (as most fitting the Text, the day, & the ensuing service of this day 
* Communion. , whereunto with some few words to that purpose, I would prepare you) and is this, This man is a strange man, wonderfully qualified. For they propound the question, in way of admiration, What manner of man is this? q. d. Oh what a wonderful man is this? And well might they so marvel, and demand, for there was never such a man on earth, before, or since, or shall be. The Church saith, Her beloved is the chiefest of ten thousand 
s Cant. 5. 10. Electus ex millibus. ; a finite number being put for an infinite. All the thousands and millions of glorious Angels in heaven, or men on earth, cannot afford such another. He is the only Standard-bearer (as the word signifieth. 
* ● Heb. dagul, Vexillarius est è myriad. Trem. ) He is anointed with the oil of gladness above his fellows 
t Psal. 45. 7. . He received not the spirit by measure 
u john 3. 34. . In him were hid all the treasures of wisdom and knowledge 
† Coloss. 2. 3. ; yea all that fullness of the Godhead dwelled in him bodily 
x Coloss. 2. 9 ; that they may well marvel, What manner of man is this? For Christ hath said of himself, he is a wonder 
y Esay 8. 18. ; and the Prophet maketh this one of his glorious titles, He shall be called wonderful 
z Esay 9 6. . And never any creature so answerable to his name, as Christ to this. For what he was, said, did, suffered, ordained, was all most marvellous. Let us retail these things. For wherein can I more edify you, than by provoking you to marvel, which is the whetstone of knowledge?  
And first, let us consider his person, and it will 
1. His person.  make us marvel, yea, be astonished with marveling. He that is true God from everlasting, in time became true man; not ceasing to be what he was before, but beginning to be, what he was not before; assuming true manhood, to subsist in the word by hypostatical or personal union; neither nullifying the Deity, nor deifying the Humanity, but reserving the essential properties of each nature several and distinct, without mixture or confusion 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Sic Concil. Gen. Ephes. & Chalcedon. contra haeret. Nestor. & Eutych. decrev.  The Apostle saith, This is a great mystery, and to be much marvelled at, God manifested in the flesh 
a 1 Tim. 3. ult.  The word made flesh 
b john 1. 14. . Manhood assumed into personal union with Godhead; that so Godhead and Manhood make the person of one Redeemer, as soul and body do one man; that seeing as God he could not die, (which God hath threatened 
c Gen. 2. 17. ) and as man, not overcome death; being God and man, he could both suffer and overcome; the one suffered, and the other enabled 
“ Anselm. Cur Deus home, lib. 2. cap 18. This is the kiss the Church anciently so desired. Foelix osculum, in quo non os ori ●●primitur, sed Deus homini unitur. Bern. in Cant. serm. 2. . By reason of which union, and (as I may call it) association of diverse natures, a kind of mutual commutation there is, whereby those concrete Titles, God and Man (when we speak of Christ) do take interchangeably one another's room, and in the Concrete it is most holy and true, which in the Abstract were horrible and hellish blasphemy to affirm. We cannot say, the Humanity made the world, or Deity suffered: but we may truly say, the man Christ made the world, and the God Christ suffered 
† Ea quae humanae sunt naturae, non possunt de divina, in abstracto praedicari. Aquin. sunt. 3. part. quaest. 16. . The Apostle saith, The jews did crucify the Lord of glory 
d Acts 2. 15. , 1 Cor. 2. 8. and that God hath purchased his Church with his blood 
e Acts 20. 28. : and Christ being on earth said, at the same instant, The Son of man was in heaven 
f john 3. 13. . Where you see a bloody death is attributed to God, and Lord of glory; and ubiquity to manhood, which humane nature admitteth not. Therefore by God, and Lord of glory, we must understand the whole person of Christ, who died, and shed his blood, but not in that nature, for which he is called God, and Lord of glory: and in the other place, by Son of man, we understand the person of Christ, who was in heaven, as well as on earth, though not in that nature 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, secundùm aliud. Dr. Field de Eccles. lib. 5. cap. 13. Bez. in joh. 3. 13. Sicut in Trinitate, est alius & alius, non aliud; ita in Christo, aliud & aliud, non alius. , for which he is called, the son of man. Yea, without this caution, the Fathers who were both sound in the faith, and unanimous in defence thereof, will seem to be both corrupt, and contrary. For Theodoret disputeth with great earnestness, that God cannot be said to suffer; but he meant in the Abstract, against Apollinarius, who held the Deity to be passable. And Cyrill is as earnest, saying, Whosoever doth deny very God to have suffered death, doth forsake the faith; but he meaneth, in the flesh, and not in that substance, for which the title God is given him. But why do I go about to express and make clear such a mystery, as is unconceivable. The strength of faith appeareth in those things, wherein our wits and capacities are weak, and therefore I must leave you reverendly and religiously, to marvel at the person of your Redeemer, and say, What manner of man is this? who is truly God-Man, and Man-God 
* Hook. Eccles. polit. lib. 5. parag. 52. pag. 108. . And so I proceed to speak of his humane nature, wherein he is more familiar unto us, yet therein most marvellous also. And first,  
His conception is marvellous: which was not 
2. Conception.  according to the course of nature, and by carnal copulation, (as Ebion blasphemed 
“ August. de Haeres. cap. 10. ) but as the holy Gospel teacheth, and we profess to believe, he was conceived by the Holy Ghost 
* Luk. 1. 35. ; that as he was God of his Father, without mother; so he might become man, of his mother without father; and so be a Priest for ever, after the order of Melchizedech 
g Psal. 110. 4. , who is said, to be without father and mother 
h Heb. 7. 3. .  
And this coming of the Holy Ghost upon the Virgin, effected a threefold work.  
First, the fashioning of the body, of a part of Mary's 
1.  substance, that so he might be the true son of Adam, Abraham, and David, according to the flesh; and also, the creating and infusing of the soul into the body; which at the first was organised, and fit to receive it (which other bodies are not.)  
Secondly, the sanctification of that matter, that 
2.  it had not the least stain, or blemish of any original sin, uncleanness, contagion, or corruption.  
Thirdly, the union of the Godhead & Manhood. 
3. Ludolph. de concept. Salvat. in 1. part. fol. 8. col. 4.  All which were wrought at the same instant of time. Of all which, the personal union is most marvellous, That, as in the Trinity, three persons are united in essence; so in Christ, three several and distinct substances, viz. Deity, Soul, and Flesh, are united in one person. And therefore the humanity of Christ his soul and body, did not make a person, (as in other men) but so soon as they were, they did subsist in the person of the Word. So were there at once two great unions, admirably singular, and singularly admirable, viz. 1. Manhood and Godhead. 2. Motherhood and Maidenhood 
* Mirabilia singulariter, & singularia mirabiliter, Deus & homo, matter & virgo. Bern. serm. 3. in vigil. nativit. . But because the womb is a dark shop, wherein every man is marvellously and fearfully made 
i Psal. 139. ; much more was Christ; the Virgin's womb being called the shop of miracles 
† Officina miraculorum. Damasc. serm. 1. de nativit. . Neither did it want mystery, that the Holy Ghost is said to overshadow her. We will also believe with our hearts, what we cannot fully comprehend with our minds, much less express with our tongues. We will also religiously marvel at this, and say, What manner of man is this? that was even conceived by the Holy Ghost? and proceed to that was more visible, and patulous, viz.  
His birth] S. john saith, He saw a great wonder 
3. Birth.  in heaven, a woman clothed with the Sun, and the Moon under her feet, and upon her head a crown of twelve stars, and she was with child, and cried travelling in birth 
k Rev. 12. 1. . He may well call it a wonder, a great wonder; it is the wonder of wonders, and comprehendeth many wonders. What! the inhabiter of eternity 
l Esay 57 15. , subject to time, and after certain months in the womb (as this day) borne into the world 
“ Luk. 2. 11. ! The everlasting Father 
m Esay 9 6. , a young child! The Word 
n john 1. 1. , an Infant which cannot speak! Wisdom itself 
o Prov. 8. 12. , not know good from evil 
p Esay 7. 16. ! He that beareth up all things by his omnipotency 
q Heb. 1. 3. , borne in the arms of a woman! He that is invisible in his own nature, whom no man ever saw, nor can see 
r 1 Tim. 6. 16. ; now to be seen of any in our nature, even of the country Shepherds 
s Luk. 2. 17. Invisibilis in suis, visibilis in nostris. Leo serm. 2. de nativit. ! He that hath heaven for his throne, and the earth his footstool 
t Esay 66. 1. ; borne in the stable of a common Inn, and laid in a cratch 
u Luk. 2. 7. ! He that filleth heaven and earth too 
* jerem. 5. 22. , find no room in an Inn! He that hath girt the sea sand, himself wrapped in swaddling clothes 
x Luk. 7. ! He that openeth his hands, and feedeth every living creature 
y Psal. 145. 16. ; doth he suck the breasts 
z Luk. 11. 17. ? He that is David's Lord 
a Matth. 22. penult. , is he become David's son 
b Ibid. ? He that was before Abraham 
c john 8. penult. , is he so long after him in the flesh, and descended from his loins 
d Gen. 22. 18. ? He that is the Lord of all 
e Rom. 10. 12. , is he become a servant unto all 
f Philip. 2. 7. ? Whereas man in the nonage of the world was made after the Image of God 
g Gen. 1. 26. ; now, in the dotage of it, will God be made after the similitude of sinful man 
h Rom. 8. 3. Sicut in principio factus es●● homo. Aug. de temp. hom. 13. ? He that made woman of Adam's rib 
i Gen. 2. 22. ; will he now be made of a woman 
k Gal. 4. 4. ? and shall his mother be a Virgin? Well said God, when he prophesied, that the Lord will create a new thing in the earth, a woman shall compass a man 
l jerem. 31. 22. . He may well call it a new thing, for there was never such a thing before, nor since; and he may well call it a Creation 
* Chi barah jehovah kodashah; Creavit Dominus novum. . Yea, some Divines hold the work of Incarnation, when God was made like man, to be greater than the work of Creation, when man was made like God 
“ Francisc. Mayro, illuminat. Doct. Paris. serm. de Annunciat. . I am sure, the greatest miracles, that every eye saw, may be seen of the spiritual man, in the birth of Christ. The Sun in the Firmament hath been seen to stand 
m Iosh. 10. 13. , to be retrograde, and go back diverse degrees 
n 2 King. 20. 11. , to be eclipsed, or darkened, at a plenilune 
o Matth. 27. 45. ; and these were great miracles. But in the birth of Christ, thou shalt see the Sun of righteousness 
p Malach. 4. 2.  come down from heaven, and the most glorious Son of God empty himself, and descend from the bosom of his Father into the womb of a Virgin 
q Philip. 2. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Exinanivit sese. . Moses saw the viridity of a bush, burning with fire, preserved 
r Exod. 3. 2. ; and in Christ's birth, we may see the virginity of a mother preserved, Esay 7. 14. Aaron's dry rod did blossom, and bear fruit 
s Numb. 17. 8. : and in the birth of Christ, we may see the withered stock of jesse flourish, and bear fruit 
t Esay 11. 1. : Manna fell out of the clouds 
u Exod. 16. 13. : Christ came from the bosom of his Father 
* john 1. 18. . Elijah was taken up into heaven 
x 2 Kings 2. 11. ; but a greater than he came now down from heaven 
y john 3. 13. . The consideration whereof, made that learned and devout Father to break out into admiration, O Lord, I do not admire the stature of the world, the stability of the earth, waxing and waning of the Moon, perpetual motion of the Sun 
† Non mundi ●ujus staturam admiror, non terrae stabilitatem. Cypr. serm. 3. de Nativitate. `` Deum in utero Virgins, omnipotentem in cun●bulis. : but I wonder to see God in the womb, the omnipotent in the cradle ``: These things do astonish me, and make me say with Abacuch, I have considered thy works, and was afraid 
z Hab. 3. 2. . With whom let us marvel, and say with these Disciples, What manner of man is this? who (as this day) was borne of a pure Virgin. Surely, this is a new and strange thing indeed, which jehovah himself hath created, and it is marvellous in our eyes. Oh rejoice in this day, which the Lord hath made 
a Ps. 118. 24. : yea, rejoice in this day, wherein the Lord was made. Rejoice great grandfather Adam, for (as this day) thy wife Evah hath brought forth the promised seed, which shall bruise the serpent's head 
b Gen. 3. 15. . Rejoice grandfather Abraham, This is the day, thou so longedst to see 
c john 8. 56. . Now is thy seed borne, in which, all nations of the earth shall be blessed 
d Gen. 22. 18. . Rejoice father David, this day thy Lord is become thy son 
e Matth. 22. 45. , which shall sit upon thy throne 
f Psal. 132. 11. . Rejoice all ye Prophets, for God hath fulfilled what he hath spoken by your mouths 
g Luk. 1. 70. . Rejoice ye men, for the Son of God is now made man 
h Gal. 4. 4. . Rejoice ye women, for a woman is become the mother of God, and all generations shall call her blessed 
i Luk. 1. 48. . Rejoice ye Virgins, for a Virgin hath conceived and borne a son 
k Esay 7. 14. . Rejoice ye children, for the Son of God is become a child 
l Esay 9 6. . Rejoice ye that sit in darkness, for the day spring from on high hath visited 
m Luk 1. 78. ; yea, the Sun of righteousness is risen unto you 
n Malach. 4. 2. . Rejoice, ye that hunger, for the bread of life is come from heaven 
o john 6. 41. . Rejoice, ye that mourn, for the consolation of Israel is come 
p Luk. 2. 25. . Rejoice, ye that are sick in your souls, the Physician is come 
q Matth. 9 12. . Rejoice ye sinners, for a Saviour is borne 
r Luk. 2. 11. . Let all that fear the Lord rejoice, and sing, Glory be to God on high. And so much for his birth.  
He hath many & most glorious, high & honourable 
4. Titles.  titles given him; as, jesus, Christ, Son of the most high, Lord of glory, Emanuel, Wonderful, Counsellor, Mighty God, everlasting Father, Prince of peace, Angel of Covenant, Redeemer, Way, Truth, Life, Resurrection, Peace, First & last, First begotten of the dead, First fruits of them that sleep, Prince of the Kings of the earth, Bright morning star, Amen, Faithful and true witness, The beginning of the Creation of God, Prince of Life, The true Light, Good Shepherd, Vine, Door, Lamb of God, Only begotten Son of the Father, Image of the invisible God, second Adam, Son of Man, The true God, Great God, Mighty God, The only God, God over all, King, Everlasting Priest, Doctor, Reconciliation for the sins of the world, Mediator, Advocate, Wisdom, Righteousness, Sanctification, Redemption, Our Master, Prophet, Servant of God, Our hope, Our brother, Bread of life, Rock, Stone cut out of the mountains without hands, End of the Law, Spouse, and Head of the Church, Chief corner stone, Righteous branch, Seed of Abraham, Son of David, King of glory, Lord of all, the Righteous one, Hope of glory, Heir of all things, judge of quick and dead, The Priest after the order of Melchizedech, The consolation of Israel. Who doth not marvel at these things, and say, What manner of man is this; to whom so many glorious and honourable titles are given?  
When he was but a child of twelve years of 
5. Disputation in the Temple.  age, and lost in jerusalem, after three days, his Parents found him in the Temple, sitting in the midst of the Doctors, hearing them, and ask them questions, and all that heard him were astonished at his understanding and answers, and his Parents were amazed 
a Luk. 2. 46. Ad ostendendumse hominem, humiliter audiebat: ad probandum se Deum, sublimiter respondebat. Chrys. . And when ye hear the story, will ye not marvel, and say, What manner of child is this; that disputed so learnedly with the Doctors?  
When he was baptised of his servant in jordan, 
6. Baptism.  the heavens were opened, God the Father pronounced, This is that my well-beloved Son, in whom I am well pleased; and the Holy Ghost descended in the likeness of a Dove, and rested upon him 
b Matth. 3. 16, 17. . And do you not marvel what manner of man he is, at whose Baptism such strange things happened?  
When Peter in the name of himself, and the rest 
7. Offices.  of the Apostles, did make that excellent confession of faith, which Christ so commended, he said, Thou art the Christ, or that Christ 
c Matth. 16. 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. . Christ is a Greek word, and answereth to the Hebrew Messiah, as is expounded in the Gospel, We have found the Messiah, which is, by interpretation, the Christ 
d john 1. 41. . And both do signify in English, Anointed: and yet S. Peter at another time spoke more fully, Thou art the Christ, or anointed of God 
e Luk. 9 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. . Three sorts of persons were Legally anointed with Material oil, viz. Kings, as Saul 
f 1 Sam. 10. 1. ; Priests, as Aaron 
g Levit. 8. 12. ; and Prophets, as Elisha 
h 1 Kings 19 16. : and these were Christ's of God, for that he did set them apart, and furnish them with gifts for those functions (whereof that external anointing was the Symbol) which God acknowledged, Touch not mine anointed 
i Psal. 105. 25. ; and whereof David made conscience, though Saul was a wicked man, and he was much tempted thereunto (when opportunity was offered:) yet he repelled the temptation, saying to Abishai, Who can stretch his hand against the Lords anointed, and be guiltless 
k 1 Sam. 26. 9 ? Yea, his heart did smite him, for coming so near him, as, to cut off the lap of his garment 
l 1 Sam. 24. 5. . But never any one before, or since, The Christ, or, That Christ, but the blessed Son of the Virgin: who only received all fullness of grace; and in whom only all those offices did meet and concur.  
They have doubled in diverse, who were his types, as David was both a King and a Prophet; Melchizedeck, a King and Priest; and Samuel, a Priest and Prophet: but all three, never, but in him alone, and therefore, worthily styled, That Christ, or Anointed of God; That King and Prince of all the Kings of the earth, to whose Sceptre, Lore, and Law, all must stoop in obedience; and all shall be destroyed, that will not have him to reign over them 
m Luc. 19 27. : That great Prophet, to whose doctrine all must hearken 
n Deut. 18. 19 : That High Priest, who only, and once for all, hath offered the propitiatory sacrifice 
o Heb. 7. penult. , for the sins of the Elect. Do you hear these things, and do you not marvel, and say, What manner of man is this? who only dischargeth such great offices.  
Again, whilst he was here on earth, he took 
8. Transfiguration.  three of his beloved disciples, and led them up to the top of Mount Thabor, and there was transfigured before them, his face did shine as the Sun, his raiment was white as the light, and as snow, so as no Fuller on earth can white them; and there appeared Moses and Elias talking with him, and there was also a bright cloud, and there was heard the voice of God the Father, giving to his Son honour and glory, from that excellent glory 
p 2 Pet. 1. 17. ; saying, This is my beloved Son, in whom I am well pleased, hear him. With which voice and sight, the disciples, that heard and saw, and specially S. Peter, was so ravished, that he forgot himself, and the redemption of the Elect, by the death of Christ at jerusalem, and desired no other heaven, but to abide there, though without a Tent 
q Matth. 17. 2. Mar. 9 2. Luk. 9 28. . Oh, marvel you also, and say, What manner of man is this?  
Again, whilst he was here on earth, what excellent 
9 Doctrine.  doctrine did he preach and deliver? pronouncing, the poor in spirit, the meek, such as mourn, and hunger, and thirst after righteousness, and suffer persecution for righteousness sake, Blessed 
r Matth. 5▪ 3, 4. ; requiring every disciple of his, to deny himself, take up the cross and follow him 
s Matth. 16. 24. ; to love our enemies, bless them that curse us 
t Matth. 5. 44. , overcome evil with good 
u Rom. 12. ult. ; If we be smitten on one cheek to turn the other 
* Matth. 5. 39 ; yet promising great reward in heaven 
x Matth. 5. 12. ; calling all to him that travel and are heavy laden 
y Matth. 11. 28. ; promising he will not cast away any that come unto him 
z john 6. 37. ; that he will not break the bruised reed, nor quench the smoking flax 
a Matth. 12. 20. ; that whosoever believeth in him shall not perish, but have everlasting life 
b john 3. 16. ; yea, he is passed from death to life, and shall not come into judgement 
c john 5. 24. ; that he knoweth his sheep, and will give unto them everlasting life 
d john 10. 27, 28. ; that of all those his Father hath given him, he will not lose one, but raise him up at the last day 
e john 6. 39 ; that such as for his sake, forsake father, mother, brother, sister, goods, houses, or lands, shall in this world receive an hundred fold more, and in the world to come, everlasting life 
f Matt. 19 penult. ; that such as now follow him in the regeneration, shall sit upon thrones 
g Matth. 19 28. ; that such as for his sake hunger and thirst, shall sit at his Table, and eat and drink with him in his kingdom 
h Luke 22. 30. ; such doctrine, for matter and manner of delivery, as the Church truly said, Honey and milk were under his tongue 
i Cant. 4. 11. , and his lips were full of grace 
k Psal. 45. 2. . Yea, all the Synagogue wondered at the gracious words which proceeded out of his mouth 
l Luke 4. 22. . A woman could not contain herself, when she heard him, but pronounced, Blessed is the womb that bore thee, Luke 11. 27. His very enemies were astonished, and said, Never man spoke like him 
m john 7. 46. . And the rude multitude marvelled, and questioned amongst themselves, What thing is this? What new doctrine is this 
n Mark 1. 27. , and whence hath this man this wisdom? Is not this the Carpenter's son? from whence then hath this man all these things 
o Matth. 13. 55. ? And will not you also (when ye read in the Gospel) marvel and say, What manner of man is this; that hath preached such new, true, holy, humble, heavenly, charitable, and comfortable doctrine?  
As was his doctrine, so was his life and conversation 
10. Conversation.  most holy: for he never did sin 
p 1 Pet. 2. 22. ; nor knew sin 
q 2 Cor. 5. ult. ; his very enemies could not rebuke him of sin 
r john 8. 46. : He came not to break, but to fulfil the Law 
s Matth. 5. 17. ; And, he fulfilled all righteousness indeed 
t Matth. 3. 15. ; His righteousness far exceeded the righteousness of the Scribes and pharisees 
u Matth. 5. 20. ; For it was the righteousness of God 
* Rom. 3. 21. . Now was that fulfilled, though he lay among pots, yet had he silver wings, and his feathers like gold, Psal. 68 13. He did converse with sinners 
x Matth. 9 11. ; and yet was separated from them 
y Heb. 7. 26. ; he touched pitch 
z Eccles. 13. 1. , and yet was not defiled 
a Luke 7. 39 . As he was most holy; so, most meek: he did not strive nor cry, nor lift up his voice in the streets 
b Matth. 12. : most patient; being led as a sheep to the slaughter, and as a lamb dumb before the shearer, he opened not his mouth: most humble; he did not ride into jerusalem like an earthly Emperor, in Scarlet, Purple, glistering robes, cloth of gold, not mounted on a lusty Palfrey, with stately saddle, and Princely trappings, attended on with great troops and guard, in soft garments, and with chains of gold; but he road on an Ass used to the yoke, a poor, base, contemptible, and ridiculous beast; in his poor seamelesse coat: and in stead of any rich saddle, sat upon some poor garments, that his Disciples had spread under him; attended by a few fishermen, and others of base quality in the world; yet all the City was moved, and said, who is this 
c Matth. 21. 5. 10. ? And when you hear these things, will ye not also marvel, and say, What manner of man is this? so holy, harmless, meek, patient, and humble.  
Again, How glorious were his miracles, in 
11. Miracles.  the eyes of the beholders, which he wrought? Giving sight to the blind, hearing to the deaf, speech to the dumb, strength to the lame, cleansing Lepers, casting out devils, raising the dead 
d Matth. 11. 5. ; Rebuking Fevers 
e Luke 4. 39 ; healing all manner of sicknesses and diseases 
f Matth. 4. 23, 24. ; rebuking winds and seas; whereat the beholders were astonished. And when you hear it, will not ye also marvel and say, What manner of man is this? for even the winds and the sea obey him.  
How marvellous also in the Sacraments, which 
12. Sacraments.  he hath ordained and instituted, for the use of his new Testaments Church? Did the jews so marvel at their Passeover, when but the blood of a Lamb was shed, saying, What mean you by this service? Exod. 12. 26. And will not you marvel at the Sacrament of the body and blood of the Son of God? Did they at the Type; and will not you at the Truth? Did they at the shadow; and will not you at the body? Oh marvel, inquire, and I will inform you. I purpose not to sound the Trumpet to war, and perplex your minds with intricate questions, and fruitless disputes, which are endless about this subject. Christ ordained them for the comfort of our souls, and not for the exercise of our curious and subtle wits; to seal up a sweet union with Christ, and communion one with another, not to occasion division and contention: yet, through Satan's malice, and our weakness, it is come to pass, that in nothing are Christian's more divided, nor have more bitter conflicts, than about these things. I will briefly lay down the positive truth, according to the Scriptures, and the Tenet of our Church, and labour to prepare you to the worthy receiving thereof. And first, let me provoke you to admire the love of Christ, and his desire of our salvation; who not contented to speak unto our ears, in his word, doth add Sacraments, as the seals thereof, for confirmation of our faith; and let us see with our eyes, what we hear with our ears, the Sacraments being a visible word 
“ Quid aliud sunt Sacramenta, nisi quaedamquasi verba visibilia? August. tom. 6. contr. Paust. Manich. l. 19 c. 16. ; yea, whereas the Word conveyeth grace to the heart, but by the one sense of hearing; the Sacrament of the Lords Supper conveyeth grace, by seeing, handling, tasting; that as David saith, We may see and taste, how good the Lord is 
g Psal. 34. 8. ; and with the Apostle, That which we have heard, and seen and handled 
h 1 john 1. 1. . These Sacraments (properly so called) are but two; as ours, and the other Reformed Churches do truly teach: I say (properly so called) because the Greek word, Mystery, (by some translated Sacrament) is of larger extent in the Scriptures 
† 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: Sacramentum. Ephes. 1. 9 3. 3. 5. 32. Coloss. 1. 27. 1 Tim. 3. 16. ; and the Fathers in their writings, call all Articles, which are peculiar to the Christian faith, and all duties of Religion, containing that, which sense, or natural reason cannot of itself discern, [Sacraments;] but none are properly called Sacraments, but such as have these three things, viz. First, an outward and visible sign: Secondly, an inward and invisible grace: Thirdly, the word of Institution 
* Sacramenta constant, verbo, signis, & significatis. Confess. Helvet. cap. 19 & Trisag. l. 1. c. 85. Accedit verbum ad elementum, & fit Sacramentum. Aug. Serm. de Cataclysmo. tom. 9 coll. 987. & in johan. Tract. 80. coll. 445. : all which do only concur in the New Testament, in two, viz. Baptism, and the Lords Supper 
† Aug. de Doctrina Christiana, lib. 3. cap. 9 tom. 3. ●oll. 50. A. Articles of Religion 25. : both instituted of Christ, both having outward signs; in Baptism [Water;] in the Lord's Supper [Bread and Wine;] and both of them one and the same invisible grace; Christ being the invisible grace, represented and exhibited in the Sacraments, both of the Old and New Testament; For they did eat the same spiritual meat, and drink the same spiritual drink, that we do 
i 1 Cor. 10. 3. . Yet have the Sacraments some things peculiar to themselves; for by Baptism we once receive Christ, to new birth, and Regeneration; but in the Eucharist, we receive Christ to continual nourishment of that spiritual life we received in Baptism; and therefore that but once, as we are but once borne; this often, as our bodies are often fed.  
The outward Elements in the Lord's Supper, are 
Elements.  but few, and poor to the eye of flesh and blood: common and ordinary bread; and wine, (in some Countries, as common as bread, and in all places of the known world, to be had;) bread made of grain, and wine without mixture of water, (a great corruption, though ancient 
“ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. justin. Mart. Apolog. pro Christian. 2. pag. 97. :) & these continuing in their natural substance to the end; though the Papists in their metaphysical faith, believe, Christ to be present, I will not say really, (for that our learned Divines acknowledge 
* Hooker. Eccl. Polit. lib. 5. parag. 67. pag. 176. Doctor Airy on Philip. 1. 23. Lect. 19 pag. 225. ; and in candid construction, as [Real] is synonimall with truth and verity 
† Spiritually, and therefore truly and really. , I will not deny, it may be warily and soberly used;) but corporally, and that by Transubstantiation, of the substance of bread and wine, into the very flesh and blood of Christ, so as, after words of Consecration, there remain not the substance of bread and wine, but only the Accidents, colour, and taste. No, no, the words of Consecration do not change the nature or substance of the signs, (which once destroyed, the Sacrament ceaseth) but changeth the quality, in separating them from a common, to an holy use. S. Paul, to make that out of question, doth in one Chapter, after the Consecration, thrice call it Bread 
k 1 Cor. 11. . Neither, indeed, is there any need that there should be such a change, as if Christ could not feed us, or our souls be nourished, without oral manducation: for did the woman, by her faith, find such good, in touching but the hem of Christ's garment 
l Matth. 9 20. ? and shall not we much more, from this holy Sacrament, of his own ordinance and institution? Oh let me eat, and it sufficeth. Dispute thou of the manner, I will believe.  
But these outward signs and Elements being 
Use.  consecrated by the word and prayer, are of most wonderful spiritual use, and efficacy, to every believing and worthy receiver; which to express, (and that they may not be basely esteemed of, as common and ordinary things) the Scriptures do commonly ennoble (as others, so) this Sacrament, with giving to the sign, the name itself of the grace signified; This is my body 
m Matth. 26. ; And, This is my blood of the New Testament 
n 26. 28. : And the Apostle saith, The bread which we break, is it not the Communion of the body of Christ? And the cup of blessing, which we bless, is it not the Communion of the blood of Christ 
o 1 Cor. 10. 16. ? The Ancient Fathers also have exceedingly magnified this Sacrament, As that Christ dieth again in this mystery 
“ Gregor. ; the Priest holdeth Christ betwixt his hands 
* Chrysost. ; the bread, over which thanks is given, is the body of the Lord 
† Iren. . Which figurative speeches are warrantable by the Word. And they gave hyperbolical and excessive praise to this Sacrament, in most thankful and godly minds, to stir up godly care and devotion in the Receivers; but did not foresee how thereby they occasioned many heretical Conclusions, and Idolatrous adoration, whereof we having lamentable experience, it behoveth us warily to use their phrases; not thinking it sufficient, that from Scriptures, and Fathers, such phrases may be used for truth; but cautelously, and with exposition, lest we harden the wilful Heretic, or scandalise the weak believer. For as we must take heed, that we make them not idle signs, we must also take heed, we make them not Idol signs: they are but signs still; and though grace be conveyed by them, yet it may be separated from them; so as all that receive the grace of Sacraments, do not receive grace by the Sacraments 
“ Hooker. Eccles. Polit. lib. 5. . Though they be holy, honourable, & glorious vessels, for the conveyance of Christ, and all his blessings and graces; yet they are not physical vessels and instruments, as a nutritive power and virtue is in bread and drink; or tied to them by inevitable necessity, as if God were tied to give Christ and eternal life to all such as do the work, and receive the outward Element. They are only moral instruments and vessels; to the fruitful use whereof, is required something also in the Receiver: For as the Word profiteth not them, in whom it is not mixed by faith 
p Heb. 4. 2. ; no more doth this Sacrament profit such as receive it not by faith: yea, many do eat and drink unworthily, to their own condemnation 
q 1 Cor. 11. 29. : but God is tied by covenant and promise, to convey and exhibit the invisible grace, to all that do faithfully, duly, and devoutly receive the visible and holy Sacrament.  
Oh then prepare yourselves to the receiving of 
Use.  this holy Sacrament: prepare not the teeth and belly, but the heart 
* Crede & manducasti. August. ; for it is not the food for teeth, but mind 
“ Non cibus dentis, sed mentis est. ; and let Faith work. When you see but the least grain of mustardseed cast into the ground, though there it seem to rot, yet you believe 
1. Faith.  it will become a great tree for birds to build in. If you see a cunning workman take, though a rugged and crooked tree in hand, you believe he will do some exquisite and curious work. Will you thus rely on Art and Nature; and not rely on God the Author of both 
† 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: Absurdū●st, credere naturae, de naturalibus; & arti, de artificialibus; Deo autem non credere de divinis. justin. Mar●. Quaest. & Respon. numb. 32. pag. 214. ? You will not believe, how your souls can be fed and nourished by bread and wine, unless he acquaint you with his ways, and lay open the secret of his skill before you. Where God doth speak such things as are for height and sublimity of matter; or promise such graces, by such means, as for secrecy of performance, we are not able to reach unto, it behoveth Gods children to submit themselves in the simplicity of faith, and not curiously dispute; which commonly chilleth the warmth of zeal and devotion, and so distracteth the minds of men, that they know not what to believe: Examine yourselves therefore whether ye be in the faith 
r 2 Cor. 13. 5. .  
Examine yourselves, whether you have unfeignedly 
2. Repentance.  repent of your sins; which appeareth by a perfect hatred and detestation of them, and all of the means and occasions leading unto them, with a resolute purpose of mind, for ever to avoid them, & to become obedient unto God. The people of God were commanded to eat the Passeover with bitter herbs 
s Exod. 12. 8. gual merorim, cum amaris. ; which word I find elsewhere used to express the bitter sorrow of heart 
t Lament 3. 15. ; and verily, he shall never worthily eat of our Passeover Christ 
1 Cor. 5. 7. , in the Sacrament, whose soul is not filled with bitter sorrow for his sins, for which Christ Jesus suffered the torments of death, and shed his precious blood, whereof that Sacrament putteth him in remembrance. What is it? but even a despising of the blood of Christ, and the accounting of it, as an unholy thing, for a man to receive, having a purpose to continue in his sin, and (at the most) but hanging down his head like a bulrush for a day 
* Esay 58. 5. . Wherefore, purge your hearts ye sinners, and cleanse your hands 
x james 4. 8. ; Wash them in innocence, and then come to his Table 
y Psal. 43. 4. . As the Pharisees would not eat before they had washed 
z Matth. 15. 20. ; eat not before thy conscience be purged from dead works, to serve the living God. 
a Heb. 9 14. .  
Examine yourselves, whether ye be in love and 
3. Love.  charity, and whether, where offences have been given, there be a free forgiveness, and all good means of reconciliation used, that so it may be indeed, as it is called, a Communion, whereby all the members, being knit together in the bond of love, may partake in one Sacrament, and have a sweet fellowship one with another, and with Christ their Head. This Sacrament must be eaten with the unleavened bread of sincerity and charity, 1 Cor. 5. 8. 
Exhortation.   
If by examination, you find yourselves thus in 
1. Come.  some measure (but truly) prepared, than Wisdom calleth to you, as to her guests, Come eat of my bread, and drink of my wine 
b Prov. 9 5. ; and also sendeth forth her servants, call and inviting, All things are ready, come to the Supper 
c Luke 14. 17. ; and beware of idle excuses, left thou also hear the same doom denounced against thee, Not one of those that were bid, shall taste of my Supper.  
Oh come, come whilst you may; these (if ever 
Application.  any) are the happy days of the Son of Man, wherein Christ, in his Word, truly preached, and Sacraments sincerely administered, is even crucified in our sight▪ 
d Gal. 3. 1. ▪ Oh happy days, when we may so safely feast together at God's Table, and our own; but let us fear, lest Christ beholding our negligence, and offended with our frivolous excuses, say, as sometimes he did to his own people, for the like faults, The days come, in which you shall desire to see one of the days of the Son of Man, and shall not see it 
c Luke 17. 22. . Come then, come I say, whilst ye may, and thank God, that ye may come, and go safely; and pray for them that fain would, and cannot.  
Come, but come not alone, bring your company, 
2. Not alone.  say one to another, Come let us go up to the Mountain, the house of the Lord 
f Esay 2 3. : say with joshuah, I and mine house will serve the Lord 
g Iosh. 24. 15. . Bring those with thee to God's House, who are with thee in thine own house 
h Adduc ●os ad domum Dei tecum, qui sunt in domo tuatecum. August. . Your own good Example, who have charge of families, is full of power; and the more eminent ye are in state and degree, the more inducing is your good Example. The Reason why the Lord hath prepared, his table spread, his servants invite, & so few guests come, is, because so few of the chief come, and they come alone, neither care they, whether wives, children, or servants come at all, or no. Oh come, bring yours with you, and come often; yea, the oftener, the more welcome to God's Table. This the Apostle intended, when he said, As [often] as ye eat this bread, and drink this cup 
i 1 Cor. 11. 26. ; Enjoining all such as live in a visible Church, so often, as the custom of the Church is to administer it, and he hath no lawful impediment to hinder him, (as absence from home, sickness) so often to receive it; if he do not, it is a great neglect, if not contempt, of the holy Ordinance of God. And how just were it, in time of sickness and adversity, such an one should be weak in faith, and void of comfort, seeing he neglected the means, when he might have enjoyed them?  
Give me leave then, to reprove a common fault, 
Reprehension.  even in this renowned Mother Church, where the holy Sacrament (at least every month) is religiously and reverendly administered, how few are there that come, for all our calling? As if to receive the Sacrament, were but a thing arbitrary; once a year, at Easter, may suffice; thrice a year, a largesse; to what purpose oftener? Thus in Paradise, with eating of the forbidden fruit, we surfeited, have quite lost our appetite, and loath heavenly food, as the Israelites did the Manna 
k Numb. 11. 6. . But let me tell you, the only way to recover our appetite, is, to come and eat; none have less stomach, than such as eat least; none more, than they that eat most. They that make their meat their God, the more they eat, the less appetite: but they that make God their meat, the more they eat the more they hunger. This appeareth from the worthy examples of the Saints in Ancient times. It appeareth from Saint Augustine, That some faithful did receive every day, and make the Lords Supper their daily bread 
* Panem quotidia ●um: August. a● verbis Dom●●●, Ser. 2●. & Ho●. 2. ; which though he neither reprehend, nor commend; yet he earnestly exhorted all to receive every Lord's day 
“ Quotidie Eucharistiae communionem percipere, nec laud, nec reprehendo; omnibus tamen Dominicis diebus communicandum suadeo & horror. August. Tom. 3. lib. de dogmatibus Ecclesiast. cap. 52. col. 205. : and our Church hath godly appointed, a special exhortation to be read, when people are negligent in this kind.  
But me thinketh, I hear some say: Indeed, my departure, and seldom coming, doth not proceed from neglect and contempt, but the reverend respect I have to that heavenly and holy Sacrament, fearing that if I should so often receive, I 
O ectb.  should not receive it with that care, conscience, and preparation, that is meet. I answer; If thine own 
Sol.  heart condemn thee not, neither do I, Go in peace 
* Ille honorando, non audet quotidie sumere; & ille honorando, non audet ullo die praetermittere. Aug. Tom. 2. epist. 118. col. 558. . The reverend respect that the Centurion had to Christ, made him refuse to entertain him, I am not worthy thou shouldst come under my roof 
l Matth. 8. 8. . But Zacheus his reverend respect of Christ, made him come down hastily, and receive him joyfully 
m Luk. 19 6. . See the contrary effects of the same affect, and both approved of Christ. Some out of reverence come to every Sacrament, and some out of reverence come seldom; Charity hopeth the best of all 
n 1 Cor. 13. 7. . But take heed Satan tempt you not 
o 1 Cor. 7. 5. : and take heed that your own consciences condemn you not; if they do, God is greater than they 
p 1 john 3. 20. , and he is not mocked 
q Gal. 6. 7. .  
But now Communicants being prepared, and 
In time of receiving.  come to the Lords Table, what is more to be done? Our Church godly prescribeth in a very short rule, Lift up your hearts; though knee be on ground, let▪ the heart be in heaven; and the mind intently exercised in comparing the signs and spiritual things together. When we see bread and wine, which are for full refection of our bodies; let us think what a perfect Saviour we have. When we see them set apart for this use; let us think, how Christ the Son of God became man for our sakes, and salvation. When we see the bread and wine blessed and consecrated, and (as it were) made fit for so holy and heavenly an use; let us think, how Christ his humanity, being united personally to the Word, received all fullness of grace, for the work of Redemption. When we see the bread broken, and wine poured out; let us think of the bitter passion of Christ, the renting of his holy body, and shedding of his most precious blood for our sins. When the Minister offereth these, let us think how lovingly God offereth his Son to be our Saviour. And as the Receiver, taketh, eateth, and drinketh the bread and wine, and it turneth into his substance: so by the hand of faith, we must receive, and apply Christ unto us, to dwell in our hearts, who hath given himself for us.  
Lastly, let God have most hearty thanks and praise, for all his mercies, represented and exhibited to us in his holy Ordinances, in regard whereof, the greeks call it, an Eucharist. Thus from a marveling Text, I have taken occasion to provoke you to marvel at the institution of this day, and at the service of this day. I desire that God may have the glory of all, and that ye would say one to another, Doubtless, we have heard, and seen, and received strange things to day, and the Lord make us thankful. Amen.  
His Passion, most marvellous; to say nothing of his 
13. Passion.  hunger, thirst, wearisomeness, dangers, persecution, derision; his whole life being a continual passion; yet can you read and hear of his Agony, how without any violent exercise, or bodily pain, in an open Garden, in a fresh air, in the moist dew, and prostrate on the cold earth, yet was in such an Agony, that his sweat was like drops of blood, trickling down to the ground 
r Luk. 22. 44. ; And do ye not marvel? Himself did marvel; Is there any sorrow like my sorrow, wherewith the Lord hath afflicted me in the day of his fierce anger 
s Lament. 1. 12. ? Do you read and hear of the desperate and insolent behaviour of wicked men, preferring a notorious murderer before the innocent Son of God 
t Matth. 27. 21. , crying out to have him crucified 
u Matth. 27. 22. , and let his blood be on them and their children 
* Matth. 27. 25. ; crowning that head with thorns 
x Matth. 27. 29. , which is higher than the heavens; spitting in that face 
y Matth. 27. 30. , which the Angels do delight to behold; nailing those hands to the Cross 
z Mar. 15. 24. , which made heaven and earth; piercing those feet 
a Psal. 22. 6. , which have walked on the sea 
b Matth. 14. 25. , but never stood in the way of sinners; yea pierced that heart with a spear 
c john 19 34. August. serm. de nat. Dom. Bern. bomil. 2. super missus est. , which devised all good for man; And do ye not marvel? Do you read, that the fountain of living water thirsteth, the light of the world put out; Truth, oppressed by false witnesses; Discipline, scourged; He that beareth up all things, faint under the Cross; He that is judge of quick and dead, judged by a mortal man; Justice, condemned; Foundation, hanged on a Tree; Salvation, wounded; and Life, killed; and do ye not marvel? But alas, these were lamentable things, and in the eye and wisdom of flesh and blood, base and contemptible. Behold then such things, as are full of glory and majesty. The Sun ashamed of their doings, pulled in his beams, covered it face 
d Math. 27. 45. 51. 54. , and refused to give light, to such a work of darkness: The earth trembled 
e Math. 27. 45. 51. 54. , as not able to bear the weight of such a sin: The veil of the Temple rend asunder, from the top to the bottom 
f Math. 27. 45. 51. 54. , in detestation of such wickedness. The Centurion confesseth truly, This was the Son of God 
g Math. 27. 45. 51. 54. . Pilat, whose hands were imbrued with his blood, writeth his inscription, and publisheth his glory to Hebrews, greeks, and Latins, This is jesus of Nazareth, King of the jews 
h john 19 19, 22. : And will you not marvel at it? Yea, open the eyes of your minds, and you shall see the benefits hereof. He was apprehended, that we might escape; scourged, that we might be spared; bound, that we might be loosed; disgraced, that we might be honoured; wearied with the burden of the Cross, that we might be eased of the burden of the Curse; fainted, that we might be refreshed; thirsted, that we might be satisfied; wounded, that we might be healed; humbled to the Cross, that we might be exalted to Thrones; died amongst Thiefs, that we may live amongst Angels; condemned, that we may be justified; killed, that we may live: And do ye not marvel, and say, What manner of man is this?  
Moreover, when Christ was truly dead, and buried, 
14. Resurrection.  and all made sure, (as they thought,) the wicked triumph, and rejoice, and his Disciples full of sadness, and sorrow, Luk. 24. 17. lo, he that had power to lay down his life, had also power to take it up again, joh. 10. 18. He loosed the sorrows of death, whereof it was impossible for him to be holden, Acts 2. 24. having thoroughly conquered death, even in the grave, it strongest hold, fortress, or castle. It was not the great sealed stone could keep him in, Matth. 27. ult. but Sampson-like, carrieth on his shoulders the brazen gates, judg. 16. 3. and declared himself mightily to be the Son of God, by his rising from the dead, Rom. 1. 4. Death and Grave confess their weakness, and his dominion; they are weary of their prey, and hasten with the Whale to cast up this jonah: they are oppressed with an intolerable burden, and have swallowed so bitter a morsel, as they would fain be rid of; the earth is in travel till it be rid of him.  
Moreover, after that he had been conversant 
15. Ascension  with his Disciples, for the space of forty days after his resurrection, and had instructed them concerning his kingdom 
i Acts 1. 3. , he was received up into glory, from the top of Mount Olivet, in the sight of his Apostles, he ascended into heaven 
k Luk. 24. 51. ; that is, his humane Nature, by the power and virtue of his Godhead, was truly and locally translated from earth into the highest heavens of the blessed; where he is said, to sit on the right hand of God 
l Mar. 16. penult , to make continual intercession for his Elect 
m Rom. 8. 34. ; from whence he sent the Holy Ghost in likeness of cloven tongues of fire within ten days 
n Acts 2. 3. , (according to his promise 
o Acts 1. 5. ) from whence, he poureth out his spirit on all flesh 
p Ephes. 4. 8. ; (and specially on such as he hath called to the work of the Ministry 
q Eph. 4. 11. ) doth gather and protect his Church, bridle and confound his enemies, and at the appointed time 
r Acts 17. 31. , shall come from thence in his own glory, and the glory of his Father, and of the holy Angels 
s Mar. 13. 26. , to judge both the quick and dead 
t Acts 10. 42. , when all his Saints shall be gathered from the four corners of the world 
u Mar. 13. 27. , shall meet him in the air, and be with him in happiness for ever 
* 1 Thess. 4. penul. , whose kingdom shall have no end 
x Esay 9 7. .  
Oh most marvellous Redeemer! Oh most glorious 
Conclusion.  mysteries of the Gospel! How are we bound for ever to that good God, who hath revealed them by his word and Spirit unto us! How poor, and simple, beggarly, base, and contemptible, are all the Religions in the world, compared with this? What is Moses, and all the Legal service and worship? though ordained of God; yet the time of Reformation being come 
y Hebr. 9 10. , the Apostle calleth them, weak and beggarly elements 
z Gal. 4. 9 . What is that Impostor Mahomet with his Koran, though a Religion so generally received and professed, how carnal, filthy, and obscene? What are his best promises, but such as a godly mind would despise & abhor? How many great Kingdoms do worship Sun, Moon, Stars, yea fourfooted beasts, and creeping things 
a Rom. 1. 23. ? And some worship the Devil himself. How, in Popery, are poor people deprived of the Scriptures, nuzzled in ignorance, and implicit faith? taught to believe lying Legends, counterfeit miracles; fed with old wives fables, and abused with cozening tricks of deceitful men? Oh stand fast in the faith; marvel, and praise God, who hath made known the Saviour, and the way of salvation unto you.  
You have marvelled at many things, but I pray 
Observe.  you forget not that which is the burden of all, What manner of (Man?) It is (Man) yea true (Man) that is so marvellous, in birth, life, doctrine, death, resurrection, ascension. Oh how highly hath God exalted humane nature 
“ Excelsum locum habet humana natura; quod hominibus, in vero homine, Deus apparuit. August. de vera Religione, cap. 16. ! Some love their flesh, for the beauty of it; and some, for the comely shape and proportion; some, for the strength. Here is the ground of true love, to love it, because in Christ, it is the flesh of God; and herein exalted above the nature of Angels 
b Heb. 2. 16. . It was a great honour was given to man at the Creation, when he was made after God's Image 
c Gen. 1. 26. ; but it is a far greater honour given in Redemption, God himself becoming man 
d Gal. 4. 4. ; flesh of our flesh, and bone of our bone. Oh Christian, acknowledge thy dignity, and do not defile, with a lewd conversation, what God hath so highly honoured 
* Agnosce, o Christiane, dignitatem tuam. Leoserm. 1. in nativit. Dom. .  
But me thinketh, I hear some object, this is a 
Object.  matter of offence, that Christ was a man, yea a weak and poor man. I answer: Indeed, it is 
Sol.  true; if we behold him with a carnal eye, and look upon no more but his bare humanity, and wrapped up in great infirmity, it is a matter of offence; and therefore Christ hath pronounced, Blessed is he, whosoever shall not be offended in me 
e Matth. 11. 6. . The Prophet foretold, he should be a stone to stumble at, and a rock of offence 
f Esay 8. 14. . And the Apostle saith, We preach Christ a stumbling block to the jews, and foolishness to the Gentiles 
g 1 Cor. 1. 23. . But, whoso well observeth the Gospel, shall see, in the great wisdom of God, glory & shame, power and weakness, majesty & infirmity so twisted & mingled together, that if the one trouble and offend, the other may comfort and content. He was borne; but it was of a Virgin 
h Esay 7. 14. Matth. 1. 23. . He was borne in a stable, and laid in a manger; but the Angels proclaimed him 
i Luk. 2. 11, 12. . Herod sought to kill him; but Kings came from the East to adore him 
k Matth. 2. 2. . He was baptised of his servant; but his Father gave testimony 
l Matth. 3. 16, 17. , and the Holy Ghost descended from heaven, in likeness of a Dove, and rested upon him 
* Herodes persequitur, sed adorant Magis: baptizatur à servo, sed vox desuper Dei intonantis auditur. Hieronym. in Ephes. cap. 3. . He was hungry in the Wilderness; but rebuked Satan 
m Matth. 4. 2, 10. . He sat on Jacob's Well weary, but told the woman of Samaria, that came to draw water, all that ever she did 
n john 4. 6, 29. . He wept for Lazarus; but bade him come forth of the grave, and he did so 
o john 11. 35, 45. . He did spit on the ground, and made clay; but with it he cured a man that had been borne blind 
p john 9 6. . He hanged on Cross betwixt two thiefs; but the Sun was darkened, and the earth trembled 
q Matt. 27. 38, 45. . He slept; but rebuked the wind and sea. Remember your question, What manner of man is this? A man; but an extraordinary man. Remember your answer, This man is the Son of God; and that doth the reason of the question show, which cometh now to be considered, viz.  
That even the winds, and the sea obey him] In 
2. Part.  which words, the Reason, both of their Admiration and Interrogation (as the cause and effect) is rendered. To which purpose, the words in the Original 
Sense.  are very significant. For first, there is a double particle, which in the former place is augmentative, translated, even, etiam: as elsewhere also, With authority commandeth he, even the unclean spirits, 
Mar. 1. 27. Imperat etiam spiritibus impuris.  and they do obey him. q. d. What manner of man is this, that not only men, women, children, birds, beasts; but even the very unclean spirits, and even winds and sea obey him? The word in the Hebrew copy, translated [obey] doth also signify, to hearken diligently, to intend earnestly, and to obey readily and perfectly 
† iishamgnu, à radice shamang, exaudivit, attendit, obtemperavit. S. P. . The Greek word also signifieth no less 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ex 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Ausculto, subausculto. , that winds, and seas, did hear, intent, and speedily and faithfully obey the voice of Christ.  
Here then is represented unto us, the sovereign 
Doct.  dignity, power, and authority, that Christ hath over all creatures, and which all creatures (though never so sturdy, rebellious, or senseless) do acknowledge. It is a Doctrine I have already handled; but suffer me, suffer me willingly, I beseech you, to enlarge my meditations, and ampliate my discourse. What sweeter Argument can I handle, or you hear? What Subject doth not delight to speak of the majesty, dominion, power, wealth and glory of his King? And can I speak of any Argument, more pleasing and delightful, than of his kingdom, majesty, dominion, glory? seeing all these he hath for our good. Oh that my tongue were as the pen of a ready writer, to indite his honour 
r Psal. 45. 1. ; yea, that I had the tongue of an Angel, to speak of the glory of thy kingdom, and to talk of thy power, to make known to the sons of men thy mighty acts, and the glorious majesty of thy kingdom; Thy kingdom is an everlasting kingdom, and thy dominion endureth throughout all generations 
s Psal. 145. 11. . Yea, I should have an hand to write, & a tongue to speak, if (with Solomon) I had an heart as large as the sand 
t 1 King. 4. 29. ; for of the abundance thereof, both hand doth write, and tongue doth speak 
u Matth. 12. 34. . Oh that I could say with the Apostle, Mine heart is enlarged, and my mouth opened: but alas I am straitened in mine own bowels 
* 2 Cor. 6. 12. . Oh that I had the spirit of David, when he penned that most excellent, curious, Alphabetical, and encomiastical Psalm 
x Psal. 145. . How did he abound in zeal, when he said, I will extol thee, my God, o King, and I will bless thy name for ever and ever. Every day will I bless thee, and praise thy name for ever and ever. Great is the Lord, and greatly to be praised, there is no end of his greatness. One generation shall praise thy works to another, and declare thy mighty acts. They shall abundantly utter the memorial of thy goodness. Oh that I had the spirit of S. Augustine, when he wrote upon that Psalm, (wherein, if ever, he exceeded himself 
† Tractat hunt Psalmum Augustinus, si quem alium, egregre. Lorin. ) Shall Christ, in such a famous miracle, set forth his glorious majesty, and dominion; and shall we think and speak so little of it? We must be content here to wish and desire; hereafter we shall enjoy: here to serve God according to the weakness of the flesh; hereafter according to the perfection of spirit: here to praise God in briefs, and semibriefes; hereafter in largesse and longs: here but to tune our Harps and instruments, when ever and anon a string breaketh, or starteth, and causeth an harsh jar; sweet shall be the music in the Choir of heaven, when Angels and Saints shall, without wearisomeness or end, praise him, whose glory and dominion hath no end. As there is no end of his greatness, number of his wisdom, nor measure of his bounty 
* Non finis magnitudinis, numerus sapientiae, nec mensura benignitatis. August. Soliloquijs cap. 21. Tom. 9 col. 773. : so shall there be no end, number, or measure of our praise. But now, alas, our spirit is straight; wit, dull; speech, dumb 
† Spiritus arctus, ingenium hebes, & serno mutus est. Hill. ; that we may justly complain with the Apostle, when we take even the best duty in hand, To will is present with me, but how to perform that which is good, I find not 
y Rom. 7. 18. . As Christ said of his Disciples, it is most true in the best of us, Though spirit be willing, flesh is weak 
z Mar. 14. 38. . Wherein this is our comfort, that we serve so good a Master, as accepteth of that we have; and so there be a willing mind, it is accepted 
a 2 Cor. 8. 12. . Let me then express my willingness, striking once again upon the same string for a close, but varying in the descant, from that you have heard already.  
Herein, Lord jesus, lead me with thy good spirit; as 
A Prayer.  thou art the King of Majesty, as well as of mercy, untie my stammering tongue, that thy name may be glorified by thy weakest creature; and a worm of the earth may speak wisely of thy Majesty, who art King of Kings, Prince of the Kings of the earth, and hast on thine head so many Crowns, yea the winds and seas obey thee. Amen.  
First, let us see, how this great King of heaven 
Doct. lit.  hath commanded all creatures, to serve for the temporal good of his children, according to his gracious promise, They that fear the Lord, shall want nothing that is good 
b Psal. 34. 9 : they that seek the Lord and his kingdom, shall have all earthly things, even cast upon them 
c Matt. 6. penult. . Blessed are the meek, for they shall inherit the earth 
d Matth. 5. 5. . Being Christ's, all is theirs 
e 1 Cor. 3. ult. . All will help, nothing hurt them. Do they want bread, or flesh? The clouds shall rain it 
f Exod. 16. 12. . Do they want water? The rock shall be a fountain 
g Exod. 17. 6. . Do they want apparel? Sheep with fleece and skin shall cloth them 
h Gen. 3. 21.  Do they want gold or silver? God hath laid it up in veins of the earth for them 
i job 28. 1. . Do they want Pearls, and jewels? The rivers and streams shall afford them. Are they heavy-hearted? The Vine shall glad them with wine 
k Psal. 104. 15. . Have they cause of mirth and feasting? Oil shall make their faces to shine 
l Ibid. . Are waters cast out of the Dragon's mouth? The earth shall swallow them up 
m Rev. 12. penult. . Do winds and waves roar, and threaten to drown? If Christ do but bid, be still, they are calm, and obey him. A point of Doctrine, which one of the Ancient Fathers hath abundantly confirmed, and illustrated by positive and exemplary Scriptures 
* Chrysost. Tom. 5. homil. Nemo laeditur nisi à seipso. , if I would enlarge it.  
Oh let us thankfully admire, and extol the mercy 
Use.  and goodness of God, who is so bountiful, in the donation of good, condonation of the evil of guilt, and preservation from the evil of punishment; that hath saved us from so many, and so great evils of body, soul, estate, by water, and land, and hath given us all good things abundantly to enjoy 
n 1 Tim. 6. 17. , pertaining to life and godliness; sendeth us daily manifold comforts from Heaven, Aire, Earth, Sea, Sun, Moon, Stars, Light, Birds, Beasts, Fishes, Fruits, Herbs. And if he have so liberally provided for us in the wilderness; what inestimable good things are provided for us in our own Country? If so great things in the prison; what in the Palace 
“ Si tanta in carcere, quid in palatio? Aug. soliloqu. ? If such a calm in this world; what in heaven? If such variety of comfort in this vale of tears, and in Christ his absence; what at the mariage-feast? Oh when your tables are richly 
Use.  furnished with variety of good things from air, earth, sea; praise him, whom winds and sea obey, and let your hearts be lifted up, to meditate on those future and inestimable good things prepared in heaven, for them that love him.  
Our Doctrine from the Mystery is, That all creatures, 
1. Doct. mist.  at Christ his command, are ready to serve his Church and people, though never so contrary to their nature. If the Lord rebuke; the winds will not blow, nor waters flow, nor fire burn, nor hungry Lions devour, nor Sun move. If all things were not thus at command, it were impossible for the poor Church of Christ to subsist on earth, to endure such cruel conspiracies, and bloody persecutions of mighty Tyrants; for his poor little flock, to dwell in the midst of so many ravening Wolves; for this little Cockboat to ride out such grievous storms and tempests: but our God, who was then in the ship, and rebuked winds and sea, and they obeyed, he is now in heaven, and doth whatsoever he will 
y Psal. 115. 3. ; and he hath promised to be with his, to the ends of the world 
z Matth. 28. ult. ; and that the gates of hell shall not prevail against them 
a Matth. 16. 18. .  
And therefore, if in times of trouble and distress, 
Use. 1.  when it pleaseth Christ to scourge, and fan his Church, we be too weak in faith, and too strong in fear, and bewray pusillanimity and cowardice; let us with David ingenuously confess, This is our infirmity 
b Psal. 77. 10. ; not regarding the Scriptures, nor the power of God 
c Matth. 22. 29. . Let us be ashamed of it, and learn more steadfastly to trust in the Lord; as David counselleth, Let the house of Israel trust in the Lord, he is their helper and defender: O house of Aaron trust in the Lord, he is their helper and defender; ye that fear the Lord, trust in the Lord, he is their helper and defender: he will bless the house of Israel, he will bless the house of Aaron; he will bless them that fear the Lord, both small and great 
d Psal. 115. 9, 10. .  
Yea, let this Doctrine be remembered, and it will 
Use 2.  wonderfully comfort, and strengthen our faith in the resurrection. For as winds and sea obeyed Christ now; at the last day, earth and sea shall hear and obey the voice of Christ, & yield up all the dead which they have received 
“ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Divinae authoritati nihil immorigerum. Iust. Mart. quaest. & Respon. numb. 33. . Marvel not at this, for the hour is coming, in the which all that are in the graves, shall hear the voice of Christ, and shall come forth 
e john 5. 28. . Whereof he hath given us assurance, in the raising of Lazarus, Ruler's daughter, and widow's son, only with his word, Lazarus come forth, Damsel arise, Youngman arise. This was of old most lively represented to the Prophet in vision; he was carried by the Spirit of the Lord, and set down in the midst of a valley, which was full of dead men's bones, and very dry; and he was commanded to prophesy upon those bones, which he did, saying, Oh ye dry bones, hear ye the word of the Lord; and immediately there was a noise, and behold a shaking, and the bones came together, bone to his bone, and sinews, and flesh, and skin, came upon them, and covered them 
f Ezech. 37. 1, 2. . This (as one of the Ancient Fathers saith) was a most lively picture of the Resurrection of the dead, which shall at the end of the world be effected, by the omnipotent voice of the Son of Man 
“ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 justin. Mart. Quaest. & Resp. ad Orthodox. quaest. 45. August. de Genesi ad lit. lib. 10. cap. 5. . Yea, scarce any of the Fathers have written of the Resurrection, but have made singular use of that Vision. If at any time than our faith shall stagger at that Article, which (as a Divine saith) is so far above, though not contrary, to natural Reason 
* Perkins on the Creed. : let us strengthen our faith with that excellent Vision. Yea, this was also represented to Saint john in vision, The sea gave up the dead which were in it, and death and hell gave up the dead which were in them 
f Revel. 20. 13. . No matter then, where we die, by sea or land; or where we be buried, in earth or water; these are all but God's Gaolors, and shall faithfully bring forth all such as have been committed unto them, at that general Assizes. If thy faith stagger, let it rest upon the omnipotent power of Christ 
“ Nulla difficultas impediet, quominus & terrae, & aquis, & igni, imperet, ut quod videtur abillis consumptum, reddant. Pet. Bulling. Trecens. in Apoc. ●ol. 612. ; and for ever remember what you have heard from this story, Christ rebuked the winds and the sea, and they obeyed him. And therefore say, I will lay me down, and take my rest, for the Lord sustaineth me 
g Psal. 4. ult. : I know my Redeemer liveth, and I shall rise again 
h job 19 25. .  
Our second lesson, from mystery, is, That the 
2. Doct. mist.  main and principal end of all God's word and works, is, that from consideration thereof, man may be provoked to admire, and set forth the praise and glory of Christ, What manner of man is this, that hath done such things? The Lord hath made all things for himself (saith the Wiseman 
l Prov. 16. 4. .) And the perpetual exercise of the glorified Saints in heaven, is, day and night to praise Christ for the great work of Redemption: Thou wast slain, and hast redeemed us unto God by thy blood, out of every kindred, and tongue, and people, and nation; and made us Kings and Priests unto God 
k Revel. 5. 9, 10. .  
Here then is an infallible touchstone, whereby 
Use.  to try all Doctrines: and I would to God, with charity and sobriety, all the matters in question, betwixt the Papists and us, were, with meekness, brought to this touchstone. Those Doctrines are ever soundest, which do give glory to Christ, and provoke men to admire & praise him, What manner of man is he! But whatsoever Doctrine, how plausible soever, (yea such Doctrines are most pleasing to our corrupt nature) which doth sooth up man in his own freewill, works, and righteousness, to make him strut it, and pride himself, and say, What manner of man am I, that have this power, and have done these & these works! it is earthly, carnal, & sensual. Hearest thou then any doctrine delivered, which thou art not able fully to examine for the truth of it, nor to untie the knots of intricate questions? Yet ask, Doth this Doctrine advance the glory of Christ? It is good then. Doth it make man proud and haughty in himself? It is naught then. And I need not any other Argument to make me reject it. As the most points of Popery do: as their doctrine of freewill, works of righteousness meritorious, of congruity, or condignity, obedience to Counsels, Auricular Confession, Penance, and works of satisfaction, the Propitiatory Sacrifice of the Mass, mediation of Angels and Saints, Pope's Pardons, and Indulgencies, Purgatory, etc. all draw from Christ, to admire themselves, or the Pope. This rule our Saviour himself hath given, He that speaketh of himself, seeketh his own glory; but he that seeketh the glory of him that sent him, he is true, and there is no unrighteousness in him 
l john 7. 18. . Saint Paul examined his doctrine by this touchstone, and found it currant. Do I now persuade men or God? Do I seek to please men? Then I were not the servant of Christ. And therefore confidently pronounced, If an Angel from heaven shall preach otherwise, let him be accursed 
m Gal. 1. 8, 9, 10. . What doctrine soever doth rob Christ of his glory, and draw away the hearts and minds of men from marveling, and praising of him (as most points of Popery do 
“ Haec nota est Antichristi. Aug. tom. 9 in johan. tract. 29 coll. 246. B. ) it is accursed, and woe to them that preach and believe it.  
We are now (at the last) come safely to shore, 
Conclusion.  blessed be Christ our Pilot, who hath brought us thorough the tempest, to the haven where we would be, and hath visibly commented from heaven, and confirmed the truth of that hath been 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, thorough all the storms and tempests of this world; that in the end, (in despite of Satan, and all contrary winds and waves) we may sa●●●y arrive at the blessed haven of eternal happiness. To him, with the Father, and the holy Spirit, of us, and his whole Church, even of all the Angels and Saints in heaven, most gloriously triumphant; and all Christians, men, women, and children on earth militant, be rendered (as is most due) all Honour, Glory, Majesty, Wisdom Thanks, and Dominion▪ ●● ever and ever. Amen.   
FINIS