blessings of the Gospel are quite of another complexion Blessed are you when you shall be persecuted for righteousness sake And again at the 11. verse Blessed are you when men shall revile you and persecute you and shall say all manner of evil of you for my names sake These are the blessings of the Gospel Persecution is the Ensign of Christianity The Cross in a Field of Bloud are the Arms of Christ and Afflictions are the Sables that belong to his Coat When our Saviour Christ went out of the World he left his Disciples this Legacy in his last Will and Testament In the world ye shall have Tribulation This was all the Legacy our Saviour left his Disciples he had nothing else to leave them for Joseph of Arimathea had begged his Body his Spirit he had commended into the hands of God his Father and the Souldiers cast lots for his Garments and what then could our Saviour leave them Yet he left them a Royal Legacy for he left them a Crown but it was of Thorns he left them a Scepter but it was of Reed he left them a purple Robe but it was of Derision he left them likewise the rich embroydery of his scourged Flesh the marks and wounds of his crucified Body This was our Saviour's Legacy this was his Livery and S. Paul seems to wear it daily I bear in my body the marks of the Lord Jesus This was the state of the Church in the time of the Gospel for the Spouse of Christ is black though comely God will have it so for these reasons 1. To withdraw his Children from the love of the World It is in our very nature to love the World Adam is more seen in our Covetousness then in our Concupiscence There is a kind of Magick in the things of this life that doth so enchant the hearts of God's dearest Children that they cannot draw their affections from them Lot was a righteous Person and yet he had no mind to part from his wealth and beloved Sodom and his Wife though she went out with him yet she left her self behind she went with her feet only not with her affections and therefore she could not for her life but she must look back upon Sodom though in flames and she look'd back till she could look no more The World is our Dinah to which our soul so cleaveth that we are content to part with our Rights and Priviledges with our Religion and would be circumcised if we might but enjoy this our Dinah our new-got wealth and honour in peace But God will not have his Children live in peace in this World that they may long for a better a better World and a better Peace Should we always swim in worldly pleasures and meet with no storms and tempests in this our vast Ocean of Prosperity we should say with S. Peter It is good for us to be here let us build us Tabernacles and so think to live here for ever But God will have it otherwise and therefore he keeps his Children in this World in a vale of tears and often leads them through Aceldama a field of bloud and persecution that with Jacob they may long for their Father's house and say with S. Paul I desire to depart and to be with Christ. 2. God will have his Children in a troubled condition not only to make them long for the Kingdom of Glory but to keep them in the Kingdom of Grace The Valleys are more fruitful then the Hills and the lowest estate of a Child of God doth more abound with grace and goodness then the highest Mountain of their Prosperity The Prophet David sayes of God's own People Cum occideret eos When he slew them then they sought him early Strange that they must be slain before they seek God is a gracious God and would lead us unto himself by the hand but we will not go without a Rod. A strange dulness or rather perverseness in our nature that we must be whipt into our own happiness and beaten into heaven I find it likewise thus with Christ's own Disciples in the Gospel the first time they call'd upon him was in a storm at Sea that School of prayer when the Ship was cover'd with waves 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hidden in the Sea Then they were as loud as the Wind and as high as the Tempest in their devotion Master save us we perish And I observe in the Gospel after our Saviour began to shew himself unto the World in the Office of his Ministery the first that came to him were the Blind the Lame and the Diseased Is it not strange that the Blind should find the way to Christ and that the Lame should first come to him and that the Sick should crawl out of their Beds to him nay more bring their Beds with them Which made our Saviour say sometimes to the sick Take up thy Bed and walk It was the affliction of the Body that brought them first to Christ who when they came cured both Body and Soul For he never cured any that came to him of the Diseases of their Bodies but he forgave them their Sins and so heal'd their Souls Thy sins are forgiven thee was the very Physick that cur'd the man sick of the Palsey It is a Salve that cures all Diseases Lord forgive me my sins and then I am sure I shall be whole So then if by the infirmities of their Bodies these men gain'd the salvation of their Souls was it not happy for that man that he was born blind good for that man that he was lame and health for that man that he was sick Beloved we do not know when we are well we are most happy when we think our selves miserable rich when we are poor like the Church of Smyrna and blessed when we mourn If nothing but poverty will bring us unto Christ who would not willingly be as poor as Job If nothing but the pains of the body would bring us unto our Saviour who would not be content to be rack'd with the Gout and grownd in pieces with the Stone If sickness alone would save my Soul let me be sick as Hezekiah was even unto death so I may gain eternal life Who would not go to heaven though in a fiery chariot of a burning Fever Vse 1. Seeing then afflictions are such powerful means to draw us unto Christ whatsoever God shall lay upon us of this sad Nature let us bear it aequo animo with a quiet and even mind But that is not enough we must undergo it laeto animo with a joyful Spirit such a spirit as S. Paul had who rejoyc'd in his bonds and sang in prison and which is above the common Passions of men being inflam'd with an holy and divine Ambition 2 Cor. 11. we shall find him triumphing in his sufferings glorying in his infirmities and exalting himself in his abasement Even as Hezekiah in the
pride of his heart shewed to the Babylonish Ambassadours the house of his precious things his gold and his precious ointments and the house of his treasure in the same manner but more holy with the same passion of mind but better sanctifi'd doth S. Paul in the same Chapter shew unto the world the rich treasure of his sufferings his frequent perils his hunger his cold his bonds his imprisonments his whips his scourges his shipwracks his nakedness These were Saint Paul's riches these were his precious things His bonds were dearer to him then the golden chains of Hezekiah his prison of higher price in his esteem then the house of his treasure and his nakedness of more value with the Apostle then all the wardrobe of the King of Judah For ye may perceive in this Chapter he counts up his sufferings as a rich man counts up his Estate and Substance So much saith the Merchant I have at Sea so much in the City so much in City so much in the Country So doth the Apostle reckon up his sufferings In perils at Sea in perils in the City in perils in the wilderness This was Saint Paul's stock this was his wealth and treasure So that this Chapter seems to me to be the rich Inventory and Sum of S. Paul's sufferings Thus I have shewn you with what chearfulness the Apostle did embrace the afflictions of this life But we must go a step higher not only to welcome these good Angels for so I think I may call our afflictions for they are sent to us for our good but we must entertain them grato animo not only with a joyful but a thankful Spirit For seeing they are such happy opportunities of grace let us give God thanks that he hath afflicted us and praise his name that he hath made us miserable and let us magnifie his goodness that in these days he hath slain us and shed our blood Thus we find holy Job praising God upon a dunghill where he was left as naked as he came out of his Mothers womb The Lord gave and the Lord hath taken away blessed be the name of the Lord. This was Job's grace and thanks for his afflictions And I think I may call it grace after meat for all was taken away Every one can say grace before meat whilst we behold God's blessings with our eyes our tongue cannot chuse but praise his name Job's Wife could say the former part of the grace The Lord giveth blessed be the name of the Lord but when all was taken away it was Curse God and die But a true child of God gives God thanks for afflictions as well as for blessings and praiseth his name for both And so I have done with the first part of my Text the state of Gods children here upon Earth I come now unto the second Gods care of his children in that condition exprest by a threefold promise and first Promissum praesentiae a promise of his presence I will be or I am with him in trouble But is not the Lord every where Whither shall I go from thy Spirit saith David or whither shall I flee from thy presence God indeed is every where not only ubique but primò ubique as the School calls it chiefly and most properly not in part and in parcels as accidents dwell in their subjects but wholly and according to himself who is indivisible and infinite in his own nature and essence and this Divines call praesentia secundùm essentiam the essential presence of God by which he is in all things that were created by him even the meanest and most vile of his creatures and yet no way contaminated or defiled by their vileness or uncleanness for he is in them not as any part of their essence sed ut causa essendi as the very cause and principle of their being and essence giving subsistence unto them without which they could be nothing But this is the general presence of God But there is a more special presence of God There is First praesentia gloriae the glorious presence of God and that 's in heaven where God sits upon his throne enamell'd with the Souls of the blessed and wall'd about with glorious Angels Not that God is more in Heaven then upon Earth according to his divine Essence but by fuller manifestation of his power and by greater dispensations of glory Secondly there is praesentia gratiae the gracious presence of God and so he is upon Earth with the Sons of men And that two ways First By his internal affection and that was eternal and so he was with us before we were and was present when we were not before we had any Being he loved us For he had chosen us in him that is in Jesus Christ before the foundation of the world now there is nothing ties us so close together as love It is said of Jonathan and David that their hearts were knit together because they did burn in mutual flames of love and affection so that they seemed to have but one heart and one soul and they both one man and this is praesentia amoris the presence of his eternal Love But secondly he is with us by a temporal manifestation of that Love and that three ways 1. By a real assumption of our nature unto himself in the mystery of his Incarnation he is so with us as he is become one with us bone of our bone and flesh of our flesh Joh. 1.14 The word was made flesh and dwelt among us Even as a Bride and Bridegroom are one man and wife so Christ and his Saints are one for our nature in this union was married unto Christ who is both God and man even as before by the creation Heaven and earth were married in man and therefore by Lactantius called Societas coeli terrae the Society and fellowship of heaven and earth so by a neerer tye in our redemption Heaven and Earth Divinity and Humanity God and Man are joyned together so he may well be named as the Prophet Isaiah foretels EMANVEL God with us Secondly he is with us by a spiritual union of himself to us And this was visible when the holy Ghost descended on his Disciples in cloven tongues like as of fire and sate upon them on the day of Pentecost Christ took upon him our Nature to make himself one with us and then he gave us his Spirit which is his Nature to make us one with him In respect of this spiritual union Christ compares himself to a Vine and we are his branches to the Church whereof he is the head and we are his members so that he is one with us and we are one with him And lastly He is with us in our troubles by a more particular indulgence of his special favour he is so with us as to suffer with us a fellow-sufferer in our afflictions and makes himself a party in our troubles and puts his shoulder unto the sad
DEVS NOBISCVM A SERMON Preached upon A Great Deliverance at SEA With the NARRATIVE of the Dangers and Deliverances With the Name of the Master and those that suffered Together with the name of the Ship and Owners By William Johnson Dr of Divinity Chaplain and Sub-Almoner to His SACRED MAJESTY PSAL. 40.2 3. He brought me out of the horrible pit out of the mire and clay and set my feet upon the rock and ordered my goings And he hath put a new song in my mouth even a thanksgiving unto our God The second Edition Corrected and Enlarg'd London Printed for John Crook at the Ship in S. Pauls Church-yard 1664. IMPRIMATUR Joh. Hall R. P. D. Humfredo Episc. Lond. à Sac. Domest Jan. 9. 1663. TO THE Honourable Society of the East-Country Merchants resident in England Dantzick Koningsberg and elsewhere Worthy Friends I Am led to honour your Society not by the hasty choice and election of the Will which oftentimes is transported with passion and loves without any merit but by the rational and understanding part which hath a long time perfectly known and understood your many excellencies that I cannot chuse but love and honour your Society Neither are you beholding to any for the respect they give or rather pay you but to your own merit to which it is due You are not like Solomon's Merchants those I mean that brought over Apes and Peacocks but you furnish this Island with such staple Commodities that ye have made London as famous as that City of Tyre that crowning City whose Merchants are Princes and whose Trafickers are the honourable of the Earth There is as much difference between the trade of those worthy Merchants that furnish us with Spices Plums and Taffaties and our East-country trade that brings us in Masts materials for Cordage and necessaries for Shipping as there is in Religion between Ceremonies and Fundamentals Spices and such things are pretty Ornaments and Ceremonial supplements to our well-being But our East-Country Commodities are those which do constitute the Being and lay the foundation of a rich and flourishing Commonwealth And without them if not the Art yet the practice of Navigation would be lost among us For we cannot sail to the Indies in a Nutmeg embarque our selves in Cinnamon make a Mast of a Race of Ginger and wing our Ships with Taffaty No it is our East-Country Trade that doth furnish us with these absolute necessaries for Navigation and is indeed the very principle and foundation of all Merchandize and like a master-wheel in a Watch sets all other on work So that what goods are brought into this Nation may be said principally and primarily to be imported by your aid and assistance though fetch'd hither by the hands of others This is a general good and obligeth every one to honour you But I have an Argument of an higher nature which doth dispute and convince my affections into an high esteem and reputation of your Society Your Company in Prussia were the first that call'd me to the exercise of my Ministerial function being the first charge that ever I undertook to preach to And had I not been forc'd to come into England by an Obligation which I could not in conscience break I had rather have parted with my Life then them for they were as the Apostle writes to the Philippians my hope my joy and crown of rejoycing in the Lord Jesus That I had a desire again to come unto them witness those many sufferings losses shipwracks fears streights dangers deaths that I did undergo in that second adventure and for the Love I bear them am willing to repeat them over again not in words only but in real sufferings so I might be any way serviceable for the good and salvation of their Souls But some will say to me Why would you venture to Sea again seeing you have so often found the Ship unsafe the Mariners fearful the Winds treacherous and the waves rebellious I answer If God call me to it I shall not fear the frowns of Neptune nor the crooked face of an angry tempest It was a brave Spirit of that Roman who being to undergo a dangerous Voyage at Sea for the Service of his Country being disswaded from it made this answer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is necessary for me to sail but it is not necessary for me to live And it was a noble and vertuous resolution in another who said if he were commanded to put forth to Sea in a Ship that neither had Masts nor Tackling he would do it and being ask'd what wisdom that was replied The wisdom must be in him that hath power to command not in him whose conscience binds to obey When the service of God calls us to hazard our lives why should we not be willing to sacrifice them Quid revolvis Deus praecipit saith Tertullian If Christ should call me to Sea again why should I be more afraid to go aboard a stately ship then S. Peter was to walk upon the very waves when Christ call'd him to come to him But seeing God would not let me go to Tarsus but sent me back in an angry and furious tempest and made me a Preacher of repentance in this place I shall serve you in my devotions and as the Apostle saies make mention always of you in my prayers that ye may be like that wise Merchant in the Gospel who when he had found one Pearl of great Value sold all and bought that Pearl which was the Kingdom of Heaven The first that sought after Christ and when they had found him presented him with gifts were the Wise men that came from the East They presented to him Gold Frankincense and Myrrhe I should be glad it might be said so of you that go to and from the East I wish with all my heart that ye would first seek after Christ Jesus and when ye have found him out being guided to him by the star of your Faith that then ye offer up to him the sacrifice of a cheerful obedience in a true and faithful Service of him and that will be as sweet and as acceptable to our Saviour as the gifts of those Chaldean or Arabian Astronomers their Gold Frankincense and Myrrhe or all the riches of the East So prayeth Sirs Your poor Oratour and humble Servant Will. Johnson From my study in Warbois April 6. 1659. A SERMON Preached Upon a great Deliverance at SEA Psal. 91.15 Yea I am with him in trouble I will deliver him and bring him to Honour Or I will be with him in trouble I will deliver him and honour him THis Psalm is a Psalm of Consolation of heavenly Consolation which is above the joys and felicities of this world For Spiritual joy like a precious Jewel set in the midst out-shines all temporal comforts and worldly blessings In the whole sphere of David's Psalmes there shines not a brighter Star of Consolation One calls it a Psalm of assurance to those that
burden of our sorrows And this is the common interpretation of the words But we must not understand it by any actual suffering for that is beyond the capacity of the Divine nature The Godhead cannot suffer But he is a fellow-sufferer with us in our troubles 1. Either by his Pity which he hath of us which is an excellent vertue but carries this unhappiness along with it that it makes other men's miseries our own therefore it is commonly called Compassion and they are usually joyn'd together Pity and Compassion 2. Or else God may be said to be a fellow-sufferer with us by a kind and loving imputation of the afflictions of his children unto himself For he is so sensible of any evil or misery done unto his Saints that he accounts them done unto himself He that toucheth you toucheth the apple of his eye so tender is God of his own children But this is more plainly set down in the 9. Chap. of the Acts of the Apostles verses 4 and 5. Saul Saul why persecutest thou me And he said Who art thou Lord And the Lord said I am Jesus whom thou persecutest Why Saul did not persecute Christ our Saviour no but he persecuted the Saints and that was all one as to persecute Christ. Saul did not pierce our Saviour's side with a spear so that from thence issued out water and blood no but he shed the blood of God's dearest children and that was to pierce our Saviours side and to fetch water from his eyes and blood from his heart Saul did not spit in the face of our Saviour no but he breathed out threatnings and slaughters against the Disciples of the Lord and that was to spit in the face of Christ. Saul did not rob our Saviour of his robes nor was he one of those that cast lots for his garments neither was he consenting unto his death no but when the blood of his Martyr S. Stephen was shed as himself confesseth he also was standing by and consenting unto his death and he kept the raiment of them that slew him and that was as grievous unto Christ as if he had taken his own garments from him and had been consenting unto his death For what is done unto his servants he accounts done unto himself Whatsoever ye do unto the least of these ye do it unto me saith our Saviour He feels the blows that are struck at our heads and he is sensible of the smart of our courges our wounds make him to bleed our restraint is his imprisonment and our chains are his bonds Thus God is become our fellow-sufferer O how happy are we even in our misery to have God to bear a part with us and to be as sensible of our sorrows as if they were his own They say there is some comfort Socios habuisse doloris to have some companions in sorrow but that is but a natural Comfort heathenish and pagan consolation and can no ways rejoyce the spirit of a Christian who would have no body to suffer with him or for him A good Christian would be unhappy by himself and miserable alone But yet to have God our fellow-sufferer with us is comfortable Divinity Solidum gaudium as the Poet speaks and comfort in which there is some bulk and substance For if God be with us who dare be against us if the Creator be on our side sure the Creatures cannot hurt us The Devils tremble at his presence and every creature loseth its enmity sting and power of hurting us Thus the fire that insatiable and devouring Element lost its nature when Shadrach Meshach and Abednego were cast into the fiery fornace The fire which slew their enemies that cast them in hurt not them but like wanton flames courted them with amorous embraces as if they had been flames of love Not so much as an hair of their head was singed neither were their coats changed nor the smell of fire passed on them And the reason was God was with them I see four men loose walking in the midst of the fire and have no harm and the form of the fourth is like the Son of God ver 29. Again water is Barbarum Elementum as Cato calls it yet it could do nothing against the Disciples of Christ whilst he was with them The winds began to blow and the waves arose even so much that they covered the Ship But when they saw Christ was there and heard his voyce for he rebuked them the winds became dumb and the obedient waves bowed themselves in a calm Let this serve for an Vse of consolation to God's Children that he is present with them in their troubles nothing can hurt them The very Heathens thought themselves safe if they carried their Gods along with them in their journeys Therefore Aeneas said to his Father Tu Genitor cape sacra manu patriósque Penates And Rachel when she went away from Padan-Aram stole along with her her Father's gods Shall these gather such comfort to themselves from the supposed presence of their gods gods which indeed are no gods wooden gods I may say and timber Deities and shall not we rejoyce and be glad even in our Sorrows when we remember that the God of Heaven and Earth is with us I am with him in trouble If God be with us what need we fear what man can do unto us Nemo te laedat nisi qui Deum vincat saith holy Anselm None can hurt us unless they can first conquer God overcome Omnipotency and slay Immortality lead the Almighty Captive and confound all the Host of Heaven a thousand yea thousands of Angels For if our eyes were opened in our troubles as God opened the eyes of Elisha's servant we should see horses and chariots of fire even more with us then those against us for God is with us I am with him in trouble 2. And so I pass from the first part of the Promise to the second which is Promissum liberationis a promise of deliverance I will deliver him God's presence is a great blessing but can we not enjoy him but in a troubled condition Can we not taste of the happiness of his presence without the sowre sauce of affliction The sweetest things lose their pleasantness whilst they are mixed with bitterness God fed the People of Israel with Manna which was pleasant food but it was in the Wilderness and that was the leaven which sowred it God to be with us is an happiness beyond our merit but to enjoy him only in troubles renders even the gracious presence of God less acceptable to our sense and natural affections God therefore who knows we are but flesh and bloud strengthens our weakness with a second promise of deliverance I am with him in trouble and I will deliver him This deliverance is the effect of his presence and the very work of his pity and compassion For when I told you but now that God had such pity and compassion upon his afflicted
speak for my passage he like a kinde man as well as a King's-man promised me passage gratis the English Company at Dantzick understanding so much the greater part of them came to me and importun'd me to stay with them and continue my preaching with a promise to answer my pains with more then I could desire or deserve This unexpected kindness and love which is above the price of any reward upon earth soon melted me into a compliance with their desires and so without any contract I freely as suddenly without farther counsel promised to stay with them But God was in it who inclines our hearts to those ways which lead to our safety and felicity though we do not for the present see the secrets of his love and wisdom for this good man Captain Sharper with all his company some few days after they went to Sea were cast away neer the Zound not a man escaped Thus God sometimes prevents his children from falling into evil as well as to deliver them when fallen that they may enjoy the comforts of his mercy without the sorrow of suffering To deliver his children when they are fallen into any calamity and trouble is an high and broad expression of his love and kindness to them yet there is some bitternesse in the evil though there be sweetness in the deliverance but now by his grace and goodness to escape before we are taken and to be delivered before we suffer is a mercy we cannot hope for a blessing we could not expect and I am sure cannot express It is like pure wine without the Allay of water a lively picture and true portraicture of the state of the blessed in Heaven who possesse fullness of joy without any mixture of sorrow and life without the shadow of death I hope I shall never forget this great mercy and it is the greater because it was bestowed upon one that had no title to it but the free grace and goodness of God After these great and many dangers at Sea and as many and great deliverances I had thought once to tell you what happened to me on the shore Plus habet infestâ terra timoris aquâ But I will conceal them from my friends for in this sad Age every man hath sorrow enough of his own and is not at leisure to consider the sad condition of another from bemoaning and pitying himself I will therefore conclude giving glory to God for his many mercies and my thanks to you for giving me an opportunity to remember them I hope you will pardon my plain language Sorrow is dull and black and sad stories ought not to be presented in painted words and gaudy Expressions of Rhetorick No man mourns in colour'd Taffaty What is wanting in Allegories you have in reality Truth needs no Metaphors You have a true relation of many sad accidents and afflictions at Sea by him who did undergo them who is SIR Your most affectionate friend to serve you Will. Johnson TO The Right Worshipful the Governour Assistants and Fellowship of East-Land Merchants in London Right Worshipful IN Ours of the 28th of August we gave you notice that in our destitute Condition it pleased God by his singular Providence to supply our spiritual wants by the Ministry of Mr. William Johnson an able and pious Divine But he being now called home by a Charge fallen unto him We cannot suffer him to pass without this deserved Testimony That for his Person he hath been amongst us grave retired Learned in his life without blame or scandal in his studies laborious in his preaching both Orthodox and powerful So that truly in regard of the singular fruition of his Labours past and considering our desolate ensuing Condition We cannot but mourn at his departure Yet hath he left us this Comfort behind him That the present distractions at home may be a motive to dispose of his living there and to return to us again in the Spring if it please God that he be thereunto lawfully chosen and called Vnto us he is a man without Exception which we testifie by this our general Subscription It may please you therefore and it is our serious and earnest request that if his Occasions will suit with our desires you will hear him preach and by an undoubted Election return him back again with all speed And this will be an actual prayer to implore Divine mercy and to turn curses into blessings We say no more but the Lord be your Protector and Director Dantzig Jan. 1. 1648. Your Worships in full assurance to command Will. Gore Rich. Jenks Sam. Travell Robert Searles Ed. Westcomb Sam. Short John Collins Rich. Wallis Will. Williamson Will. Shires Ja. Hutchinson Jo. Coozin Rich. Waynde Ambrose Griggs Geo. Hackett Fran. Sanderson Amb. Medcalfe And. Taylor Ed. Daniel Jos. Oley Nic. Mitchel Tho. Clench Tho. Dawson Will. Lockwood Jo. Whitehall Jo. Pearce The Name of the SHIP The William and John of IPSWICH The Chief Owners Were William Blithe and Were John Smythier both Merchants in Ipswich From whom the Ship had the Name the latter of these my worthy Friend and yet alive The Names of those that suffered in the Shipwrecks were Daniel Morgan Master Edmund Morgan Mate Robert Lakeland Mate Matthew Bird Boat-swain Taylor Carpenter John Holmes Mariners Rob. Lawrence Mariners Will. English Mariners Tho. Crofferd Mariners Two Boyes James Tillet Merchant And others whose Names I cannot remember most of these are alive and can testifie these sad things and some are faln asleep FINIS Luk. 13.34 Gen. 47. Rom. 9.15 Gen. 28.12 Zâ—ch 1â— c. Gen. 13.15 Mat. 5.10 Joh. 16.33 Gal. 6.17 Mat. 17.4 Phil 1.13 Psal. 78.34 Mat. 8.25 Mar. 2.9 Mat. 5. Job 1.21 Ephes. 1.4 Zach. 2.8 Mat. 25. Dan. 3.27 Mat. 8.25 Isa. 61.3 Gen. 32.10 Psal. 22.2 2 Cor. 11. Psa. 124.3 Habac. 2.3 1 King 19. Mat. 19.27 Isa. 43.2 Jer. 2.21 Psa. 16. Revel 2. Psal. 113. Dan. 2.49 Dan. 12.3 Mat. 13.43 Omnes quibus res sunt minus secundae magis sunt nescio quomodo suspiciosi se semper credunt negligi Terent Adelp * Which served us as a Scoop to cast the water out of the Boat Acts 27. Psa. 107. Jonah 2. Psal. 69. Exod. 2. Psa. 69. Gen. 28.11 Matthew Bird of Ipswich Jer. 12. Rom. 11.33 34 35. Mat. 14. Psal. 107. Psa. 107.8 Dr. H. M. B. Mat. 8. My Lord of E. Dr. H. Acts 28.2 1 Cor. 15. Tho. Loman Esq. of Wenbeston in Suffolk Orat. 16. Acts 28. Luke 2. Luke 1.33 M. B. * Whose Brother Mr. Robert Fane was in our company At Westonhangar my Lord Strangfords house which was then made a Prison to secure the honest Gentlemen of that County Amongst them were my two loving Friends Mr. Randolph Price eldest Son to Mr. Price of Esher a Gentleman of great hopes taken away in the flower of his youth and vertue I gave him the Holy and blessed Sacrament before he went to Sea which he received with much devotion which no doubt was a present and heavenly Cordial to himself so I mention it as a dwelling and perpetual comfort to his still weeping Friends Captain Vaughan who accompanyed me in my first Voyage into the East-Country