Corah Dathan and Abiran at the prayer of Moses And in the waters at his prayer not onely the makâ—ng of bitter waters sweet but deuiding of the sea in two And in the aire at the prayer of Eliah the middle region shut vp from raine for â—hree yeeres and sixe moneths and at his prayer the fire descending to consume the Captaines and their fifties but also in the Heauens the Sunne to stand still at the prayer of Ioshuah and the strongest diuels to bee cast out by this and fasting Yea seeing this duty doth worke vpon God himself to withhold him from pouring downe his iâ—dgements All those doe not onely excuse the Disciples but commend them in comming to their Master to awake him and call vpon him for helpe and doe teach all good Christians by their example neuer to forget or neglect the performance of this dutie But we consider further here the manner of the Disciples comming vnto Christ by the extremitie of danger whereby they were driuen not onely presently and suddenly to call vpon him but with exclamation and outcrie to crie and roare to him thereby to reâ—eiue present helpe lest it come too late for in the great dangers of fier and water which two elements are said to haue no mercy there must be neither dallying nor delaying but without present helpe there is no hope As therefore if a man shall see his house on fire hee comes not coldly and faintly to entreat his neighbors help to yeeld them reasons but breakes out into exclamations Fier fier water water ladders ladders helpe helpe we are all vndone c. So in this place in this extreme perill of water it may wel be presumed that the Disciples being in great feare skreeked and made a pitifull noise to awake their Master And howsoeuer the prayers of the godly are neuer vnseasonable and are therefore to be vsed at all times and vpon all occasions as was said before yet certainely they are neuer so earnest so feruent so hearty and consequently so effectuall as in extremity of trouble This therefore is a principall reason why God doth suffer afflictions in this life to seaze vpon and euen to be ready to ouerthrow his owne dearest children For though many other reasons hereof are giuen by the Fathers as first To shew his iustice against sinne of which no man is free in this life Secondly to terrifie the wicked for If iustice begin at the house of God what shall c. Thirdly to exercise their patience of which they haue neede no patience but in afflictions Fourthly to make conformable to the image of his sonne for as Christ saith of himselfe Ought not Christ to suffer these things and so to enter into glory So Saint Paul of his children All that will liue godly in Christ must suffer persecution Fifthly to weane them from the world as the nurse annoints the teate with bitter things Sixthly to make them know that their disease is not incurable As the Physitian to a desperate patient wil giue leaue to eate what he list but to him whom he hath hope to recouer he denies many things hee must keepe diet Seuenthly to assure them that they are sons not bastards being partakers of correction Eightly to stop Satans mouth that is ready to say Doth Iob serue God for naught Ninthly to purge vs from the drosse and corruption of our natures for that which the flayle is to the Corne to bring it from the straw that which the file is to the yron to take off the rust that which the fier is to the gold to purge it from drosse that is tribulation and affliction to Gods children to do them good Tenthly but aboue all other reasons the last remaineth that they may call and crie vnto the Lord renouncing themselues and resting and relying vpon his protection This is the reason that the Prophet Dauid desireth of God that his prayer may ascend as the incense For as incense can send vp no smoke or sweete perfume till it come into the fier So the prayers of the Saints do neuer ascend so forcibly as in their fiery trials Oratio sine malis est sicut auis sine alis Prayer vntill affliction stings is like a bird without wings it cannot raise it selfe to mount and flie vp to heauen for if we examine our owne harts we shall find that euen the best men that pray vnto God ordinarily euery day either publikely with others or priuately by themselues which duty is too much neglected by too too many doe while they are free from troubles call vpon God but weakely and coldly and faintly rather for fashion and custome then with any sound and sensible feeling of their owne miseries they offer the calues of their lippes And draw neere vnto God with their mouthes but their hearts are farre from him and are therefore attended and accompanied with so many wandring imaginations and vaine and idle thoughts euen in the middest of this holy and religious duty that when they haue done praying they had neede begin to pray againe for forgiuenesse of their negligent and carelesse carriage therein But in affliction when the iudgements of God are vpon vs and wee are thereby brought either to the true sense and feeling of our sinne and of the waight burden of it pressing vs downe to hel or to be deiected by any extremitie of sickenesse or any other danger that may threaten death this cannot but worke feare and terror and howsoeuer many of the wicked that neuer had care to serue God in the daies of their peace are thereby brought either to murmur and to repine against God as the Israelites in the wildernesse or to reuile the meanes and seeke reuenge as dogs that bite at the stone that is throwne at them or fall to open blasphemy against God as Iulian the Apostata crying at his death Vicisti Galilâ—e O Galilean meaning Christ Thou hast ouercome Or lastly fall into despaire and make away themselues as Achitophel and Iudas yet if they be not past all grace and hope the iudgements of God wil work remorse in them Wee reade of hard-hearted Pharaoh that at the first would not acknowledge God and therefore said to Mâ—ses and Aaron Quis est Iehoua Who is the Lord that I should heare his voice Yet afterward though he could not for the hardnesse of his heart pray himselfe yet when the plagues of God were vpon him he entreated Moses and Aaron to pray for him And againe Goe not farre away but pray for me It is admirable to consider how the feare of Gods iudgements wrought vpon the Niniuites at Ionahs preaching for the text saith of them that though they were a Heathen people that knew not God and a great people for their Citie was of three daies iourney and there was in it
by their feare whereby they awoke him and indeede prayer in it selfe is so excellent that as the word of God is the foode of the soule so thiâ— is the exercise of the soule for the obtaining keeping and increasing of all spirituall grace So that as a man cannot keepe his body for any long time in health and strength vnlesse he vse some exercise yea though he fill it with good meate and feed it most carefully So although a man doe heare the Word of God euery day preached vâ—to him and so feede his soule with the foode of life yet vnlesse he doe by this spirituall exercise of praier draw the said heauenly food into the seuerall parts of his soule he shall sensibly feele his faith hope loue patience all other spirituall graces to decrease by little and little yea as â—he exercising of the body doth not onely preserue it in the naturall vigour but also â—ncreaseth the strength of it by keeping it from growing fat and foggy and preseruing it from sicknesse so by the daily vse of prayer we shall find that the Lord will increase in vs all spirituall graces farre aboue our owne expectation or the opinion of any other Yea euen in this life hearty and feruent prayer comming from a faithfull man is health in sicknesse riches in pouerty safety in danger comfort in aduersitie and makes supply of all temporall defects and wants whatsoeuer But aboue all the sea-man â—specially in long voyages being for the most part debarred of the spirituall food of his soule that is the Word of God ordinarily preached should labour to redeeme and recouer that losse both by reading the Word of God and learned mens workes but specially by hauing continuall recourse to God in prayer For it is the end of our preaching to teach men how to pray and there is not a more infallible signe of a true childe of God then the spirit or gift of prayer whereby a man is made able and willing and ready to pray aright vnto God as the present occasion doth require Art thou by distance of place imprisonment trauell or otherwise remoued from the ordinary hearing of the Word preached haue daily recourse vnto God by prayer three times in a day with Daniel seuen times in a day with Dauid alwaies as Christ teacheth and continually as Saint Paul commandeth Offer vp this sacrifice morniâ—g and euening and say with the Prophet Let my prayer ascend vnto thee as the incense and the lifting vp of my haâ—ds as the euening sacrifice Let it be thy first and thy last worke euery day for this is clauis dieâ— a key to open the day and it is Sera noctis a locke to shut vp the night it is Signaculum cibi that which makes thee looke for a blessing on thy meat thy prayer or grace before and after mâ—ales and whatsoeuer thou goest about though thou haue not time to conceiue a prayer in words yet learne of Nehemiah to lift vp thy heart vnto the Lord. Art thou tempted to any euill pray to God to giue theâ— grace and strength to ouercome the tentation and if thou receiue it not at the first pray with Saint Paul the second and third time Hast thou giuen way and art thou ouercome by the tentation pray for repentance and faith that thou maist bee reconciled vnto God againe Dost thou find that thou hast deserued Gods iudgements and that they hang ouer tâ—y head for sinne pray that if it be his will they may be turned away from thee Hath God found thee out and are his iudgements vpon thee rip vp thy heart consider thy former life confesse thy sinnes vnto him pray for deliuerance either to remoue his iudgements or to lessen them or to encrease thy strength and patience to beare theÌ„ Again dost thou find any want of any spirituall grace in thee pray to him that is only able and willing to bestow it vpon thee Dost thou find any comfort by any grace already receiued pray for the continuance and increase in it and for multiplying and increasing of more graces Giâ—â— alâ— diligence to ioyne vnto your faith vertue and with vâ—â—tue kâ—owlâ—dge and with knowledge temperance anâ— with temperance patience and with patience godlinesse and with godlinesse brotherly kindnes and with brotherly kindâ—esse louâ— c. Pray not only for thy selfe but for others both with thee and farre from thee Frater si prote solùm oras solus pro te oras si pro omnibus ores omnes pro te orant Brother saith Saint Augustinâ— if thou onely pray for thy selfe thou alone prayest for thy self if thou pray for all men all doe pray for thee A man in the remotest parts of the world should not onely remember his friends at home but his enemies abroad and pray for all that they all may pray for him Now for the necessity of this duty of prayer if we consider Gods commandement Call vpon me in the day of thy trouble This is all that he requires and therefore we say with Naamans seruants If the Prophet hâ—d commanded thee a great thing wouldst thou not haue done it how much rather then c. This commandement of God were a sufficient reason by the Centurions rule And Christ speaking of an obedient seruant Doth his Master saith he thanke him for doing this But secondly our owne wants and necessities do constraine vs for wee haue nothing of our selues but what wee receiue of him neither haue we any promise of receiuing any thing without prayer Aske and you shall haue Thirdly our enemies are first strong like the strong man armed that holdeth possession in peace Secondly many euen principalities powers worldlie gouernours princes of darknesse c. Thirdly crafty for the diuell is a deepe polititian And lest we should be circumuenâ—ed wee must not be ignorant of his enterprises As that sometimes hee transformes himselfe into an Angell of light And there is more heede to be taken of him when he comes in the wilie serpent then when he comes with open mouth roring like a Lion We see when he came to tempt our Sauiour Christ he comes as it weâ—â— with his Psalter in his hand and scriptum est in his mouth It is wâ—itten saith he as though he had Scripture for his warrant Seeing then God commands vs our necessities compell vs and our enemies are so strong so many and so craftie and wee can haue no helpe but of God and no meanes to obtaine helpe from him but by prayer to which he hath annexed his promise and he is faithfull that hath promised Seeing that which Saint Iames telles vs that the prayer of a righteous man preuaileth much is confirmed by examples in holy Scripture that no dutie hath wrought such miracles not onely in the Elements as the opening of the earth to swallow vp
seruants the prophets rising vp early and sending them saying Returne now euery man from his euill way and amend your workes c. but you would not obey mâ— Now if the obedience of the Rechabites to their father should be so great an argument to moue the Iewes to obedience vnto God how much more may the example of these rough seas and stormy tempests being calmed at the word of our Sauiour Christ only be a greater means if we truly meditate vpon it both to coÌ„sider how many words of his in the mouthes and writings of his Ministers haue bin in vaine vnto vs in former times and to put vs in mind of our duty of obedience that we be not worse then other creatures which are ready to obey and doe his will as it appeareth in this place And surely the word of God which is so powerfull in other creatures should be of as great command in man for the Apostle tels vs that the word of God is liuely and mighty in operation and sharper then any two edged sword and entreth through euen to the diuiding asunder of the soule and the spirit and of the ioynts and the marrow and is a discerner of the thoughts and of the intents of the heart And this word will produce a worke for so saith the Prophet in the person of God Surely as the raine commeth downe and the snow from heauen and returneth not thither but watereth the earth and maketh it to bring forth and bud and that it may giue seede to the sower aâ—d bread vnto him that eateth So shall my word be that goeth out of my mouth it shall not returne vnto me void but it shall accomplish that which I will and it shall prosper in the thing whereto I sent it It is true that if we examine the working of this word in men it hath not many times that successe to be the power of God vnto saluation and the sauour of life vnto life but if it faile of that it is the sauour of death vnto death vnto them that perish for the earth saith the Apostle which drinketh in the raine that commeth oft vpon it and bringeth forth herbes meete for them by whom it is dressed receiueth blessing of God but that which beareth thornes and briers is reproued and is neere vnto cursing whose end is to be burned And to apply this vnto the text the Prophet telles vs That the wicked are like the raging sea that cannot rest whose waters casâ— vp myre and dirt There is no peace saith my God vnto the wicked That is they are continually troubled with stormes and tempests for their exorbitant passions and affections bee as violent and contrary winds distracting them on the one side to wanton lust and on the other to hatred and malice sometime feeding them with vaine hopes and sometimes renting and tearing them with desperate feares So that these and all other passions of the mind are fitly termed perturbations that corrupt the iudgement and seduce the will causing wicked men neuer to be at rest and quiet And the chiefe end of the word of God preached or read is to quiet and calme these tempests of the soule to moderate the violence of these furious passions and perturbations of the mind The vse whereof to all men but specially to Sea-men when they see stormes and tempests and their ship in danger is to consider their soules and the spirituall danger they are in by these outragious winds that sometime their ship or heart is driuen a shoare and sticks fast in the mire and dirt of lust and vncleannes which I heare hath been the wracke of many a poore soule in his trauels and sometime they are driuen into the gulfe of intemperance whereby they are swallowed vp quicke for want of calming that passion of their greedy appetite and desire sometime they are driuen vpon the rocke of desperate profanenesse swearing and cursing and blaspheming God vntil the ship of their soule be quasht in pieces and sometime on the sands of selfe-loue and selfe-conceit which passions and all other so long as they be inordinate doth driue their ship dangerously they know not whether Saint Augustine writing vpon that in the Psalme He would make haste for my deliuerance from the stormy wind and tempest sheweth both the cause and the remedie of all such tempests arising in thy heart and mind Forte nauis tua ideo turbatur quia Christus in te dormit c. Happily saith he thy ship is troubled because Christ is asleepe in thee The ship in which Christ sailed with his Disciples was sore troubled and in danger but the reason waâ— Christ was asleepe when his Disciples awaked him â—e rebuked the winds and the sea and there followed a Calme Thy heart and mind are therefore perhaps worthily troubled because Christ in whom thou hast â—eleeued â—s not awake in thee thou sufferest many perturbations because thou hast forgotten Christ his Passion and suffering for thee Recouer thy faith in him call vpon him awake him and â—e will arise and rebuke the storme and giue thee a Calme The cause then of all thy tempests in thy soule is that thou sufferest Christ to sleepe in thee the remedy against them is to awake him and call vpon him for helpe and deliuerance Doth the tentation to lust and vncleannesse seaze vpon thee as a tempest say vnto thy soule I am a Christian and haue giuen my name to Christ and am a member of his Mysticall body Shall I then take the members of Christ and make them the members of an harlot God forbid Thus doe thou rouze vp Christ by thy spirituall meditation the storme will blow ouer and a Calme follow And as in this so in all other tentations if thou repaire to Christ his word will be as powerfull to giue thee peace and quiet as it was here to appease the fury of the windes and waues Thus much shall suffice of the third generall part of the historie to wit the miracle The fourth and last followeth concerning the successe of it in the beholders consisting in two things First They maruelled Secondly They acknowledged What man is this that both the Windes and Sea obey him For the first we neede not stand long with interpreters vpon this place to enquire who they are that are that are here said to maruell and wonder Our Euangelist calleth them the men and Saint Marke and Saint Luke they among themselues and seeing Saint Marke saith There were also with him other little ships It is plaine that both the Disciples and all the rest that were the beholders marueled for the Disciples as was shewed before were yet but young beginners raw fresh water souldiers and are reproued before for their little faith and therefore they as well as the rest could not chuse but wonder The Prophet Esay speaking of the birth of Christ saith that they shall call his name
will neither goe himsâ—lfe nor suffer his fellow that is coupled with him to goe neither It was fit for them as they were Christians to bee watchful at all times but at that time especially it concerned them to be as wise in their generation as the children of â—his world who if they knâ—w certainly at what houre thâ— theefe would come would surely watch But they though forewarned neither looke to â—ndas who was a â—heefe nor to Satan who was a murtherâ—r fâ—om the bâ—ginning for when they should assist their Master in his greatest agonie they are fast asleepe Alas our Sauiour Christ knew that the danger of this tempest was nothing and although he tooke our nature vpon him that in it he might die yet hee was sure that his houre was not yet come and when it did come he knew what death he should die as hee told Nicodemus As Moses liâ—t vp the serpent in the wâ—ldernesse so must â—he sonne of man be lift vp yea he told his Disciples directly thaâ— he must bee deliuered into the hands of â—he Genâ—iâ—es to mocke and to scouâ—ge and to crucifie him So that though his countrey-men at Nazareth wou'd haue thrownâ— him headâ—oâ—g from a sleepe hill wheron theiâ— towne stood Though the Iewes would haâ—e stoned him Herod would â—â—ue killed him and here he be in a great tempest to all shewes in extremitie of danger yet no maruell if hee sleepe securely knowing that no harme could come to him And here not to enter into any philosophicall discourse concerning the nature and causes and necessity of sleepe it is certaine that as Christ thereby gaue assurance of the truth of his humanity so it was specially for the encreasing of the danger to the greatest height that thereby there might bee a triall of their faith which is much more precious thâ—n gold though tried with the fire and that the Disciples might thereby be drawne more earnestly to call vpon him for helpe and succour for we haue no promise of hauing without asking or opening without our knocking The vse then of this is to all Sea-men in their greatest dangers that as Christ did here animate and encourage his Disciples by these extremities to endure whatsoeuer crosses afâ—erward might fall vpon them So wee must know that Christ doth suffer now alâ—o his best children many times to come in great danger as the Apostle doth report of himselfe Brethren we would not haue you ignorant of our affliction which came vnto vs in Asia how we were pressed out of measure passing strengtâ— so that wee altogeâ—her doubted euen â—f life yea wee reâ—eiued the sentence of death in our selues â—ecause wee should not â—â—uâ—t in ouâ— selâ—es but in God which raiseth â—he deaâ— who deliuered vs from so great a â—eaâ—h and doâ—h â—elâ—ue◠〈◊〉 c. This is the case of all Gods children and howsoeuer wee are apt in our extremities to thinke that God is farre from vs that he doth not see nor know or else would not suffer vs to be in such danger yet let vs comfort our selues with the consideration of this particular that Christ being present with his Disciples in this great storme would yet sleepe as though he regarded it not And certainly as hee was present with them as hee was man so hee is alwaies present with his children as he is God as hee promised Iacob in his vision Behold I am with thee and will keepâ— thee whither soeuer thou goest and wil bring thee backe into this land for I will not forsake thee till I haue performed that which I haue promised thee So also hath hee promised not onely his presence but his assistance to all his children in their greatest necessities as he speaketh in the Psalme Who so dwelleth in the secret of the most high shal abide in the shadow of the Almighty And the issue therof is set downe in the same Psalme I will bee with him in trouble and I will deliuer him and glorifie him He that sâ—w his Disciples troubled in rowing when the wind was contrary to thâ—m in the fourth watch of the night and came himselfe to helpe them he seeth and knoweth our troubles also and when he seeth time will free vs from them though he seeme to vs to bee asleepe and to haue little care of vs for He that formed the eye shall not he see And though he seeme to vs to stay long before he helpe vs yet he will come quickly and in conuenient time for his mâ—rcy is ouer all his workes And therefore if in shewing his iudgements hee be not slacke of his promise as some men count slacknesse But in comming he will come and will not tary Then much more in his promises of mercy are we patiently to endure and expect the performance knowing that he is faithfull that hath promised The conclusion therefore of this part is that the resolution of all men but especially of Sea-men in extremity of danger must be that of the Prophet Dauid God is our hope and strength and helpe in trâ—â—bles ready to be found Therfore will we not feare though the earth bee moued and though the mountaines fall into the middest of the sea Though the waters thereof rage and be troubled and the mountaines shake at the surges of the same Selaâ— And thus much shall suffice for the second generall part The danger of the voyage We come now to the third generall head viz. the miracle wrought by Christ and in it first the occasion therof in the Disciples both in that they did They came and awoke him And in that they said Master saue vs we pâ—rish First they came and it may seeme it was high time to come for they were in great ieopardy The windes whistled loud the sea went high their ship was ful of water both passengers and mariners were all at their wits end Their case seemed desperate as may appeare both by their cry to him and his reproofe of them in the next verse no maruell therefore if they came It is Christs owne precept Come vnto me all ye that labour and are heauie laden And though the best comming to Christ be spiritually by faith yet while he liued vpon the earth there was also a bodily comming to him commended in the Wise men that came from the East to Ierusalem by the conduct of a star to see and worship him presently after his birth and commanded to the shepheards by the ministery of an Angell and a signe giuen them by which they should finde him And it is noted as a fault in Nicodemus that he came to Christ but he came by night for feare of the Iewes as not daring to â—uouch his comming to him And there is yet an outward comming to Christ required of Christians that although hee be present in all places and at all times as
he is God yet hauing set apart certaine places and times to religious duties seruices our comming to those places at those times doe declare testifie to the world that we are not ashamed of him befâ—re men but specially in cases of extremity we must not onely be ready our selues but stirre vp and prouoke others not onely to come but to runne vnto him for reliefe and succour And indeed whether or to whom should they come in their necessities but to him as the text speaketh For as the Psalmist saith Whom haue I in heauen but thee and I haue desired none in the earth with thee My strength faileth and my heart also But God is the strength of my heart and my portion for euer For loe they that withdraw themsâ—lues from thee shall perish Thou destroyest all them that goe a whoring from thee As for me it is good for me to draw neere to God therefore haue I put my trust in the Lord God As therefore when after the comfortable sermon to the Capernaites Many of his Disciples went backe and walked no more wiâ—h him And Iesus said to the twelue Will ye also goe away Peter answered Lord to whom shall we goe thou hast the words of eternall life And we beleeue and know that thou art the Christ the Sonne of the liuing God So in any extremity whosoeuer seekes for helpe of any other is deceiued Wee reade in Ionah that in that great tempest when the ship was like to be broken and the mariners were sore afraid that euery man cryed vnto his seuerall God that is either to Neptune or some of their sea-gods as they were held or else to the gods of their seuerall countreyes And in Poperie superstition hath brought in such imitation of the Heathen in this kind that as they appointed to euery seuerall countrey their seuerall Saints to be prayed vnto for helpe and so in euery sicknesse a sundry Saint So they had also their Saints for the sea Erasmus in a dialogue which hâ— intitles The Shipwracke doth pretily set down their superstitious idolatry in this kind Some praying to the Virgin Mary terming her the starre of the sea the Queene of heauen the Lady of the world the hauen of health some praying to the sea it selfe powring oyle into it and bestowing vpon it many sweet phrases therby to calme it some calling vpon Saint Nicholas Christopher Vincent Katharine Some making vowes to the Lady of Walsingham and Iames of Compostella if they might escape But the Disciples knew first that as the Prophet saith All the Gods of the Nations were either diuels or idols for the word may be interpreted either way And for the Saints departâ—d howsoeuer they knew that Noah had been preserued a whoâ—e yeere in the Arke from the danger of the Floud and Moses had his name giuen him for his being saued or drawnâ— out of the water and Ionah though he were cast into the sea yet God prouided a great fish to saue him yâ—t they seeke to none of these for helpe for to which â—f the Saints should they turne Abraham is ignorant of vs and Israel knowes vs not and therefore they take a better course here they come directly to Christ whom they find able and willing to helpe them But not content with comming the text addeth They awoke him This is the second part of their action wherein they may seeme somewhat bold and saucy with their Master to trouble and disquiet him especially seeing he reproues them in the next verse but it is not their awaking of him but their too much timerousnesse ioyned with incredulitie which hee reprehends in them as wee shall see in the handling of that place In the meane time as it was a special commendation to the Master of Ionahs ship that in a dangerous tempest he was not only watchfulâ— and carefull and painefull in his calling for the sauing of his ship himselfe his men and goods but also would suffer none in the ship to be idle no not Ionah a passenger but rouzed vp the sluggard So though it may seeme a bâ—ld part in the Disciples heere to trouble and disease their Master and in a manner to vse force and violence towards him disturbe him yet seeing in ships of all other places and in the time of tempests of all other times the safety of all doth depend especially vpon the carefull vigilancy of the Commanders who by their experience and authority are able to doe more good then many other ordinary men as this example of the Disciples doth giue warrant vnto inferiour persons if they find their superiours negligent and sleepy not onely dutifully to aduise but also to prouoke and stÃrre them vp crauing their aides and assistance in time of danger so doth it teach the best Commanders not to think scorne of good counsell from the meanest of their followers and as Naaman hâ—â—kening to the aduice of a silly girle was by that meanes freed from his leprosie so they may by the seruice of some meane person if God so see it good who wâ—râ—eth his own purpose many times by very weâ—â— meanes free themselues and ships and men from many dangers But howsoeuer the violence and force here vsed by the Disciples to their Master comming by entreaty and praier to craue his helpe is such as he cannot but well like and approue of For himselfe telleth vs that the kingdoâ—e of heauâ—n suffereth violenâ—e and the violent take it by force And if Iacob meete with an Aâ—gell or with God himsâ—lfe offering to wrastle wiâ—h him he must hold hiâ— hold fast and say with him I will not let thee goe except thou blesse me and this shal chaâ—ge his name to Israel thâ—t is a preuailer with God Our Sauiour telling his Disciples That they ought alwaies to pray and not to waxe faint doth confirme it by a parable of an vnrighteous Iudge that neither feared God nor reuerencâ—d man who by importunitie of a poore widdow was drawne to doe her iustice Whereupon he inferres Shall not God aâ—â—nge his elect which day and night crie vnto him yea though hee suffer long Wee reade how the poore Cananitish woman is commended that would receiue no repulse at our Sauiour Christs hands neither by his silence nor by his crosse answeres telling her he was not sent to her and callâ—ng her dog yet she continuing her suite had her desire granted wiâ—h this commendation O woman great is thy faith contrary to the check giuen here to the Apostles O ye of little faith Now for the manner of their awaking him whether the Disciples in comming to him touched him as the Angell did Eliah or smote him on the side as the Angell did Peter I cannot determine because the Euangelists doe not report any such thing I thinke rather it was their outcrie in their prayer occasioned