Two sermons The Christians comfort in his crosses, conducting him in the tempests of tribulation, to the happie hauen of heauenly tranquillitie. And the iudges, and iuries instruction. By William Est, Maister of Art, and preacher of Gods word.
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In the discription of this miracle. 1. Certaine circumstances are expressed. 2. The tēpest it selfe is described. 3. The calming of the tempest i• noted. 4. The cōsequēt effects are added.
In the description of this miracle. 1. Certain Circumstances Are expressed. 2. The tempest it self is described. 3. The calming of the tempest i• noted. 4. The consequent effects Are added.
First the circumstances are set downe, whereof the 1. is ab adiuncto tempore, taken from the time when it happened, when he was entered into the ship, which was about the euening: the 2. circumstance is a subiecto loco, the place:
First the Circumstances Are Set down, whereof the 1. is ab adiuncto tempore, taken from the time when it happened, when he was entered into the ship, which was about the evening: the 2. circumstance is a subiecto loco, the place:
Ex. ver. 23. Christs entring into the ship, that he might saile ouer vnto the other side of the lake, teacheth vs, that the ordinarie meanes appointed by God, i• they may be vsed, are not to be neglected.
Ex. ver. 23. Christ entering into the ship, that he might sail over unto the other side of the lake, Teaches us, that the ordinary means appointed by God, i• they may be used, Are not to be neglected.
For it is written, Thou shalt not temp• the Lord thy God. Mat. 4. Deut: 6.16. qu• amat periculu peribit in eo, He that loueth dāger shall perish therin. Ecc: 3.27. And Aug 〈 ◊ 〉 quis periculum, in quantum caueri potest, •on caueret, ma•is deum tentaret quam in de•m disperaret:
For it is written, Thou shalt not temp• the Lord thy God. Mathew 4. Deuteronomy: 6.16. qu• amat periculu Peribit in eo, He that loves danger shall perish therein. ecc: 3.27. And Aug 〈 ◊ 〉 quis periculum, in quantum caueri potest, •on caueret, ma•is God tentaret quam in de•m disperaret:
2. Againe, he entred not into a stately Marchants ship, but into a litle fishers •oate, that he might teach vs to cōtemne •he pompe & glory of the world:
2. Again, he entered not into a stately Merchants ship, but into a little Fishers •oate, that he might teach us to contemn •he pomp & glory of the world:
seeing •he Lord of al, shewed his cōtempt ther•f, & that we should imbrace humilitie, •nd lowlines of minde, which the world holdeth most cōtemptible.
seeing •he Lord of all, showed his contempt ther•f, & that we should embrace humility, •nd lowliness of mind, which the world holds most contemptible.
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3. In that the Disciples followed Christ into the ship, where they were in great danger and perill of their liues, we are taught what is the nature of true loue, to cleaue fast vnto Christ,
3. In that the Disciples followed christ into the ship, where they were in great danger and peril of their lives, we Are taught what is the nature of true love, to cleave fast unto christ,
Here againe is represented vnto v• the nature of true friendship which w• should holde with men in the world, an• at all times keepe our faith and fidelitie with our friend,
Here again is represented unto v• the nature of true friendship which w• should hold with men in the world, an• At all times keep our faith and Fidis with our friend,
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This true friendship cannot be but, inter bonos, among good men, (saith Cicero. ) And when a man in prosperitie is beloued, it is vncertaine whether the man, or his prosperitie be beloued;
This true friendship cannot be but, inter bonos, among good men, (Says Cicero.) And when a man in Prosperity is Beloved, it is uncertain whither the man, or his Prosperity be Beloved;
Such a one was Saul, who for the praise that the women gaue Dauid, after his victorie against Goliah, conceiued deadly displeasure against him. 1. Sam: 18.
Such a one was Saul, who for the praise that the women gave David, After his victory against Goliath, conceived deadly displeasure against him. 1. Sam: 18.
There is a second kind of men, that are so infatuated through inordinate •oue of their friend, that they approue •nd defend all the actions of their friend •ndifferently, good or euill,
There is a second kind of men, that Are so infatuated through inordinate •oue of their friend, that they approve •nd defend all the actions of their friend •ndifferently, good or evil,
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Secondly, It is described from the effects, the waues dashed into the ship, so that it was now full (saith Marc:) and the ship was couered with waues, (saith this Euangelist.) Third, ab accident, inopinato, that this happened, Christ being a sheepe.
Secondly, It is described from the effects, the waves dashed into the ship, so that it was now full (Says Marc:) and the ship was covered with waves, (Says this Evangelist.) Third, ab accident, inopinato, that this happened, christ being a sheep.
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but presently troubles, dangers, and tempests followed them,) That God in his mercifull prouidence, permitteth tribulations and aduersities, to fall vpon his best beloued, either to shew his greater glory afterwards through their deliuerance,
but presently Troubles, dangers, and tempests followed them,) That God in his merciful providence, permitteth tribulations and adversities, to fallen upon his best Beloved, either to show his greater glory afterwards through their deliverance,
For seeing that patience to euery action of godlines, is no lesse necessarie then is breade to all kinde of meates: (because patience ouercommeth all difficulties which are naturally incident to the operation of vertue,
For seeing that patience to every actium of godliness, is no less necessary then is bread to all kind of Meats: (Because patience Overcometh all difficulties which Are naturally incident to the operation of virtue,
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as bread giueth a relish and taste to all other meates) so the vertue of patience is euer needfull and very necessarie, as a certayne instrument by which wee worke all other vertues.
as bred gives a relish and taste to all other Meats) so the virtue of patience is ever needful and very necessary, as a certain Instrument by which we work all other Virtues.
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And euen as a sword which hath beene •ong in the scabert, becommeth so ru•tie, that sometime a man is wounded or •layne of his aduersarie before hee can draw it:
And even as a sword which hath been •ong in the scabbard, becomes so ru•tie, that sometime a man is wounded or •layne of his adversary before he can draw it:
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And therefore our Sauiour suffered his Disciples to bee tossed and endangered on the sea, that hee might exercise them to patience, against the persecutors of the faith,
And Therefore our Saviour suffered his Disciples to be tossed and endangered on the sea, that he might exercise them to patience, against the persecutors of the faith,
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The Tyro or young souldier, looketh pale at the least suspition of a wound; but the Veteranus & old souldier, boldly indureth the bloodie brunts of battell:
The Tyro or young soldier, looks pale At the least suspicion of a wound; but the Veteranus & old soldier, boldly Endureth the bloody brunts of battle:
But lying long in the earth, it gathereth ruste, and is turned into earth: So vertue, being not stirred vp by affliction, droupeth, withereth, and fadeth.
But lying long in the earth, it gathereth rust, and is turned into earth: So virtue, being not stirred up by affliction, droupeth, withereth, and fades.
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As the louing parents, seeing thei• children often to goe from them, and t• play with their equalles, causeth thei• seruants to make them afraide, that they may runne (for feare) into their mother bosome:
As the loving Parents, seeing thei• children often to go from them, and t• play with their equals, Causes thei• Servants to make them afraid, that they may run (for Fear) into their mother bosom:
from thence he was drawne vp and sold for a bondslaue to the Ismaelites, which caried him into Egipt, where againe hee was solde to Potiphar: then greuouslie tempted to adulterie, which he resisted, keeping most chastly his fidelitie vnto God and his Maister;
from thence he was drawn up and sold for a bondslave to the Ismaelites, which carried him into Egypt, where again he was sold to Potiphar: then grievously tempted to adultery, which he resisted, keeping most chastely his Fidis unto God and his Master;
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For that he was despised of all men as a stranger and a seruant, hee was honoured of all men with bowing knees 〈 ◊ 〉 For contemning the vnlawfull pleasur• of adulterie, hee tooke to his wife a Noble woman:
For that he was despised of all men as a stranger and a servant, he was honoured of all men with bowing knees 〈 ◊ 〉 For contemning the unlawful pleasur• of adultery, he took to his wife a Noble woman:
For the losse of his father• house, he was made Ruler ouer all Egipt Who seeth not heere, that these afflictions that God sendeth to his faithfull seruant Ioseph, were signes of Gods tende• loue towards his children, in him, wherby he aduanced him.
For the loss of his father• house, he was made Ruler over all Egypt Who sees not Here, that these afflictions that God sends to his faithful servant Ioseph, were Signs of God's tende• love towards his children, in him, whereby he advanced him.
For the Lord correcteth him whom he loueth, as the father doth the child• in whom he delighteth: Pro. 3.12. Ideo premuntur, vt pressi clament, clamantes exaudiantur, exauditi deum glorificent.
For the Lord Correcteth him whom he loves, as the father does the child• in whom he delights: Pro 3.12. Ideo premuntur, vt pressi clament, clamantes exaudiantur, exauditi God glorificent.
They are therefore afflicted, that being afflicted, they might call vpon God, that calling vpon God, they might bee heard that being heard, they might glorifie God.
They Are Therefore afflicted, that being afflicted, they might call upon God, that calling upon God, they might be herd that being herd, they might Glorify God.
as Tyrants, Persecutors, Heretikes, and wicked men, which so rise vp in furie against the Church, that sometime it seemeth to bee oppressed and almost extinguished, so that to the world they seeme (as Anacharsis said once of Nauigators;
as Tyrants, Persecutors, Heretics, and wicked men, which so rise up in fury against the Church, that sometime it seems to be oppressed and almost extinguished, so that to the world they seem (as Anacharsis said once of Navigators;
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Quota pars orbis mortalium vos estis? What a small parte of the world are yee Christians? Christs flocke is a little flocke: Luk. 12. Persecutions (saith Nazianzene ) Christianismum nobiliorem potius quam debiliorem reddunt:
Quota pars Orbis mortalium vos Ye are? What a small part of the world Are ye Christians? Christ flock is a little flock: Luk. 12. Persecutions (Says Nazianzene) Christianismum nobiliorem potius quam debiliorem reddunt:
Maketh Christianitie rather nobler then weaker. And these are the notes of the true Church: Ioa. 15.16. 3. And as Christ slept in the most dif•icill dangers of the Apostles;
Makes Christianity rather Nobler then Weaker. And these Are the notes of the true Church: Joah. 15.16. 3. And as christ slept in the most dif•icill dangers of the Apostles;
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Lord, carest thou not that wee perish? Mar. 4. Lord how •ong wilt thou delay? Psa. 6. and Psa. 13. How long wilt thou forget me Lord for euer? How long wilt thou hide thy face from mee? But in very deede, hee that keepeth Israel will neither slumber nor sleepe.
Lord, Carest thou not that we perish? Mar. 4. Lord how •ong wilt thou Delay? Psa. 6. and Psa. 13. How long wilt thou forget me Lord for ever? How long wilt thou hide thy face from me? But in very deed, he that Keepeth Israel will neither slumber nor sleep.
carrying an humane body, subiect to such affections as our mortall bodies are. 2. God is sayd to sleepe, eyther when he doth not presently helpe the godly, or punish the wicked:
carrying an humane body, Subject to such affections as our Mortal bodies Are. 2. God is said to sleep, either when he does not presently help the godly, or Punish the wicked:
Vp Lord, why sleepest thou ▪ awake, and bee not absent from vs for euer ▪ Againe, he is sayd to Arise, eyther when he deliuereth the righteous, or destroyeth the wicked:
Up Lord, why Sleepest thou ▪ awake, and be not absent from us for ever ▪ Again, he is said to Arise, either when he Delivereth the righteous, or Destroyeth the wicked:
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Hee was with him when he serued Laban, that hee might multiplie his flocke. Hee was with him in his returne, least wrathfull Laban should draw him backe.
He was with him when he served Laban, that he might multiply his flock. He was with him in his return, least wrathful Laban should draw him back.
Hee was with him at his entring into his natiue countrey, least hee should bee oppessed by Esau. To conclude, hee was with him when he went downe into Egypt, as hee promised:
He was with him At his entering into his native country, lest he should be oppressed by Esau To conclude, he was with him when he went down into Egypt, as he promised:
The answere is easie: 1. That being destitute of all succour & helpe of man, the godly might acknowledge him to be the onely and opportunate helper in all their affliction: Psa. 9•. 15. Hee shall call vpon me, and I will heare him;
The answer is easy: 1. That being destitute of all succour & help of man, the godly might acknowledge him to be the only and opportunate helper in all their affliction: Psa. 9•. 15. He shall call upon me, and I will hear him;
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4. Then the Lord seemeth to the godlie to sleepe, when hee permitteth them so to bee plunged in calamities, that all hope of escaping being taken away, his mercy may be the more welcome when it commeth:
4. Then the Lord seems to the godly to sleep, when he permitteth them so to be plunged in calamities, that all hope of escaping being taken away, his mercy may be the more welcome when it comes:
Perchance thy shippe is troubled because Christ sleepeth in thee. And Christ sleepeth in them whose faith sleepeth; Excita Christum, recole fidem; Awake Christ, recall thy faith. To conclude this part;
Perchance thy ship is troubled Because christ Sleepeth in thee. And christ Sleepeth in them whose faith Sleepeth; Excita Christ, Recall fidem; Awake christ, Recall thy faith. To conclude this part;
This sleepe of Christ after the wearisome labours of his ministerie, teacheth vs: 1. That our naturall sleepe, that refresheth our bodies after labour,
This sleep of christ After the wearisome labours of his Ministry, Teaches us: 1. That our natural sleep, that refresheth our bodies After labour,
Without succeeding rest, be sure No creature long may toyle endure. 2. The veritie of his humane nature hereby appeareth; Hee hungred: Math. 4. He was wearie: Ioa. 4. Hee wept:
Without succeeding rest, be sure No creature long may toil endure. 2. The verity of his humane nature hereby appears; He hungered: Math. 4. He was weary: Joah. 4. He wept:
which maketh against the Marcionites, Maniches, Valentinians, and other such Heretikes which denie Christs true humanitie. 3. That Christ watcheth ouer vs sleeping,
which makes against the Marcionites, Maniches, Valentinians, and other such Heretics which deny Christ true humanity. 3. That christ watches over us sleeping,
the forme whereof is expressed, vers. 25. this is amplyfied by the adiunct pusillanimitie of the Disciples. 2. The primarie efficient cause was Christ himselfe. 3. The manner,
the Form whereof is expressed, vers. 25. this is amplified by the adjunct pusillanimity of the Disciples. 2. The primary efficient cause was christ himself. 3. The manner,
the forme whereof is set downe: Mar. 4.39. Peace and be still. Lastly, the forme of the miracle is expressed, which is, that at the words of Christ the tēpest ceased, which is amplified by the effect and adiunct there;
the Form whereof is Set down: Mar. 4.39. Peace and be still. Lastly, the Form of the miracle is expressed, which is, that At the words of christ the tempest ceased, which is amplified by the Effect and adjunct there;
yea for this cause he sendeth tribulations, that he might awake and stirre vs vp to consider our miserie and the estate wherein we are, that we might afterwards awake God with our prayers.
yea for this cause he sends tribulations, that he might awake and stir us up to Consider our misery and the estate wherein we Are, that we might afterwards awake God with our Prayers.
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So the Apostle Peter exhorteth 1. Pet: 5. Cast all your care vpon him, for he careth for you, and Phillip. 4. be nothing carefull but in all things let your request be shewed vnto God in prayer and supplication with giuing of thank•s:
So the Apostle Peter exhorteth 1. Pet: 5. Cast all your care upon him, for he Careth for you, and Philip. 4. be nothing careful but in all things let your request be showed unto God in prayer and supplication with giving of thank•s:
Mat. 7. If ye that are euill can giue vnto your children good gifts, how much more shall your heauenly father giue good things to them that aske him? Who then would euer despaire of his cause? who would not expect a most certaine victorie,
Mathew 7. If you that Are evil can give unto your children good Gifts, how much more shall your heavenly father give good things to them that ask him? Who then would ever despair of his cause? who would not expect a most certain victory,
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and promiseth that he shall easily obtaine? And this doth our Iudge Iesus Christ, that we might ouercome all difficulties, he exhorteth vs to aske, hee teacheth vs a forme of prayer,
and promises that he shall Easily obtain? And this does our Judge Iesus christ, that we might overcome all difficulties, he exhorteth us to ask, he Teaches us a Form of prayer,
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and promiseth againe, and againe, Aske and you shall receiue. Mat: 7. This example of the Disciples therefore teacheth vs, what wee should doe when we are pressed downe with the waters of tribulations, which when they sawe the imminent danger of death before their eyes, they cried vnto the Lord, sleeping, Lord saue vs, we perish:
and promises again, and again, Ask and you shall receive. Mathew: 7. This Exampl of the Disciples Therefore Teaches us, what we should do when we Are pressed down with the waters of tribulations, which when they saw the imminent danger of death before their eyes, they cried unto the Lord, sleeping, Lord save us, we perish:
that Physitions did vse many kindes of medicines, according to th• varietie of the diseases of their Patients but for the expelling of all diseases o• the soule,
that Physicians did use many Kinds of medicines, according to th• variety of the diseases of their Patients but for the expelling of all diseases o• the soul,
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for the vndergoing of all discommodities of this life, prayer is th• onely remedie and common medicine because it draweth the omnipotent Go• vnto it, who onely is the soueraigne medicine, for euery maladie.
for the undergoing of all Discomforts of this life, prayer is th• only remedy and Common medicine Because it draws the omnipotent Go• unto it, who only is the sovereign medicine, for every malady.
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With this keye Eliah opened heauen, and brought downe fire which consumed the sacrifice, and also with his prayers, caused the heauen to powre downe raine to make the earth fruitfull.
With this key Elijah opened heaven, and brought down fire which consumed the sacrifice, and also with his Prayers, caused the heaven to pour down rain to make the earth fruitful.
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An other calleth prayer tabulam naufragorum, the table or planke for such as suffer shipwracke in the seas of temptations of thi• life, which in the dangerous seas and waues of this world carieth vs safe vnto the hauen of all happines.
an other calls prayer Tabulam naufragorum, the table or plank for such as suffer shipwreck in the Seas of temptations of thi• life, which in the dangerous Seas and waves of this world Carrieth us safe unto the Haven of all happiness.
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2. Ex. vers. 26. In that the Lord reproued his Disciples, for their distrustfull feare, saying, Why are ye fearefull ô ye of litle faith? We are taught in the middest of our tribulations and miseries, neuer to suffer our confidence and trust in God to quaile.
2. Ex. vers. 26. In that the Lord reproved his Disciples, for their distrustful Fear, saying, Why Are you fearful o you of little faith? We Are taught in the midst of our tribulations and misery's, never to suffer our confidence and trust in God to quail.
and crieth with the Prophet, Ps: 27. The Lord is my light and saluation, whom then shall I feare? the Lord is the str•ngth of my life, of whom shall I be afraide? Some by the word [ faith ] vnderstand, confidence or trust, and take it metonymicos, whereby the cause is taken for the effect, for a strong faith bringeth foorth confidence.
and cries with the Prophet, Psalm: 27. The Lord is my Light and salvation, whom then shall I Fear? the Lord is the str•ngth of my life, of whom shall I be afraid? some by the word [ faith ] understand, confidence or trust, and take it metonymicos, whereby the cause is taken for the Effect, for a strong faith brings forth confidence.
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for they that had seene so often the Diuinitie and power of Christ, confirmed with so many miracles, what cause had they to feare? as if he were not the same God on the seas as on the land:
for they that had seen so often the Divinity and power of christ, confirmed with so many Miracles, what cause had they to Fear? as if he were not the same God on the Seas as on the land:
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We see that sometime it chanceth among men, that an enemie (if he be of any generous and heroicall nature) succoureth an enemie, that in extremitie flieth vnto him for succour, reputing it an honor vnto him;
We see that sometime it chanceth among men, that an enemy (if he be of any generous and heroical nature) succoureth an enemy, that in extremity flies unto him for succour, reputing it an honour unto him;
How much more will God protect & defend them which humblie flie vnto him in their extremities and miseries? Let vs therefore hold fast in all our miseries, our confidence in God, as an answere of the soule both sure and stedf•st Heb: 6. And againe, he said vnto them which suffered for Christs sake, the spoyling of their goods:
How much more will God Pact & defend them which humbly fly unto him in their extremities and misery's? Let us Therefore hold fast in all our misery's, our confidence in God, as an answer of the soul both sure and stedf•st Hebrew: 6. And again, he said unto them which suffered for Christ sake, the spoiling of their goods:
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Cast not away your confidence which hath great recompence of reward, Heb: 10. Surely all godly men, in their greatest affliction, holde fast this confidence.
Cast not away your confidence which hath great recompense of reward, Hebrew: 10. Surely all godly men, in their greatest affliction, hold fast this confidence.
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It is recorded by Aeneas Siluius, in histo: Bohem. of Wenceslaus, King of Bohemia, that when his great armie was vanquished, his power subdued, and himselfe taken prisoner:
It is recorded by Aeneas Siluius, in Hist: Bohemia of Wenceslaus, King of Bohemia, that when his great army was vanquished, his power subdued, and himself taken prisoner:
being asked how it fared with him, answered neuer better, for when I was guarded and inuironed with the aide of man, I had scarce any leisure to thinke vpon God:
being asked how it fared with him, answered never better, for when I was guarded and environed with the aid of man, I had scarce any leisure to think upon God:
but that w• should labour by all meanes to stirre vp and strengthen our faith by prayer, hearing of the word, holy meditations, &c. This example yeeldeth most sweete consolation to the weake and fearefull consciences:
but that w• should labour by all means to stir up and strengthen our faith by prayer, hearing of the word, holy meditations, etc. This Exampl yields most sweet consolation to the weak and fearful Consciences:
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Esa: 42. but pray with the father of the possessed, Mrac: 9. Lord helpe my vnbeliefe: and with the Apostles, Luc. 17. Lord increase our faith: and then wil God make vs perfect, confirme, strengthen and stablish vs. 1. Pet. 5.
Isaiah: 42. but prey with the father of the possessed, Mrac: 9. Lord help my unbelief: and with the Apostles, Luke 17. Lord increase our faith: and then will God make us perfect, confirm, strengthen and establish us 1. Pet. 5.
and free remission of our sinnes. To distrust is, First to make God a lyar. 1. Ioh. 5.10. 2. It fighteth ex diametro, against faith •n Gods promises, Rom: 4.16. and the •ath of Almightie God, Ezech. 33.11. Ioh. 5.24. Third, it is directly repugnant •o the true iustifying faith, which is NONLATINALPHABET and Hypostasi•, Heb: 11.1. and is opposed to doubtfulnes, Mat: 21.21.
and free remission of our Sins. To distrust is, First to make God a liar. 1. John 5.10. 2. It fights ex Diameter, against faith •n God's promises, Rom: 4.16. and the •ath of Almighty God, Ezekiel 33.11. John 5.24. Third, it is directly repugnant •o the true justifying faith, which is and Hypostasi•, Hebrew: 11.1. and is opposed to doubtfulness, Mathew: 21.21.
against which very pithily speaketh S. Bernard: Tria considero in quibus tola spes •nea consistit, charitatem adoptionis, verita•em promisionis, potestatem redditionis, &c. I consider three things in which my whole hope consisteth, Gods loue in adopting me, the truth of his promise, and his power to performe:
against which very pithily speaks S. Bernard: Tria considero in quibus tola spes •nea consistit, charitatem adoptionis, verita•em promisionis, potestatem redditionis, etc. I Consider three things in which my Whole hope Consisteth, God's love in adopting me, the truth of his promise, and his power to perform:
I knowe, I •eleeue, I am certaine, quia in Charitate •imia adoptauit me, quia verax in permissione quia potens in exhibitione, Because in his abundant loue he hath accepted me:
I know, I •eleeue, I am certain, quia in Charitate •imia adoptauit me, quia Verax in permission quia potens in exhibition, Because in his abundant love he hath accepted me:
We reade of X•rxis the mightie Monarch of Persia, that being about to passe ouer the sea of Hellesponte, strooke and beate the waues with his rodde, charging them, that they should not presume to rise and swell against him, but to be calme;
We read of X•rxis the mighty Monarch of Persiam, that being about to pass over the sea of Hellesponte, struck and beat the waves with his rod, charging them, that they should not presume to rise and swell against him, but to be Cam;
But Christ the Monarch of heauen, who hath prescribed to the waters their bounds which they shall not passe, Psal. 104.9. whose word, the fire, and haile, snowe and vapours, stormie winde and tempest doe execute, Ps: 148.8. commandeth the winde & seas, and all his creatures, and they obey him.
But christ the Monarch of heaven, who hath prescribed to the waters their bounds which they shall not pass, Psalm 104.9. whose word, the fire, and hail, snow and vapours, stormy wind and tempest do execute, Psalm: 148.8. commands the wind & Seas, and all his creatures, and they obey him.
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6. To conclude, we haue here a most sweete testimonie of the clemencie of our good God, who after the terrible tēpests of tribulations, sendeth a ioyfull calme of tranquilitie and peace:
6. To conclude, we have Here a most sweet testimony of the clemency of our good God, who After the terrible tempests of tribulations, sends a joyful Cam of tranquillity and peace:
but also shewed his diuine power in commanding the windes and the sea, & his admirable goodnes & loue, which in our greatest miseries is nearest at hand to helpe vs. This happie end,
but also showed his divine power in commanding the winds and the sea, & his admirable Goodness & love, which in our greatest misery's is nearest At hand to help us This happy end,
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& catastrophe of our calamities and temptations, our louing God effecteth, if we truly trust in him, Ye shall weepe and lament (saith he to his elect) but your sorrow •hall be turned into ioy, Ioh. 16.22. Againe, •or a litle while haue I forsaken thee, but with •reat compassion I will gather thee, Esa: 54.7. This is the great calme that followeth •he tempests of Gods Children.
& catastrophe of our calamities and temptations, our loving God Effecteth, if we truly trust in him, You shall weep and lament (Says he to his elect) but your sorrow •hall be turned into joy, John 16.22. Again, •or a little while have I forsaken thee, but with •reat compassion I will gather thee, Isaiah: 54.7. This is the great Cam that follows •he tempests of God's Children.
So Dauid after the long persecutiō of Saul: So Iacob after his long sorrow for the losse of Ioseph, found exceeding ioy and prosperitie, Gen. 45. So the conflicts of the godly against the flesh, the diuell and allurements of the world, which are stormes, tempests,
So David After the long persecution of Saul: So Iacob After his long sorrow for the loss of Ioseph, found exceeding joy and Prosperity, Gen. 45. So the conflicts of the godly against the Flesh, the Devil and allurements of the world, which Are storms, tempests,
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vnles by feruent prayer, they stirre vp their faith and confidence in him, that he may command & rebuke the windes, that there may follow this pleasant and wished calme.
unless by fervent prayer, they stir up their faith and confidence in him, that he may command & rebuke the winds, that there may follow this pleasant and wished Cam.
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and my crie did come before him, euen into his eares. Againe, Ps: 94.49. In the multitude of the sorrowes which I had in my heart, thy comforts haue refreshed my soule.
and my cry did come before him, even into his ears. Again, Ps: 94.49. In the multitude of the sorrows which I had in my heart, thy comforts have refreshed my soul.
THe fourth part, containeth the consequent effects of this miracle. vers. 27. First, the peoples admiration of Christs power, Secondly, their extolling & commending of the same, by adding an exclamation, and prosopopaeia: To which the Euangelists S. Marke and S. Luke, addeth a third,
THe fourth part, Containeth the consequent effects of this miracle. vers. 27. First, the peoples admiration of Christ power, Secondly, their extolling & commending of the same, by adding an exclamation, and Prosopopoeia: To which the Evangelists S. Mark and S. Lycia, adds a third,
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7. Out of vers: 27. By the example of the people which maruelled and admired at Christ, vt hominem dormi•ntem, Deum imperantem, & creaturam obedientem, saith Chrysostome, sleeping as a man, commanding as a God,
7. Out of vers: 27. By the Exampl of the people which marveled and admired At christ, vt hominem dormi•ntem, God imperantem, & creaturam obedientem, Says Chrysostom, sleeping as a man, commanding as a God,
And by the humble man that knocketh by prayer hath the doore opened vnto him to finde, which the rash searcher into Gods secrets, in the proud spirit of curiositie, shall neuer be able to finde out, saith S. Bern:
And by the humble man that knocketh by prayer hath the door opened unto him to find, which the rash searcher into God's secrets, in the proud Spirit of curiosity, shall never be able to find out, Says S. Bern:
Therefore the Prophet Esa. 1. vers. 2. that he might taxe this shamefull obstinacie of mans heart, calleth heauen and earth to witnes against him, Heare ô heauens, and hearken ô earth, &c. the oxe knoweth his owner,
Therefore the Prophet Isaiah 1. vers. 2. that he might Tax this shameful obstinacy of men heart, calls heaven and earth to witness against him, Hear o heavens, and harken o earth, etc. the ox Knoweth his owner,
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I commanded the sea, and it was diuided in two partes, so that the Israelites went through as on drie land, the waters giuing them free passage, Exod: 14. I commanded the earth,
I commanded the sea, and it was divided in two parts, so that the Israelites went through as on dry land, the waters giving them free passage, Exod: 14. I commanded the earth,
and it opened her mouth and swallowed vp rebellious Korah, Dathan, and Abyram, Num: 16. At my command the fire came out and consumed the sons of Aaron, Leuit: 10. I commāded the Sun at the prayers of Ioshuah, and it stood stil in the midst of heauen to giue a glorious victorie vnto my people:
and it opened her Mouth and swallowed up rebellious Korah, Dathan, and Abiram, Num: 16. At my command the fire Come out and consumed the Sons of Aaron, Levit: 10. I commanded the Sun At the Prayers of Joshua, and it stood still in the midst of heaven to give a glorious victory unto my people:
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Iosh: 10. The earth trembled and quaked, (saith the Prophet) the foundations also of the mountaines moued and shooke because he was angrie Ps: 18.7. when Christ suffered, the sun was darkned, the rockes claue asunder, Math: 27. yet the heart of man harder thē the very stones will not be mollified.
Joshua: 10. The earth trembled and quaked, (Says the Prophet) the foundations also of the Mountains moved and shook Because he was angry Psalm: 18.7. when christ suffered, the sun was darkened, the Rocks clave asunder, Math: 27. yet the heart of man harder them the very stones will not be mollified.
& protecteth vs from the rage and power of Sathan, and incessantly, laude and glorifie his name, who hath called vs out of darknes into his maruellous light, 1. Pet. 29.
& Protecteth us from the rage and power of Sathan, and incessantly, laud and Glorify his name, who hath called us out of darkness into his marvelous Light, 1. Pet. 29.
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9 Lastly, we haue here a testimonie of the wonderfull prouidence of God, which plainely appeareth in this place, in confounding openly in the malignant practises of Sathan, the immortal enemie of God,
9 Lastly, we have Here a testimony of the wonderful providence of God, which plainly appears in this place, in confounding openly in the malignant practises of Sathan, the immortal enemy of God,
In this tempest at sea, Sathans practise was vtterly to roote out the name of the Lord and his glory, by drenching his ship in the floods, and drowning his followers.
In this tempest At sea, Satan's practice was utterly to root out the name of the Lord and his glory, by drenching his ship in the floods, and drowning his followers.
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and both windes and sea obey him? So the Diuell thought by his cursed ministers, to burie Christ with the glory of his name in the sepulchre, when they made the Sepulcher sure with the watch, and sealed the stone: Mat. 27. •6.
and both winds and sea obey him? So the devil Thought by his cursed Ministers, to bury christ with the glory of his name in the Sepulchre, when they made the Sepulcher sure with the watch, and sealed the stone: Mathew 27. •6.
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But all this (the wisedome of God so disposing) was so farre off from the obscuring of Christes glorie, that it made for the manifesting of the same, and confirmed the certaintie of his resurrection, when the Keepers for feare of him being astonied, ranne into the Citie,
But all this (the Wisdom of God so disposing) was so Far off from the obscuring of Christ's glory, that it made for the manifesting of the same, and confirmed the certainty of his resurrection, when the Keepers for Fear of him being astonished, ran into the city,
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whiles we are tossed on the tempestuous seas of this life, let vs with an assured confidence flie vnto the Father of all mercies and consolation, awake him with our faithfull and deuoute prayers, who onely knoweth how,
while we Are tossed on the tempestuous Seas of this life, let us with an assured confidence fly unto the Father of all Mercies and consolation, awake him with our faithful and devout Prayers, who only Knoweth how,
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To whom with the Soone and the holy Ghost, three persons in one most glorious Trinitie, one God in vnitie, might and Maiestie, be ascribed all honour, prayse, power and dominion,
To whom with the Soon and the holy Ghost, three Persons in one most glorious Trinity, one God in unity, might and Majesty, be ascribed all honour, praise, power and dominion,
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